فسيفساء رحوب
مراجع

↑  Feliks, Yehuda (1986), pp. 454–455, who puts the Jerusalem Talmud's redaction no later than the end of the 3rd century CE, and the making of the mosaic immediately thereafter; Sussmann, Jacob (1975). Jewish legal inscription from a synagogue, p. 124. متحف إسرائيل, Jerusalem. Retrieved on 2019-07-15 from https://www.imj.org.il/en/collections/395953. نسخة محفوظة 2019-03-28 على موقع واي باك مشين.
↑  Vitto, Fanny (1975), p. 119
↑  The actual archaeological site was located ca. 800 متر (2,600 قدم) northwest of Tel Rehov. See Vitto, Fanny (2015), p. 10, note 2. نسخة محفوظة 1 أغسطس 2019 على موقع واي باك مشين.
↑  Sussmann, Jacob (1975), pp. 123, 124. Quote: [p. 123] "The inscription contains twenty-nine long lines, among which are 1807 letters! It is, by far, larger than all the inscriptions discovered until now among mosaic flooring, whether those belonging to ancient synagogues or those belonging to other structures. Thus, for example, it is more than three-times larger than the inscription found at عين جدي, which was discovered a few years ago, and which was, until now, the largest one discovered in the country." [...] [p. 124] "This is the first time that we have access to any تلمود text inscribed close to the time of its inception and in close proximity to the centers of Talmudic formulation in the Land of Israel, a text that was inscribed, presumably, not too far after the redaction of the original Palestinian work, and in a place that is nigh the spiritual center of the Land of Israel during the Talmudic era: viz., طبريا of the 5th-century (B)CE (تكذية (كتب)). The text before us is not dependent upon the textual tradition of handwritten manuscripts, the pathway in which the Palestinian Talmudic literature has reached us; nor was it transferred unto us by way of يراع (calamus) used by the scribes, copyists and proofreaders of various kinds, and for this reason it is invaluable for offering a critique on the Talmudic text. What is especially important is the clear Palestinian spelling of words, and their original versions of many geographical place-names, two areas that were rife with copyist-errors, and those made by proofreaders." END QUOTE
↑  Sussmann, Jacob (1975), p. 123
↑  Vitto, Fanny (2015), p. 7; Sussmann, Jacob (1975), p. 124; et al.
↑  Ben David, Chaim (2011), pp. 231-240
↑  Ben David, Chaim (2011), p. 238; شاؤول ليبرمان (1976), p. 55; et al.
↑  The Baraitta of the borders of Eretz-Israel is, for all practical purposes, only a geographical reference to the old borders, as once settled, but not an ethnographic reference to the border for all time, since demographics change.
↑  Sussmann, Jacob (1975), p. 124; Feliks, Yehuda (1986), p. 454; Jewish legal inscription from a synagogue, متحف إسرائيل, Jerusalem نسخة محفوظة 28 مارس 2019 على موقع واي باك مشين.
↑  Mazar, A.  ‏ (1999)
↑  Onomasticon (1971), "Roōb" (entry No. 766)
↑  Marcellius, R.P. Henricus (n.d.), p. 469 (s.v. Roob)
↑  Feliks, Yehuda (1986), pp. 454–455
↑  Alexandre, Yardenna (2017)
↑  Vitto, Fanny (1975), p. 119; Vitto, Fanny (2015), p. 3
↑  Archaeology Wing - Ward 6 (The Holy Land).
↑  Vitto, Fanny (1974), pp. 102–104
↑  Sussmann, Jacob (1975), p. 124
↑  تلمود (Hullin 7a; Yebamot 16a); موسى بن ميمون (1974), vol. 4, Hil. Terumot 1:5–6
↑  As argued by Ishtori Haparchi (2007), pp. 40, 42. Although راشي in تلمود Hullin 6b (s.v. את בית שאן כולה) says that Beit She'an was not part of the Land of Israel, Ishtori Haparchi argues that the sense here is to places not captured by the Returnees from Babylon, although they were conquered by Joshua, and which places have only the technical name of "outside the Land of Israel," just as we see with عكا in BT Gittin 76b. Likewise, Beit She'an was subdued by Israel during the time of Joshua, forcing its inhabitants to pay tribute unto Israel (تلمود Hullin 7a on Judges 1:27–28), but was not taken by the Returnees from Babylon. نسخة محفوظة 16 مايو 2017 على موقع واي باك مشين.
↑  As explained by Menachem Meiri in his Beit HaBechirah (Hullin 6b, s.v. בית שאן), although Ishtori Haparchi (Kaftor Vaferach) disputes this, saying that the land was always consecrated, but that the laws regarding the land differed with Israel's return from the Babylonian exile.
↑  Safrai, Z.  ‏ (1977), p. 17 (note 91). The term "demai" is a Halakhic term meaning "dubious," referring to agricultural produce, the owner of which was not trusted with regard to the correct separation of the tithes assigned to the Levites, although the terumah (the part designated unto priests) was believed to have been separated from such fruits. In such "dubious" cases, all that was necessary was to separate the one-tenth portion  ‏ due to the priests from the First tithe given to the Levites, being the 1/100th part of the whole. The Second Tithe is also removed (redeemed) from the fruit in such cases of doubt.
↑  التلمود اليروشلمي, Demai 2:1 (Commentary of Solomon Sirilio); p. 16a in the Oz veHadar edition of the Jerusalem Talmud.
1 2  Josephus mentions a population of above 13,000 Jews in Beit She'an at the outset of the war with Rome in the second half of the 1st century CE. See يوسيفوس فلافيوس (1981), s.v. الحرب اليهودية (كتاب) 2.18.3. (p. 493).