Talmud su Levitico 14:2

If it spread while in quarantine²⁴⁶Lev. 13:13. If the entire skin of the patient is diseased, he is pure. Naturally while the disease is spreading he satisfies all conditions of severe purity, but since this requires a pronouncement by the Cohen, if there were no clear signs of impurity when he was put in quarantine and at the end of the quarantine the entire skin already was diseased, the Cohen who sees him only at the start and the end of his 7 days of quarantine has to declare him pure out of quarantine without ever pronouncing him absolutely impure., Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: ²⁴⁷Sifra Mesora` Introduction 6–8.“From the sufferer from skin disease²⁴⁸Lev. 14:3. As introduction to the bird ceremony the Cohen has “to see that the skin disease was healed from the sufferer from skin disease.” Skin disease can be healed only from a sufferer from the disease; the final remark seems to be redundant. It is added to include also a sufferer who never was declared as such.; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds²⁴⁹The disappearance of his symptoms is the sign that he is healed, in contrast to the person who is pure but far from healed in that all his skin is infected., (should not) [is it not logical that]²⁵⁰The corrector’s changes are from the (Babylonian style) Sifra. one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks²⁵¹Lev. 13:6. If the white spot does not grow within 14 days nor develop a white hair, the person has to be declared pure (after immersion) even though his problem skin is still visible. shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings²⁵²This is the proof that the Sifra supports the opinion of R. Joḥanan since following R. Eleazar instead of appealing to purity after a lengthy quarantine the Tanna should have mentioned the case of fast spreading skin disease which at the next inspection by the Cohen already has changed from a sign of impurity to one of purity and does not need birds.? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute²⁵³The case of dispute between R. Joḥanan and R. Eleazar is not comparable to other cases of skin disease since the Cohen is not empowered to inspect during the quarantine; the patient never was in a state to be declared absolutely impure.? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement²⁵⁴The second sentence of the Mishnah. supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings²⁵⁵This seems to refer to a statement similar to the wording of the Mishnah in the Babli: The only difference between one declared pure after quarantine and one declared pure after being absolutely impure is shaving and birds. Since this envisages a situation like the one discussed here, it explicitly supports the Babylonian R. Eleazar.. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring²⁵⁶Lev. 14:9,10.; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure²⁵⁷Lev. 13:46., one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity]²⁵⁸Both the scribe’s and the corrector’s texts give the same meaning; the correction is unnecessary. depends on the count of his days²⁵⁹Since the Cohen cannot judge him during the intermediate days of his quarantine.. So far torn clothing and unkempt hair. From where shaving and birds²⁶⁰What is the biblical source of the statement of the Mishnah regarding these items?? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day²⁶¹Lev. 14:2.. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day²⁶²Since quarantine makes impure for a minimum of 7 days..

Rav said, waving stops the nazir²³³The nazir is not permitted to drink wine or become impure unless he perfomed the waving of his well-being sacrifice. This is also quoted in the Babli, 46a/b, but is rejected there as practice.. But did we not state: “The teachings for the nazir,²³⁴Num. 6:21.” whether or not he has wings²³⁵Tosephta 1:5, Babli 46b. “The teaching of the nazir” must be applicable to everybody, whether he has arms and hands (“wings”) or not. But since the wavings have to be given “on the nazir’s hands”, how can they be absolutely required if the nazir has no hands?? What Rav says, if he does, as it was stated thus: For somebody able to wave, waving stops him; for somebody unable to wave, waving does not stop him. Samuel says, measure²³⁶It is unclear what this means. Most authors emend “measure” to “waving”. stops a nazir, as for the waves and thumbs of a sufferer from skin disease²³⁷The poor sufferer from skin disease must wave his reparation offering (Lev. 14:24); every healed sufferer from skin disease must receive blood and oil on his right thumb and great toe (Lev. 14:14,17,25,28).. But did we not state: “The teachings for the sufferer from skin disease,²³⁸Lev. 14:2.” whether or not he has thumbs? He explains it following Rebbi Eliezer who said, he puts it on their place²³⁹Mishnah Nega‘im 14:9; SifraMeṣora‘Pereq 3(11); quoted similarly in the Babli Yoma 61b (cf. Diqduqe Soferim Yoma p. 171 Note ח). In Babli Nazir, 47b, (with a different editorial history) R. Eliezer holds that he cannot ever be purified; R. Simeon is quoted parallel to R. Eliezer in the other sources..