Kapłańska 15:1 Odniesienia do Talmudu: Jerusalem Talmud Berakhot, Jerusalem Talmud Shabbat, Jerusalem Talmud Challah & Jerusalem Talmud Nazir

Rebbi Yose and Rebbi Aḥa⁴⁰Rebbi Aḥa was an Amora of the fourth generation, older than the Amora Rebbi Yose. were sitting together. Rebbi Yose said to Rebbi Aḥa: Is it not reasonable that the end of the half a mil of Rebbi Neḥemiah is the moment (of Rebbi Yose)⁴¹R. Yose considers all of Rebbi Neḥemiah’s “dusk” as being part of daytime and that the change-over to night comes instantly at an undefined time shortly after the end of R. Neḥemiah’s “dusk”. With Rebbi Yehudah instead of Rebbi Neḥemiah, this is the opinion of Samuel, the astronomical authority of the first Amoraic generation in Babylonia, in the Babylonian Talmud (Šabbat 35a).? He answered: I also am of that opinion. Rebbi Ḥizqiah⁴²Amora of the fourth generation in Galilee. R. Mana (II) is his only known student. does not say so but every single moment in the half a mil of Rebbi Neḥemiah is in doubt. Rebbi Mana said: I pointed out the difficulty before Rebbi Ḥizqiah from what we have taught (Zabim I,6): “He saw one emission during daytime and one at dusk or one at dusk and the next one the next day; if he knows that the emission at dusk was partially during daytime and partially during nighttime, he certainly is impure and needs a sacrifice but if it is questionable whether the emission occurred partially during daytime and partially during nighttime he certainly is impure but it is questionable whether he owes a sacrifice.⁴³Tractate Zabim deals with men suffering from gonorrhea or any other sexually related effluent (Lev. 15:1–15). In the interpretation of the school of Hillel there are three stages in the uncleanness of a zab. If he had one episode, he is unclean but may cleanse himself by immersion in water as with any other defilement. If he had two episodes not separated by a full day, he can cleanse himself only by immersion in running water after being free of symptoms for a full seven days. If he had three episodes (again, not separated by a full day from dusk to dusk without incident) then he not only has to immerse himself in running water after seven days but he also has to bring a purifying sacrifice (if there is a Temple.) There is a standard duration that is counted as an episode and a continuous emission during a longer period is counted as two (or more, depending on length) emissions. The Mishnah here states that an episode during dusk will be counted as two even if it is relatively short if part of the episode happened during the previous day and part during the following night. Hence, the exact determination of the boundary between day and night is essential.” Rebbi Ḥiyya bar Josef⁴⁴A Babylonian, student of Rab and Samuel at the start of the Amoraic period, who at an advanced age emigrated to Israel and became a member of the Academy of R. Yoḥanan. asked before Rebbi Yoḥanan: Who is the Tanna who will split an emission into two? Rebbi Yose!⁴⁵Rebbi Yose mentioned here is the Tanna, ben Ḥalaphta. His opinion is given based on an explicit Tosefta Zabim I,12–13: “If he had one long emission such that he would have had time to immerse himself in a ritual bath and dry himself then it is counted as two episodes; shorter than that it is only counted as one. Rebbi Yose says it is always counted as only one episode. However, Rebbi Yose agrees that if he had an emission during dusk, even though its duration was not long enough for immersion and drying himself, it is counted for two since it happened on different days. In this sense did R. Yose say: If he had an emission during twilight he is possibly defiled (unclean for seven days) but not obliged to bring a sacrifice. If he had two emissions during twilight he is possibly defiled and possibly obligated to a sacrifice. If he had one emission at another (certain) time and one during twilight or one during twilight and one at another time he is certainly defiled (for seven days) and questionable for a sacrifice. If he had two emissions at other times and one at twilight or two at twilight and one at another time he is certainly defiled and certainly must bring a sacrifice.” I said to him: Here is your problem since you say that every single moment in the half a mil of Rebbi Neḥemiah is in doubt.⁴⁶Up to here, everything is R. Mana’s question to R. Ḥizqiah: Since the Tosephta clearly states that the Mishnah quoted is R. Yose’s opinion, if every moment of R. Neḥemiah’s twilight is questionable for R. Yose then the statement of the Mishnah: “if he knows that the emission at dusk was partially during daytime and partially during nighttime” is meaningless since it is never knowable by anybody whether anything occurred partially during daytime and partially during nighttime. What is his question good for? For the time when Elijah will come and say: that is dusk⁴⁷While the prophet Elijah has no authority to change religious rulings he has transcendental knowledge of the true state of things. Hence, for someone instructed by Elijah the doubt of R. Yose does not apply and the Mishnah, while unlikely to be practical, is neither impossible nor void.
This is the end of the discussion in the Yerushalmi, seemingly accepting R. Ḥizqiah’s position. In the Babylonian Talmud the decision is left explicitly open so that in any case one has to go with the more stringent rule (earlier start of Sabbath, later nightfall for Terumah and end of Sabbath.).

MISHNAH: A tailor should not leave with his needle close to sundown lest he forget and leave⁴Obviously one is permitted to wear clothing on the Sabbath, and in general also jewelry. A person who is not a tailor may wear a jewelry pin on the Sabbath. But a tailor may not wear a pin stuck somewhere on his jacket since this is a tool of his trade rather than ornamentation. Therefore he has to remove all needles and pins stuck in his garment on Friday afternoon.; nor the scribe with his pen. He should not check his garments for lice nor read by candlelight⁵While the use of lights is required on Friday night (as opposed to later Karaite teaching) it is forbidden to move the lights or refill a lamp with fuel on the Sabbath. Therefore one has to refrain from any activity which might induce one to move a light to improve visibility, such as reading.. In truth⁶Any rule introduced by “in truth” is unquestioned ancient practice. they said that the teacher may look where the children are reading⁷Since school children are interested in having the light go out so they do not have to study any more, one does not have to be afraid that they will move the light for better reading. but he may not read himself. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin⁸This has nothing to do with the rules of the Sabbath; it is listed here as another example of a rabbinic prohibition instituted to avoid the possible breaking of a biblical law. The male zav is the sufferer from gonorrhea (Lev. 15:1–15); his impurity is severe, infectious, and needs an elaborate ceremonial for cleansing the healed patient. The female zavah suffers from excessive menstruation or other bloody discharges; her impurity similarly is severe, infectious, and needs a (less elaborate) ceremonial for cleansing the healed patient (Lev. 15:25–30). Since sexual relations with a menstruating woman are forbidden (Lev. 15:24, 18:19), by extension relations with the zava also are forbidden. Therefore, situations that might lead to intimacy with a zavah have to be avoided..

MISHNAH: Jews were sharecroppers for Gentiles in Syria⁶¹The parts of David’s kingdom not conquered by the 12 tribes under Joshua; cf. Peah 7, Note 119. R. Eliezer holds that the laws of the Holy Land extend to Syria but Rabban Gamliel holds that Syria is essentially outside the Land and only selected laws of the Land are extended to apply there.; Rebbi Eliezer obligates their produce for tithes and the Sabbatical but Rabban Gamliel exempts them. Rabban Gamliel says there are two ḥallot in Syria⁶²As explained in Mishnah 8. Biblical law restricts the duty of ḥallah to the Land (Num. 15:18–19). Rabbinic practice extends the obligation to the rest of the world but, since the soil outside the Land is intrinsically impure, any ḥallah outside the Land is impure and must be burned. Nevertheless, in order to remind people that the original duty is to give ḥallah to a Cohen, it was established that some dough should be given to a Cohen. This dough cannot be sanctified, otherwise it would be forbidden to the recipient. but Rebbi Eliezer says one ḥallah⁶³He denies that Syrian soil is impure.. They took the leniency of Rabban Gamliel and the leniency of Rebbi Eliezer but then returned to follow Rabban Gamliel in both cases.
Rabban Gamliel says: There are three domains for ḥallah⁸⁵In the biblical Land of Israel.. The Land of Israel⁸⁶The actual Land of Israel of the Second Commonwealth; cf. Mishnah Ševi‘it 6:1, Note 3, for the geographic details. up to Akhzib, one ḥallah. From Akhzib to the Euphrates or Amanus⁸⁷One has to add, with Mishnah Ševi‘it 6:1, “any place held by the immigrants from Egypt,” i. e., the regions North of Akhzib described as tribal territories in the book of Joshua., two ḥallot, one for the fire and one for the Cohen. The one for the fire has a measure⁸⁸The true ḥallah which cannot be eaten since the impurity of Gentile lands is extended rabbinically to any region not inhabited by Jews. The “measure” is that for ḥallah of the Land, Mishnah 2:7., the one for the Cohen has no measure⁸⁹A purely symbolic ḥallah to be eaten in impurity, as a remembrance of the rules to be restored in the times of the Messiah.. From Euphrates or Amanus inside⁹⁰The rest of Syria, domain of biblical promise; cf. Ševi‘it 6:1, Note 3., two ḥallot, one for the fire and one for the Cohen. The one for the fire has no measure⁹¹Both ḥallot are symbolical since that region was not under obligation of ḥallah even during the First Commonwealth., the one for the Cohen has a measure but a ṭevul yom may eat it⁹²He is forbidden true ḥallah.. Rebbi Yose says one does not need immersion⁹³This also shows that the symbolic ḥallah is no true heave, cf. Berakhot 1, Note 3..
But it⁹⁴The purely symbolic ḥallah mentioned last in Mishnah 8. By rabbinic ordinance, it is forbidden for people whose impurity originates in their own body. is forbidden to people suffering from genital flux⁹⁵Lev. 15:1–15, 25–30., and to women during menstruation⁹⁶Lev. 15:19–24. or after childbirth⁹⁷Lev. 12:1–8.. It may be eaten at one table with a layman and may be given to any Cohen⁹⁸Even a vulgar who cannot be expected to follow all rules of purity..
The following may be given to any Cohen¹²²Irrespective of his level of observance and knowledge of the Law. Some of the prescribed gifts are given to priests serving in the Temple; there, they are under supervision and instruction. The other gifts are purely profane; they cannot be impaired by the impurity of the Cohen.: ḥērem-dedications¹²³Num. 18:14. According to most sources, this special dedication is not for the upkeep of the Temple but for the Cohanim [Sifra Beḥuqotay Pereq12(9), Babli Sanhedrin 88a, Arakhin28a]. However, Babylonian practice follows the dissenting opinion (Arakhin29a)., firstlings¹²⁴Ex. 13:1, Num. 18:15., the redemption money for a [firstborn] son¹²⁵Ex. 13:1,13, Num. 3:47, 18:15., the redemption value of a firstling donkey¹²⁶Ex. 13:1,13., foreleg, jawbone, and first stomach¹²⁷Deut. 18:3., the first shearing¹²⁸Deut. 18:4., oil to burn¹²⁹Impure heave olive oil., Temple sacrifices, and First Fruits¹³⁰Deut. 26:1–11.. Rebbi Jehudah forbids First Fruits¹³¹Since they have to follow rules of heave, Mishnah Bikkurim 2:1.. Heave vetch¹³²This is animal fodder except in times of famine. Rebbi Aqiba permits but the Sages forbid.