Levítico 16:27 Referências do Talmudee: Jerusalem Talmud Sotah, Jerusalem Talmud Yoma & Jerusalem Talmud Horayot

HALAKHAH: “As it was said further,” etc. Rebbi Joḥanan said, anybody who is not in the position of those [men]²²The “heads of Ephraim”, “princes and community” who forbade to the Ephraimite army to treat the Judahite prisoners as prisoners of war, 2Chr. 28:12,14. who had the power to object, should not object. ²³The same text Terumot 5:9, Notes 113–115; Ḥagigah 1:8 (76d, line 50). Rebbi Aḥa in the name of Rebbi Jonathan: Just as it is a commandment to speak on things that will be done, so it is a commandment not to talk about things that would not be done²⁴In the Babli, this is formulated as: “Let them be in error, do not turn them into intentional sinners” (Beṣah 30a, Baba batra 60b). A formulation similar to the one given here in Yebamot 65b in the name of R. Eleazar.. Rebbi Eleazar said, just as it is forbidden to declare the impure pure, so it is forbidden to declare the pure impure. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: If a practical case comes before you and you do not know whether to burn or to suspend²⁵Heave that is impure by biblical standards has to be burned, if impure by rabbinical standards it only has to be kept until it rots and is no longer food and therefore pure by all standards. As a practical matter, it would be preferable to burn heave rabbinically impure in the second degree so that it should not cause third degree disability by inadvertent touching., always prefer burning to suspension since nothing is more beloved in the Torah than burned oxen and burned rams²⁶Animals whose blood was used for a purification rite inside the Temple building (Lev. 4:12,21; 8:17; 16:27)., and they are burned. Rebbi Yose asked: Does one infer something which is not commanded from something which is commanded²⁷R. Joḥanan’s argument does not prove anything for rabbinic decisions.?

HALAKHAH: [He comes to his bull, etc.]¹⁰³Addition by the corrector, slightly misquoted (Mishnah 3:9 instead of 6:7). We have stated: “He comes to the bull and the he-goat to be burned.” There are Tannaim who state, the High Priest comes to read¹⁰⁴The public Torah reading which according to Mishnah 7:1 follows the completion of the service of purification.. Rebbi Ḥananiah said, the verse supports our Mishnah: He who sends the he-goat to Azazel shall wash his garments¹⁰⁵Lev. 16:26.. What is written next? And the purification bull and the purification he-goat¹⁰⁶Lev. 16:27. The sacrifices have to be burned outside the sacred domain.. Rebbi Mana said, it may be interpreted even following the Tanna of the baraita. If a person moves from Tiberias to Sepphoris, while he still is in Tiberias do people say, he dwells in Sepphoris¹⁰⁷All the verse indicates is that the he-goat has to be sent away before the purification sacrifices are removed from the sacred precinct; no exact time frame is given in view of the fact that the Torah reading is not biblically prescribed at this point..

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules¹⁰⁸If the carcasses are pure, then they have to be burned on the Day of Atonement by biblical decree, Lev. 16:27, and by practice of the Temple service at a place different from that where disabled sacrifices are usually burned (Mishnah Zevaḥim 12:5). If in impurity they follow the rules of disabled sacrifices, they can be burned only in the following night and at a different place.? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured¹⁰⁹Then the sacrifice is valid and does not have to be repeated even if some subsequent action would have been required which now becomes impossible. I am applying to it, at its appointed time¹¹⁰Num. 9, 2 28:2. Sifry Num. 65, 142; Mekhilta Ba 5 (ed. Horovitz-Rabin p. 17), Tosephta Pisha 4:14; Pesaḥim 6:1 Notes 9, 10, Babli Pesaḥim 66a., even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it¹¹¹Since in Lev. 16 neither the expression “at its appointed time” nor an equivalent is mentioned, the argument simply does not apply in our case..]¹¹²Addition of the corrector, in good Yerushalmi language. The addition is necessary to understand R. Mana’s remark and must have been taken from a manuscript source. Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation¹¹³Lev. 4:1–21. Since these sacrifices can only be brought on a weekday, the only problem is that of the place of burning as given in Mishnah Zevaḥim 12:5. He will accept that they not be burned on the appointed place only if they become invalid by a cause other than impurity. {he said to him}¹¹⁴It seems that this has to be deleted..