Bagian Terkait Bilangan 9:10

The colleagues in the name of Rebbi Joḥanan: But the man who is pure and was not on the road³⁸Num. 9:13., this excludes the one on the road. Rebbi Zeˋira in the name of Rebbi Joḥanan: when He warned, He mentioned far away, when He punishes He does not mention “far away”⁴¹“Far away” is mentioned in Num. 9:9, where the Second Pesaḥ is defined, but missing in 9:13 where omission of both Pesaḥim is declared to be a deadly sin.. But the rabbis are saying, in case that the letters are more than what is dotted, one explains the letters and disregards what is dotted; in case that the dotted is more than the letters, one explains the dotted and disregards the letter⁴²As in Gen. 18:9 where א֗לי֗ו֗ is read as איו “where?”. Rebbi⁴²As in Gen. 18:9 where א֗לי֗ו֗ is read as איו “where?” said, even though that in this case there is only one letter dotted on top, one explains the dotted and disregards the letters. The he in רחוקה is dotted: the man is far away, not the road far away.

¹⁶⁴From here on, the text is also found in Nazir 9:2, Notes 58–94. From where about a doubtful case of a grave in the abyss¹⁶⁵Both for the person going to celebrate the Pesaḥ and the nazir who finished his term, the impurity caused by a doubtful case of a grave in the abyss is disregarded. In view of the central role of purity in everything connected with the Sanctuary, it is obvious that some biblical justification has to be found for the rule. In the case of Passover, the argument notes that Num. 9:9 could have stated that a person on a far trip was required to celebrate the Second Pesaḥ. The addition for you seems to be superfluous. It is interpreted to mean just as the road is open to the wanderer, so the impurity has to be in the open for the impure person. The same argument is in the Babli 81b.? Rebbi Jacob bar Aḥa in the name of the rabbis: Or on a far trip for you. What is in the open for you, including everything in the open. This excludes the case of a grave in the abyss which is not open. So far for the people celebrating Passover. From where the nazir? Rebbi Joḥanan in the name of Rebbi [Yannai]⁸⁷Reading of K.: If a person dies suddenly on him¹⁶⁶Num. 6:9.. Since on him it is in the open, so everything in the open. This eliminates the grave in the abyss which is not in the open¹⁶⁷The same argument as before; Babli 81b, Sifry Num. 28..

If the public became impure in a doubtful case of a grave in the abyss, does the diadem make it acceptable? It is a conclusion de minore ad maius. Since in the case of a single person, whose position you clarified to his disadvantage in the case of known impurity¹⁶⁸Since a single person impure on the 14th of Nisan is required to celebrate the Second Pesaḥ, his standing is inferior to that of the public who celebrate the First Pesaḥ in impurity., you clarified to his advantage in the case of a grave in the abyss¹⁶⁹The case of a grave in the abyss can arise only in a private domain since in a public domain all doubts are automatically resolved in favor of purity (Sotah 1:2, Note 88). For a private person, a case of doubt in matters of a grave in the abyss in a private domain is treated as if it were occurring in the public domain., for the public, whose position you clarified to its advantage in the case of known impurity¹⁷⁰In that they may bring the Pesaḥ in impurity., it only is logical that you should clarify it to its advantage in a doubtful case of a grave in the abyss. A leniency which you apply to a single person you treat as a restriction for the public¹⁷¹This is how one intends to disprove the argument de minore ad majus.. A leniency which you apply to a single person, so that if it became known to him¹⁷²The impurity of a grave in the abyss never forces a person to the Second Pesaḥ; so if he was told before pouring it is as if he became otherwise impure after pouring, where the sacrificial act was completed and while he cannot eat his part of the Pesaḥ he has discharged all his obligations. before pouring he should be treated as if he became impure after pouring, that he should not be pushed to the Second Pesaḥ, you restrict him in public, so that if it became known to him after pouring he should be treated as if he became impure before pouring, that he should not be able to eat the meat¹⁷³If the public are impure, the Pesaḥ is slaughtered and eaten in impurity. But if it was slaughtered as pure and then it became impure or became known to be impure, it cannot be eaten.. The leniency which you apply to the pure nazir, so that if it became known to him before pouring he is treated as impure after pouring, that he should not have to bring a sacrifice of impurity¹⁷⁴Mishnah Nazir 9:2. Corrector’s addition supported by K., you treat as a restriction for the impure nazir, that if it became known to him after pouring he is treated as somebody repeatedly becoming impure; he has to bring a sacrifice of impurity for each single case¹⁷⁵But if the nazir became aware of the second impurity before he offered his sacrifice of impurity, he has to bring only one sacrifice.. [As it was stated: If he repeatedly became impure, he has to bring a sacrifice for each single case¹⁷⁶Nazir Halakhah 6:8, Note 198..] If somebody is officiating for the Pesaḥ, does the diadem make it acceptable? It is a conclusion de minore ad majus. Since for the owner [of the Pesaḥ] whose position you clarified to his disadvantage in the case of the infirm and the aged¹⁷⁷While a person unable to eat the volume of an olive of the Pesaḥ may not subscribe to it, an old or sick priest is able to serve in the Temple as long as his infirmity is not of the kind listed in Lev, 21:18–20., you clarified to their advantage in the case of a grave in the abyss, it should be only logical that for the officiating, whose position you clarified to his advantage in the case of the infirm and the aged, you should clarify it to his advantage in the case of a grave in the abyss. No. Since for the owner you clarify to his disadvantage in the case of impurity during the rest of the year; what can you say for the officiating where you clarify his position to his disadvantage in the case of impurity during the rest of the year¹⁷⁸An impure person, including a nazir not impure by the impurity of the dead, can send his sacrifice other than the Pesaḥ to the Temple by a pure agent, but an impure priest cannot officiate, irrespective of the nature of his impurity.. Since you clarify his position to his disadvantage in the case of impurity during the rest of the year, you also clarify his position to his disadvantage in the case of the impurity of the dead on Passover. How is it really? For you¹⁶⁵Both for the person going to celebrate the Pesaḥ and the nazir who finished his term, the impurity caused by a doubtful case of a grave in the abyss is disregarded. In view of the central role of purity in everything connected with the Sanctuary, it is obvious that some biblical justification has to be found for the rule. In the case of Passover, the argument notes that Num. 9:9 could have stated that a person on a far trip was required to celebrate the Second Pesaḥ. The addition for you seems to be superfluous. It is interpreted to mean just as the road is open to the wanderer, so the impurity has to be in the open for the impure person. The same argument is in the Babli 81b., whether for him or for the one officiating for him. So far for the people celebrating Passover. From where the nazir? Rebbi Yose in the name of Rav Ḥisda: We thought to say, on him¹⁶⁶Num. 6:9., not on the one officiating for him. Since we stated that the same rules apply to the nazir and to those celebrating Passover, it means that what holds for the one holds for the other¹⁷⁹Babli 80b..