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7 ‎[1] **MISHNAH:** Rebbi Aqiba added and said, the Cohanim never refrained from burning oil which became disqualified by a *áąevul-yom* in a lamp impure by the impurity of the dead even though they added impurity to it.
‎[2] **HALAKHAH:** 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was *áąevul yom* from a *bet happeras* which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel.
‎[3] Rebbi Mana said before Rebbi Yose: Rebbi Aqiba follows his opinion, since Rebbi Aqiba said, *shall be impure,* shall make impure by word of the Torah. Rebbi Yose ben Rebbi Abun said, even though Rebbi Ismael does not accept *shall be impure,* shall make impure, for foodstuffs, he accepts *shall be impure,* shall make impure, for implements.
‎[4] There are Tannaim who state “impurity of the dead”. There are Tannaim who state “by the impurity of the dead”. He who said “impurity of the dead”, about vessels that have to be rinsed. He who said “by the impurity of the dead”, about metal vessels. What is the reason? *Any open vessel* etc. *is impure**.* [It is] impure but does not become a source of impurity to transmit impurity.
Version: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015
Source: https://www.nli.org.il/he/books/NNL_ALEPH001901012/NLI
License: CC-BY