Levítico 15:4 Referências do Talmudee: Jerusalem Talmud Nazir & Jerusalem Talmud Pesachim

It was stated: “Only a corpse creates a grave of the abyss.”⁹²Tosephta Zabim 2:9, quoted Babli Pesaḥim 80b. Therefore, not a carcass⁹³Obviously, only a human corpse has a grave that presents problems of impurity. A buried animal carcass does not produce impurity. Carcasses cause impurity only when touched or carried. The meaning of this sentence can be clarified: Only for the impurity of the dead do we find a rule that sometimes allows one to disregard biblical impurity.. Would it not be a conclusion de minore ad majus? Since a corpse, which does not cause impurity of couch and seat, creates a grave of the abyss, should a carcasss which causes impurity of couch and seat not create a grave of the abyss? Why was it said that only a corpse creates a grave of the abyss? To exclude couch and seat⁹⁴This argument, equally found in Pesaḥim, does not make any sense. There are several distinct ways to emend the passage to create sense; therefore, no textual emendation is proposed but the meaning can easily be clarified.
A person who is the source of his own impurity (a male or female sufferer from genital discharges) causes original impurity to any couch or personal seat he is using (Lev. 15:4–6,21–22,26). But any impurity induced on an inanimate object by a corpse is only derivative. The argument shows that the rules of the impurity of the dead and impurity produced by a living human body are not comparable: Each kind of impurity has its own severities and leniencies not found in the other..

It was stated: “Only a corpse creates a grave of the abyss.”¹⁹³Which clearly shows that he was not buried by humans but was the victim of an accident. Since the accident was not noticed when it occurred, there is nobody “at the end of the world” who would know of it.
Tosephta Zavim 2:9, Babli 80b. Therefore, not a carcass¹⁹⁴Obviously, only a human corpse has a grave that presents problems of impurity. A buried animal carcass does not produce impurity. Carcasses cause impurity only when touched or carried. The meaning of this sentence can be clarified: Only for the impurity of the dead do we find a rule that sometimes allows one to disregard biblical impurity._. An argument de minore ad maius. Since a corpse, which does not cause impurity of couch and seat, creates a grave of the abyss, should a carcasss which causes impurity of couch and seat not create a grave of the abyss? Why was it said that only a corpse creates a grave of the abyss? To exclude couch and seat¹⁹⁵This argument does not make any sense. There are several distinct ways to emend the passage to create sense; therefore, no textual emendation is proposed but the meaning can easily be clarified.
A person who is the source of his own impurity (a male or female sufferer from genital discharges) causes original impurity to any couch or personal seat he is using (Lev. 15:4–6,21–22,26). But any impurity induced on an inanimate object by a corpse is only derivative. The argument shows that the rules of the impurity of the dead and impurity produced by a living human body are not comparable: Each kind of impurity has its own severities and leniencies not found in the other.
Here ends the parallel to Nazir..

Rebbi Isaac bar Gufta asked before Rebbi Mana: If an individual could learn from the public for the Pesaḥ, the officiant during the rest of the year might infer from the public for the Pesaḥ²¹⁵But since the individual must make a Second Pesaḥ which the public never makes, the original argument of R. Simeon ben Laqish is incorrect.. Rebbi Immi asked: how do you explain this “impure”? Impure by the impurity of gonorrhea or the impurity of skin disease? But did we not state, “missing atonement”? If he desecrates when he had been immersed, not so much more before he was immersed²¹⁶The statement of Mishnah Zevaḥim 2:1 seems redundant.! How do you explain “immersed on this day”? If he immersed himself on that day because of a corpse. Come and see: the one impure from a corpse does not desecrate, not so much more one immersed on that day because of a corpse? But he must be immersed on that day because of a crawling animal¹⁴⁷He is impure, but can become free of impurity by immersion in a miqweh, which will make him pure for sancta at sundown. This kind of impurity does not prevent a person to be counted in a group eating the Pesaḥ in purity; accepting the person in the count of the impure is questionable; Babli 80a, 80b.. Come and see: the immersed on that day because of a corpse does not desecrate, not so much more one immersed on that day because of a crawling animal²¹⁷And from impurity of a corpse one has to wait for seven days while of a dead crawling animal one may immerse himself immediately.? Rebbi Samuel bar Yudan said, people having touched sufferers from gonorrhea²¹⁸Who are impure until sundown after immediate immersion in water, Lev. 15:4,7.. The rabbis of Caesarea explain everything from a sufferer from gonorrhea¹⁵²A person who suffers a single episode of gonorrhea is impure for the day and can be purified by immersion in a miqweh. If he has two episodes in at most two consecutive days, he is impure for seven days; after seven days in remission he can be purified by immersion in a miqweh. After three episodes he still needs seven days in remission but then is still prohibited sancta unless on the eighth day he brings a couple of birds as sacrifice to the Temple. A sufferer from gonorrhea who is impure for seven days, on the seventh day is a questionable candidate for Pesaḥ since if he suffers another episode he has to start all over again.. “One immersed on this day¹⁹⁸Who is no longer impure but barred from sacral acts until sundown; Lev. 22:7.,” if he had one episode. “Impure” (in the impurity of the dead)^218*The text in parentheses has to be deleted even though it is confirmed by K. if he had two episodes. “Missing atonement²⁰⁰A person healed from skin disease or gonorrhea who needs not only immersion in water and waiting for sundown but is excluded from sacral rites until be bring a purifying sacrifice, Lev. 14:1–32 for skin disease, 15:14–15 for the sufferer from gonorrhea.,” if he had three episodes. Are people having touched a sufferer from gonorrhea like a sufferer from gonorrhea in the opinion of the Southerners? Let us hear from the following, as Rebbi Eleazar said in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices⁹⁷Ex. 28:38. Explained in more detail in the Babli 16b, Yoma 7a, Zevaḥim 23a., the iniquities of the sacrifices, not the iniquities of the sacrificers⁹⁸The diadem will not cover deficiencies in either the owners or the officiants of a sacrifice. Babli Zevaḥim 23b.. What is iniquity of the sacrifices? The blood of a sufferer from gonorrhea? No, what was touched by a sufferer from gonorrhea²¹⁹Since gonorrhea causes impurity only in humans, the impurity cannot be the victim’s.. Similarly, the iniquity of the sacrificers, who touched a sufferer from gonorrhea. This implies that if the public were impure because they had touched sufferers from gonorrhea or women suffering from flux, they cannot make it²²⁰The only cause for Pesaḥ in impurity is the impurity of the dead. in impurity.