Talmud su Levitico 15:19

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood⁵In the Babli, 21a, R. Joḥanan is reported to hold that even the Sages agree that a lump in the color of the four types recognized as impure blood (taking red and black together) makes the woman impure; for him the disagreement between the Sages and R. Jehudah refers only to lumps that do not look like blood. R. Joḥanan’s opinion as quoted here is ascribed in the Babli to Rav Jehudah in the name of Samuel.. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah⁶There is no principle involved that practice should follow R. Jehudah; he only stated what he recognized as usual among Babylonian rabbis.. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure⁷In the Babli, 21b, this is a tannaїtic statement of Symmachos attributed to R. Meïr.. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,⁸. Lev. 15:19.” not what is in the amnion nor in a lump⁹In the Babli, 21b, this is an amoraic statement attributed to R. Ze‘ira. The explanation of the verse in Sifra Meṣora‘ Parašah 4(4) is rejected by R. Ze‘ira in the Babli, 21b, and by R. Simeon (ben Ioḥai) in Sifra..

MISHNAH: Jews were sharecroppers for Gentiles in Syria⁶¹The parts of David’s kingdom not conquered by the 12 tribes under Joshua; cf. Peah 7, Note 119. R. Eliezer holds that the laws of the Holy Land extend to Syria but Rabban Gamliel holds that Syria is essentially outside the Land and only selected laws of the Land are extended to apply there.; Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel exempts them. Rabban Gamliel says there are two ḥallot in Syria⁶²As explained in Mishnah 8. Biblical law restricts the duty of ḥallah to the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. Nevertheless, in order to remind people that the original duty is to give ḥallah to a Cohen, it was established that some dough should be given to a Cohen. This dough cannot be sanctified, otherwise it would be forbidden to the recipient. but Rebbi Eliezer says one ḥallah⁶³He denies that Syrian soil is impure.. They took the leniency of Rabban Gamliel and the leniency of Rebbi Eliezer but then returned to follow Rabban Gamliel in both cases.
Rabban Gamliel says: There are three domains for ḥallah⁸⁵In the biblical Land of Israel.. The Land of Israel⁸⁶The actual Land of Israel of the Second Commonwealth; cf. Mishnah Ševi‘it 6:1, Note 3, for the geographic details. up to Akhzib, one ḥallah. From Akhzib to the Euphrates or Amanus⁸⁷One has to add, with Mishnah Ševi‘it 6:1, “any place held by the immigrants from Egypt,” i. e., the regions North of Akhzib described as tribal territories in the book of Joshua., two ḥallot, one for the fire and one for the Cohen. The one for the fire has a measure⁸⁸The true ḥallah which cannot be eaten since the impurity of Gentile lands is extended rabbinically to any region not inhabited by Jews. The “measure” is that for ḥallah of the Land, Mishnah 2:7., the one for the Cohen has no measure⁸⁹A purely symbolic ḥallah to be eaten in impurity, as a remembrance of the rules to be restored in the times of the Messiah.. From Euphrates or Amanus inside⁹⁰The rest of Syria, domain of biblical promise; cf. Ševi‘it 6:1, Note 3., two ḥallot, one for the fire and one for the Cohen. The one for the fire has no measure⁹¹Both ḥallot are symbolical since that region was not under obligation of ḥallah even during the First Commonwealth., the one for the Cohen has a measure but a ṭevul yom may eat it⁹²He is forbidden true ḥallah.. Rebbi Yose says one does not need immersion⁹³This also shows that the symbolic ḥallah is no true heave, cf. Berakhot 1, Note 3..
But it⁹⁴The purely symbolic ḥallah mentioned last in Mishnah 8. By rabbinic ordinance, it is forbidden for people whose impurity originates in their own body. is forbidden to people suffering from genital flux⁹⁵Lev. 15:1–15, 25–30., and to women during menstruation⁹⁶Lev. 15:19–24. or after childbirth⁹⁷Lev. 12:1–8.. It may be eaten at one table with a layman and may be given to any Cohen⁹⁸Even a vulgar who cannot be expected to follow all rules of purity..
The following may be given to any Cohen¹²²Irrespective of his level of observance and knowledge of the Law. Some of the prescribed gifts are given to priests serving in the Temple; there, they are under supervision and instruction. The other gifts are purely profane; they cannot be impaired by the impurity of the Cohen.: ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a)., firstlings¹²⁴Ex. 13:1, Num. 18:15., the redemption money for a [firstborn] son¹²⁵Ex. 13:1,13, Num. 3:47, 18:15., the redemption value of a firstling donkey¹²⁶Ex. 13:1,13., foreleg, jawbone, and first stomach¹²⁷Deut. 18:3., the first shearing¹²⁸Deut. 18:4., oil to burn¹²⁹Impure heave olive oil., Temple sacrifices, and First Fruits¹³⁰Deut. 26:1–11.. Rebbi Jehudah forbids First Fruits¹³¹Since they have to follow rules of heave, Mishnah Bikkurim 2:1.. Heave vetch¹³²This is animal fodder except in times of famine. Rebbi Aqiba permits but the Sages forbid.

HALAKHAH: “Five kinds of blood are impure from a woman,” etc. Rav and Rebbi Joḥanan both say that there are four kinds of blood. The red one oxydizes and becomes black⁸⁷In the Babli, 19a, 20a, this is a statement of R. Ḥanina supported by a Tannaїtic statement. Samuel’s statement is ascribed there to Rami bar Abba, a student of Rav Huna.. Samuel said, black comes from all of them. From where that there are five kinds of blood impure by the Torah? Rebbi Joshua ben Levi said, “she uncovered the source of her bloods⁸⁸Lev. 20:18.,” “she shall be purified from the source of her bloods,⁸⁹Lev. 12:7.” “blood will be the excretion of her genitals.⁹⁰Lev. 15:19.This verse is not quoted in the Babli, 19a, since only four kinds of blood have to be established. Also, that verse is needed to establish the fact that a menstruating woman is impure; in the hermeneutics of the Babli it cannot be used to establish details of the rule. The other two verses mention the blood as a kind of side remark; they can be used to establish the details. The argument is that in both verses the plural is used; an indefinite plural always means 2 (cf. H. Guggenheimer, Logical Problems in Jewish Tradition; cf. Chapter 1, Note 83), and 2+2 = 4.” But “a woman whose excretion of blood flows”⁹¹Lev. 15:25. is also there! That only comes to her in the days of her excessive flow to turn her into a zavah⁹²The verse deals with a different subject, with blood that is not menstrual.. From where that there is impure and pure blood? Rebbi Ḥama ben Joseph in the name of Rebbi Hoshaiah⁹³Quoted in the Babli, 19a, in the names of the same authors.: It is written: “If something in the law is too difficult for you;” then it is not written “whether blood and blood” but “between blood and blood”⁹⁴Deut. 17:8., that shows that there is impure and pure blood⁹⁵That there are cases of impurity of blood which need a judicial determination..