Kapłańska 15:24 Odniesienia do Talmudu: Jerusalem Talmud Niddah, Jerusalem Talmud Yoma, Jerusalem Talmud Shabbat & Jerusalem Talmud Pesachim

It was stated: For the 24 hours which were stated, one suspends but one does not burn⁴⁰If heave was declared “impure” because a woman had handled it within 24 hours of her menstrual impurity, it cannot be burned as impure heave since the declaration was purely precautionary; the woman might have been impure when touching the heave. Since it is forbidden to destroy pure sanctified food, that heave neither can be destroyed, for perhaps it is pure, nor be used, for perhaps it is impure. It has to be left unused until it spoils, is no longer food, and automatically loses its sanctified status.. Rebbi Ze‘ira enjoyed this [because] he found stated⁴¹Tosephta 9:6,5; Babli 6a, both in slightly different formulation.: “A woman who detects a stain⁴²She detects a blood stain on her garment. This is proof that she bled sometime but she does not know when. makes impure retroactively⁴³The retroactivity extends all the time back until either the time when the woman had checked herself or the garment had been washed.. What does she make impure? Food, and drinks, and seats, and beds⁴⁴By Lev. 15:20–23, any seat or couch used by a menstruating woman becomes a source of original impurity. The impurity of food is not mentioned in the verses; it is only secondary (cf. Note 36). The original impurity of beds and seats induced retroactively is also asserted in the Babli, 5b.; her count is in disorder⁴⁵By tradition, denied by Sadducees, there are 11 days after the end of seven days of a menstrual period in which no new menses are possible, in which any bloody discharge cannot be menstrual but must follow the rules of zava. But if the start of the period is unknown, the count is impossible and any discharge triggers a seven day menstrual period., and she makes her sex partner impure retroactively⁴⁶Since her impurity was unknown to her.. A woman who detects blood makes impure retroactively⁴⁷In Tosephta and Babli: For 24 hours. The Yerushalmi probably assumes the validity of the Sages’ statement in Mishnah 1.. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder⁴⁸She counts from the moment she notices the discharge., and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases⁴⁹Stain or blood., one suspends but one does not burn.” There⁵⁰In Babylonia. This statement is missing in the Geniza text., they say: For the 24 hours which were stated, her bed is like her touch⁵¹Since her touch creates only derivative impurity, her seat and bed also do not become sources of original impurity.. How? Like one who sleeps with a menstruating woman⁵²Lev. 15:24 declares the man and his seat or bedding as impure but refrains from declaring seat and bedding as sources of original impurity. who does not make impure by moving⁵³Lev. 15:6 is interpreted that the male sufferer of gonorrhea imparts impurity to anything he moves, even if he never touches it. By biblical standards, a clay vessel cannot become impure by being touched from the outside; it becomes impure only by an original impurity inside its cavity. If a clay vessel has a cover fastened to it, it also cannot become impure by the impurity of the dead. But if either a (male or female) sufferer from gonorrhea or a menstruating woman indirectly moves a clay vessel, for example moving a wooden plank (in itself impervious to impurity) on which there is a closed clay vessel, that vessel and its contents become impure. and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving⁵⁴In the Tosephta (Note 41) this is asserted for both cases of menstrual impurity. The baraita quoted here disproves the earlier statement which denied the possibility of impurity by moving.. For the 24 hours which were stated, what is the status of what she touches in the public domain⁵⁵A general rule states that a doubt about matters of impurity in a public domain can be disregarded (cf. Note 9). The question is, if a woman had certainly touched something in the public domain within 24 hours of her menstruation, is this counted as a doubt or not?? Let us hear from the following⁵⁶A related text in Tosephta 3:8.: Pregnant and nursing women are pure for their husbands⁵⁷They are not supposed to menstruate., as is a woman with a regular period⁵⁸Except close to her time.. And all other women⁵⁹Excluding pre-puberty girls and post-menopausal women. There are not many women left in this category of “others”. are pure for sexual relations but impure in their touch⁶⁰Since at any time they could induce retroactive impurity.. That means, what she certainly touched in the public domain is impure.

Ben Bathyra explained⁹⁹One returns to the discussion of Mishnah 1, explaining why the High Priest has to live in the Temple precinct for seven days prior to the Day of Atonement. Babli 6a, Tosephta 1:1.: Perhaps he would sleep with his menstruating wife and be pushed away all of seven days¹⁰⁰Lev. 15:24.. But are Israel suspected about menstruating women¹⁰¹Is not Ben Bathyra’s explanation an insult to the High Priest? If this Ben Bathyra is the early Tanna (and not the later R. Jehudah ben Bathyra to whom the statement is attributed in the Babli), his argument might be an anti-Sadducee statement, since Sadducees and Pharisees accused one another of sleeping with menstruating women by following their sectarian interpretation of the biblical law; cf. Niddah 4:1 Note 3 (SJ 34).? Following what was stated there¹⁰²Mishnah Ševuˋot 2:5, Notes 80,81.: “If he was having sex with a pure one and she said to him, I became impure, if he separates immediately he is liable, for his separation is as pleasurable to him as his entry¹⁰³If the wife becomes impure during intercourse, if then he stops moving immediately and separates after the erection has disappeared, he touched an impure woman, has to immerse himself in a miqweh, and becomes totally pure at the next sundown. But if he separates while still with erection, he had intercourse with a menstruating woman and is severely impure for seven days. Ben Bathyra’s argument presupposes that the High Priest is an ignoramus..” You have to say that he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra, and he who transmits the statement of Rebbi Joḥanan needs that of Ben Bathyra. If Rebbi Joḥanan had said but not Ben Bathyra, we would have said that he may have sex but sleep in the Palhedrin lodge; therefore one needs that of Ben Bathyra. If Ben Bathyra had said but not Rebbi Joḥanan , we would have said, let him not have sex but he may sleep in his house; therefore one needs that of Rebbi Joḥanan , and one needs that of Ben Bathyra.

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..