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:
Se alguém assumiu o naziritismo enquanto estava no cemitério, mesmo se ele estivesse lá por trinta dias, eles não se acumulam na contagem (de naziritismo), e ele não traz uma oferta por imundície. [Essa oferta é prescrita para um nazireu que estava limpo e se tornou impuro. De qualquer forma, se ele foi avisado, ele recebe riscas.] Se ele saiu e voltou a entrar, eles se acumulam na contagem, e ele traz uma oferta de impureza. [A gemara explica este Mishnah assim: Se ele saiu do cemitério e foi manchado (com as águas limpas) no terceiro e sétimo dias, e imerso, e foi purificado de sua impureza, e começou a contar os dias de seu naziritismo—mesmo depois de ter entrado novamente no cemitério, esses dias que ele contava depois de se tornar limpo se acumulam nele, já que a limpeza interveio entre os primeiros dias em que ele assumiu o naziritismo no cemitério e nos últimos dias. E mesmo que ele tenha entrado novamente no cemitério, a impureza do cemitério não compensa o número de dias que ele contava em limpeza. Pois apenas as doze variedades de impureza declaradas em relação ao naziritismo compensam esses dias. Quanto a "e ele traz uma oferta de limpeza", é isso que se quer dizer: se ele se tornar impuro novamente, com uma das impurezas que fazem um nazirita se barbear, ele traz uma oferta de impureza e compensações (a contagem). R. Eliezer diz; Não no mesmo dia, está sendo escrito (Números 6:12): "E os primeiros dias cairão"—deve haver "primeiros dias". [Isto é, se no dia em que ele mergulhou e se limpou, tornou-se impuro com uma das impurezas que fazem o nazirita se barbear, ele não compensa esse dia, sendo escrito: "E os primeiros dias cairão"—A impureza não compensa até que dois dias de naziritismo tenham sido contados. E o mesmo se aplica a um nazirita em geral, que se tornou impuro no primeiro dia de seu naziritismo—A impureza não compensa esse dia, mas ele a inclui na contagem dos dias de seu naziritismo. A halachá está de acordo com 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.”