Talmud su Levitico 13:43

“Except ‘do not destroy’, ‘do not shear,⁵⁵⁶Not to destroy one’s beard or shear the sideburns, Lev. 19:27, inappropriate for women.’ and ‘do not become impure for the dead’.” Issy says, also because of “do not make a bald spot.⁶²⁶Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Babli, 35b.” What is the reason? “They shall not make a bald spot⁶²⁷Lev. 21:5, speahing of Cohanim: “They may not make a bald spot on their head; the sideburn of their beard they shall not shave.”.” One subject to the rules of the beard is subject to the rules of the bald spot; women who have no beard are free from the rules of the bald spot⁶²⁸What is missing here is an argument why rules promulgated for Cohanim are valid for all Israelites; cf. Sifry Deut. 96; Sifra Emor Pereq 1(3).. And also from the following: “sons⁶²⁶Deut. 14:1: “You are children of the Eternal, your God; do not injure yourselves, do not make a bald spot between your eyes for a deceased.” The same argument in the Babli, 35b.,” not daughters. Rebbi Eleazar said, women are obligated by the rules of the bald spot. What is the reason? “For you are a holy people for the Eternal, your God.⁶²⁹Deut. 14:2. The expression “people” applies to both men and women, even hermaphrodites and the sexless.” Both men and women. How does Rebbi Eleazar explain “sons”? When they do the will of the Holy One, praise to Him, they are called sons, but when they do not do the will of the Holy One, praise to Him, they are not called sons⁶³⁰Babli 36a. In this interpretation, when Jesus insists on his being the Father’s son, he implies that the rest of the people do not obey God’s will.. Rav was ordering his students, there came Rav Hamnuna ordering the colleagues: Order you wives not to tear out their hair when standing by a deceased, that they should not make a bald spot. What is a bald spot? There are Tannaïm who stated: Any size. There are Tannaïm who state: The size of a peeled grain. The one who says, any size, because the meaning of “bald spot” is of any size. The one who says, a peeled grain, for it is said here “to make a bald spot”, and it says there, a bald spot⁶³¹Lev. 13:42,43. As with all skin diseases, the disease at a bald spot is diagnosed as such once it has reached the size of a peeled grain; Mishnah Nega‘im 4:5,6.. Since “bald spot” mentioned there means in the size of a peeled grain, here also it means the size of a peeled grain. Rebbi Yose bar Mamal⁶³²In the Genizah text, the rule is traced to R. Eleazar, in line with the other rules of this section.: A Cohenet is permitted to leave the Land⁶³³Since the “Land of the Gentiles” is impure, a Cohen is not permitted to leave the Land of Israel except in extraordinary circumstances. But the special laws for Cohanim promulgated in Lev. 21 do not apply to their wives and daughters, who cannot serve in the Sanctuary.. What is the reason? “Say to the Cohanim⁶³⁴Lev. 21:1.,” not to the Cohanot. If it were otherwise, what would we say? Since she is included in the decision⁶³⁵It is difficult to know what this means; the word is missing in the Genizah text. Probably one should read גְּדִידָה “inflicting injury on oneself”, or in Rashi’s words esgratiner(égratigner), “to slit”, forbidden in Deut. 14:1 to all of Israel., she may not leave⁶³⁶Since the general prohibition of Deut. 14:1, applicable also to women, is also the particulat prohibition of Lev. 21:5, one might think that all special rules of Lev. 21 apply to everybody. Then the special position of Cohanim in rules of impurity would be abolished.. If you say so, you push aside the paragraph of impurities.