Вайикра 27:14 Ссылки в Талмуде: Jerusalem Talmud Shabbat, Jerusalem Talmud Sanhedrin, Jerusalem Talmud Megillah & Jerusalem Talmud Shekalim

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals⁵³The first opinion is the teaching of R. Aqiba in the Mishnah, the second is ascribed to R. Aqiba in the Babli, Šabbat 83a.. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances⁵⁴The full text of Is. 30:22, which is the base of R. Aqiba’s argument, reads: You will defile the cover of your silver statues and the clothing of your golden casts; you shall throw it away like feeling miserable, you shall call it excrement. Therefore the reference of “feeling miserable”, which is the description of a female period, refers to appurtenances only. The second version of the position of R. Aqiba seems untenable.? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself⁵⁵The statue and its ornamental vestments were two separate objects of worship. Either explanation is possible., similar to what is written, Gideon turned it into an ephod⁵⁶Jud. 8:27.. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal⁵⁷Mishnah Avodah zarah 3:8. Since this sentence in the Mishnah precedes the statement of R. Aqiba who imposes the impurity of niddah also on the stones which form the shell of the house of worship but are not the object of worship.”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”⁵⁸Mishnah Avodah zarah 3:9. Only a house originally built as a temple is permanently forbidden; all others can be cleansed by removing the idol and all installations and ornamentations made for it. How could one decree severe impurity which can be easily eliminated?? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden⁵⁹Rav answers that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Babli 47b, Meˋilah 20a.. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it⁶⁰One compares the rules concerning a pagan temple with those of a house dedicated to the Temple (Lev. 27:14–15). Improper use of dedicated things is larceny which must be expiated by a sacrifice and payment of a fine, (Lev. 5:14–16). Just as real estate cannot become forbidden by idolatry, larceny by improper use of dedicated objects does not apply to real estate. If a house is considered real estate, it cannot become forbidden by worship, and its improper use while in the possession of the Temple cannot trigger a fine for larceny. If it is not considered real estate since the building materials were movables before being used, but it can become forbidden and improper use can trigger the fine.? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.⁶¹Mishnah Parah 5:7. The ashes of the Red Cow, used to purify a person from the impurity of the dead, must be strewn on flowing water in a vessel (Num. 19:17). A vessel is movable; therefore a trough hewn into the rock is not a vessel. The water flowing from the source into the trough becomes standing water. Therefore it may be used neither (1) to fill a vessel for the ashes, nor (2) to put some ashes in the water, “to sanctify it”, nor (3) to sprinkle the water on impure persons to purify them.
In addition, a corpse in a “tent” makes everything in the tent impure including the contents of vessels whose cover is not tightly fastened (Num. 19:15). Since the trough is not a vessel, if it is under one roof with a corpse it only needs to be covered but the cover does not have to be fastened.
A miqweh (ritual bath) has to contain 40 seah of water. It becomes invalid if 3 log (⅛ seah) of water from a vessel is poured into it before it has reached the level of 40 seah. If the trough is not a vessel, its water cannot invalidate the miqweh. On the other hand, if the trough was a vessel before it was fastened in the rock, it can be used for the ashes of the red cow, and its water will disqualify the miqweh.
Since a house was not a vessel before being connected to the ground, it should be considered real estate and not be subject to prohibition because of worship.” Because he excavated it and after that combined it⁶²A vessel which is permanently fixed to the ground remains a vessel and can become forbidden.. Then not if he fixed it and after that excavated it⁶³A piece of loose rock which was cemented to the ground and then a trough was hewn from it does not become a vessel. Then why should a house become forbidden by being worshipped since it becomes a house only after being connected to the ground?. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them⁶⁴It is true that a finished house not built as a temple cannot become forbidden. But if the finished stones for a stone building were worshipped before being cemented in the house they already are forbidden and do not become permitted by use as building blocks.. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody⁶⁵The statement of R. Simeon ben Laqish and the opposing statement of R. Joḥanan only refer to situations where it is not clear whether the idol can be restored or not.. But did we not state, “there are three kinds of stones”⁶⁶Mishnah Avodah zarah 3:10.? Explain it that he worshipped every single stone and then builds with them⁶⁷Then each individual stone remains forbidden; there is no contradiction to the Mishnah.. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted⁶⁸Babli Meˋilah 20a.. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden⁵⁹Rav answers that even a house not built for worship becomes permanently forbidden as if it had been built as a pagan temple, if itself was worshipped. Babli 47b, Meˋilah 20a., a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera⁶⁹This refers to a holy tree which is worshipped as Ashera (Mishnah Avodah zarah 3:11) but no idol is found buried under it. Then as connected to the ground it should not be part of the real estate and not be forbidden. It becomes permanently forbidden only if it was planted as a holy shoot.”? Explain it that he worshipped a vine and then planted it.

MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23¹⁰⁷The imposition of corporal punishment needs an official court of duly ordained judges. The Mishnah is a reconstruction of what was assumed to be the historic procedure; R. Ismael lived about 70 years after the removal of criminal jurisdiction from Jewish courts and R. Meïr, represented by the anonymous opinion, more than 100 years afterwards. But the prescription of the Mishnah certainly was followed by the autonomous Jewish courts under the Parthians.. The lengthening of a month by three [judges]¹⁰⁸Whether a thirtieth day should be counted for the current month. Fixing the calendar was the sole privilege of a committee of the Patriarch’s court as a successor to the Synhedrion. The current computed calendar was promulgated by such a court in the middle of the Fourth Century (Eruvin 3:11 21c l. 24)., the intercalation of a year by three [judges]¹⁰⁹In the current calendar, the addition of 30 days to the lunar year, labelled as “First Adar.”, the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven¹¹⁰A committe of three has to decide whether the year be a candidate for intercalation; an enlarged committe of five has to do the detailed computations; a further enlarged committee of seven has to confirm the computations. Intercalated months in the lunar year are necessary to keep Passover in the “month of spring” as required by Ex. 13:4.
There is no basic disagreement between R. Meïr and Rabban Simeon, since the latter agrees that in an emergency situation, a duly empowered committee of three is competent. Since Rabban Simeon was the Patriarch of the restauration during the second half of the Second Century, his procedure was the one actually used.. But if they voted with three, it is intercalated.
The leaning of Elders²²⁰Lev. 4:15. If the High Court realized that they had erred in a ruling and permitted something which is biblically prohibited, they have to bring a purification sacrifice and a deputation of the Court has to lean with their hands on the head of the sacrificial animal while confessing their error, as detailed in Traxtate Horaiot. and the breaking of the calf’s neck²²¹The ritual of atonement for an unsolved murder, Deut. 21:1–9, Soţah Chapter 9. by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah²²²The ceremony by which the widow of a childless man is freed from levirate marriage, which requires involvement of “the Elders”, Deut. 25:5–9. and repudiations²²³The repudiation of a marriage by an underage girl, married off by her mother or brothers after her father’s death and whose marriage during her minority is valid only rabbinically; cf. Yebamot Chapter 13. by three [judges], [redemption of] the growth of the fourth year²²⁴The fruits of a tree in the fourth year after planting, the first year they are permitted as food, have to be eaten in holiness by the rules of Second Tithe (Lev.19:24; Maˋaser Šeni Chapter 5). They may be redeemed under the rules of Second Tithe, the sanctity being transferred to the redemption money. and Second Tithe²²⁵Cf. Maˋaser Šeni 4:2, Note 51. Second Tithe remains the farmer’s property but must be eaten in purity at the site of the Temple. If there is any danger of spoilage in transport, the produce may be redeemed and the sanctity transferred to the redemption money, Deut. 14:22–26; cf. Introduction to Tractate Maˋaser Šeni. whose value is not known by three [appraisers], also of Temple dedications²²⁶Property donated to the Temple which will be sold by the Temple treasurer upon appraisal by a committee of three; Lev.27:11. by three. Estimations of movables²²⁷If a person makes a vow to donate the estimated value of a person to the Temple, the amount payable is specified in Lev.27:2–7 depending on age and sex. If the person wants to pay with movables in lieu of money, their value has to be determined by a committee of three. These rules are detailed in Tractate ˋArakhin. by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate²²⁸Lev. 27:14–25. In all verses speaking of redemption of property donated to the Temple, ‘the Cohen” is mentioned in the singular. nine and a Cohen. The same holds for humans²²⁹Somebody promising to pay to the Temple the value a person would fetch if sold as a slave..
Capital crimes [are judged] by 23. The participants in active or passive bestiality²⁵⁹Whether human or animal; the additional statement is needed only for the animal. [is judged] by 23, as it is said, you shall slay the woman and the animal²⁶⁰Lev. 20:16. Since woman and animal are mentioned together, the animal can be condemned only by a court empowered to judge the woman who had sex with the animal., and it says, and you shall slay the animal²⁶¹Lev. 20:15, about male bestiality.. The bull to be stoned²⁶²Which had killed a human. [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die²⁶³Ex. 21:29.; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23²⁶⁴He does not need permission; it is no case for a court.. Rebbi Eliezer says, anyone quick to kill them is meritorious²⁶⁵End of Halakhah 1, Notes 103–106.; Rebbi Aqiba says, they are sentenced by 23.

MISHNAH: One does not split the Shema`<sup>90</sup>פּוֹרֵס “to split” is Rashi’s reading in the Babli, which he explains that if a group of at least ten adult males come late to the synagogue, they can have their own reader who leads them in an abbreviated service. The text of Maimonides is פּוֹרֵשׂ “to spread out”; he interprets “spreading out the Shema`” as the regular synagogue service leading to the public recitation of the Shema` and the following Amidah. The Yerushalmi Halakhah clearly supports Maimonides., nor stand in front of the Ark⁹¹As a reader for the Amidah., nor lift his hands⁹²The priestly blessing as part of the Amidah. nor read in the Torah⁹³Public reading., nor close with Prophets⁹³Public reading., nor proceed standing and sitting⁹⁴Returning from a funeral to town they had seven places where they sat down for additional eulogies., nor recite benedictions for mourners⁹⁵Addition to Grace in a house of mourning. or bridegrooms⁹⁶The seven benedictions required at a definitive wedding and following Grace in the wedding week., nor say Grace invoking the Name, with less than ten attendants; in matters of real estate⁹⁷To determine the value of real estate dedicated to the Temple. Lev. 27:14–25; Tractate Arakhin. nine and a Cohen, and similarly about humans⁹⁸To determine the amount of money dedicated to the Temple for the “value of somebody” (Lev. 27:1–8), 9 lay people and 1 Cohen also are required..