Talmud su 'Eruvin 9:8

Rebbi Jeremiah was of the opinion, only heave prepared in the purity of sancta¹⁵⁴Since the Mishnah connects purity of food prepared by the non-observant to the preparation of oil and wine for the Temple, it seems rational to restrict the entire Mishnah to food prepared to Temple standards.. Therefore not in its own. Rebbi Yose said, even if prepared in its own¹⁵⁵If R. Jeremiah were correct, one could not say that the standards of heave are more strict than those of sancta.. A Mishnah disagrees with Rebbi Yose¹⁵⁶Mishnah Taharot 10:3. The Mishnah prescribes that in preparation of the olive and grape harvests one requests the workers, presumed to be vulgars who do not observe the rules of purity in their daily lives, to immerse themselves in a miqweh. For R. Meïr it is enough if the employer leads them to the miqweh, but R. Yose the Tanna requires that he observe their immersion. This clearly means that the workers in olive or wine presses are not presumed to follow strictly the rules of purity.: “He has to watch them until they immersed themselves.” Explain it: not in the time of the olive harvest. Could you say not in the time of the grape harvest¹⁵⁷Olives which remain intact being harvested may be stored and later be pressed but grapes must be pressed immediately after being harvested. Therefore the Mishnah in Taharot which mentions wine-press workers must refer to the time of the grape harvest.? Rebbi Isaac ben Rebbi Eleazar said, if food prepared in purity touched it before three people used it, at the time of olive and grape harvests the food prepared in purity remains pure, not at the time of olive and grape harvests the food prepared in purity becomes impure. Does there exist any clay vessel which is pure and then makes impure¹⁵⁸Since clay utensils cannot be purified other than being broken, it does not make any sense to consider clay olive and grape presses pure one day and impure the next. Mishnaiot Hagigah 3:4 and Taharot10:3 are incompatible.? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it before the time of olive and grape harvests the food prepared in purity remains pure. Does there exist any clay vessel which is impure and then pure? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it when it was full the food prepared in purity remains pure. If he cleared it, the food prepared in purity becomes impure. Does there exist any clay vessel which is pure and then makes impure? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it when it was empty the food prepared in purity becomes impure. If he filled it, the food prepared in purity remains pure. Does there exist any clay vessel which is pure and then makes impure? Are not all these of the same kind¹⁵⁹There is no formulation able to bridge the conceptual contradictions between the two Mishnaiot.?

Rebbi Isaac ben Tevele in the name of Rebbi Eleazar: The reason of Rebbi Jehudah: “¹¹²Deut. 25:6. The verse connects the birth of a first-born with the inheritance of the dead brother. The first-born whom she will bear shall be”; He compared it to a first-born. Since the first-born does not inherit during his father’s lifetime, so this one does not inherit during his father’s lifetime. But since the first-born inherits after his father’s death, does this one inherit after his father’s death¹¹³Since the first-born inherits an extra portion from the estate, does the levir inherit the separate inheritance of his wife’s first husband separately?? Rebbi Ze‘ira said, since the first-born does not inherit when it was time to inherit, so this one does not inherit when it was time to inherit¹¹⁴The separatee inheritance of the first-born is restricted (Deut. 21:17) to “all that is found of his property.” This is interpreted as excluding claims that are not yet collected; cf., e. g., Babli Baba batra 55a. Since the inheritance of the dead brother is under his wife’s lien for her ketubah, it is not considered as “found of his property”.. Afterwards he cannot inherit. Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of Rav: Practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Judah. Rebbi Abbahu, Rebbi Eleazar in the name of Rebbi Hoshaia, practice follows Rebbi Judah. Rebbi Joḥanan said, many times I sat before Rebbi Hoshaia and never heard that from him. He said to him, does nobody exist who heard something his partner did not hear¹¹⁵The Babli, 40a, strongly disagrees since practice follows the anonymous majority. This is the position of R. Joḥanan’s teacher R. Yannai.?