Mga Sanggunian sa Talmud para sa Deuteronomio 15:23: Jerusalem Talmud Orlah, Jerusalem Talmud Terumot, Jerusalem Talmud Pesachim & Kiddushin

The rabbis of Caesarea³¹A second version of the position of R. Joḥanan, differing from what was stated earlier., Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the probition of eating if it is written “do not eat”³²The text is incomplete; it refers to the statement of R. Eleazar (Note 11). If the prohibition of food is in the active voice it does not imply prohibition of usufruct. That implies that the passive voice does imply prohibition of usufruct.. The paradigm³³This proves that the passive voice implies prohibition of usufruct; since it is the only such case where the inference is valid according to everybody. The verse is understood [Sifra Ẓaw Pereq 8(5), quoted in Babli Zebaḥim 82a, Yerushalmi Pesaḥim 7:9, fol. 35a] following a punctuation which differs from the masoretic: “Any purification offering, some of whose blood was brought into the Tent of Meeting to purify, in the Sanctuary it shall not be eaten, in fire it shall be burned.” This is a possible reading since purification offerings can be eaten only in the Sanctuary. Then “Sanctuary” is taken also to refer to the last clause, “(in the sanctuary) in fire it shall be burned.” This excludes all sacred and profane usufruct after purification. for all cases is (Lev. 6:23): “Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned.” Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said (Lev. 7:23): “Any fat of cattle, sheep, or goats you shall not eat,” why has it been said (Lev. 7:24): “But fat of a carcass and fat of a torn animal may be used for any work”? It comes to tell you, even for the work of Heaven¹⁵“But fat of a carcass and fat of a torn animal may be used for any work, only you shall not eat it.” This paragraph discusses verses which present a difficulty for R. Eleazar.
In the opinion of the Babli, Pesaḥim 23a, the verse is needed to permit any use of profane fat since otherwise one would argue that since fat is forbidden for humans but required for the altar, fat of animals unfit for the altar should be permitted for use in the Temple but forbidden for profane use. In the Sifra(Ẓaw Paraša 10), the argument of the Babli is attributed to R. Yose the Galilean; R. Aqiba concludes that fat of domesticated animals is not food and not subject to the impurity of food.
In the opinion of the Yerushalmi, since some fat is permitted for unrestricted use, no fat can be forbidden for usufruct in the absence of an explicit verse. For Ḥizqiah, this is a third verse that could be used for R. Eleazar’s argument; nobody will contest that three parallel verses invalidate the argument. In the second version of Ḥizqiah’s position (below, after Note 33), he needs the verse to permit use of fat for work on Temple property.. If one understands what has been said (Lev. 12:16): “But the blood you shall not eat,” why has it been said “you shall pour it on the ground like water”? It comes to tell you, as water prepares, so blood prepares¹⁶“Only the blood you shall not eat; pour it on the ground like water.” The Babli, Pesaḥim 22b, deduces from here that animal blood is a fluid which prepares for impurity only if it is spilled on the ground (cf. Demay 2:3, Note 136). The argument of the Yerushalmi, and an argument that animal blood prepares for impurity in all cases, is in Sifry Deut. 73 and later here, in the second version of Ḥizqiah.. If one understands what has been said (Deut. 14:21) “Do not eat any carcass;” why has it been said “to the sojourner in your gates you shall give it and he may eat it”? To tell you that the resident sojourner may eat carcass meat³⁴The resident sojourner, in order to receive the full protection of the law, has only to follow the “precepts of the descendants of Noe”, to abstain from idolatry, murder, incest and adultery, eating limbs torn from living animals, blasphemy, robbery, and anarchy.. If one understands what has been said (Ex. 22:30): “Flesh torn in the field you shall not eat,” why has it been said “throw it to the dog”? This you throw to the dog but not profane meat slaughered in the Temple precinct³⁵In the Babli, Pesaḥim 22a, this is quoted as the opinion of R. Meïr. It is forbidden to slaughter anything but sacrifices in the Temple precinct, Lev. 17:4..

There²²⁹Mishnah Bekhorot 5:2. Since a firstling is a sacrifice by birth, it has to be treated according to the rules of sacrifices. The only difference is that a dedicated sacrifice which develops a blemish must be redeemed to become profane whereas a firstling in the hands of a Cohen which develops a blemish automatically becomes quasi profane and may be eaten by everybody and in impurity. Therefore, Cohanim are suspected to induce blemishes on the firstlings in their possession., we stated: “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled even if this causes a blemish. If it did cause a blemish, it should not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the Rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua²³⁰In Mishnah 7 (the “first amphora”). The Babli (Bekhorot 35b) identifies the position of the Sages with that of Rebbi Joshua (i. e., the operative opinion in Bekhorot with the operative opinion in Terumot.) The Yerushalmi implies that practice should follow Rebbi Simeon.. But we have stated: “Rebbi Simeon says, he should bleed it even if he knows he will cause a blemish.” This parallels the later opinion of Rebbi Joshua²³¹His opinion about the “second amphora”, where he permits to induce impurity on most of the heave in order to save a small portion in purity.. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Jehudah (Deut. 12:24): “You shall not eat it; spill it onto the ground like water.” I permitted you its blood only to spill it²³²One would have expected R. Jehudah to use Deut. 15:23, speaking of the firstling: “Only its blood you shall not eat; spill it onto the ground like water.” The verse used gives the rules for animals which develop blemishes after being dedicated. This also includes firstlings.. Rebbi Abba Mari, the brother of Rebbi Yose, objected: That is written about [blood of] invalid sacrifices: “You shall not eat it; spill it onto the ground like water.” Rebbi Ḥiyya bar Abba said, you get from it for preparation²³³Blood is one of the fluids that prepare dry food to accept impurity (cf. Demay Chapter 2, Notes 136, 141). Since the rules for preparation are spelled out for water (Lev. 11:38), other fluids have this property of water only if there is a biblical verse which compares them to water.. Just as water prepares, so blood prepares. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse (Lev. 22:21): “Perfect it²³⁴Any sacrifice. shall be for goodwill; any blemish shall not be on it.” Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish²³⁵As Rashi explains in Bekhorot35b, the Sages hold that R. Simeon would be justified if the verse read “no blemish shall be on it.” But the involved language, any blemish, forbids the imposition of a new blemish on existing blemishes.
Here ends the parallel in Pesaḥim..

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water²⁶¹Deut. 12:24.. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water²⁶²One would have expected R. Jehudah to use Deut. 15:23, speaking of the firstling: Only its blood you shall not eat, spill it onto the ground like water. The verse used gives the rules for animals which develop blemishes after being dedicated. This also includes firstlings.? Rebbi Ḥiyya bar Ada said, it was said for preparation²⁶³Produce in the ground is impervious to impurity. It remains so after harvesting as long as it stays completely dry. Blood is one of the fluids that prepare dry food to accept impurity (cf. Demay Chapter 2, Notes 136,141). Since the rules for preparation are spelled out for water (Lev. 11:38), other fluids have this property of water only if there is a biblical verse which compares them to water. Sifry Deut. #71.. Just as the water prepares, so the blood shall prepare.