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The Jerusalem TalmudJerusalem Talmud Pesachim 7.7

The Jerusalem Talmud

Jerusalem Talmud Pesachim 7.7

1
English · Heinrich W. Guggenheimer

MISHNAH: If blood was poured of a Pesaḥ when later it became known that it was impure, the diadem makes acceptable. An impurity of the body the diadem does not make acceptable since they said that for the nazir and the offerer of the Pesaḥ the diadem makes impurity of the blood acceptable but not impurity of the body. If the impurity was caused by impurity of the abyss, the diadem makes acceptable.

2
English · Heinrich W. Guggenheimer

HALAKHAH: The Mishnah if it became impure after it fell into the vessel. But if it became impure when still higher it is as if he received water.

3
English · Heinrich W. Guggenheimer

From where about a doubtful case of a grave in the abyss? Rebbi Jacob bar Aḥa in the name of the rabbis: Or on a far trip for you. What is in the open for you, including everything in the open. This excludes the case of a grave in the abyss which is not open. So far for the people celebrating Passover. From where the nazir? Rebbi Joḥanan in the name of Rebbi [Yannai]: If a person dies suddenly on him. Since on him it is in the open, so everything in the open. This eliminates the grave in the abyss which is not in the open.

4
English · Heinrich W. Guggenheimer

If the public became impure in a doubtful case of a grave in the abyss, does the diadem make it acceptable? It is a conclusion de minore ad maius. Since in the case of a single person, whose position you clarified to his disadvantage in the case of known impurity, you clarified to his advantage in the case of a grave in the abyss, for the public, whose position you clarified to its advantage in the case of known impurity, it only is logical that you should clarify it to its advantage in a doubtful case of a grave in the abyss. A leniency which you apply to a single person you treat as a restriction for the public. A leniency which you apply to a single person, so that if it became known to him before pouring he should be treated as if he became impure after pouring, that he should not be pushed to the Second Pesaḥ, you restrict him in public, so that if it became known to him after pouring he should be treated as if he became impure before pouring, that he should not be able to eat the meat. The leniency which you apply to the pure nazir, so that if it became known to him before pouring he is treated as impure after pouring, that he should not have to bring a sacrifice of impurity, you treat as a restriction for the impure nazir, that if it became known to him after pouring he is treated as somebody repeatedly becoming impure; he has to bring a sacrifice of impurity for each single case. [As it was stated: If he repeatedly became impure, he has to bring a sacrifice for each single case.] If somebody is officiating for the Pesaḥ, does the diadem make it acceptable? It is a conclusion de minore ad majus. Since for the owner [of the Pesaḥ] whose position you clarified to his disadvantage in the case of the infirm and the aged, you clarified to their advantage in the case of a grave in the abyss, it should be only logical that for the officiating, whose position you clarified to his advantage in the case of the infirm and the aged, you should clarify it to his advantage in the case of a grave in the abyss. No. Since for the owner you clarify to his disadvantage in the case of impurity during the rest of the year; what can you say for the officiating where you clarify his position to his disadvantage in the case of impurity during the rest of the year. Since you clarify his position to his disadvantage in the case of impurity during the rest of the year, you also clarify his position to his disadvantage in the case of the impurity of the dead on Passover. How is it really? For you, whether for him or for the one officiating for him. So far for the people celebrating Passover. From where the nazir? Rebbi Yose in the name of Rav Ḥisda: We thought to say, on him, not on the one officiating for him. Since we stated that the same rules apply to the nazir and to those celebrating Passover, it means that what holds for the one holds for the other.

5
English · Heinrich W. Guggenheimer

“What is a grave of the abyss? A corpse buried in stubble, straw, dust, or pebbles. But if it was buried in water, a dark spot, or rock crevices, it does not create a grave of the abyss.” The principle: Any place from where it can be removed creates a grave of the abyss; any place from where it cannot be removed does not create a grave of the abyss. Can stubbles and straw not be removed? Does the Mishnah not follow Rebbi Yose, since Rebbi Yose said, straw said to be disregarded is disregarded? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: It is everybody’s opinion. What Rebbi Yose said, if he mixed it with dust. “There is straw which is treated like dust and dust which is treated like straw. Straw not to be removed is like dust; dust to be removed is like straw.” In the House of Rebbi Yannai they said: If he covered it with mats it is disregarded. Come and see: If he filled it with mats it is not disregarded, if he covered it with mats it is disregarded. If he filled it with branches of date palms it is problematic. Rebbi Zeriqan, Rebbi Immi, in the name of Rebbi Simeon ben Laqish: Even thin sheets.

6
English · Heinrich W. Guggenheimer

“What is a grave of the abyss? Any which nobody remembers.” Should we not be cautious and say, maybe one at the end of the world knows? And is the permanence of the living not like living? Explain that he was found compressed.

7
English · Heinrich W. Guggenheimer

It was stated: “Only a corpse creates a grave of the abyss.” Therefore, not a carcass<sub>.</sub> An argument de minore ad maius. Since a corpse, which does not cause impurity of couch and seat, creates a grave of the abyss, should a carcasss which causes impurity of couch and seat not create a grave of the abyss? Why was it said that only a corpse creates a grave of the abyss? To exclude couch and seat.

8
English · Heinrich W. Guggenheimer

There, we have stated: “All sacrifices whose blood was collected by a non-Cohen, a deep mourner, one immersed on this day, missing garments, missing atonement, with unwashed hands or feet, uncircumcised, impure, sitting, standing on utensils, on [an animal, on] another person, disqualified it.” The Southerners say, we hold this for those impure by the impurity of gonorrhea or the impurity of skin disease, but impurity of the dead does not desecrate since it was permitted in case of the impurity of the many for the Pesaḥ. Rebbi Simeon ben Laqish objected to the Southerners: Since for the owner, where you clarified to his advantage in case of all other impurities during the course of the year, you clarified to his disadvantage in case of impurity of the dead for Pesaḥ, for the officiant, where you clarified to his disadvantage in case of all other impurities during the course of the year, it is only logical that you should clarify to his disadvantage in case of impurity of the dead for Pesaḥ. In addition to what Rebbi stated, “the diadem makes impurity of the blood acceptable but not impurity of the body.” If you want to say that this refers to the impurity of gonorrhea or the impurity of skin disease, you cannot, since we have stated, “if the impurity was caused by impurity of the abyss, the diadem makes acceptable.” What are the Southerners doing with this? They explain if for the owner. But did we not state “a nazir”? They explain it for the officiant. In Rebbi Simeon ben Laqish’s opinion, there is no difference; it is equal for owner or officiant. Rebbi Jeremiah said, this is an argument de minore ad maius that can be contradicted, for they can say to him, no. If you argue about the owner whose position you clarified to his disadvantage in the case of the infirm and the aged, what can you say about the officiating, whose position you clarified to his advantage in the case of the infirm and the aged. And any argument de minore ad majus that can be contradicted, the argument de minore ad majus is invalid. Rebbi Ḥananiah said, this is an argument de minore ad majus that can be contradicted, for they can say to him, no. If you argue about the owner for whom the circumcision of his males and his slaves are indispensable for him, what can you say about the officiating, for whom the circumcision of his males and his slaves are not indispensable. And any argument de minore ad majus that can be contradicted, the argument de minore ad majus is invalid.

9
English · Heinrich W. Guggenheimer

Rebbi Isaac bar Gufta asked before Rebbi Mana: If an individual could learn from the public for the Pesaḥ, the officiant during the rest of the year might infer from the public for the Pesaḥ. Rebbi Immi asked: how do you explain this “impure”? Impure by the impurity of gonorrhea or the impurity of skin disease? But did we not state, “missing atonement”? If he desecrates when he had been immersed, not so much more before he was immersed! How do you explain “immersed on this day”? If he immersed himself on that day because of a corpse. Come and see: the one impure from a corpse does not desecrate, not so much more one immersed on that day because of a corpse? But he must be immersed on that day because of a crawling animal. Come and see: the immersed on that day because of a corpse does not desecrate, not so much more one immersed on that day because of a crawling animal? Rebbi Samuel bar Yudan said, people having touched sufferers from gonorrhea. The rabbis of Caesarea explain everything from a sufferer from gonorrhea. “One immersed on this day,” if he had one episode. “Impure” (in the impurity of the dead) if he had two episodes. “Missing atonement,” if he had three episodes. Are people having touched a sufferer from gonorrhea like a sufferer from gonorrhea in the opinion of the Southerners? Let us hear from the following, as Rebbi Eleazar said in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices, the iniquities of the sacrifices, not the iniquities of the sacrificers. What is iniquity of the sacrifices? The blood of a sufferer from gonorrhea? No, what was touched by a sufferer from gonorrhea. Similarly, the iniquity of the sacrificers, who touched a sufferer from gonorrhea. This implies that if the public were impure because they had touched sufferers from gonorrhea or women suffering from flux, they cannot make it in impurity.

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Jerusalem Talmud Pesachim 7.7English
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Jerusalem Talmud Pesachim 7.70%

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The Jerusalem Talmud, edition, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015). CC BY. Text from Sefaria (sefaria.org); commentary notes omitted. · Source ↗

Hebrew/Aramaic text: The Jerusalem Talmud, edition by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015), via Sefaria (sefaria.org). Licensed under Creative Commons Attribution (https://creativecommons.org/licenses/by/3.0/). Changes: footnotes and HTML formatting removed.

The Jerusalem Talmud, edition, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015). CC BY. Text from Sefaria (sefaria.org); commentary notes omitted. · Source ↗

English translation: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer (Berlin: De Gruyter, 1999–2015); commentary notes omitted, via Sefaria (sefaria.org). Licensed under Creative Commons Attribution (https://creativecommons.org/licenses/by/3.0/). Changes: footnotes and HTML formatting removed.

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