Talmud su Levitico 11:35

It is written (Lev. 11:28): “They are impure for you”. Why does it say (Lev. 11:35) “they shall be impure for you”? One is for the prohibition of eating, the other for the prohibition of usufruct⁷⁵The argument is also found in Orlah 3:1 (fol. 63d), Pesaḥim 2:1 (fol. 28c), Baba Qama 7:10 (fol. 6a), Babli Pesaḥim 21b, Qiddušin 56b, Baba Qama41a, Ḥulin 114b. The formulation in the Babli is: R. Abbahu said, every place where it is stated “it should not be eaten, do not eat” implies both prohibition as food and of usufruct unless the Torah details the permission of usufruct as for cadavers (Deut. 14:21). One has to assume that “anything forbidden” mentioned here also means “anything forbidden as food.”. Anything forbidden by the Torah is forbidden for trade but everything whose prohibition is rabbinical is permitted for trade. But is there not the donkey⁷⁶Donkey meat is forbidden. The camel should have been mentioned first since it is mentioned explicitly as forbidden animal; donkey meat is forbidden by the general clause permitting only ruminants.? It is raised for work. Is there not the camel? It is raised for work. Rebbi Yehoshaiah traded in muries⁷⁷Brine possibly made with wine (cf. Demay Chapter 1, Note 156). The nature of the prohibition is discussed in Terumot 11:1 (fol. 47c); it is agreed that the prohibition is rabbinical., Rebbi Ḥuna traded in asafoetida⁷⁸It is not clear how and why asafoetida would be prohibited. The best explanation is that of Pene Moshe(Margalit) that medicines are neither food nor dyestuff and, hence, may be traded in the Sabbatical year..

¹⁰⁰This is from Ševi’it 7:4, Notes 75–76 (‘Orlah 3:1, Pesaḥim 2:1). It is written¹⁰¹Lev. 11:28.: “They are impure for you”. Why does it say¹⁰²Lev. 11:35. “they shall be impure for you”? One is for the prohibition of eating, the other for the prohibition of usufruct. Anything forbidden [by the Torah is forbidden for trade, but everything whose prohibition]¹⁰³Text missing in the Leiden ms.; (the scribe skipped from איסורו to איסורו), taken from E, supported by the Genizah text and the parallels. is rabbinical is permitted for trade. But is there not the donkey? It is raised for work. Is there not the camel? It is raised for work.

He also used teach four things in the Babylonian tongue: One who pursues a name, loses his name; One who does not serve the sages, deserves death; One who does not increase, loses; and One who makes use of the crown, perishes, and then it is lost to him.
One who pursues a name, loses his name. How so? This teaches us that a person should not seek to be known in the state, for eventually they will begin to take note of him, and then kill him and take his money.
He who does not serve the sages, deserves death. How so? (They tell) There is a story about a person from Beit Ramah who conducted himself with great piety. Rabban Yohanan ben Zakkai sent one of his students to go check up on him. The student went, and found him putting oil on a stovetop, and then taking it off and putting it on beans. The student said to him: What are you doing? He replied: I am a high priest, and I am eating the priestly tithe in a state of [ritual] purity. The student said: But is that stovetop impure or pure? He said: Does it say anywhere in the Torah that a stovetop can be impure? The Torah speaks only of an oven becoming impure, as it says (Leviticus 11:33), “Everything in it becomes impure.” The student replied: Just as the Torah speaks of an oven becoming impure, so it speaks also of a stovetop becoming impure, as it also says (Leviticus 11:35), “An oven and a stovetop must be smashed; they are impure.” And if that is so, you have never eaten the priestly tithe in a state of purity in your entire life!
He who does not add, loses. How so? This teaches us that if a person learns only one tractate – or even two, or three – but does not keep adding to them, in the end he will forget even those he did learn.
He who uses it as a crown, perishes, and then it is lost to him. How so? For anyone who uses the Ineffable Name of God has no share in the World to Come.