Mga Sanggunian sa Talmud para sa Levitico 12:4: Jerusalem Talmud Niddah, Jerusalem Talmud Pesachim, Jerusalem Talmud Horayot & Makkot

“Even if she was married,⁸²This refers to the Mishnah which enumerates the women whose impurity is not retroactive, in particular the girl having a baby without ever having menstruated.” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl⁸³Lev. 15:25 creates a special category, zavah, for a woman whose discharge of blood is prolonged “many days after her menstrual period”, who is subject to more complicated rules of cleansing. Since “days” must mean a minimum of two days, “many days” must mean at least three days (by the hermeneutic principle of definiteness, cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth, ed., Blond, London 1966, pp. 174–175). Now it is stated here that bleeding after childbirth cannot induce a status of zavah since (1) the time span of 7 days after the birth of a boy and 14 after that of a girl are defined as “menstrual impurity” and (2) this is followed by a period of purity of 33 days (for a boy) or 66 (for a girl) in which no discharge has any implication for impurity (Lev.12:4–5). Therefore, the only way a birth is followed by a status of zavah would be if the bloody discharges persist all through the period of purity.. Does she have a charm in her hand⁸⁴This is a little pedantic about the formulation of the text, from which one might infer that the pregnancy already determines the length of the period of impurity. The text is then elaborated to indicate that this period is determined only at the time of delivery.? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact⁸⁵The status of the “blood virgin” is not changed by pregnancy and all the bleeding necessarily connected with giving birth.. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable⁸⁶Here starts the discussion of the condition that the discharges stop sometime during the period of purity. Rav holds that the blood lost during childbirth and the menstrual blood are of equal character, the period of purity is a biblical decree whose reason is unknown but a continuation of the discharge beyond this period shows that menstrual blood is flowing for “many days”. (Everybody agrees that prolonged flow before the actual delivery creates a status of zavah.) Therefore, a retention of the status of “blood virgin” necessitates the cessation of discharge during the period of purity (or even earlier). Rav’s opinion is detailed in the Babli, 1 la, 35b.. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order⁸⁷This opinion is not reported in the Babli. The only difference to Rav’s opinion is theoretical, that the biblical decree of the period of purity has a biological explanation.. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity⁸⁸His opinion is also discussed in the Babli, 11a and 35b. He holds that the blood lost in childbirth is different in nature from menstrual blood. Then it is difficult to see why menstrual virginity should depend on a cessation of childbirth discharges during the period of purity.? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood⁸⁹Levi also subscribes to the cessation rule, but only as one of purely rabbinic character. Since she is used to discharges, she does not react to a menstrual discharge with the speed necessary to avoid retroactive contamination.. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated⁹⁰Mishnah 1:5.: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated⁹¹Tosephta 1:10: “R. Yose and R. Simeon say that the timing of a pregnant or a nursing woman is not exact unless there passed three periods (without menstruation); the days of her pregnancy and those of her nursing are added together.” It is clear that pregnancy and nursing cannot be counted together if the blood lost in childbirth is of menstrual character. Therefore, the Tosephta and the similar baraita quoted in the text are intelligible for Levi, not for Rav.: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

If he⁵⁸The persons whose impurity is caused by their own body, who are excluded from the sacred domain, entering at a time when the Pesaḥ (which is to be brought in impurity) cannot be slaughtered. The question presupposes that practice follows R. Eliezer. entered in the night, if he entered before noontime? Rebbi Yose said, if Rebbi Eliezer would hold with Rebbi Simeon, what is the reason on she may not touch any sancta and into the Sanctuary she may not come⁵⁹Lev. 12:4, of the woman after birth and before she brought the sacrifice which permits her to enter the sacred domain.? In case one be liable for eating sancta one is liable for entering the Sanctuary, and in case one be not liable for eating sancta one is not liable for entering the Sanctuary. If Rebbi Simeon would hold with Rebbi Eliezer, what is the reason on she may not touch any sancta and in the Sanctuary she may not come? In case one is liable for entering the Sanctuary one is liable for eating sancta and in case one is not liable for entering the Sanctuary one is not liable for eating sancta⁶⁰The Mishnah is consistent; the anonymous part and that attributed to R. Eliezer express the same principles..

But one never is liable for any positive commandment in the Torah⁶⁴Since the rules for purification sacrifices clearly say that they are for inadvertent violations of prohibitions. Sifra Wayyiqra 2 Paršeta 1(6).! Rebbi Mattaniah said, we only came to state matters similar to the matter⁶⁵The only positive commandments which can lead to the liability for a purification sacrifice are special obligations to take steps to avoid certain prohibitions. The only examples are impurity in the Temple and relations with a menstruating woman; cf. Note 70.. How is that? If he entered the Temple impure, he is liable⁶⁶There are many verses forbidding entry into the holy precinct to impure people, each one for a specific impurity. For impurity of the dead, the sufferer from skin disease, and the sufferer from gonorrhea Num. 5:2 (taking together Num.19:20, Lev. 13:46, 15:15); for the woman after childbirth Lev. 12:4. The general prohibition covering all impurities is Lev. 15:31 as noted in the next paragraph.. If he entered pure but became impure, if he leaves on a long path he is liable, on a short one not liable⁶⁷Babli Ševuot 14b. There and in Nazir3:5 (Note 68) it is stated that the person noticing his impurity must leave in less time than is needed to prostrate himself.. Similarly, if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he leaves on a long path he is liable, on a short one not liable⁶⁸The Babli, Ševuot 18a, last line in the Wilna ed., objects to a time limit in this case while agreeing with the practice as explained in the next paragraph.. What is his shortcut? He shall cool down⁶⁹He must remain immobilized until his erection has disappeared..