Talmud su Levitico 22:18

Rebbi Ze`ira in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Joshua<sup>137</sup>Since R. Joshua requires that the male animals be used as elevation offerings, why does he not require that the females be used directly as well-being offerings, but sold and the proceeds used for elevation offerings?: <sup>138</sup>Lev. 22:18–19.Speak to Aaron, and his sons, and to all Children of Israel, and say to them: each single man from Israel, etc. who willoffer an elevation sacrifice to the Eternal, anything could be elevation sacrifice, voluntarily from you, unblemished, male. From where even females? The verse says, in cattle, to include females<sup>139</sup>In contrast to Lev. 1:3, whereמִן הַבָּקָר clearly is partitive, only the select from the cattle, here בַּבָּקָר, “in the herd”, is inclusive. While females cannot be elevation sacrifices, they can be dedicated that their proceeds be used for elevation sacrifices.. Rebbi Isaac ben Rebbi Eleazar<sup>140</sup>B adds, probably correctly, “asked”.: It says male, and you are saying in cattle, to include females. Then similarly it is written unblemished, and you are saying in cattle, to include the blemished<sup>141</sup>Since Mishnah 7 starts “if there was an animal fit for the altar,” clearly excluding defective animals also according to R. Joshua, the argument is invalid and so is the prior statement of R. Ze`ira.?

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: ¹³⁸Lev. 22:18–19.Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds¹⁴⁸Since the verse restricts elevation offerings from four-legged animals to unblemished males, it is inferred that the restriction does not apply to birds [Sifra Emor Parashah7(20), Wayyiqra I Parshata6(3)]. In addition, since Lev. 1:14–17 is addressed to the individual, but Lev. 22:18–19 to the public, it is inferred that birds as elevation offerings are possible only to the individual; the public is restricted to four-legged animals. Since a gift to the Temple is a gift to the public, birds given to the Temple as part of an estate may not be sacrificed.. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird¹²⁸Male animals are prescribed for four-legged elevation sacrifices, Lev. 1:3,10, but not for birds, 1:14 (Sifra Wayyiqra I Parshata6(2,5). Argument missing in B.. And here, he¹⁴⁹Even though the statement is transmitted in the name of R. Simeon ben Laqish, we do not hear that R. Joḥanan disagrees; the statement is coming from R. Joḥanan’s Academy. says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth¹⁵⁰If an animal is not dedicated as sacrifice and if sold, the money cannot be used to buy an animal which can validly be dedicated (Note 119), the animal is given for the upkeep of the Temple, not to the gift account.. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle¹⁵¹And the public to whom the bird was given may not dedicate it as sacrifice.. You cannot redeem it since birds cannot be redeemed.¹⁵²Mishnah Menaḥot12:1. Not only birds, but also dedicated wine and flour cannot be redeemed since the rules of redemption in Lev. 27 are formulated referring to four-legged animals only.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: ¹³⁸Lev. 22:18–19.Speak to Aaron and to his sons, etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male. I could think that this includes birds. The verse says, in cattle, not birds¹⁴⁸Since the verse restricts elevation offerings from four-legged animals to unblemished males, it is inferred that the restriction does not apply to birds [Sifra Emor Parashah7(20), Wayyiqra I Parshata6(3)]. In addition, since Lev. 1:14–17 is addressed to the individual, but Lev. 22:18–19 to the public, it is inferred that birds as elevation offerings are possible only to the individual; the public is restricted to four-legged animals. Since a gift to the Temple is a gift to the public, birds given to the Temple as part of an estate may not be sacrificed.. Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird¹²⁸Male animals are prescribed for four-legged elevation sacrifices, Lev. 1:3,10, but not for birds, 1:14 (Sifra Wayyiqra I Parshata6(2,5). Argument missing in B.. And here, he¹⁴⁹Even though the statement is transmitted in the name of R. Simeon ben Laqish, we do not hear that R. Joḥanan disagrees; the statement is coming from R. Joḥanan’s Academy. says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth¹⁵⁰If an animal is not dedicated as sacrifice and if sold, the money cannot be used to buy an animal which can validly be dedicated (Note 119), the animal is given for the upkeep of the Temple, not to the gift account.. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle¹⁵¹And the public to whom the bird was given may not dedicate it as sacrifice.. You cannot redeem it since birds cannot be redeemed.¹⁵²Mishnah Menaḥot12:1. Not only birds, but also dedicated wine and flour cannot be redeemed since the rules of redemption in Lev. 27 are formulated referring to four-legged animals only.