15

Probably the most famous story about a group that gave up their lives instead of doing Gilui Arayot is the story about 400 boys and girls that gave up their lives, as brought down in the Talmud Gittin 57b: מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ...


12

In their introduction to Yerushalmi Brachot, artscroll adress this question and write that Bavli is better edited, more complete, better commented, easier to understand and less prone to alternative readings. They note that The period of the Bavli lasted 150 years more than the Yerushalmi, allowing the former to be redacted, edited, its text refined and ...


10

The single best place for online texts, commentaries and shiurim relating to Yerushalmi is definitely http://www.yerushalmionline.org/ They have daf yomi recordings for all of the Yerushalmi from shiurim given by Rabbi Yosef Gavriel Bechhofer as well as 100s of pdf's of articles and commentaries on the Yerushalmi. In my limited experience with the ...


9

Rashi Shavuos 2b - a bit more than halfway down says that Stam Rabbi Shimon is Rabbi Shimon bar Yochai Rashbam Bava Basra 102a - towards the bottom of the page also says that Stam Rabbi Shimon is Rabbi Shimon bar Yochai


9

Firstly, Mr. J. wasn't only referred to by his name, he had other names that referenced him (see Jastrow, Wiki, Jewish Wiki). Thus, only searching his name will not always yield results. Secondly, the Talmud Yerushalmi was censored just like the Bavli - something to keep in mind. In general, many 'famous' passages found in the Bavli were earlier teachings ...


8

Rabbi S.R. Hirsch writes that the story cannot be understood like this, because then the vote would be meaningless. He explains that Beis Hillel had been refusing a formal vote, and Beis Shammai on that day gathered outside the building and forcefully prevented Beis Hillel from leaving until a vote was held. Beis Hillel were the majority, but Beis Shammai ...


8

Menachem Ben Yashar provides a fascinating answer here, very summarized as follows: The Yerushalmi's version was written during the time of the Beis Hamikdash, and thus, there was a real Halachic concern that the Ben Tipesh would not only not learn anything, but break the Halachos of Pesach. For that reason, we teach him a practical Halacha, with a clear ...


8

Artscroll [Teumrah 6b footnote 12 the last paragraph] quotes a Doros HaRishonim who conjectures, that .. "in the case of Temurah, there existed two types of manuscripts, those that originated from Babylonia and those that originated from Eretz Yisroel. Not knowing which was the authentic version, scribes who encountered two versions recorded both, ...


7

The Aruch Hashulchan in siman 437 siff 7 writes that nowadays women are bodek even better than men and dig after a miniscule amount of chametz and wash and clean every place. Another point is to define what chazzal meant by women are atzlanios by citing one of the medrashim that uses the same terminology. See in Devarim Rabba Parsha 6 (#11) that prooves ...


7

There are many different opinions as to when to place the book of Job. The opinion that Elihu is Yitzhak is different from the opinion that he was an advisor to Pharaoh.


7

The best online resource would be yerushalmionline.org. It contains shiurim from R' Yosef Gavriel Bechhofer on the entire Yerushalmi, and links to helpful seforim. The top things to keep in mind (sorry, I can't think of exactly 5 right now) are that Yerushalmi's language is more terse than that of Bavli, and there is often little or no consensus as to how a ...


7

The reference is to the pages of the Venice printing of the Talmud Yerushalmi (5283/1523). Each folio is divided into four columns, two on each side of the page, and these are the numbers of the amud (1 and 2 on the front, 3 and 4 on the back). The sentence quoted from page 53d (Sukka, chapter 3, law 6) appears in the middle of the left column of this page. ...


6

See Tanya Chapter 1 (which alludes to this Yerushalmi), which is explained in detail in Chapter 10. In short killing it means the inclination for evil has no expression for its energy, no life. It is dead because it has no expression, yet it is not turned over to good because the Tzaddiks love for Hashem is not complete, thus not completely transformative. ...


6

This website provides a pretty decent Hebrew commentary on most of the Yerushalmi: http://www.yedidnefesh.com/yerushalmi/yerushalmi.htm This is a website which is a great resource for Yerushalmi and has many different commentaries, manuscripts, and essays. I have not gone through all of it, but do recommend Rabbi Chaim Kanievsky's commentary, which is ...


6

This is addressed by R. David Luria in his commentary to the statement in Pirkei D'Rabbi Eliezer. He notes that it appears to be contradictory to the statement about all future Torah being already said to Moshe at Sinai. He states that this is resolved with the textual emendation attributed to R. Elija of Vilna, which replaces the words "שקיבלו מסיני" with "...


6

Here's the list of the longest to shortest Masechtot in the Talmud Yerushalmi based off the amount of daf per Masechta. (Source: Sefaria, which uses the text of Mechon Mamre, which is based on the Pietrkov edition.) Shabbos - 92 (1a-92b) Yevamos - 85 (1a-85a) Ketubot - 72 (1a-72a) Pesachim - 71 (1a-71b) Berachos - 68 (1a-68a) Eruvin - 65 (1a-65b) Terumot -...


5

Tosfot in Menachot 33b sv. U'mai quotes a Yerushalmi that he says argues on the Bavli regarding how high to put a mezuzah on an extremely tall doorway. The Bavli rules that it should be in the top third of the doorway regardless, while the Yerushalmi rules that in this case the mezuzah should be hung around shoulder height. According to Rav Yisroel Belsky (...


5

In the discussion of the correct procedure for cutting the bread at the Shabbat meal, R. Joel Sirkes writes (Bayit Chadash O.C. siman 274) the following: דאין עוברין על דין התלמוד מפני שהוא כך על פי הקבלה וכי היכי דאנו מניחין תפילין בחולו של מועד ע"פ תלמוד ירושלמי כמ"ש לעיל בסימן ל"א ולדברי הזוהר הוא חייב מיתה We do not violate a Talmudic law ...


5

According to Harav Yishak Yosef Shelit"a (En Yishak vol. 1 pg. 334) we follow the Yerushalmi over the Zohar. Sources to support: Petah Hadvir 46c, Sede Hemed Kelale HaPoskim 2:5, Yabia Omer vol. 4 pg 39a).


5

The parallel Chazzal to this is found in Rus Rabba 7 11. There the Eitz Yosef explains that the function of this kinyan was actually a ruse to ensure witnesses. He says the barrel of treats was smashed which brought all the children to come gather them. They in turn would remember what had transpired being that children have good memories, as it says ...


5

Apirion L'Shlomo brings the following in the name of the Imrei Emes. Rashi in Parshas Tazriah says that a Chasan that sees Tzora'as we wait until after the seven days of Simcha end before going to the Kohain. The Imrei Emes questions how it is possible for a Chasan to get Tzara'as when he was forgiven on all his sins? The Imrei Emes says that just like Yom ...


5

Rabbi Joshua ben Levi said, “Whoever teaches his grandson Torah is regarded as if he had received the Torah from Mount Sinai as it is said, ‘Teach your children and children’s children,’ and then it says: ‘The day you stood before God your Lord at Horeb.’” Talmud Bavli - Kiddushin 30a Rabbi Joshua ben Levi used to listen, every Friday, to his grandson ...


5

According to this article: The Korban HaEida explains that the students of Shamai stood outside the house and prevented most of the students of Hillel from entering in order to sway the halacha. Rambam (Pirush Hamishnah) says that all of the leaders of the generation were there, and there was no one fit to rule that was not present. Yet, because most of ...


5

Major caveat: mechon-mamre's edition of Yerushalmi on Nezikin and on doesn't include the parentheses to indicate a biblical citation. So my scripts didn't "see" any citations there. (Fun fact: as it appears in mechon mamre, both Bavli and Yerushalmi occasionally reference a chapter that doesn't exist (e.g. Shemos 46); most likely a typo on the chapter ...


4

The Bavli on Sota 39b says that one should respond - and the wording there is almost identical to the Yerushalmi: בזמן שהכהנים מברכים את העם מה הן אומרים אמר ר' זירא אמר רב חסדא ברכו ה' מלאכיו גבורי כח וגו' ברכו ה' כל צבאיו משרתיו עושי רצונו ברכו ה' כל מעשיו בכל מקומות ממשלתו ברכי נפשי את ה' במוספי דשבתא מה הן אומרים אמר רבי אסי שיר המעלות הנה ברכו את ה' ...


4

Actually, it seems that the spoken language of the time was Aramaic. Even in the Mishna, written while the Jewish people were still in Israel, often when document are quoted, it is usually in Aramaic. Consider, for example, Megillas Taanis, which was written as a calendar of sorts for the nation at large, written by early Tannaim (Shabbos 13a) and ...


4

The ר״ן in פסחים on 30b says that we only say that women are lazy if there is no definite איסור, but if there is definitely an איסור (for instance, the removal of גיד הנשה) they are believed.


4

It is not necessarily complete; the matter is more complicated than it may seem because neither Talmud is always so clear as to how it views the final halakha, and complicated further by the fact that we don't have such a reliable text of the Yerushalmi in many instances. Most commentaries 'on the daf' of the Yerushalmi tend to minimize the differences ...


4

Yitzchok Isaac Krasilschikov, In his commentary to the Yerushalmi תולדות יצחק‏ explains as follows: לא היה יכול לעמוד בו וכו'. ר"ל לעשות שלום עמו והרגו כפה אותו בתענתים ובתורה ובשירים ותשבחות לעשות רצון בוראו:‏ He could not with stand it etc. Which is to say make peace with it. And he killed it; he forced it with fasts and Torah study and songs and ...


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