레위기 3:17의 탈무드

Warning⁴¹An infraction of a biblical law is prosecutable only if the prohibition is mentioned at least twice in the text, once as “warning” to spell out the prohibition and once to specify the punishment for infraction. If no punishment is specified, whipping is intended; nevertheless, the second mention is necessary. Cf. Yebamot 11:1, Note 47. for one who eats carcass meat, from where? “You shall not eat any carcass meat.⁴²Deut. 14:21.” That covers carcass meat; from a “torn”⁴³Ṭerephah is a technical term, originally meaning an animal which cannot survive an attack by a predator. The meaning has been extended to include all animals who cannot survive for any length of time, including dangerously sick animals and those born with severe birth defects. (As a practical matter, slaughtered animals have to be inspected for signs of tuberculosis, which would prohibit the meat for human consumption.) animal from where? Rebbi Joḥanan said, “carcass meat” and “any carcass meat”, to include the “torn” animal⁴⁴The verse must forbid more than carcass meat, otherwise the mention of “all” was superfluous. The argument is reported as tannaitic in Sifry Deut. 104.. If somebody eats flesh from a living animal which is “torn”, Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he is guilty twice, Rebbi Simeon ben Laqish said, he is guilty only once. What is the reason of Rebbi Joḥanan? “You shall not eat any carcass meat⁴²Deut. 14:21.;” “you shall not eat of life with the flesh^45,Deut. 12:23. It is forbidden to eat limbs torn from a living animal. (In rabbinic interpretation, this is the prohibition imposed on all mankind by Gen. 9:4: "But meat in whose blood is life you shall not eat", meat taken when life is still carried by the blood.)⁴⁶The argument is that in one act one may transgress two prohibitions referring to two distinct verses as warnings and, therefore, be subject to distinct punishments. In the Babli, Hulin 102b/103a, the difference between the interpretations of R. Johanan and R. Simeon ben Laqish boils down to the question whether "flesh from a living animal" and "limbs from a living animal " are different prohibitions following distinct rules. (For the problems raised by the competition of laws, cf. Terumot 7:1, Notes 6 ff.).” What is the reason of Rebbi Simeon ben Laqish? The colleagues said before Rebbi Yose: The assertion of Rebbi Simeon ben Laqish parallels what Rebbi Eliezer ben Jacob stated: “ ‘Flesh torn on the field you shall not eat’⁴⁷Ex. 22:30. In this interpretation, the verse forbids flesh or limbs torn from an animal (and also supports R. Joḥanan’s interpretation of Deut. 14:21.) A similar formulation, also in the name of R. Eliezer ben Jacob, is in Mekhilta dR. Simeon ben Ioḥai, p. 214., you shall not tear from an animal and eat in the way you tear from the ground⁴⁸Vegetables. and eat.” What is the reason of Rebbi Simeon ben Laqish? The colleagues before Rebbi Yose: Rebbi Simeon ben Laqish does not hold with Rebbi Joḥanan about the “torn” animal; if he did hold with him, one should be twice guilty. He said to them, even if he held with him, one should be guilty only once. There is a difference, because He repeated it and combined it⁴⁹It is impossible to say that Ex. 22:30 does not contain a prohibition of meat from “torn” animals, since this is the obvious meaning of the text. But since following R. Eliezer ben Jacob, the verse also prohibits flesh torn from living animals, there is no separate “warning” for eating meat from “torn” animals. The offender can be prosecuted either on basis of Deut. 14:21 or of Ex. 22:30, but not of both together. (Since in the desert, consumption of any non-sacrificial meat of domesticated animals was forbidden, Lev. 17:4, the mention of carcass meat would have been out of place in Ex. 22.). They objected: “Suet you shall not eat,⁵⁰Lev. 7:24.” “and blood you shall not eat,⁵¹Lev. 7:26.” and it is written: “Any suet and any blood you shall not eat.⁵²Lev. 3:17.” Then because He repeated it and combined it, one should be guilty only once! He said to them, if it were written “suet and blood”, you would be correct. But it is written “any suet and any blood,” to declare him guilty for each case separately. But it is not written: “Anything soaked with grapes he shall not drink⁵³Num. 6:3.,” and it is written, “from skins to seeds he shall not eat⁵⁴Num. 6:4..” Then because He repeated it and combined it, one should be guilty only once!⁵⁵But Mishnah 6:2 will state that the nazir can be punished separately for each item on the list. He said to them, if it were written “skins and seeds”, you would be correct. But it is written “skins unto⁵⁶A redundant word, not really required by the context. seeds,” to declare him guilty for each case separately.

R. Ḥanina b. Antigonos said: An old man who eats forbidden fat³⁴Cf. Lev. 3, 17. or one who desecrates the Sabbath dies by kareth. And what is there to show us that they died by kareth? But he who dies after [an illness of] three days dies by kareth; after four by a hurried death; after six, it is the death decreed in the Torah; after seven it is a death of [divine] love; after a longer period it is a death by suffering.
R. Judah said:³⁵Cf. Midrash Rabbah, Genesis, LXVI, 2 (Sonc. ed., p. 549) and Shab. 118b (Sonc. ed., p. 583). The pious men of former times used to suffer with stomach trouble for about twenty days before death in order to be cleansed of everything, so that they should come pure³⁶So GRA; V and H ‘innocent’. into the World to Come;³⁷[For the thought, cf. ARN I, 1, p. 1, n. 5.] as it is said, The refining pot is for silver, and the furnace for gold, and a man is tried by his praise.³⁸Prov. 27, 21. [H quotes ibid. XVII, 3 as the proof-text.] [45a].