Mishnah
Mishnah

Talmud sur Oholot 2:2

רְבִיעִית דָּם, וּרְבִיעִית דַּם תְּבוּסָה מִמֵּת אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, מִשְּׁנֵי מֵתִים. דַּם קָטָן שֶׁיָּצָא כֻלּוֹ, רַבִּי עֲקִיבָא אוֹמֵר, כָּל שֶׁהוּא. וַחֲכָמִים אוֹמְרִים, רְבִיעִית. כַּזַּיִת רִמָּה, בֵּין חַיָּה בֵּין מֵתָה, רַבִּי אֱלִיעֶזֶר מְטַמֵּא כִבְשָׂרוֹ, וַחֲכָמִים מְטַהֲרִים. אֵפֶר שְׂרוּפִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, שִׁעוּרוֹ בְרֹבַע, וַחֲכָמִים מְטַהֲרִין. מְלֹא תַרְוָד וְעוֹד עֲפַר קְבָרוֹת, טָמֵא, רַבִּי שִׁמְעוֹן מְטַהֵר. מְלֹא תַרְוָד רָקָב שֶׁגְּבָלוֹ בְמַיִם, אֵינוֹ חִבּוּר לְטֻמְאָה:

Un Revi'it [unité spécifique de volume] de sang et un Revi'it de sang mélangé provenant d'un cadavre [impurifier en éclipsant]. Rabbi Akiva dit: [même] de deux cadavres. Le sang d'un enfant qui a coulé complètement: Rabbi Akiva dit n'importe quel montant, les Sages disent un Revi'it . Une portion de la taille d'une olive de vers, vivants ou morts, le rabbin Eliezer la considère impure comme sa chair. Et les Sages le considèrent pur. Cendres de personnes incinérées: le rabbin Eliezer dit que la mesure [pour impurifier] est une Rova . Et les Sages le considèrent pur. Une louche et plus de poussière de tombe est impure. Le rabbin Shimon le considère pur. Une louche de cadavre décomposé pétri avec de l'eau ne se combine pas pour devenir impure.

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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