Rujukan Talmud untuk Imamat 15:10: Jerusalem Talmud Sotah, Jerusalem Talmud Beitzah, Jerusalem Talmud Sanhedrin & Jerusalem Talmud Maaser Sheni

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: They were expert in pushings⁹⁰A person with gonorrhea imparts impurity to anything he moves, even if he never touched it and it was lying on a platform that could never become impure (such as a flat wooden plank.) Cf. Demay Chapter 2, Note 163. but not expert in slight impurities. ⁸⁴Ḥag. 2:12. In the verse, the question is הֲיִקְדָּשׁ “is it going to be forbidden as sanctified food?”; cf. Introduction to Tractate Kilaim. Sanctified food can be forbidden only if it is either impure or out of its proper place or time. Since the second type of prohibition is not applicable here, the question must be one of impurity.“Assume a man carries holy meat,” he asked them whether someone impure by the impurity of the dead imparts impurity by pushing. “The Cohanim answered, and said: No;” they answered him correctly. He asked them whether someone impure by the impurity of the dead imparts slight impurity⁹¹A person with gonorrhea imparts original impurity to anything he sits on (Lev. 15:10) directly or indirectly. Anything which is above the person becomes impure rabbinically in a “slight impurity”; cf. Mishnah Zavim 4:6, Demay Chapter 2, Note 162 and J. Levy’s long explanation in his Dictionary, vol. 3, s. v. מדף, with H. L. Fleischer’s long etymological note, p. 305.. “The Cohanim answered and said: It will be impure.” They did not answer correctly, for the impurity of the dead does not impart slight impurity⁹²Both kinds of impurity are restricted to persons whose own body is the source of the impurity..

There, we have stated⁶⁸Mishnah Idiut2:5, missing the introduction, that R. Ismael did not indicate his position regarding the difference between the anonymous Tanna and R. Eleazar ben R. Ṣadoq.: “About rural pans⁶⁹Pans made of unfired clay with cover attached., that they are pure in a tent with a corpse⁷⁰A clay vessel cannot become impure from the outside. A clay vessel which does not have a cavity is immune to impurity (Mishnah Kelim2:7). Since the unused rural pan is totally closed, it is immune to the impurity of the dead by biblical decree, Num. 19:15. but impure if carried by a person afflicted with gonorrhea⁷¹Any implement moved by a sufferer from gonorrhea is severely impure, Lev. 15:10, even if the sufferer never touches the implement and moves it on a flat piece of wood (or clay) impervious to impurity.. Rebbi Eleazar ben Rebbi Ṣadoq says, even if carried by a person afflicted with gonorrhea they are pure since their production was not finished⁷²He holds that as long as the cover is not separated from the pan the manufacturing process is not finished and therefore the composite is not an implement to which the rules of impurity may apply..” It turns out that the minority opinion here corresponds to the majority opinion there and the minority opinion there corresponds to the majority opinion here⁷³R. Eleazar ben R. Sadoq must agree that separating cover from pot is “hitting with hammer”. Rabban Simeon ben Gamliel must agree that the unopened clay vessel is an implement and subject to impurity by being moved..

You said, the order of strangling is the following: “One person draws in his direction, the other one draws in his direction.” Cahana asked before Rav: There⁵¹Mishnah Zavim 3:2. The sufferer from gonorrhea causes impurity to everything he sits on and everything which is moved either by his force or on which he sits (Lev. 15:10). For example, a sufferer from gonorrhea and a pure person sit in the same boat but do not touch at all. The moment the boat moves, the pure person and his garments become impure. This impurity is known as מִדְרָס “[caused by] stepping upon.” The Mishnah refers to two persons, one suffering from gonorrhea and one pure, who together are splicing the same rope, working at different ends. Since each of them moves the rope in his direction, the pure person and his garments become impure the moment the impure person moves the rope while the pure one is holding it., you say, “one draws in one direction, the other draws in one direction.” But here, you say, “one draws in his direction, the other draws in his direction.⁵²Why the change in language?” He told him, there one is in front, the other in the back. But here, one is on one side, the other one is on the other side.