Mga Sanggunian sa Talmud para sa Levitico 17:11: Jerusalem Talmud Pesachim, Jerusalem Talmud Shabbat, Yoma & Jerusalem Talmud Yoma

HALAKHAH: ⁴⁷Babli Zevaḥim 7b. The topic here really is Mishnah Zevaḥim 1:1: “All sacrifices which were not slaughtered specifically for the benefit of their owners are qualified except for Pesaḥ and purification offerings.” In all matters of required intent, the rules for Pesaḥ and purification offerings are equal. From where that he must slaughter it for its purpose? Rebbi Abba in the name of Rav: And you shall say, a Pesaḥ slaughter it is⁴⁸Ex. 20:27. Quoted in this sense in Mekhilta dR. Simeon ben Yoḥai (p. 26, line 20).; to imply that if he slaughtered it for the purpose of Pesaḥ it is Pesaḥ, otherwise it is not Pesaḥ. From where the remainder of its actions? You shall make [a Pesaḥ]⁴⁹Deut. 16:1. The unspecific עשה always is interpreted to include all necessary actions., that all its actions shall be for the purpose of Pesaḥ. But then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, slaughter But then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, slaughter⁵¹זבח indicates slaughter in preparation of a meal; often “sacrifice of which at least a part is consumed as sanctum”; whereas שחט (سحط) specifically means “to cut the throat”.. Since slaughter is particular in that it invalidates expiation⁵²Since it is spelled out that the blood is it which atones for the soul(Lev. 17:11), if anything goes wrong in any action necessary up to the pouring of the blood on the altar’s wall the sacrifice is invalid, but nothing that happens afterwards can invalidate the offering. If the parts to be burned become impure, they have to be burned outside the Temple district but the sacrifice remains valid., this excludes the burning of its parts which does not invalidate expiation.

From where that a purification sacrifice must be for the name of its owner⁵⁵All Temple personnel dealing with the sacrifice have to know the name of the owner, and the purpose of the sacrifice, and have to intend to help his expiation.? Rebbi Jeremiah said, the Cohen shall make the purification offering and expiate for the one who purifies himself from his impurity⁵⁶Lev. 14:19. Babli Zevaḥim 8a in the name of Rava, a contemporary of R. Jeremiah.
From here through Chapter 7 there exists a series of Genizah fragments from the Kaufmann collection in Budapest, published by S. Loewinger in the Hebrew part of the Alexander Marx Jubilee Volumes (New York 1950), indicated here by K.. Rebbi Yose said to him, but then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, and expiate. Since pouring is particular in that it invalidates expiation⁵²Since it is spelled out that the blood is it which atones for the soul(Lev. 17:11), if anything goes wrong in any action necessary up to the pouring of the blood on the altar’s wall the sacrifice is invalid, but nothing that happens afterwards can invalidate the offering. If the parts to be burned become impure, they have to be burned outside the Temple district but the sacrifice remains valid., this excludes the burning of its parts which does not invalidate expiation.

“Who dyes it.” What kind of dying was in the Tabernacle? They were clobbering an animal for red skins of rams³⁷⁹Ex. 25:5, 26:14.. Rebbi Yose said, this implies that he is liable who causes a wound which results in echymosis³⁸⁰If the blue spot stays blue more than 24 hours.. He who colors his lips red is liable³⁷⁴In the Babli 95a this is characterized as R. Eliezer’s opinion and is not practice since it is only temporary painting.. He who causes bleeding, because of taking away life force at that place³⁸¹Lev. 17:11. This does not refer to slaughter which is mentioned separately in Mishnah 3, but to a non-lethal wound. Babli 75a/b.. He who makes a shape, the first one is liable because of writing and the second one because of dying³⁸²Assuming that the first person draws an outline and the second fills it with color. The Babli 75b notes that if the object is decoration of the vessel, he also is liable because of “hitting with a hammer”.. If he left out a limb and another came and finished it, he is liable because of hitting with a hammer⁷A name for the formal end of any production process.. Wringing and washing are the same category of work. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, the dyers in Jerusalem made wringing a separate category of work. In the opinion of Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa, there are 40 categories of work³⁸³Since it is not listed separately in the Mishnah.. Should we state this? We come to state only items to which everybody agrees.