Talmud su Levitico 23:14

MISHNAH: Five kinds are subject to ḥallah: wheat, barley, spelt, foxtail, and oats¹For the determination of these grains, see Kilaim 1, Notes 2–3. In current practice, שיפון is interpreted as rye, following Rashi. Flour made from these and only these grains qualifies as bread flour. All other flours are cake flours; bread made from them is legally cake.. These are subject to ḥallah and combine with one another²Mixed dough is subject to ḥallah if the volume of flour used is at least that specified in Mishnah 2:6.. They are forbidden as new grain before Passover³Lev. 23:14. and may not be cut before the ‘omer⁴The ‘omer is the sheaf of barley cut first in the spring harvest and brought to the Temple (Lev. 23:10), in rabbinic interpretation on the second day of Passover, the 16^th of Nisan.. If they formed roots before the ‘omer, the ‘omer permits them⁵While the first harvest is that of barley, all other grains, including wheat, are immediately permitted for profane use. Only for the Temple is new wheat forbidden until the Festival of First Fruits, Lev. 23:16.; otherwise, they are forbidden until the next ‘omer.

But is it not written²³Lev. 7:23. This paragraph discusses verses which present difficulties for R. Eleazar.: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written²⁴Lev. 7:23. In the opinion of the Babli 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra Ṣaw (Parasha 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food nor subject to the impurity of food.
In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 49), he needs the verse to permit use of fat for work on Temple property.: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written²⁵Deut. 12:16.: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water²⁶The Babli 22b deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah. (Preparation for impurity is explained in Demay 2:3, Notes 136–141.). Since water is permitted for use, so blood shall be permitted for use. But is it not written²⁷Gen. 32:33.: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass²⁸The argument is more explicit in the Babli 22a. R. Abbahu holds that when carcass and tom meat was permitted for the sojourner (Note 53) and the pagan, the entire animal was permitted, including the fat. Then the last paragraph of Note 24 establishes that the schiatic sinew cannot be forbidden for usufruct.. But is it not written²⁹Lev. 23:14.: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written³⁰Lev. 11:42.: Do not eat them for they are abominations? Rebbi [Mana]³¹Added from Orlah, missing here. said, that excludes their prohibition of usufruct³³Latin splenium, Greek σπληνίον, τό, “pad, wound dressing.”.

Is one guilty because of new grain²³New grain is forbidden until the sheaf of barley is brought to the Temple on Passover; Lev. 23:9–14. It is stated here that the definition of “bread” established for Passover and ḥallah is valid for the prohibition of new grain also. when it is roasted? Rebbi Zeïra said, it is written (Lev. 23:14): “Bread, parched or fresh grain you should not eat.” Anything for whose bread you would be guilty because of new grain you are guilty for parched grain because of new grain; but anything for whose bread you would not be guilty because of new grain you are not guilty for parched grain because of new grain.