Talmud su Levitico 13:44
אִישׁ־צָר֥וּעַ ה֖וּא טָמֵ֣א ה֑וּא טַמֵּ֧א יְטַמְּאֶ֛נּוּ הַכֹּהֵ֖ן בְּרֹאשׁ֥וֹ נִגְעֽוֹ׃
è un uomo lebbroso, è impuro; il sacerdote lo dichiarerà sicuramente impuro: la sua peste è nella sua testa. .
Jerusalem Talmud Sotah
HALAKHAH: “What is the difference between a man and a woman? A man is dishevelled and with open seams,” etc. “A man228Lev.13:44: “A man afflicted with skin disease is he, impure is he, the Cohen shall certainly declare him impure if his disease is on his head.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.”. This refers not only to a man; from where for a woman? The verse says, “afflicted with skin disease,” whether man, or woman, or minor. If it is so, why is “a man” written? For the next theme221A man afflicted with skin disease must have dishevelled hair and wear clothes open at the seams (Lev.13:45). It is written in v. 44: He is a man with skin disease., “a man is dishevelled and with open seams, no woman is dishevelled and with open seams.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.”. This refers not only to a man; from where for a woman? The verse says, “afflicted with skin disease,” whether man, or woman, or minor. If it is so, why is “a man” written? For the next theme221A man afflicted with skin disease must have dishevelled hair and wear clothes open at the seams (Lev.13:45). It is written in v. 44: He is a man with skin disease., “a man is dishevelled and with open seams, no woman is dishevelled and with open seams.”
Ask RabbiBookmarkShareCopy
Jerusalem Talmud Sotah
“A man is sold for his theft,” for his theft but not for the double restitution228Lev.13:44: “A man afflicted with skin disease is he, impure is he, the Cohen shall certainly declare him impure if his disease is on his head.”
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.. For his theft but not for his perjury229The Babli (Soṭa 23 b; Nazir 25 a/b, 28b, 30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6, fol. 53c.. For his theft he is not sold twice. There is only a monetary claim on him. That means, for one theft, but for two thefts he can be sold a second time230Ex. 21:7.. Rebbi Jeremiah asked: If he stole from a partnership, how are you treating this? As one theft or as two thefts231Deut. 22:16.? If he stole and removed [things] in the night, we would say that if the owners realized [the loss] in the meantime, there are two thefts; otherwise, it is one theft.
A slightly more complete text in Sifra Tazria‘ Pereq12(1); a shortened text in Babli 23 a, Keritut8b, Arakhin3a.. For his theft but not for his perjury229The Babli (Soṭa 23 b; Nazir 25 a/b, 28b, 30a, 61b) and dependent sources [Num. rabba 10 (20] disagree and quote R. Joḥanan insisting that according to the biblical text, nobody can impose a state of nazir on another person but that it is traditional practice (in the words of the Midrash: “going back to Moses on Mount Sinai”) that a father may force his son to be a nazir, implying that nobody can dissent.
The same paragraph is found in Nazir 4:6, fol. 53c.. For his theft he is not sold twice. There is only a monetary claim on him. That means, for one theft, but for two thefts he can be sold a second time230Ex. 21:7.. Rebbi Jeremiah asked: If he stole from a partnership, how are you treating this? As one theft or as two thefts231Deut. 22:16.? If he stole and removed [things] in the night, we would say that if the owners realized [the loss] in the meantime, there are two thefts; otherwise, it is one theft.
Ask RabbiBookmarkShareCopy