Study Kiddushin folio 34A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
And the donning of tefillin (Deuteronomy 6:8), which are not worn at night or on Shabbat and Festivals, is also a positive, time-bound mitzva.
And what is a positive mitzva that is not time bound? Examples include the affixing of a mezuza (Deuteronomy 11:20), the construction of a parapet on a roof (Deuteronomy 22:8), returning a lost item (Deuteronomy 22:1–3), and the release of the mother bird from the nest, i.e., the mitzva of sending
The Talmud asks: But is this an established principle? But there are the mitzvot of eating matza on the first night of Passover (Exodus 23:15), of rejoicing on a Festival (Deuteronomy 16:9–11), and assembly on Sukkot following the Sabbatical Year (Deuteronomy 31:10–13). And each of these is a posit
R' Yoḥanan says: One does not learn practical halakhot from general statements, i.e., when a general statement appears in a Mishnah and uses the term: All, it is not to be understood as an all-inclusive statement without exceptions. This is the case even in a place where it says: Except, to exclud
A proof for this is as we learned in a Mishnah (Eiruvin 26b): One can establish a joining of houses in courtyards [eiruv ḥatzerot] and a joining of Shabbat boundaries [eiruv teḥumin], and similarly, one can merge courtyards to permit carrying in a joint alleyway on Shabbat. This can be done with all