Kapłańska 12:2 Odniesienia do Talmudu: Jerusalem Talmud Chagigah, Jerusalem Talmud Avodah Zarah, Jerusalem Talmud Ketubot & Jerusalem Talmud Nedarim

There we have stated¹³³Mishnah Zevaḥim 12:1.: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.¹³⁴Usually the deep mourner Cohen, the mourner before the burial, will be impure in the impurity of the dead since it is obligatory for a Cohen to defile himself for the burial of a close relative (Lev.. 21:1–4). In case he is prevented from participating in the burial (usually by being far from the place of burial) and is pure, he still is forbidden before the burial to participate in any religious rite. If he is in Jerusalem and pure, at the time of distribution of the sacrificial meat he is barred from participating even if a short time later he will be able to resume all his functions.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things¹³⁵The Mishnah in Zevaḥim permits the deep mourner to touch sancta, but the Mishnah here requires him to immerse himself, which implies that after immersion he still is prohibited touching sancta until sundown. This glaring contradiction can be explained in that the Mishnah here prescribes immersion for a person not directly involved in the Temple service. Babli Zevaḥim 99a.. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta¹³⁶Which is disqualified for sancta but not for heave. “He” is the deep mourner not impure in the impurity of the dead.. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated¹³⁷Mishnah Niddah 10:7.: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.¹³⁸The Mishnah explains the rules of the purity of women after childbirth. The verse (Lev. 12:2–6) declares her impure in the impurity of menstruation for 7 days after the birth of a son and 14 days after the birth of a daughter. At the end of this period she has to immerse herself. For the following 33 days after the birth of a son and 66 after that of a girl she is impervious to impurity from genital bleeding. She still is barred from the Temple and sancta until she has brought her sacrifice of expiation. The Houses of Shammai and Hillel disagree on whether after the expiration of her days of purity (i. e., when she again becomes susceptible to impurity) she needs another immersion.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel¹³⁹In the Mishnah it is stated as unanimous opinion that the deep mourner needs immersion for sancta but not for heave.. Does she not lack expiation? Do people lacking expiation not need immersion for sancta¹⁴⁰Since the verse requires a sacrifice of expiation at the end of her period of purity it should be clear that she is lacking expiation and following the Mishnah here needs immersion for sancta but not for heave.? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute¹⁴¹In the first case, the statement here about immersion is the House of Hillel’s. In the second case, the reference to the first part is Mishnah Niddah 10:6.. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned¹⁴²Greek ’ιδιώτης., that they should not say, we saw a woman losing blood and eating heave¹⁴³There is no reason in the rules of impurity preventing a woman with genital bleeding to eat heave in the days of her purity. They forbid it only so people should not draw the wrong inferences, not knowing that she is impervious to this kind of impurity..

MISHNAH: If one’s house was connected¹⁶⁸His house and the pagan temple share a wall. to a house of pagan worship and collapsed, it is forbidden to rebuild it. What should he do? He restricts himself to his property¹⁶⁹In the Babli: 4 cubits. His wall should be separated from the temple by 4 cubits. The text of Maimonides is that of the Yerushalmi. and builds. If it was his and the idolatry’s, it is judged half by half¹⁷⁰He may take half of the building material of the common wall for his own use; the remainder is forbidden for all usufruct for any Jew. Its stones, its wood, and its dust make impure like a crawling animal¹⁷¹As described in Lev. 11: 29–38, it makes impure by touch. This applies also to the stones which remain his property., as it is said¹⁷²Deut. 7:26. In Lev. 11:40–41, all crawling things which are forbidden as food are called abomination, including those which make impure by touch., you shall treat it as an abomination. Rebbi Aqiba says like a menstruating woman as it is said¹⁷³Is. 30:22. In Lev. 12:2 menstruation is called “the separation of her feeling miserable”., you shall throw it away like feeling miserable; you will call it excrement. Since the menstruating makes impure by load¹⁷⁴In Lev. 15:20–21 it is stated that anything she lies on becomes an original source of impurity. This means that if a woman in her period lies on top of ten mattresses and somebody touches the lowest one, which the woman never touched, he becomes impure as if he touched the woman herself. For R. Aqiba anybody who carries an idol becomes impure even if he never touched the idol., also idolatry makes impure by load.

HALAKHAH: “If somebody by a vow bars his wife from sexual intercourse,” etc. ¹⁷⁰Tosephta 5:6. The House of Shammai say, two weeks as after the birth of a girl¹⁷¹After the birth of a girl, the mother is forbidden intercourse for two weeks, Lev. 12:5. Since this is a normal occurrence in a marriage, the wife can be assumed to be able to live for two weeks without intercourse.. But the House of Hillel say one¹⁷²The masculine אֶחָד refers to שָׁבוּעַ “week”, the intended meaning of שַׁבָּת in this context. week, as after the birth of a boy¹⁷³Lev. 12:2. or the days of her menstruation¹⁷⁴Lev. 12:2, 15:19. Since a forced abstinence of seven days is routine in the marriage, it is reasonable to ask the wife to wait for 7 days before giving her the right to sue in court (the Babli’s interpretation of the House of Hillel, 61b)..