Talmud su Levitico 13:2

MISHNAH: There are two kinds of oaths which are four kinds¹Lev. 5:4 requires a reparation sacrifice for inadvertent breach of a commitment made by oath, “what was pronounced, negatively or positively.” The standard example of a positive oath is somebody swearing that he will eat certain foods. The corresponding negative is an oath that he will refrain from eating certain foods. The exact expression used, לְהָרַ֣ע ׀ א֣וֹ לְהֵיטִ֗יב, by its hiph`il form points to the future. A natural complement are backward looking oaths, if a person swears that he ate or did not eat certain foods in the past (Mishnah 3:1). These four cases are equal in sanctions for willful or inadvertent breach.. There are two kinds of awareness of impurity which are four kinds²Lev. 5:2–3 requires a reparation sacrifice for a person who became impure, forgot it, and then either ate sancta in his impurity or entered the Sanctuary. The two added cases are that he knew about being impure but forgot that the food was holy or that the place was a Sanctuary.. There are two kinds of export on the Sabbath which are four kinds³It is forbidden to transport anything on the Sabbath from a private domain to the public domain (Mishnah Šabbat 1:1). “Transport” includes lifting up, moving, and setting down. The two cases where one is liable (for a sacrifice if the sin was unintentional, punishment if the transgression was intentional, and is prosecutable, or extirpation by Divine decree if the crime was intentional but is not prosecutable) are “export” by a person standing inside the private domain, lifting something up inside the domain and putting it down on the outside (e. g., through a window) even without moving his feet, or “import”, somebody lifting an object from the outside to the inside and depositing it there. The two cases where one is not liable refer to a person inside who lifts an object, hands it to a person outside (so that the object never is at rest) and the second person puts it down. Since no one person completed a criminal act, no one can be held liable even though the combined action clearly is forbidden.. There are two kinds of appearances of skin disease which are four kinds⁴Lev. 13:2 defines impure skin disease as שְׂאֵ֤ת אֽוֹ־סַפַּ֨חַת֙ א֣וֹ בַהֶ֔רֶת “as elevated spot, or sapaḥat, or a white spot.” This is read as “an elevated spot (which makes the surrounding skin look elevated over the whitish spot) and a really white spot and their appendages”, deriving sapaḥat from the root ספח, “to append, adjoin.” This extends the definition of impure skin disease from two relatively well defined cases to two additional weaker symptoms..

Similarly said Rebbi Jehudah, if a woman carries seed and gives birth to a male⁷¹Lev. 13:1. Sifra TazriaˋIntroduction (5); another version of Sifra in Midrash Haggadol Lev., ed A. Steinsalz, Jerusalem 1976, pp. 313–314.. What does the verse imply? Since it is said, she shall be impure for seven days,⁷²Lev. 13:2.and on the eighth day one shall circumcise, I understand that a live birth makes his mother impure by the impurity of birth. From where that a stillbirth makes his mother impure by the impurity of birth? Rebbi Jehudah said, I am presenting an argument de minore ad majus. Since a live birth, who does not make impure for seven days his mother, and those who come with him⁷³According to Pene Mosheh, this refers to multiple births if one of the fetuses is dead., [or who comes with his mother,]⁷⁴Unnecessary addition by the corrector. into a tent⁷⁵A live birth causes his mother to be impure for seven days; after this time she may remove her impurity at any time by immersion in a miqweh. A stillbirth causes impurity of the dead not only by touch but also by being under the same “tent” and requires the purification rite of the ashes of the Red Cow described in Num. 19., the stillbirth who makes impure for seven days his mother, and those who come with him, [or who comes with his mother,]⁷⁴Unnecessary addition by the corrector. into a tent, it is only logical that he should make his mother impure by the impurity of birth. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, since a live birth purifies his mother⁷⁶After the impurity of the first 7 days, the next 33 days for a male or 66 days for a female no genital discharge of the mother induces biblical impurity., also the stillbirth should purify his mother? Since I cannot prove it by an argument de minore ad majus, [therefore} the Torah said a male, to include the stillbirth⁷⁷Since the mention of a female in v. 5 implies that the preceding verses refer to a male, the explicit mention of “male” is unnecessary. It is concluded that the verses refer to any fetus recognizably male..

BARAITHA.²⁶K 17. R. Eliezer [b. Jacob] said: Whoever masturbates is as though he committed murder, as it is stated, That slay [shoḥeṭë] the children in the valleys. Do not read shoḥeṭë but soḥeṭë [‘that squeeze out’].
GEMARA. It has been taught:²⁷Nid. 13b (Sonc. ed., p. 88). Proselytes and they who masturbate delay the advent of the Messiah. This is understandable of them who masturbate because R. Joḥanan said: The son of David²⁸A term for the Messiah, who will be a descendant of David. will not come before all the souls in the guf²⁹lit. ‘body’, the place of the souls of the unborn. have been disposed of, as it is written, For the spirit that enwrappeth itself is from Me, and the souls which I have made.³⁰Isa. 57, 16. But why proselytes? For it has been taught:³¹Yeb. 47b (Sonc. ed., p. 312). Proselytes are as hard for Israel to endure as a sore, as it is stated, And the stranger shall join himself with them, and they shall cleave to the house of Jacob.³²Isa. 14, 1. There is a play upon the word for cleave (נספחו) and the word for scab (ספחת) in Lev. 13, 2. [Cf. Moore, op. cit., I, pp. 346f.]

‘Five things’, etc.: ‘A round cushion’. Why?²⁷Why is not their stuffing removed before immersion? For it is written, Woe to the women that sew cushions upon all elbows, and make pads for the head of persons of every stature to hunt souls!²⁸Ezek. 13, 18. Here cushions are compared with pads [mispaḥoth]: just as a ‘scab’ [sapaḥath] is clean, as it is written, Then the priest shall pronounce him clean; it is a scab,²⁹Lev. 13, 6. so too is a cushion clean.³⁰i.e. the stuffing in it need not be removed before the cushion is immersed.
The Rabbis taught:³¹Sanh. 68a (Sonc. ed., p. 462). [The story is related in ARN, p. 124ff.] When R. Eliezer fell sick, all the wise men of Israel came to visit him. That day was the Sabbath-eve and he was wearing his tefillin. His son entered to remove them from him,³²Because they are not worn on the Sabbath. but he rebuked him and drove him away in anger. [The son] said to the wise men, ‘I believe that my father’s mind is deranged’. Whereupon [R. Eliezer] exclaimed, ‘His mind and that of his mother are deranged but my mind is not’. As he was dying, he put two of his fingers together and said, ‘Woe to me because of these two Scrolls of the Torah!³³The parallel passage in Sanh. adds: ‘that are wrapped up’, so that they cannot be read. So had it been with his knowledge, none learning from him because he had been excommunicated. Cf. B.M. 59b (Sonc. ed., p. 353). Much Torah have I learnt and much Torah have I taught,³⁴Before the ban. yet I extracted little from the knowledge of my teachers like a dog lapping from the sea. My disciples have only extracted little from me like a painting-stick from its tube. If all the trees were made into pens and all the seas into ink, they would not suffice to write down all that I expounded. Moreover, I have studied three hundred laws on the subject of a deep bright spot³⁵One of the symptoms of leprosy (Lev. 13, 2). and three hundred established laws³⁶i.e. decisions arrived at after discussion. derived from the verse, Thou shalt not suffer a sorceress to live,³⁷Ex. 22, 17. and no man, excepting ‘Aḳiba b. Joseph, ever questioned me thereon’ [54a].
The master said, ‘Like a dog lapping from the sea’—he compared himself to a dog! He said it with reference to his disciples. And why to his disciples? Because they did not visit him during his illness; and it has been taught: He said concerning them, ‘I will be surprised if they die a natural death’.³⁸Sanh. loc. cit.

If she saw on the bedsheet, is she trustworthy if she says, it looked like such and such? Rebbi Abba in the name of Rav Jehudah; Rebbi Ḥelbo, Rebbi Ḥiyya in the name of Rebbi Joḥanan: if she saw on the bedsheet, she is trustworthy if she says, it looked like such and such. It was stated so: She is trustworthy¹⁴⁴Such a baraita is also quoted I the Babli, 20b.. I could think that in the same way she shows the looks of her stain so she shows the looks of skin disease, the verse says¹⁴⁵Lev. 13:2 Skin disease can be judged only by examining the patient personally, not by description.: “He shall be brought to Aaron the priest or to one of his descendants, the priests.”

¹⁸²This paragraph is in Sifra Tazria‘ Pereq 1(4), Babli Šabbat 132b.“The flesh of his prepuce should be circumcized.¹⁸³Lev. 12:3.” Even if it has white skin disease¹⁸⁴Lev. 13:2–28.. How can I confirm: “Beware of skin disease to watch it carefully and to do …¹⁸⁵Deut. 24:8. The injunction to follow all instructions of the priests in matters of impure skin disease is interpreted to mean that it is forbidden to cut out the diseased part of the skin. Then if a baby is born with diseased prepuce, how could it be circumcised?”? Also at a circumcision. Then how can I confirm: “The flesh of his prepuce should be circumcized”? If there is no white skin disease? The verse says, “the flesh¹⁸⁶Since the intent is to cut the flesh, cutting the skin is only incidental and is not in the mind of the person who does the circumcision.”, even if it has white skin disease. ¹⁸⁷The disagreement between rabbis Jonah and Yose is discussed in Ḥallah 2:1, Notes 9,10. This is simple in the opinion of Rebbi Jonah, who says that a positive commandment supersedes a prohibition even if they are not written together. But in the opinion of Rebbi Yose, who says that a positive commandment supersedes a prohibition only if they are written together? Since it is written “the flesh of his prepuce,” it is as if it were written together¹⁸⁸The prohibition is irrelevant, cf. Note 186..