Talmud zu Oholot 2:1

אֵלּוּ מְטַמְּאִין בְּאֹהֶל. הַמֵּת, וְכַזַּיִת מִן הַמֵּת, וְכַזַּיִת נֶצֶל, וּמְלֹא תַרְוָד רָקָב, הַשִּׁדְרָה, וְהַגֻּלְגֹּלֶת, אֵבָר מִן הַמֵּת וְאֵבָר מִן הַחַי שֶׁיֵּשׁ עֲלֵיהֶן בָּשָׂר כָּרָאוּי, רֹבַע עֲצָמוֹת מֵרֹב הַבִּנְיָן אוֹ מֵרֹב הַמִּנְיָן. וְרֹב בִּנְיָנוֹ וְרֹב מִנְיָנוֹ שֶׁל מֵת, אַף עַל פִּי שֶׁאֵין בָּהֶם רֹבַע, טְמֵאִין. כַּמָּה הוּא רֹב מִנְיָנוֹ, מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה:

Folgendes wird durch Überschatten verunreinigt: eine Leiche, ein olivgroßes Stück einer Leiche, ein olivgroßes Stück einer verflüssigten Leiche, eine Kelle voll zersetzter Leiche, die Wirbelsäule, der Schädel, ein Glied einer Leiche oder ein Glied eines Lebenden Person, auf der je nach Bedarf Fleisch ist, eine Rova [spezifische Volumeneinheit] von Knochen, die die strukturelle Mehrheit oder die numerische Mehrheit oder die strukturelle Mehrheit oder die numerische Mehrheit einer Leiche umfasst, auch ohne eine Rova zu sein , verunreinigt. Wie viele ist die zahlenmäßige Mehrheit? Einhundertfünfundzwanzig.

Jerusalem Talmud Nazir

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves¹⁹⁰Explained in Mishnah 2., one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave¹⁹¹Explained in Mishnah 3. In Mishnah Parah 11:4 the formulation is: “For any impurity which requires immersion in water by biblical decree, one is guilty if entering the Sanctuary, but for any impurity which does not require immersion in water by biblical decree, one is not guilty if entering the Sanctuary.”, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile¹⁹²Which requires immersion in water by biblical decree, Lev. 11:31, and a person is guilty if he enters the Sanctuary when impure, Lev. 5:2.! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent¹⁹³Mishnah Ahilut 2:1., a nazir shaves if he touches or carries it¹⁹⁰Explained in Mishnah 2., should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent¹⁹⁴Mishnah Ahilut 2:2. The nazir does not shave, Mishnah 3., a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice¹⁹⁵“Practice” here means an old tradition, whose origin can no longer be ascertained and which cannot be overruled. The relationship of this kind of practice to the interpretation of biblical verses is not amenable to logical analysis..

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