Talmud sobre Números 12:14

“And one whose excommunication was lifted by the Sages.” Where are we holding? If they lifted it before the holiday, he should have shaved. If they did not lift it before the holiday, he may not shave. But we hold that they lifted it before the holiday and his thirtieth day fell during the holiday, since no excommunication is less than thirty days¹⁷An excommunication has to be observed for 30 days even if lifted quickly (but not if it was annulled) Babli 16a. and no rebuke is less than seven days¹⁸A student reprimanded by his teacher may not show himself for 7 days.. No excommunication is less than thirty days, up to a month of days, until it will come out of your noses¹⁹Num. 11:20.. And no rebuke is less than seven days, let her be locked away for seven days²⁰Num. 12:14.. Rebbi honored Ben Elasa²¹A very rich but totally ignorant family with whom he had relations by marriage.. Bar Qappara said to him, everybody is asking Rebbi, only you are not asking Rebbi. He asked him, what to ask? He said to him, ask²²A riddle.: “From Heaven she looks down, she is busy in her house; boys see her and hide²³A variation of Job 29:8; the next clause is a direct quote., old men rise and stand. The one who flees says, ho, ho, and the one caught is caught in his sin.” Rebbi turned around²⁴He recognized Bar Qappara’s poetic style. and saw him laughing. Rebbi said, I do not know you, old man. He understood that he would not be ordained during his lifetime²⁵Babli 17a, bottom..

“They shall fall away, for his vow of nazir is impure.¹⁷⁹Num. 6:12.” From here that the days of impurity fall away¹⁸⁰The days of certified skin disease cannot count as days of nezirut even though the sufferer from skin disease is also required to let his hair grow.. Then should he invalidate¹⁸¹The Mishnah states that a nazir who develops skin disease simply waits until he is healed and then finishes his count. Why does he not start anew as in the case of impurity of the dead?? He invalidates only the days of [impurity of] the dead¹⁸²The biblical law is quite clear that only the impurity of the dead makes him lose the earlier days of his count.. Why should they not be counted? If you say that days in which he causes [impurity to] couch and seat are counted, days in which he does not cause [impurity to] couch and seat are certainly counted¹⁸³Mishnah Kelim 1:4 states that the impurity of the sufferer from skin disease is more severe than the impurity of the female sufferer from flux. For the latter, it is stated explicitly (Lev. 15:26) that any couch and any seat used by her becomes a source of original impurity. No direct biblical source exists for declaring the sufferer from skin disease to cause this kind of impurity; it is derived indirectly in Sifra Meṣora‘ Parashah 2(6). This derivation is accepted at face value by Maimonides both in his Mishnah Commentary (Kelim 1:4) and in his Code (Turn‘at Ṣara‘at 10:11). The commentators of the Babli (Rashi, Pesaḥim 67b s. v. זב, Ravad, Commentary to Sifra) have difficulties in accepting the Sifra since it seems to contradict the Babli Pesaḥim 67b, but a student of the Yerushalmi does not have to consider this, in particular since Ravad does not object to Maimonides’s ruling in his Code. For impurity there is no difference between a sufferer from skin disease in quarantine and one positively declared infirm (Mishnah Megillah 1:7, Nega‘im 8:8).
The argument given here refers to Mishnah Nega‘im 14:2 which states that the healed sufferer from skin disease in his days of counting, between the preliminary and the definitive purification, is free from all severe impurities and does not cause more impurity than a dead reptile (the slightest of impurities, Mishnah Kelim 1:1). It does not seem to make any sense to accept the days of the severely impure quarantined but not to accept the slightly impure counting sufferer from skin disease (cf. Note 144).! What did you see to say that they are not counted? Rebbi []¹⁸⁴There are no sources which would permit filling in the lacuna. said in the name of Rebbi Simeon ben Laqish: “For a wild growth of his head’s hair”¹⁸⁵Num. 6:5.. Days of hair growth are counted, days preparing for shaving¹⁸⁶For the final purification of the sufferer from skin disease. are not counted. So far in his days of counting; in the days of his definite status? Rebbi Joḥanan in the name of Rebbi Yannai: “Please do not let her be like a corpse¹⁸⁷Num. 12:12, speaking of Miriam who was punished for calumniating Moses by becoming a clear sufferer from skin disease (v. 10), not a case of quarantine..” Since the days of a corpse are not counted, the days of quarantine are not counted. A student quoted this saying cf Rebbi Joḥanan’s before Rebbi Simeon ben Laqish, who did not accept it. He said to him: Here, you call it quarantine, but there, you want to call it absolute; you cannot do that. For Rebbi Joḥanan said in the name of Rebbi Simeon ben Laqish: “Please do not let her be like a corpse; let her be quarantined¹⁸⁸Num. 12:14..” Just as the days of the dead are seven, so the days of quarantine are seven¹⁸⁹While the case of Miriam was clearly not one of quarantine, the verse treats it as such by (1) calling her exclusion from the camp “quarantine” and (2) exempting her from the cleansing ritual which is required of the absolute sufferer but not the quarantined (Mishnah Megillah 1:8, Nega‘im 8:8). The verse cannot be applied to the absolute sufferer..

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father¹⁹⁰Gen.50:10.. Can you infer anything from before the giving of the Torah¹⁹¹And in any case the mourning organized by Josef could not have followed Jewish rules.? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary¹⁹²Lev. 8:35, quoted incorrectly.. Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world¹⁹³Gen. 7:10. Gen. rabba 32(10).. May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just¹⁹⁴Gen. rabba 32(10), Babli Sanhedrin108b. Methusela had Lemekh when he was 187, Lemekh had Noe when he was 182, and the Flood was in Noe’s year 600, which was Methusela’s year 969, the year of his death.. Rebbi Hoshaia said, for the Eternal’s anointing oil is on you¹⁹⁵Lev. 10:7.. Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead¹⁹⁶Num. 12:12.. She shall be locked away¹⁹⁷Num. 12:14.. Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he¹⁹⁸R. Joḥanan accepts two contradictory explanations of one and the same verse. uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted¹⁹⁹Since a nazir must be pure, a vow of nazir made when the person either was impure in the impurity of the dead or having been declared absolutely impure in the impurity of skin disease is suspended until the person becomes pure. Only then may he start counting the thirty days of his vow. Babli Nazir 56a.. Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended²⁰⁰Deut. 34:8. Gen. rabba 100(7).. “The days”, seven. “Of crying”, two. “Mourning”, thirty²⁰¹The duration of standard mourning.. Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning²⁰²Am. 8:10. There is no proof from the Torah.. Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight²⁰³And חג, biblically “holiday of pilgrim-age”, in Mishnaic Hebrew means “Tabernacles.” Babli 20a., also the days of mourning are eight? He answered him, the eighth day is a separate holiday²⁰⁴Ḥagigah 1:6, Note 151. Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information²⁰⁵When a relative is informed of a death long after it occurred and he has to observe some signs of mourning at that time only. Babli 20a.. And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.