Talmud sobre Nazir 3:5
מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת, אֲפִלּוּ הָיָה שָׁם שְׁלשִׁים יוֹם, אֵין עוֹלִין לוֹ מִן הַמִּנְיָן וְאֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה. יָצָא וְנִכְנַס, עוֹלִין לוֹ מִן הַמִּנְיָן וּמֵבִיא קָרְבַּן טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא בוֹ בַיּוֹם, שֶׁנֶּאֱמַר (במדבר ו) וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ, עַד שֶׁיִּהְיוּ לוֹ יָמִים רִאשׁוֹנִים:
Si uno asumió el naziritismo mientras estaba en el cementerio, incluso si estuvo allí treinta días, no se acumulan en el conde (del naziritismo), y él no trae una ofrenda por impureza. [Para esa ofrenda se prescribe para un nazareo que estaba limpio y se volvió inmundo. En cualquier caso, si fue advertido, recibe rayas.] Si salió y volvió a entrar, se acumulan en el conde, y él trae una ofrenda de impureza. [La gemara explica esta Mishná así: si él salió del cementerio y fue rociado (con las aguas purificadoras) el tercer y séptimo día, y se sumergió, y se purificó de su impureza, y comenzó a contar los días de su naziritismo.—a pesar de que luego volvió a ingresar al cementerio, estos días que contó después de que se limpió se le atribuyen, ya que la limpieza intervino entre los primeros días en que asumió el naziritismo en el cementerio y estos últimos días. Y a pesar de que volvió a entrar al cementerio, la impureza del cementerio no compensa la cantidad de días que contaba en la limpieza. Porque solo las doce variedades de impureza establecidas con respecto al naziritismo compensan estos días. En cuanto a "y él trae una ofrenda de limpieza", esto es lo que significa: si se volvió inmundo nuevamente, con una de las impurezas que causan que un nazareo se afeite, trae una ofrenda de impureza y compensaciones (el recuento). R. Eliezer dice; No el mismo día, está escrito (Números 6:12): "Y los primeros días se caerán"—debe haber "primeros días". [Es decir, si el día que se sumergió y se limpió se volvió impuro con una de las impurezas que causan que el nazareo se afeite, no compensa ese día, está escrito: "Y los primeros días se caerán"—La impureza no se compensa hasta que se hayan contado dos días de naziritismo. Y lo mismo es cierto para un nazareo en general, que se volvió impuro el primer día de su naziritismo.—La impureza no compensa ese día, pero lo incluye en el recuento de los días de su naziritismo. La halajá está de acuerdo con R. Eliezer.]
Jerusalem Talmud Terumot
The “reservoir of Discus” according to Rashi is named either after a place or a person Discus, Latin proper n.: “It happened that the reservoir of Discus at Jabneh was damaged, measured, and found deficient35Because something happened to the structure, they measured the volume of the water after the accident and found it to be less than 40 seah and, therefore, to be unusable for purification (cf. Chapter 4, Note 112). Since earlier, the miqweh was a valid one, a person who had immersed himself before the accident came to ask whether he could be considered pure because of the prior validity of the miqweh, or whether he was impure since now the miqweh was invalid.. Rebbi Ṭarphon declared pure and Rebbi Aqiba impure. Rebbi Ṭarphon said, the prior status of this miqweh was one of purity; it remains forever in its purity until it becomes known that it is deficient. Rebbi Aqiba said, the prior status of the impure is impurity, he remains forever in his impurity until it becomes known that he is pure. Rebbi Ṭarphon said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he was the son of a divorcee or of a woman who had performed ḥaliẓah, whose work is valid. Rebbi Aqiba said, to what can this be compared? To one who was standing sacrificing on the altar when it became known that he has a bodily defect, whose work is invalid36Lev. 21:16–24. Since it is stated (v. 17) that a person with a bodily defect “shall not come close to present the bread of his God,” it is clear that this prohibition overrides the general inclusion inferred from Deut. 26:3 or 33:11.. Rebbi Ṭarphon said to him, how is that, Aqiba? I am comparing this to the son of a divorcee or of a woman who had performed ḥaliẓah, and you compare it to one with a bodily defect. Let us see to which case it really is similar; if to the son of a divorcee or of a woman who had performed ḥaliẓah, let us learn from the son of the divorcee, but if to one with a bodily defect, let us learn from the person with a bodily defect. Rebbi Aqiba said to him, the miqweh is invalid because of an inherent defect; the one with a bodily defect is disqualified because of an inherent defect. The son of a divorcee cannot prove anything since he is disqualified because of others37His parents.. The miqweh is invalid because of itself, the one with a bodily defect is disqualified because of himself; the son of a divorcee cannot prove anything since he is disqualified by the court38As noted below, only the court can strip him of his role as Cohen, and only after regular judicial proceedings.. They voted on the matter and declared him impure. Rebbi Ṭarphon said to Rebbi Aqiba, he who separates himself from you is as if he separated himself from his own life.”