Talmud su Esodo 30:33

Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaiah. If there are two prohibitions and one liability to extirpation, the prohibitions split the extirpation⁴⁷It is a general principle of hermeneutics in both Talmudim that for every prohibition one verse has to explain what is forbidden and another verse, often at a different place, has to spell out the punishment. If the latter verse refers to several prohibitions at once, the number of sins committed in one act (the number of required cleansing sacrifices if the sin was inadvertent) is counted by the number of prohibitions, not by the number of punishments enumerated separately. In the Babli (Makkot 14b, Keritut 3a), this is a matter of dispute.. What is the reason? “On human flesh it may not be rubbed and in its proportions you should not make [a compound] like it.⁴⁸Ex. 30:32, speaking of the oil used to anoint priests and holy vessels.” And it is written: “A man who would compound like it⁴⁹Ex. 30:33: “A man who would compound its likeness or who would apply it on an outside person {who is not a priest} will be extirpated from his people.” There are only two prohibitions since the “human” of v. 32 is defined as “not a priest” in v. 33.”. Here are two prohibitions and one liability to extirpation. The prohibitions divide the extirpation. This follows Rebbi Ismael, since Rebbi Ismael said one infers from an argument de minore ad majus but one does not punish from an argument de minore ad majus⁵⁰A principle spelled out many times in the Babli, cf. Makkot 5b, 14a, 17a; Sanhedrin 54a.. Where does he have that from? It comes following what Ḥizqiah stated: “If the daughter of a Cohen is desecrated by whoring.” Why does the verse say, “a man⁵¹Lev. 21:9. “A Cohen man’s daughter if she is desecrated by whoring with her father, shall be burned in fire;” cf. Babli Sanhedrin 76.”? To include him who cohabits with his daughter’s daughter from a rape that she should be [under sentence of] burning⁵²It was determined earlier that the prohibition of 20:14 of descendents or progenitors in the direct line applies only if one of the women is married to the man. For priests, this is extended also to extramarital children.. Rebbi Yose ben Rebbi Abun said, one may even understand this from the warning: “Do not desecrate your daughter⁵³Lev. 19:29: “Do not desecrate your daughter to cause her to whore.” This interpretation is quoted in the Babli, Sanhedrin 76a, in the name of R. Abun’s father and there is only one of several alternative interpretations..”

MISHNAH: An impure person who ate holy food¹²Lev. 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³Num. 19:13.. One who eats fat¹⁴Lev. 7:25., or blood¹⁵Lev. 7:27., or leftover, or piggul¹⁶Lev. 19:8., or impure¹⁷“Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); Lev. 7:18,19:8. The root of piggul probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹Lev. 17:4., or one who eats leavened matter on Passover²⁰Ex. 12:19.. One who eats or does work on the Day of Atonement²¹Lev. 23:29–30., and one who compounds the oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³For profane purposes, Ex. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴Deut. 14:21, a simple prohibition. or torn meat²⁵Ex. 22:30, a simple prohibition., abominations and crawling things²⁶Lev. 11:11,44.. If one ate ṭevel²⁷Fully harvested produce of which the priests’ heave was not taken; Lev. 22:10. or first tithe from which heave was not taken²⁸The obligation is Num. 18:28, the penalty Num. 18:32., or second tithe²⁹Outside the place of the Sanctuary it needs redemption, Deut. 14:24. or dedicated food³⁰Donated to the Temple to be sold for its value, not dedicated to the altar; Lev. 27:11. which was not redeemed. How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹In editio princeps and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (Lev. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³²Given as heave (biblically restricted to grain, wine, and olive oil). is a creature.