Talmud su Levitico 6:23

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating⁴⁶In contrast to the statement of R. Eleazar (Note 17) it is asserted that if the prohibition of food is in the active voice it does not imply prohibition of usufruct. Still the passive voice does imply prohibition of usufruct.. The paradigm for all cases is⁴⁷Lev. 6:23.: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned⁴⁸It is shown that the passive voice implies prohibition of usufruct, since it is the only such case where the inference is valid according to everybody. The verse is understood (Sifra Ṣaw Pereq 8(5), quoted in Babli Zebaḥim 82a, Yerushalmi Pesaḥim7:9, fol. 35a] following a punctuation which differs from the masoretic one: Any purification offering, some of whose blood was brought into the Tent of Meeting to purify, in the Sanctuary it shall not be eaten, in fire it shall be burned. This is a possible reading since purification offerings may be eaten only in the Sanctuary. Then “Sanctuary” is taken also to refer to the last clause, (in the sanctuary) in fire it shall be burned. This excludes all sacred and profane usufruct after purification.. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said⁴⁹Lev. 7:23.: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven²⁴Lev. 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.. If one understands what has been said⁵⁰Deut. 12:16.: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares⁵¹Preparation for impurity is explained in Demay 2:3, Notes 136–141., so blood prepares. If one understands what has been said⁵²Deut. 14:21.: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat⁵³The resident sojourner, in order to receive the full protection of the law, only has to follow the “precepts of the descendants of Noe”, to abstain from idolatry, murder, incest and adultery, eating limbs tom from a living animal, blasphemy, robbery, and anarchy.. If one understands what has been said⁵⁴Ex. 22:30.: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct⁵⁵In the Babli 22a this is quoted as the opinion of R. Meïr. It is forbidden to slaughter anything but sacrifices in the Temple precinct, Lev.17:4..

Where are burned oxen and burned goats burned⁵¹¹Lev. 6:23. Any purification offering whose blood was brought inside the Sanctuary has to be burned (the purification sacrifices of the anointed High Priest, the community, and those of the Day of Atonement.)? On a grave⁵¹²The paradigm of a place of impurity. In Lev. 4:12 it is ordered that the High Priest’s bull be burned on a place of purity. It is stated here that this applies only to the functioning Sanctuary in the desert, at Shilo, and in the Temple, but not at any other public altar.. Since we have stated, the only difference between a public altar and a private altar was the Pesaḥ sacrifice⁵¹³Since purification sacrifices to be burned are public offerings they seem to be improper on private altars. Does the Mishnah authorize them on private altars?? So in the Mishnah: The only difference between a public altar and a private altar was the Pesaḥ sacrifice exclusively⁵¹⁴This means either that all purification sacrifices are permitted on private altars when such altars are permitted, or that no purification sacrifices are permitted on any altar when private altars are permitted.; not following Rebbi Jehudah, since Rebbi Jehudah said, purification sacrifice and Pesaḥ for the individual on the public altar, no purification sacrifice and Pesaḥ for the individual on a private altar. It was stated⁵¹⁵Babli Zevaḥim 117a, Tosephta Zevaḥim 13:15.: “Rebbi Jehudah said, anything the community sacrifices at the Tent of Meeting in the desert it sacrifices at the Tent of Meeting at Gilgal⁵¹⁶The temporary place of the Tabernacle during the conquest of Canaan under Joshua.. What is the difference between the Tent of Meeting in the desert and the Tent of Meeting at Gilgal? At the Tent of Meeting in the desert was no permission of a private altar; at the Tent of Meeting at Gilgal was permission of a private altar. His altar may be on his roof, but he may sacrifice there only elevation and well-being sacrifices. But the Sages are saying, everything which community or private person sacrifice at the Tent of Meeting in the desert they sacrifice at the Tent of Meeting at Gilgal⁵¹⁷Everybody agrees that on a private altar one could bring only voluntary offerings. On the public altar according to R. Jehudah only public sacrifices are possible; according to the rabbis also obligatory sacrifices of individuals..” What is Rebbi Jehudah’s reason? Do not do at Gilgal everything which we are doing here today⁵¹⁸Deut. 12:8.. What may you do there? Anything straight-forward⁵¹⁹A reformulation of the end of Deut. 12:8.. What is that? That are elevation and well-being sacrifices. What is the rabbis’ reason? At a place where any man may do what is right in his eyes. Do not do everything which we are doing here today. What may you do there? Anything straight-forward. What is that? That are elevation and well-being sacrifices. Rebbi Jehudah says, the individual was warned and the individual was permitted. He was warned, and his private altar is on his roof, and he is permitted elevation and well-being sacrifices. The rabbis are saying, also community and individuals were warned. The community was comprehensively permitted. The individual stays in his prohibition⁵²⁰A commandment in the plural is directed to individuals, in the singular it is interpreted as a collective and addressed to the community as a whole. In Deut. 12:8 the first part is in the plural, the second in the singular. R. Jehudah reads the entire verse as addressed to the individual; therefore on a public altar one may not sacrifice what one cannot do on a private altar (except the case of the Pesaḥ treated in the next paragraph which is a private well-being sacrifice required to be brought on the public altar), whereas the majority splits the verse to permit all kinds of public sacrifices on the public altar. In the tradition of the Babli Zevaḥim117a the roles are switched..