The Biblical text reads : "Out of all that is given you" not "all your tithes."
In drawing a distinction between the ears and the corn-heap.
According to Deut. xviii. 4 "the first-fruits of the corn" were the portion of the priest ; therefore the Terumah would be due from the corn-heap, but not from the ears which are no longer called "corn."
Since the Temple-property had been redeemed, why should he not be included?
See Lev. v. 16.
Since he has eaten sufficient to necessitate Grace.
With the other diners, since he is continually going backward and forward and should not be included with them.
I.e. his every-day sustenance.
The Samaritans were the people of mixed origin with whom the Assyrians had repopulated North Palestine after driving the Israelite inhabitants into exile. In course of time they came to look upon themselves as a part of the Jewish people and claimed the right to share in the rebuilding of the Temple. When this right was contested, they broke away and formed a separate Community, taking with them the Pentateuch.
M. adds : And a Mezuzah on his door.
Some edd. read : Jonathan. M. has Nathan.
And thus derived the teachings from their lips.
Halakic commentaries on Leviticus, and Numbers and Deuteronomy respectively.
And in the view of Rammi b. Hamma, Rab Menashya came within this class.
According to Demai v. 10, that which grows in a perforated pot, placed in the ground, is legally like that which grows in the ground. But if something grows in an unperforated pot, is that to be considered as growing in the soil and subject to the tithe ? The Rabbis say it is, and one who eats of this untithed should not be included for Zimmun.
See fol. 47a, bot., and top of fol. 47 b, p. 303.
That the tithe should be exempt from the great Terumah and permissible to be eaten, and therefore such an one should be included for Zimmun.
That it is subject to the great Terumah, and one is forbidden to eat of the tithe unless this Terumah is separated ; and hence, he who eats thereof should not be included.
The word for "Thou shalt bind" (וצרת) is here connected with צורה "stamp, image."
This is the reading of the Biblical text, which the Talmud does not quote verbally, but as follows: "And he shall give the money, and it shall be assured to him."
Because anybody who eats less than the size of an olive is exempt from saying the Grace.
See p. 291 n. 5.
M.: For R. Hiyya b. Abba said.
M.: Ashe; and Rashi's reading is: Assi.
See p. 294 n. 3.
To hold a Congregational service for which a minimum of ten males over the age of 13 is required.
And that is forbidden.
And not the individual. Since the freeing of the slave enables nine men to have a Congregational service, it is permitted.
I.e. the chest in the Synagogue where the Scrolls of the Law are deposited. See Oesterley and Box, p. 338. According to Azulay (quoted by Goldschmidt, p. 171)וארון "and the Ark" is really the initial letters of four words: ואחד רואה ואינו נראה "And One Who sees but is invisible," referring to the Divine Presence in the Synagogue. There may be here a reference to the custom of giving a minor a Scroll of the Law to hold, and thereby including him in the quorum ; cf. Low, Lebensalter, p. 208 and p. 409 n. 46.
Ie. when the nine are seated close together, without actually counting them, it is not possible to notice that there is one short. Therefore, including the presence of the Ark, the Congregational service may be held. The alternative version supposes that it is easier to detect the absence of one when the nine are seated close together.
Pineles (quoted by Goldschmidt, loc. cit.) thinks that שבת is the initial letters of שונים בדברי תורה "[Two] who study words of Torah [together]."
M.: Rab Hisda said in the name of R. Johanan.
Lit. who produced two hairs.
Although he has reached the age of puberty, i.e. 13 years.
He may be included whether he shows signs of puberty or not.