תּלמוד אויף ויקרא 15:14

HALAKHAH: “A woman living in her husband’s house,” etc. ⁷This paragraph is from Sotah 2:1, Notes 15–23 which is the original since the last sentence, which makes the argument intelligible, is missing here. Rebbi Joḥanan said, for the four who are missing atonement⁸Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from skin disease (Lev. 14: 1–32) and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, the woman after childbirth and one [healed from] skin disease, since a father may dedicate for his small son who is lying in a crib⁹Who could have been afflicted with skin disease and, if female, with a discharge at her birth mimicking menstruation. One understands man or woman [healed from] genital discharges or [healed from] skin disease, but a woman after childbirth? May a minor give birth? ¹⁰This text also is in Yebamot 1:2, Note 153. It implies that a woman giving birth is an adult and no longer in her father’s power. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rav Ḥuna: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹¹Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since he married her off¹²Even without growing pubic hair, if he married her off she is emancipated from him., she already left his power. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply since ¹³This statement also is in Sotah 1:2, Note 91. In the language of the Babli, Yebamot33b, “the seduction of an under-age girl is rape.” Rebbi Zeˋira, Rebbi Yosa¹⁴With the text in Sotah read: Yasa. said in the name of Rebbi Joḥanan : An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written¹⁵Num. 5:22. The answer of the wife is a requirement that cannot be waved. Therefore, a mute woman cannot undergo the sotah ordeal. The Babli concurs, Sotah27b, quoted in Num. rabba 9(18).: The woman shall say: Amen, amen. Rebbi Abun said, since it is written¹⁶Deut. 14:26. A man’s house usually means his wife. The missing final sentence explains that since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abun disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel.: You shall enjoy together with your house.

May her husband dedicate for her without her knowledge? Since he is a partner in the flour offering, may he dedicate for her without her knowledge? May another person dedicate for her without her knowledge¹⁴In case the first question is answered in the affirmative, there is a second question to be answered.? It comes following what Rebbi Joḥanan said, as Rebbi Joḥanan said, for the four who need cleansing¹⁵Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from scale disease (Lev. 14:1–32), and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, one [healed from] scale disease, and the woman after childbirth; since a father may dedicate for his small son who is lying in a crib¹⁶Who could have been afflicted with scale disease and, if female, with a discharge at birth mimicking menstruation.. One understands man or woman [healed from] genital discharges or [healed from] scale disease, but a woman after childbirth? May a minor give birth? ¹⁷Text from Yebamot 1:2, Note 153. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rebbi Hila: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter¹⁸Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since she grew [pubic hair] she already left his power¹⁹Even without growing pubic hair, if he married her off she is emancipated from him. If she is not married, she cannot be a suspected wife.. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply ²⁰This statement is from Chapter 1, Note 91. since Rebbi Ze‘ira, Rebbi Yasa said in the name of Rebbi Joḥanan: An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written²¹Num. 5:22. The answer of the wife is a requirement that cannot be waved, cf. Chapter 1, Note 8. Therefore, a mute woman cannot undergo the ordeal. The Babli concurs, 27b, quoted in Num. rabba 9(18).: “The woman shall say: Amen, amen.” Rebbi Abin said, since it is written²²Deut. 14:26. “A man’s house” always means his wife. For example, since the High Priest must purge his sins and those of his house on the day of Atonement (Lev. 16:17), an unmarried High Priest cannot officiate.: “You shall enjoy together with your house,” and he is the cause that he cannot enjoy with her, he may dedicate without her knowledge²³Since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abin disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel..

It was stated³⁶Sifry Num. 143, Babli 58b. The argument seems to be that the Pesaḥ, while a personal sacrifice from the offerers, has the status of a public sacrifice, since only public sacrifices can override Sabbath prohibitions and be offered if the people are impure (Mishnah 9:3). Then the verse states that the daily evening offering has to be the second public offering of the day, not the third. (This implies that the additional offerings of Sabbath and holidays are counted as appendices to the daily morning sacrifice.): “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.³⁷Ex. 27:2.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it³⁸“It” here is the burning of the incense on the golden altar in the Temple. Since the daily sacrifices and in the morning may precede, in the evening follow, the daily offering (Babli 59a).” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “³⁹Sifra Ṣaw Pereq 2(10). From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah⁴⁰S. Liebermann conjectures that here one reads עולה as Aramaic אַוְלַא “first”.. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim⁴¹Reading שִׁלּוּמִים “finishing”.. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice⁴²Babli 58b. The definite article describes an offering that certainly is brought on the altar immediately after it is readied for service; this must be the daily morning sacrifice.. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation⁴³People forbidden access to sancta unless a reparation sacrifice has been brought in the Temple on their behalf: The woman after childbirth (Lev. 12:6–8), the male sufferer from gonorrhea (Lev.15:14–15), the female sufferer from flux (Lev. 15:29–30), and the person healed from skin disease (Lev. 14:19,31). Babli 59a. bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird⁴⁴It is clear from Lev. 14:19 that of the two sacrifices offered, an elevation (עולה) and a reparation (חטאת) one, only the latter is expiatory. But in case this is a bird (in all cases except the wealthy sufferer from skin disease), nothing is burned on the altar, only its blood is squeezed out on wall and bottom of the altar (Lev. 5:9). Therefore these offerings by their nature are not subject to the limitations imposed on offerings of which parts are burned on the altar.? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice⁴⁵And Lev. 14:21 declares also the reparation offering as expiatory.?