Talmud su Deuteronomio 12:16

But is it not written²³Lev. 7:23. This paragraph discusses verses which present difficulties for R. Eleazar.: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written²⁴Lev. 7:23. In the opinion of the Babli 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra Ṣaw (Parasha 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food nor subject to the impurity of food.
In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 49), he needs the verse to permit use of fat for work on Temple property.: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written²⁵Deut. 12:16.: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water²⁶The Babli 22b deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah. (Preparation for impurity is explained in Demay 2:3, Notes 136–141.). Since water is permitted for use, so blood shall be permitted for use. But is it not written²⁷Gen. 32:33.: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass²⁸The argument is more explicit in the Babli 22a. R. Abbahu holds that when carcass and tom meat was permitted for the sojourner (Note 53) and the pagan, the entire animal was permitted, including the fat. Then the last paragraph of Note 24 establishes that the schiatic sinew cannot be forbidden for usufruct.. But is it not written²⁹Lev. 23:14.: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written³⁰Lev. 11:42.: Do not eat them for they are abominations? Rebbi [Mana]³¹Added from Orlah, missing here. said, that excludes their prohibition of usufruct³³Latin splenium, Greek σπληνίον, τό, “pad, wound dressing.”.

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating⁴⁶In contrast to the statement of R. Eleazar (Note 17) it is asserted that if the prohibition of food is in the active voice it does not imply prohibition of usufruct. Still the passive voice does imply prohibition of usufruct.. The paradigm for all cases is⁴⁷Lev. 6:23.: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned⁴⁸It is shown that the passive voice implies prohibition of usufruct, since it is the only such case where the inference is valid according to everybody. The verse is understood (Sifra Ṣaw Pereq 8(5), quoted in Babli Zebaḥim 82a, Yerushalmi Pesaḥim7:9, fol. 35a] following a punctuation which differs from the masoretic one: Any purification offering, some of whose blood was brought into the Tent of Meeting to purify, in the Sanctuary it shall not be eaten, in fire it shall be burned. This is a possible reading since purification offerings may be eaten only in the Sanctuary. Then “Sanctuary” is taken also to refer to the last clause, (in the sanctuary) in fire it shall be burned. This excludes all sacred and profane usufruct after purification.. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said⁴⁹Lev. 7:23.: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven²⁴Lev. 7:23. In the opinion of the Babli 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra Ṣaw (Parasha 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food nor subject to the impurity of food.
In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 49), he needs the verse to permit use of fat for work on Temple property.. If one understands what has been said⁵⁰Deut. 12:16.: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares⁵¹Preparation for impurity is explained in Demay 2:3, Notes 136–141., so blood prepares. If one understands what has been said⁵²Deut. 14:21.: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat⁵³The resident sojourner, in order to receive the full protection of the law, only has to follow the “precepts of the descendants of Noe”, to abstain from idolatry, murder, incest and adultery, eating limbs tom from a living animal, blasphemy, robbery, and anarchy.. If one understands what has been said⁵⁴Ex. 22:30.: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct⁵⁵In the Babli 22a this is quoted as the opinion of R. Meïr. It is forbidden to slaughter anything but sacrifices in the Temple precinct, Lev.17:4..