Talmud su Ecclesiaste 7:15

Rebbi Yasa stated before Rebbi Joḥanan: Just as one defiles himself for a corpse of obligation, so one defiles himself for a limb of a corpse of obligation¹⁵This contradicts the preceding statement.. Rebbi Joḥanan answered him: Is that so? Rebbi Jacob bar Aḥa in the name of Rebbi Ze‘ira: Explain it if he returns¹⁶If a Cohen was burying a corpse of obligation and later found another limb of the same corpse, he may bury the limb since he already is impure and the prohibition of Lev. 21:1 refers only to him becoming impure, not to what he does once he is impure. In the Babli, 43b, this is a tannaïtic statement ascribed to R. Jehudah.. It was stated: Rebbi Yose said, nobody has to defile himself for a limb from his living father, but one has to defile himself for bone the size of a barley corn from his father. Rebbi Jehudah says, just as one has to defile himself for bone the size of a barley corn from his father, so one has to defile himself for a limb from his living father¹⁷Śemaḥot 4:27. In the Babylonian sources, Babli 43b, Sifra Emor Introduction 13, R. Jehudah represents the opinion ascribed here to R. Yose, while R. Yose denies that a Cohen defiles himself for a piece of his father’s bone. The reason given is Lev. 21:3 (speaking of the Cohen’s unmarried sister): “For her he has to defile himself,” interpreted as “for her body, but not for her body parts.”. ¹⁸Sifra Emor Introduction 14. Śemaḥot 4:28 (יוסף פסקס), Yalqut Qohelet 976 (יוסף הכהן). It is clear from the story that one speaks of a priestly family.“It happened that Yose ben Paxas developed a growth¹⁹Greek νομή “cancerous growth”. on his foot. When the surgeon came to remove it, he told him to inform him when only a hair’s breadth was left²⁰Connecting the growth to his body.. He²¹The surgeon. cut until only a hair’s breadth was left, and informed him. He²²Yose ben Paxas. addressed his son Onias and told him, Onias my son, up to now you had to care for me, but leave now since nobody has to defile himself for a limb from his living father²³Since the growth, once separated from his body, is impure in the impurity of the dead (Mishnah Ahilut 2:1).. When this came before the Sages, they said, about him it was said: “It happens that a just man is lost in his merit²⁴Eccl. 7:15. The implication is that practice follows R. Yose.;” the just is lost and his merit accompanies him.

It is related of Joseph [the son of] Pisḳas⁵¹Cf. j.Nazir VII, 1, 55d. The text here is corrupt and the reading of GRA which agrees with the Talmud is followed. who had a swelling on his foot that a doctor came to remove it. He said to him, ‘When you have left as much as a single hair, tell me’. He cut the abscess, and when he had left only as much as a single hair,⁵²i.e. the swelling was hanging from the foot as by a hair. he informed him. He called his son Neḥunia and said to him, ‘My son, until now it was your duty to attend to me, but now go your way; for the Sages said, “One must not defile himself for a limb that was severed from a living person, even if it be his father’s” ’.⁵³Joseph was a kohen. When the Sages heard of it they said, ‘Of such a man as he it has been stated, My soul is continually in my hand; yet have I not forgotten Thy law;⁵⁴Ps. 119, 109. [and it further states,] There is a righteous man that perisheth in his righteousness⁵⁵Although Joseph was in danger of dying under the operation, he remembered to warn his son of the law of defilement which devolved upon a kohen. and there is a wicked man that prolongeth his life in his evil-doing.’⁵⁶Eccl. 7, 15.