Talmud su Levitico 15:20

MISHNAH: Rebbi Aqiba says, from where that idolatry makes impure by load like a menstruating woman? For it is said¹Is. 30:22., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load²In Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself., idolatry also makes impure by load³For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol..

HALAKHAH: ²⁹This and the the following paragraph also are Halakhah 3:8 in Avodah zara, where the differences in spelling are noted. Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating woman, and there is written abomination about idolatry, and there is written abomination about vermin. There is written abomination about the menstruating woman, for anybody who would commit any of these abomination s³⁰Lev. 18:29. The verse refers to all prohibitions of a sexual nature., etc. Abomination about idolatry, and do not bring any abomination into your house³¹Deut. 7:26. This verse refers uniquely to idols and idolatry., etc. Abomination about vermin, do not eat any abomination³²Deut. 14:2. The verse refers to all food prohibitions.. But I do not know to which of them it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load, also idolatry imparts impurity by load²In Lev. 15:20–21 it is stated that anything the menstruating woman lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he had touched the woman herself.. Or since the menstruating woman imparts impurity through a cover stone³³Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Note 2) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Babli Niddah 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqan in the name of Rav Jehudah, but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abomination s of vermin. As vermin imparts impurity by motion³⁴Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin., so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity³⁵Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. does idolatry in the size of a lentil also impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman in the name of Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead³⁶Ps. 106:28.. As the dead in the volume of an olive impart impurity so idolatry in the volume of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in³⁷This refers to “tent” impurity (Ševuot 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down from the leprous house³⁸A house afflicted with recurrent “leprosy” must be torn down (Lev. 14:45). Pagan altars must be torn down (Deut. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body³⁹Based on Lev. 14:46, which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Mishnah Negaˋim 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanania said, this means that the impurity of idolatry is not consistent⁴⁰Neither R. Aqiba nor the rabbis are consistent in their comparisons.. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it⁴¹The impurity of idols and idolatry should follow the rules common for impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But a whole one even in the most minute size⁴²This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir 6:1 Note 64)., as Rebbi Ḥuna, Rebbi Ḥama bar Gorion said in the name of Rav: Baal was the penis gland in the form of a bean: They selected the Baal of circumcision as god⁴³Jud. 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..

It was stated: For the 24 hours which were stated, one suspends but one does not burn⁴⁰If heave was declared “impure” because a woman had handled it within 24 hours of her menstrual impurity, it cannot be burned as impure heave since the declaration was purely precautionary; the woman might have been impure when touching the heave. Since it is forbidden to destroy pure sanctified food, that heave neither can be destroyed, for perhaps it is pure, nor be used, for perhaps it is impure. It has to be left unused until it spoils, is no longer food, and automatically loses its sanctified status.. Rebbi Ze‘ira enjoyed this [because] he found stated⁴¹Tosephta 9:6,5; Babli 6a, both in slightly different formulation.: “A woman who detects a stain⁴²She detects a blood stain on her garment. This is proof that she bled sometime but she does not know when. makes impure retroactively⁴³The retroactivity extends all the time back until either the time when the woman had checked herself or the garment had been washed.. What does she make impure? Food, and drinks, and seats, and beds⁴⁴By Lev. 15:20–23, any seat or couch used by a menstruating woman becomes a source of original impurity. The impurity of food is not mentioned in the verses; it is only secondary (cf. Note 36). The original impurity of beds and seats induced retroactively is also asserted in the Babli, 5b.; her count is in disorder⁴⁵By tradition, denied by Sadducees, there are 11 days after the end of seven days of a menstrual period in which no new menses are possible, in which any bloody discharge cannot be menstrual but must follow the rules of zava. But if the start of the period is unknown, the count is impossible and any discharge triggers a seven day menstrual period., and she makes her sex partner impure retroactively⁴⁶Since her impurity was unknown to her.. A woman who detects blood makes impure retroactively⁴⁷In Tosephta and Babli: For 24 hours. The Yerushalmi probably assumes the validity of the Sages’ statement in Mishnah 1.. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder⁴⁸She counts from the moment she notices the discharge., and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases⁴⁹Stain or blood., one suspends but one does not burn.” There⁵⁰In Babylonia. This statement is missing in the Geniza text., they say: For the 24 hours which were stated, her bed is like her touch⁵¹Since her touch creates only derivative impurity, her seat and bed also do not become sources of original impurity.. How? Like one who sleeps with a menstruating woman⁵²Lev. 15:24 declares the man and his seat or bedding as impure but refrains from declaring seat and bedding as sources of original impurity. who does not make impure by moving⁵³Lev. 15:6 is interpreted that the male sufferer of gonorrhea imparts impurity to anything he moves, even if he never touches it. By biblical standards, a clay vessel cannot become impure by being touched from the outside; it becomes impure only by an original impurity inside its cavity. If a clay vessel has a cover fastened to it, it also cannot become impure by the impurity of the dead. But if either a (male or female) sufferer from gonorrhea or a menstruating woman indirectly moves a clay vessel, for example moving a wooden plank (in itself impervious to impurity) on which there is a closed clay vessel, that vessel and its contents become impure. and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving⁵⁴In the Tosephta (Note 41) this is asserted for both cases of menstrual impurity. The baraita quoted here disproves the earlier statement which denied the possibility of impurity by moving.. For the 24 hours which were stated, what is the status of what she touches in the public domain⁵⁵A general rule states that a doubt about matters of impurity in a public domain can be disregarded (cf. Note 9). The question is, if a woman had certainly touched something in the public domain within 24 hours of her menstruation, is this counted as a doubt or not?? Let us hear from the following⁵⁶A related text in Tosephta 3:8.: Pregnant and nursing women are pure for their husbands⁵⁷They are not supposed to menstruate., as is a woman with a regular period⁵⁸Except close to her time.. And all other women⁵⁹Excluding pre-puberty girls and post-menopausal women. There are not many women left in this category of “others”. are pure for sexual relations but impure in their touch⁶⁰Since at any time they could induce retroactive impurity.. That means, what she certainly touched in the public domain is impure.

MISHNAH: If one’s house was connected¹⁶⁸His house and the pagan temple share a wall. to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property¹⁶⁹In the Babli: 4 cubits. His wall should be separated from the temple by 4 cubits. The text of Maimonides is that of the Yerushalmi. and builds. If it was his and the idolatry’s, it is judged half by half¹⁷⁰He may take half of the building material of the common wall for his own use; the remainder is forbidden for all usufruct for any Jew. Its stones, its wood, and its dust make impure like a crawling animal¹⁷¹As described in Lev. 11: 29–38, it makes impure by touch. This applies also to the stones which remain his property., as it is said¹⁷²Deut. 7:26. In Lev. 11:40–41, all crawling things which are forbidden as food are called abomination, including those which make impure by touch., you shall treat it as an abomination. Rebbi Aqiba says like a menstruating woman as it is said¹⁷³Is. 30:22. In Lev. 12:2 menstruation is called “the separation of her feeling miserable”., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry makes impure by load.

HALAKHAH: “If one’s house was connected to a house of pagan worship,” etc. ¹⁷⁵This Halakhah also is Halakhah 9:1 in Šabbat(ש). Evidence points to Šabbat as the primary source. Much of the argument is found in Babli Šabbat 82b–83b. There is written abomination about the menstruating women, abomination about vermin, abomination about idolatry. About the menstruating woman, for anybody who would commit any of these abominations¹⁷⁶Lev. 18:29. The verse refers to all prohibitions of a sexual nature.. About vermin, do not eat any abomination¹⁷⁷Deut. 14: 2. The verse refers to all food prohibitions.. About idolatry, and do not bring any abomination into your house¹⁷⁸Deut. 7:26. This verse refers uniquely to idols and idolatry.. But I do not know for which purpose it was compared. Rebbi Aqiba says, it was compared to abomination regarding the menstruating woman. As the menstruating woman imparts impurity by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry imparts impurity by load. Or since the menstruating woman imparts impurity through a cover stone¹⁷⁹Stone is impervious to impurity. In general, anything not susceptible to impurity cannot transmit impurity. The one and only exception is impurity caused by genital discharges where impurity by load (Note 174) applies to anything under the affected person and even a stone plate covering a mattress will not shield the mattress from impurity if a person afflicted by a genital discharge sits on the stone. Babli Niddah 69b., does idolatry impart impurity through a cover stone? Rebbi Zeriqa in the name of Rebbi Ḥanina¹⁸⁰In, Šabbat: Rav Jehudah. On one hand, the tradent in Šabbat is mentioned as R. Zeriqan, the Yerushalmi form, not the Babli form Zeriqa as here; but this is to be explained by the babylonized spelling of the text of the present Tractate. On the other hand, the tradent in the Babli (Šabbat 82b) is R. Eleazar, a known student of R. Ḥanina., but some say in the name of Rav Ḥisda: Rebbi Aqiba agrees with the Sages that idolatry does not impart impurity through a cover stone. But the rabbis say it was compared to abominations of vermin. As vermin imparts impurity by motion¹⁸¹Here one has a serious discrepancy between the technical terminology of the Babli and the Yerushalmi. In the Babli impurity by motion is a form of impurity by load: If a person suffering from a genital discharge moves something indirectly or is moved with it, he imparts impurity. In the Yerushalmi this is consistently designated by its Mishnaic name, מִדְרָס, “stepping on.” This kind of impurity emphatically does not exist for vermin, or anything other than genital discharges. Therefore היסט the “motion” mentioned here must be that of a person’s hand touching an impure object. Transfer of impurity by touch is the only one mentioned for the eight kinds of impure vermin., so also idolatry imparts impurity by motion. Or as vermin in the size of a lentil imparts impurity¹⁸²Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. does also idolatry in the size of a lentil impart impurity? Rebbi Zeˋira, Rebbi Isaac bar Naḥman, Rebbi Eleazar, Rebbi Abbahu in the name of Rebbi Joḥanan: They were yoked to Baal Peor and ate sacrifices to the dead¹⁸³Ps. 106:28.. As the dead in the size of an olive impart impurity¹⁸²Mishnah Ahilut 1:8. This minimum size for generation of impurity does not apply to complete limbs. so idolatry in the size of an olive imparts impurity. Or since a corpse imparts impurity once a person puts his finger tips in¹⁸⁴This refers to “tent” impurity (Ševuot 2:1 Note 34) which is created by any part of a person’s body being under the same roof as a corpse, even if it is only a finger tip., could I think that idolatry imparts once a person puts his finger tips in? Tearing down, tearing down one infers from the leprous house¹⁸⁵A house afflicted with recurrent “leprosy” must be torn down (Lev. 14:45). Pagan altars must be torn down (Deut. 12:3). By the nature of the topics, the verb נתץ is used in the singular in the first case, in the plural in the second. Therefore this is a comparison (הקש), not an “equal cut” (גזירה שוה); the laws will be similiar, not exactly identical.. Since in a leprous house when he entered with his head and most of his body¹⁸⁶Based on Lev. 14:46, which decrees impurity for anybody coming into the house, Sifra Meṣoraˋ Pereq 5(4), Mishnah Negaˋim 13:8., so idolatry when he entered with his head and most of his body. Rebbi Ḥanina¹⁸⁷In Šabbat: Ḥanania. The latter attribution is correct since he must have been a contemporary of R. Mana (II). said, this means that the impurity of idolatry is not consistent¹⁸⁸Neither R. Aqiba nor the rabbis are consistent in their comparisons.. For otherwise, why does one compare if for the facile [impurity] and does not compare for the strict? Rebbi Mana said, it is consistent. Why was it compared to a corpse and to vermin? To inform in both cases about the facile [impurity] attached to it¹⁸⁹The impurity of idols and idolatry should follow the rules common to impurities generated either by dead vermin or by bodily discharges. This argument is known in the Babli tradition as הַצַּד הַשָּׁוֶה “the equal part;” cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: “Confrontations with Judaism”, ed. Ph. Longworth, London 1966, p. 185.. This is for a broken idol. But an entire one even in the most minute size¹⁹⁰This is consistent with the impurity of animals as food, where a complete creature always is biblically forbidden irrespective of size (cf. Nazir 6:1 Note 64)., as Rebbi Yose hen Rebbi Abun¹⁹¹In ש: R. Ḥuna. said, Rav Ḥama bar Gorion in the name of Rav: Baal was the penis gland in the form of a bean. What is the reason? They selected the Baal of circumcision as god¹⁹²Jud. 8:33. Instead of “Baal of Covenant” one reads “Baal of circumcision” referring to the place of circumcision. This identifies the Semitic Baal with the Greek and Roman Priapus..