Talmud su Levitico 22:21

HALAKHAH: Rebbi Phineas in the name of Rebbi Simeon: He is like one who quarrels with the measures of the Holy One, praise to Him: Your mercies reached¹²²All Mishnah manuscripts, all Yerushalmi sources of the Mishnah, and all Babli sources (Berakhot 33b, Megillah 25a) have יגיעוּ but all texts in the discussion have הגיעוּ. over a bird’s nest but did not reach this man¹²³“This man” in Talmudic speech means “me”. {The same usage is found in Greek (ὅδε) and Latin (hic), (E. G.).}! Rebbi Yose in the name of Rebbi Simeon: He is like one who makes finite the measures of the Holy One, praise to Him: Your mercies reach down to the bird’s nest¹²⁴His mercies reach down to a bird’s nest but not to insects and worms.. Some Tannaïm formulate “over”, some Tannaïm formulate “to”. He who says “over” supports Rebbi Phineas, he who says “to” supports Rebbi Yose. Rebbi Yose bar Abun said¹²⁵In Babli sources (Berakhot 33b, Megillah 25a), the statement is attributed either to R. Yose bar Abun or to R. Yose bar Zabida.: They do not act well who declare the measures of the Holy One, praise to Him, to be mercy. And those¹²⁶Targum Yerushalmi (Pseudo-Jonathan) to Lev. 22:28, with minor changes. who translate (Lev. 22:21) “My people Israel, just as I am merciful in Heaven so you should be merciful on earth. A cow or a mother sheep, it and its young you should not slaughter together on one day,” they do not act well because they declare the measures of the Holy One, praise to Him, to be mercy.

There²²⁹Mishnah Bekhorot 5:2. Since a firstling is a sacrifice by birth, it has to be treated according to the rules of sacrifices. The only difference is that a dedicated sacrifice which develops a blemish must be redeemed to become profane whereas a firstling in the hands of a Cohen which develops a blemish automatically becomes quasi profane and may be eaten by everybody and in impurity. Therefore, Cohanim are suspected to induce blemishes on the firstlings in their possession., we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua²³⁰In Mishnah 7 (the “first amphora”). The Babli (Bekhorot 35b) identifies the position of the Sages with that of Rebbi Joshua (i. e., the operative opinion in Bekhorot with the operative opinion in Terumot.) The Yerushalmi implies that practice should follow Rebbi Simeon.. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua²³¹His opinion about the “second amphora”, where he permits to induce impurity on most of the heave in order to save a small portion in purity.. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it²³²One would have expected R. Jehudah to use Deut. 15:23, speaking of the firstling: “Only its blood you shall not eat; spill it onto the ground like water.” The verse used gives the rules for animals which develop blemishes after being dedicated. This also includes firstlings.. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation²³³Blood is one of the fluids that prepare dry food to accept impurity (cf. Demay Chapter 2, Notes 136, 141). Since the rules for preparation are spelled out for water (Lev. 11:38), other fluids have this property of water only if there is a biblical verse which compares them to water.. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it²³⁴Any sacrifice. shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish²³⁵As Rashi explains in Bekhorot35b, the Sages hold that R. Simeon would be justified if the verse read “no blemish shall be on it.” But the involved language, any blemish, forbids the imposition of a new blemish on existing blemishes.
Here ends the parallel in Pesaḥim..

Rebbi Abbahu in the name of Rebbi Joḥanan, both of them explain the same verse²⁶⁴Lev. 22:21.: Perfect it²⁶⁵Any animal sacrifice.shall be for goodwill; any blemish shall not be on it. Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish²⁶⁶As Rashi explains in Bekhorot 35b, the Sages hold that R. Simeon would be justified if the verse read “no blemish shall be on it.” But the involved language, any blemish, forbids the imposition of a new blemish on existing blemishes..