In the manuscript Parma 3173 there is no "מישראל";
In the manuscript Budapest Kaufman A50 no more;
The Mishna of Mechon Mamre, Mishna Sanhedrin 4:5 based on Rambam manuscript idem;
לפיכך נברא אדם יחידי בעולם, ללמד שכל המאבד נפש אחת, מעלים עליו כאילו איבד עולם מלא; וכל המקיים נפש אחת, מעלים עליו כאילו קיים עולם מלא.
In Shinuye Nussachaot Shas ...
I have no time to read the article - and therefore do not endorse anything they write.
The Rabbis instituted that Holy Books like a Sefer Torah would defile the hands.
Because people would keep their Teruma (tithes to be given to the Cohen) with their Holy Books.
This was to prevent their Teruma from becoming Tameh (impure).
The rationale was the ...
The Meiri writes in his introduction to Avot that this is an example of the Ammoraim disagreeing with the Tannaim which they would occasionally do if the Sages of the generation agreed. So that would be option (c):
ועם כל זה נתמעטו הלבבות מרוב הצרות והוצרכו האחרונים לחבר אחריו דרך ביאור והרחבה ולפעמים דרך סתירה ותיקון כשהיו חכמי הדור מסכימים לכך ממה ...
If she confesses she won't be put to death by Beis Din since you need 2 witnesses for that.
And if there are 2 witnesses then she won't be tested by the sota water, hence there are not 2 witnesses. We don't execute a person based on his own testimony (Rambam, Hilkhot Sanhedrin 18:6; see also Yevamot 25b), and we don't include an admission with another ...
It's a Mishna in Sota 3:4 where it says:
הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם
As Sefaria translates:
He [Rabbi Eliezer] would say: A foolish pious man, a cunning evil man, an [excessively] abstinent woman, and the self-flagellations of ascetics, all these destroy ...
In terms of why they argue, the Arizal wrote that Beis Shammai embodied the characteristic of middas hadin, strict justice, whereas Beis Hillel embodied the attribute of middas harachamim, mercy. They had world-views which led to their manifold disputes, with B"S consistently falling on the side of stringency and B"H on the side of leniency.
(It was once ...
This phenomenon is described by R. Shimshon of Chinon in his Sefer HaKeritot (Leshon Limmudim, Sha'ar Sheni, 73).
He suggests that:
ושמא בילדותו תנא להו כמו שאמרו ב"ש וחזר בו בזקנותו והמשנה לא זזה ממקומה.
Perhaps he taught to them when he was younger as is stated by Beit Shammai, and then he changed his mind when he was older, but the [original]...
Some Mishnah manuscripts have sporadic taamim. For example, MS Parma B (containing order Tahorot) has conjuctive accents connecting words and disjunctive accents marking pauses.
Here is the beginning of Mishnah Tahorot:
Here is Genizah fragment T-S E1.107 in Tractate Sanhedrin, vocalized with Eretz-Israeli accents (and occasionally, vocalization):
The Mishnah there is describing how certain jobs in the Basis Hamikdash would be appointed if there were multiple Kohanim vying for the same job. The Kohanim would form a circle around the supervisor, who would pick a large random number and a random position in the circle, and start counting the people around the line until he reached his number, and the ...
Excerpt from Dafnotes:
The Rambam, in his introduction to his commentary on the Mishnah
writes that Seder Zera’im, which addresses the mitzvos of the Land
(Eretz Yisrael), was placed at the beginning of the six Orders
(Sedarim) because it deals with the halachos of food from the
vegetable kingdom, which is the foundation for all living existence.
According to Dr. Michael Higger in Otzar Habaraitot, vol. 8 (my translation):
"And so we should also note that in a few places we find that the Talmud, when writing "and it was taught in a baraita [v'tanya]" was not referring to teachings of the Tannaim, but to teachings of the Amoraim. And sometimes we find baraitot that in one place bring ...
Look at the Haga'ot HaGRI"V 26 on the "Klalim B'Rashi", printed after the Mavo LaTalmud, at the end of Masechet Berachot.
דרך רש״י בהרבה מקומות לפרש המשנה כס״ד דמקשן כדי להבין המשנה כס״ד טרם בואו אל המסקנא וזהו אך דרך
רש״י לא כן שאר מפרשים תוי״ט פ״ב דפאה מ״ב
It is Rashi's way in many places to explain the Mishna according to the ...
Rabbi Gamliel was not the best rabbi of all time. I do not know of any Rabbi who has ever been given that title, except from sub sects of Judaism who might venerate one Rabbi over another. Many Rabbis are given pinnacle accolades, declaring that without them the nation would be lost, or after them there was a great reduction of some kind.
However, being ...
This is a rather common expression (it appears eight times in Shas according to my search, but I know that it's very commonly found among the commentators).
As you thought, בטלה refers to the subject's דעת - it means "his own intention is voided in light of everyone else's."
Legally speaking, this means to say that even if a person thought to have a ...
Two editions of Mishnayot I have on hand1 ascribe this commentary, the עיקר תוספות יום טוב, to R' Meshulam Katz.
This Geni page attributes Ikkar Tosafot Yom Tov to R' Meshulam Katz, and identifies him as the Av Beit Din of Lvov, who died there in 1810.
The text in the Geni page is apparently copied2 from a pedigree record included by R' Katz' great^3-...
For more information, I would recommend reading "Paul and Gamliel", in Jacob Neusner and Bruce Chilton (eds.), In Quest of the Historical Pharisees (Baylor University Press, 2007), 175-223 - but especially p208 onwards.
Short answer: nobody named Paul (nor, for that matter, Shaul) ever gets mentioned as a student of this or any other Gamliel, although some ...
The 1906 Jewish Encyclopedia answers that the division of the several treatises into chapters as well as the sequence of these chapters was the work of Rabbi [Yehuda HaNasi] himself although some changes were made over time. See there for full references.
The division of the several treatises into chapters as well as the
sequence of these chapters was ...
The gemara on Yoma 26a explains that there was just one lottery that covered both services:
א"ר יוחנן אין מפייסין על תמיד של בין הערבים אלא כהן שזכה בו בשחרית זוכה בו ערבית
Rabbi Yoḥanan said: They did not hold a separate lottery for the
slaughtering and sacrifice of the daily afternoon offering. Rather,
the same priest who won a particular privilege ...
It's explained in Eduyot 1:4:
וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה,
לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו,
שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם:
Why are the opinions of Hillel and Shammai recorded [only] to be nullified? To teach the generations that one should not be ...
I would offer three answers, which I believe may be true simultaneously.
While scribes were extremely careful for pesukim in Tanach, so as not to invalidate the kosher status of the sefer, they were not so careful when quoting pesukim when they occurred within the Gemara.
Add to that that sometimes earlier manuscripts will shorten words or phrases with ...
There are 4192 Mishnayos. Source: The back of the משניות set that's called משנה סדורה.
See this online downloadable version.
Edit: Per @Yehoshua's comment, the link no longer seems to work, but I can still see the relevant table on the Internet Archive.
This answer is from my personal experience.
I made a siyum hashas on mishna for my bar mitzvah before ever opening a gemara. We (my father and i) learned with Perush Kehati.
When there was something ambiguous in the mishna that was explained by the gemara, Kehati would bring it. We didn't have to look it up in the gemara, which was good, because i had not ...
Bartenura Shabbat 1:1:
ולהכי נקט הוצאה בלשון עני ועשיר, דאגב אורחיה קמ״ל דמצוה הבאה בעבירה אסורה וחייבין עליה:
The reason for discussing carrying between domains in the context of a poor and rich person, is to teach something tangential, namely that a mitzvah performed via an aveirah [i.e. giving charity while carrying on shabbat] is forbidden, ...
Yes, there are several mishna traditions. The Wikipedia article has the gist: there are the Mishnah-only manuscripts, Talmud Yerushalmi manuscripts, and Talmud Bavli manuscripts. The first two are pretty close, whereas the latter diverges. A mishnah-by-mishnah comparison of the Yerushalmi and Bavli traditions can be found in this work by R. Dr. Elimelech ...
According to the Mishna Sedura, the breakup is as follows:
Zeraim: 75 prakim with a total of 683 mishnayot
Moed: 88 prakim with a total of 681 mishnayot
Nashim: 71 prakim with a total of 570 mishnayot
N'zikin: 74 prakim with a total of 685 mishnayot
Kodshim: 91 prakim with a total of 590 mishnayot
Taharot: 126 prakim with a total of 1015 mishnayot
Shut MaHaRaM Shik (siman 2) explains the reasons for the variations found in the Siddur as compared to the Mishnah and the quote from the gemara in Tractate Shabbat:
The Siddur adds "הכנסת כלה והלוית המת": Since they are greater than studying Torah (as evidenced by the fact that one should interrupt his Torah study in order to fulfill these mitzvos), ...
The עיקר תוי"ט already asks your question ibid
ח: וְדִבְרֵי תֵּימַהּ הֵן, דִּבְהֶדְיָא שָׁנִינוּ בְּמִשְׁנָה ג' פֶּרֶק ב' דִּזְבָחִים חוּץ לִמְקוֹמוֹ פָּסוּל וְאֵין בּוֹ כָּרֵת
So it seems that the Bartenura was either badly copied or else simply used the common phrase חוץ לזמנן או חוץ למקומן "as a matter of habit".
(For similar, see the עיקר ...
I have learned the entire Mishna based on the Yad Avraham series in English. I also own much of the newer Schottenstein Edition of the Mishna. Here are a few thoughts
I found the introductions to each tractate to be incredibly well done and useful. Just reviewing the introductions to all tractates would be in itself wonderful learning. I compared the ...