Kapłańska 15:29 Odniesienia do Talmudu: Jerusalem Talmud Orlah, Jerusalem Talmud Yoma, Jerusalem Talmud Pesachim & Jerusalem Talmud Nedarim

Who stated “heave of the tithe of demay”? Rebbi Meïr, since Rebbi Meïr is as strict with their word as with the words of the Torah⁹Since the institution of demay is rabbinic, the rules for heave of the tithe of demay are more lenient than those for biblical heave; cf. Introduction to Tractate Demay. Only R. Meïr does not recognize these differences.. Where do we find that Rebbi Meïr is as strict with their word as with the words of the Torah? Rebbi Ḥanina said, the following which we have stated there¹⁰Mishnah Niddah 6:13. A woman finding a blood stain on her underwear at a time when she does not expect her period does not know when to expect her next period since possibly the stain comes from menstrual blood. A woman is impure by flux if she has episodes for three successive days at a time when menstrual blood is excluded. In that case, she may not enter the Temple without bringing a sacrifice of purification (Lev. 15:29–30). R. Meïr requires a sacrifice because of the possibility of impurity but the sacrifice of purification may not be eaten by the Cohanim since possibly it was unnecessary.: “A woman who sees a stain [on her clothes] is out of order and must consider the possibility of flux, the words of Rebbi Meïr. But the Sages say that stains do not imply flux¹¹Since the verse (Lev. 15:25) requires “blood flowing”, the impurity of stains is purely rabbinical. In the Babli, Niddah 52b, the position of the “Sages” is also considered a minority opinion, attributable to R. Ḥanina ben Antigonos. Since the later chapters of the Yerushalmi Niddah are lost, we do not know the position of the Yerushalmi in this matter..”

⁵Babli 74b, Sifra Aḥare Pereq 7(1–4).“You shall deprive yourselves⁶.Lev. 15:29.. I could think that one should sit in the sun or in the cold to make himself feel badly, the verse says, do not do any work. The work which I forbade you elsewhere⁷All Sabbath prohibitions apply to the Day of Atonement.. And the deprivation of what I forbade you elsewhere. Since the work which I forbade you elsewhere is work for which one would be liable to extirpation, so also deprivation which I forbade you elsewhere is deprivation from which one would be liable to extirpation, and the following are those: piggul and leftovers⁸For piggul, cf. Chapter 5 Note 154. Eating sacrificial meat after the allotted time is sinful, Lev. 19:7.. From where to add ṭevel⁹Produce from which heave and tithes have not been taken? The verse says, you shall deprive yourselves; it added. [I am adding ṭevel which is a deadly sin, but would not add carcass meat which is not a deadly sin; the verse says, you shall deprive yourselves; it added.]¹⁰Corrector’s addition, necessary by the context. I am adding carcass meat which is prohibited, but would not add profane meat which is not prohibited; the verse says, you shall deprive yourselves; it added. I am adding profane meat which is not under a commandment to be eaten, but would not add heave and Second Tithe which is under a commandment to be eaten¹¹Heave must be eaten by Cohanim in purity, and Second Tithe by the farmer’s family in Jerusalem in purity. It is sinful to let pure heave and tithes go to waste. One could have thought that food for which there is a biblical commandment that it be eaten would be exempt from the prohibition.; the verse says, you shall deprive yourselves; it added. I am adding heave and tithe of which leftovers are not prohibited, but would not add sacrificial meat for which leftovers are prohibited, the verse says, you shall deprive yourselves; it added. Another explanation: You shall deprive yourselves, something which is a deprivation (father house) {which diminishes}¹²The incomprehensible אב בית has been emended to עֲבֵידת (Qorban ha-Edah). the spirit/ What is this? Eating and drinking. In the name of Rebbi Ismael they said, it is said here you shall deprive yourselves, and it says there, He deprived you and made you hungry¹³Deut. 8:3.. Since deprivation there is one of hunger, also deprivation here is one of hunger.”

It was stated³⁶Sifry Num. 143, Babli 58b. The argument seems to be that the Pesaḥ, while a personal sacrifice from the offerers, has the status of a public sacrifice, since only public sacrifices can override Sabbath prohibitions and be offered if the people are impure (Mishnah 9:3). Then the verse states that the daily evening offering has to be the second public offering of the day, not the third. (This implies that the additional offerings of Sabbath and holidays are counted as appendices to the daily morning sacrifice.): “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.³⁷Ex. 27:2.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it³⁸“It” here is the burning of the incense on the golden altar in the Temple. Since the daily sacrifices and in the morning may precede, in the evening follow, the daily offering (Babli 59a).” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “³⁹Sifra Ṣaw Pereq 2(10). From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah⁴⁰S. Liebermann conjectures that here one reads עולה as Aramaic אַוְלַא “first”.. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim⁴¹Reading שִׁלּוּמִים “finishing”.. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice⁴²Babli 58b. The definite article describes an offering that certainly is brought on the altar immediately after it is readied for service; this must be the daily morning sacrifice.. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation⁴³People forbidden access to sancta unless a reparation sacrifice has been brought in the Temple on their behalf: The woman after childbirth (Lev. 12:6–8), the male sufferer from gonorrhea (Lev.15:14–15), the female sufferer from flux (Lev. 15:29–30), and the person healed from skin disease (Lev. 14:19,31). Babli 59a. bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird⁴⁴It is clear from Lev. 14:19 that of the two sacrifices offered, an elevation (עולה) and a reparation (חטאת) one, only the latter is expiatory. But in case this is a bird (in all cases except the wealthy sufferer from skin disease), nothing is burned on the altar, only its blood is squeezed out on wall and bottom of the altar (Lev. 5:9). Therefore these offerings by their nature are not subject to the limitations imposed on offerings of which parts are burned on the altar.? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice⁴⁵And Lev. 14:21 declares also the reparation offering as expiatory.?