Rujukan Talmud untuk Imamat 23:13: Jerusalem Talmud Challah

“They are forbidden as new grain before Passover³Lev. 23:14..” Some Tannaïm state: before Passover; some Tannaïm state: before the ‘omer⁶³Lev. 23:14 reads: “Bread, parched and green grains you shall not eat until that day proper, until your bringing of your God’s sacrifice, a permanent rule for your generations in all your dwelling places.” Sifra Emor, Parašah 10(10) points out that the sacrifice must be the ‘omer, the sheaf of barley brought to the Temple. If it would refer to the accompanying sacrifice (v. 13), then “doing” would be used instead of “bringing (in from the outside)”. Since the two conditions, the day proper (the morning light) and the ‘omer, are formulated in parallel, rather than sequential, it is not clear which one is determining when there is a Temple. If there is no Temple, the day is determining by default. The position of Ḥizqiah seems to follow the simple meaning of the verse. Contrary arguments are detailed in the next paragraphs.. He who said “before Passover” supports Rebbi Joḥanan; he who said “before the ‘omer” supports Ḥizqiah. As Rebbi Jonah said in the name of Ḥizqiah: If there is sacrifice⁶⁴When there is a Temple., the sacrifice permits; if there is no sacrifice, the day permits. Rebbi Yose in the name of Ḥizqiah: If there is sacrifice, the sacrifice permits. Ḥizqiah agrees that if there is no sacrifice, the day permits⁶⁵The difference between R. Jonah and R. Yose is purely in the formulation. According to R. Yose, if there is no sacrifice the meaning of the verse is clear and does not need rabbinic interpretation. In the Babli (Menaḥot 68a), the position of Ḥizqiah is that of his cousin Rav and of Samuel.. Rebbi Joḥanan said: Whether there is sacrifice or there is no sacrifice, the day permits⁶⁶In the Babli, Menaḥot 5a/b, 68a, R. Joḥanan and R. Simeon ben Laqish..