Talmud su Levitico 17:4

Rebbi Ḥaggai asked before Rebbi Yose: It is written¹¹⁵Lev. 12:3., and on the eighth day one shall circumcise. If he transgressed and did not circumcise? He answered him, if you make a vow to the Eternal, your God, do not tarry to fulfill it¹¹⁶Deut. 23:22.. A matter which is subject to replacement¹¹⁷The root שלם not only means “to fulfill, to pay” but also “to give in replacement”. This is read to mean that the prohibition to tarry in fulfilling a vow is restricted to cases where the way of fulfilling depends on the person making the vow. In contrast the obligation to circumcise one’s sons is fixed and not given to the discretion of the circumciser; the obligation not to tarry does not apply.. It excludes this which is not subject to replacement. Do not tarry to fulfill it, but not its substitute¹¹⁸Since the verse says do not tarry to fulfill it, not simply do not tarry to fulfill. Sifry Deut. 264.. As it was stated: and to the gate of the Tent of Meeting he did not bring it¹¹⁹Lev. 17:4; same argument as before., but not its replacement. Rebbi Jonah said, Levi ben Sisi explained it before Rebbi: If one said, upon me is the obligation of an elevation offering. There passed three holidays and he brought another one¹²⁰The text is elliptic. First it is stated that he makes the vow “to bring an עוֹלָה” without specifying a particular animal. Then is stated “another”, which implies that in the meantime he had dedicated an animal for his vow, but did not use it for the sacrifice. and sacrificed it immediately. I would say, he is freed from the first one. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute¹²¹After one animal is dedicated for the vow, any other animal is an unrelated sacrifice.. Rebbi Yose said, if he said, upon me is the obligation, he transgresses immediately¹²²After three holidays.. But we must hold about one who says, this one shall be an elevation offering¹²³Which now is not a vow but a voluntary offering, also subject to the three-holiday rule.. There passed two holidays and he brought another one [in its stead but did not sacrifice it immediately]¹²⁴Corrector’s addition; to be deleted as shown by G. and there passed by another holiday for it. I would say that it combines with its replacement for three holidays. Therefore it was necessary to say, do not tarry to fulfill it, but not its substitute¹²⁵The substitute being a separate offering, its term of 3 holidays only starts with its dedication. Differently Babli 5b..

Rebbi Mana said before Rebbi Yose: If it is so, he who sleeps with his minor sister should be flogged and have to pay since if he sleeps with his adult sister he is flogged. He reversed himself and said, there death and payment fall on him simultaneously. But here, when he muzzled he is subject to flogging but only later for payment. Rebbi Ze‘ira objected before Rebbi Mana: He who sets fire to his neighbor’s grain stack on the Sabbath is subject to capital punishment from the first ear but only later for payment! One cannot say that because for every single ear there is cautioning for the death penalty. Here also, for every moment of muzzling there is cautioning for flogging. Rebbi Yose bar Abun said, two Amoraïm. One said, if he muzzled for heave which is Temple property. The other one said, if he muzzled through an agent. Then the agent is flogged and he is free (Lev. 17:4): “As a blood guilt it will be charged on this man,” not on his employers.

MISHNAH: An impure person who ate holy food¹²Lev. 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³Num. 19:13.. One who eats fat¹⁴Lev. 7:25., or blood¹⁵Lev. 7:27., or leftover, or piggul¹⁶Lev. 19:8., or impure¹⁷“Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); Lev. 7:18,19:8. The root of piggul probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹Lev. 17:4., or one who eats leavened matter on Passover²⁰Ex. 12:19.. One who eats or does work on the Day of Atonement²¹Lev. 23:29–30., and one who compounds the oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³For profane purposes, Ex. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴Deut. 14:21, a simple prohibition. or torn meat²⁵Ex. 22:30, a simple prohibition., abominations and crawling things²⁶Lev. 11:11,44.. If one ate ṭevel²⁷Fully harvested produce of which the priests’ heave was not taken; Lev. 22:10. or first tithe from which heave was not taken²⁸The obligation is Num. 18:28, the penalty Num. 18:32., or second tithe²⁹Outside the place of the Sanctuary it needs redemption, Deut. 14:24. or dedicated food³⁰Donated to the Temple to be sold for its value, not dedicated to the altar; Lev. 27:11. which was not redeemed. How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹In editio princeps and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (Lev. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³²Given as heave (biblically restricted to grain, wine, and olive oil). is a creature.