משנה: רִבִּי מֵאִיר אוֹמֵר רוֹאִין אֶת הַנְּגָעִים לְהָקֵל אֲבָל לֹא לְהַחְמִיר. וַחֲכָמִים אוֹמְרִים לֹא לְהָקֵל וְלֹא לְהַחְמִיר. וְעוֹד אָמַר רִבִּי מֵאִיר מְלַקֵּט אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. רִבִּי יוֹסֵי אוֹמֵר אֵבֶל הוּא לוֹ. וְלֹא יְעוֹרֵר עַל מֵתוֹ וְלֹא יַסְפִּידֶנּוּ קוֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם׃ MISHNAH: Rebbi Meïr says, one inspects skin-disease80The purity status of a person afflicted with skin disease, while depending on the form of the disease, becomes active only by the declaration of a Cohen inspecting the appearance of the diseased skin (Leviticus.13-14">Lev. 13–14). In many cases, a sufferer is declared provisionally impure for a period of observation, one or two weeks. R. Meïr permits the Cohen to inspect the disease on the intermediate days of a holiday if he notes that the inspection will result in freeing the sufferer from his impurity, but not if the inspection will declare the sufferer impure in a severe way. The Sages do not allow any inspection. to alleviate but not to restrict; but the Sages say, neither to alleviate nor to restrict. Rebbi Meïr also said, a person may collect his father’s or mother’s bones because it is an occasion of joy81It is part of the traditional belief that sinners are punished in the World to Come only as long as some of their flesh exists. Therefore it was the custom to bury the dead either without any coffin or in a coffin not hermetically closed to hasten the decay of the flesh and then rebury the bones in an ossuary frequently deposited in a niche in a large burial cave. R. Yose holds the more popular opinion that the collection of bones is a mourning rite; only the deposition of the ossuary in a cave is occasion to celebrate the pain-free existence of his parents in the World to Come.. Rebbi Yose says, it is an occasion of mourning. Thirty days before the holiday one should neither memorialize nor eulogize his deceased82Since if this is well executed, the sorrow and pain awakened will diminish his ability to rejoice on the holiday..
הלכה: תַּמָּן תַּנִּינָן. בַּהֶרֶת כַּגְּרִיס וּפָסָת כַּגְּרִיס [וְנוֹלַד לַפִּסְיוֹן מִחְיָה אוֹ שֵׂעָר לָבָן] וְהָֽלְכָה לָהּ הָאוֹם. רִבִּי עֲקִיבָה מְטַמֵּא. וַחֲכָמִים אוֹמְרִים תֵּירָאֶה כַתְּחִילָּה. הָא רִבִּי עֲקִיבָה מְטַמֵּא וּמַחְלִיט. וְרַבָּנִן אָֽמְרֵי. תֵּירָאֶה בַתְּחִילָּה מַחְלִיטִין. וּמַה בֵינִיהוֹן. רִבִּי יוֹחָנָן אָמַר. עֶרֶב הָרֶגֶל בֵּינֵיהוֹן. רִבִּי עֲקִיבָה אוֹמֵר. הֵי קַדְמִייָתָא וְאֵין אַתְּ נִזְקָק לוֹ לֹא לְהָקֵל וְלֹא לְהַחְמִיר. וְרַבָּנִן אָֽמְרֵי. חוֹרִי הִיא וְאַתָּ פּוֹטְרוֹ מִן הָרִאשׁוֹנָה. וְהֵיידָא הִיא שֶׁלֹּא לְהַחְמִיר שֶׁאֵין אַתְּ נִזְקָק לוֹ לַשְּׁנִייָה לֹא לְהָקֵל וְלֹא לְהַחְמִיר. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אָחָא. אַתְייָא דִיחִידָייָא דְהָכָא כִסִתַמָּא דְתַמָּן וְדִיחִידָייָא דְתַמָּן כִסִתַמָּא דְהָכָא. אַתְיָא דִיחִידָייָא דְהָכָא כִסִתַמָּא דְתַמָּן. רִבִּי עֲקִיבָה אוֹמֵר. הִיא קַדְמִייָתָא וְאֵין אַתְּ נִזְקָק לוֹ לֹא לְהָקֵל וְלֹא לְהַחְמִיר. וְדִיחִידָייָא דְתַמָּן כִסִתַמָּא דְהָכָא. וְרַבָּנִן אָֽמְרֵי. חוֹרִי הִיא וְאַתָּ פּוֹטְרוֹ מִן הָרִאשׁוֹנָה. וְתַנִּינָן הָכָא. רִבִּי מֵאִיר אוֹמֵר רוֹאִין אֶת הַנְּגָעִים כַּתְּחִילָּה לְהָקֵל אֲבָל לֹא לְהַחְמִיר. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי אָחָא. בֵּין דִיחִידָיָא דְהָכָא בֵין דְרַבָּנִן דְּהָכָא מוֹדֵיי לְרַבָּנִן דְּתַמָּן לְהָקֵל אֲבָל לֹא לְהַחְמִיר. תַּמִּן בְּשֶׁהָֽלְכָה לָהּ הָאוֹם. בְּרַם הָכָא בְּשֶׁהָֽלְכוּ לָהֶם הַסִּימָנִין וְהַאוֹם קַייֶמֶת. אָמַר רִבִּי. נִרְאִים דִּבְרֵי רִבִּי יוֹסֵי בְמוּסְגַּר וְדִבְרֵי רִבִּי מֵאִיר בְּמוּחְלַט. רִבִּי זְעוּרָה אָמַר. יְמֵי הָרֶגֶל בֵּינֵיהוֹן. רִבִּי עֲקִיבָה אוֹמֵר. הִיא קַדְמִיתָא וְהוּא נִכְנַס לָעֲזָרָה. וְרַבָּנִן אָֽמְרֵי. חוֹרִי הִיא וְאֵינוֹ נִכְנַס לָעֲזָרָה. הָא רִבִּי עֲקִיבָה מְטַמֵּא וּמַחְלִיט. וְרַבָּנִן אָֽמְרֵי. תֵּירָאֶה כַתְּחִילָּה מַחְלִיטִין. וּמַה בֵינִיהוֹן. (עָרֶב הָיָה לוֹ שָׁמוֹעַ פְּטוֹר מִפִּי כֹהֵן שָׁעָה אַחַת.) שְׁמוּאֵל אָמַר. פְּרִיחָה בֵינֵיהוֹן. רִבִּי עֲקִיבָה אוֹמֵר. הִיא קַדְמִייָתָא בְּפוֹרֵחַ מִן הַטָּמֵא טָהוֹר. וְרַבָּנִן אָֽמְרֵי. חוֹרִי הִיא. בְּפוֹרֵחַ מִן הַטָּהוֹר טָמֵא. וְאָֽמְרוּן בְּשֵׁם שְׁמוּאֵל. פְּרִיחָה וּשְׁחִין הַמּוֹרֵד בֵּינֵיהוֹן. רִבִּי עֲקִיבָה אוֹמֵר. הִיא קַדְמִייָתָא בְּפוֹרֵחַ מִן הַטָּמֵא טָהוֹר. וְרַבָּנִן אָֽמְרֵי. חוֹרִי הִיא. בְּפוֹרֵחַ מִן הַטָּהוֹר טָמֵא. בְּגִין דְּהִיא חוֹרִי. הָא אֵין הִיא הִיא טָהוֹר. וְאַתְייָא כַיי דְאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּאִיתְפַּלְּגוֹן. פָּֽרְחָה בוֹ בִשְׁחִין הַמּוֹרֵד. רִבִּי יוֹחָנָן אָמַר טָהוֹר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. טָמֵא. HALAKHAH: There, we have stated87Mishnah Nega`im 4:10.: “A white spot in the size of a grit88The minimum size of a spot which triggers the impurity of skin-disease, determined to be (36 hair-widths)2 (Ma`serot5:7 Moed Katan 1:7:3" href="/Jerusalem_Talmud_Moed_Katan.1.7.3">Note 127). and it spread in the size of a grit [and in the spread appeared a healthy spot or a white hair]89Corrector’s addition from the Mishnah, to explain the argument; not in A. but the original disappeared. Rebbi Aqiba declares him impure, but the Sages are saying, it should be seen as a new case90The rules of a white spot are in Leviticus.13.9-17">Lev. 13:9–17. The white spot causes impurity if either a white hair grows in it or it surrounds a spot of healthy skin. The Mishnah describes a case where a white spot without these signs was declared pure, but then grew and in the additional white area grew a white hair while the original spot disappeared. Since the new area also is of a size which by itself would trigger impurity there is no doubt that the individual is impure. The only difference between R. Aqiba and the majority is whether one has an old case turning impure or a new case of original impurity..” Therefore, Rebbi Aqiba declares him impure absolutely91The impurity of skin-disease is tentative if the individual has to be quarantined for one or two weeks, and is absolute if there is no doubt about the impure state. The main difference is that the person declared absolutely impure when healed needs an elaborate ceremony of reparation to be readmitted to the Sanctuary and sancta.. But the rabbis are saying, it should be seen as a new case as absolutely {impure}. What is the difference between them? Rebbi Joḥanan said, holiday eve is between them. Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict92Since the person is pure on holiday eve and becomes impure not by the physical facts on his body but only by a pronouncement of a Cohen, if the Cohen is told to refuse to inspect skin disease on holiday eve the person will be able to celebrate the holiday with his family while otherwise he would not only be impure but also forbidden to dwell inside any walled city of the Holy Land.. But the rabbis are saying that this is a new case and you free him from the first one. And this is “not to restrict” that you should not deal with the second case neither to alleviate nor to restrict93For the rabbis he only is told not to inspect if the outcome would be a declaration of impurity; he is invited to inspect healed sufferers from skin disease to re-integrate them into society.. Rebbi Yose in the name of Rebbi Aḥa, it turns out that the single opinion here parallels the anonymous opinion there and the single opinion there parallels the anonymous opinion here. The single opinion here parallels the anonymous opinion there: Rebbi Aqiba says that this is the former case and you do not deal with him neither to alleviate nor to restrict94A quotes here the appropriate portion of the Mishnah, a text not necessary for the understanding but preferable to maintain the parallelism between one case and the other.. And the single opinion there parallels the anonymous opinion here: The rabbis are saying that this is a new case and you free him from the first one. And we have stated here, “Rebbi Meïr says, one inspects skin-disease80The purity status of a person afflicted with skin disease, while depending on the form of the disease, becomes active only by the declaration of a Cohen inspecting the appearance of the diseased skin (Leviticus.13-14">Lev. 13–14). In many cases, a sufferer is declared provisionally impure for a period of observation, one or two weeks. R. Meïr permits the Cohen to inspect the disease on the intermediate days of a holiday if he notes that the inspection will result in freeing the sufferer from his impurity, but not if the inspection will declare the sufferer impure in a severe way. The Sages do not allow any inspection. to alleviate but not to restrict” Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Either following the single opinion here or the rabbis here the rabbis there agree to alleviate but not to restrict95The Mishnah in Nega`im gives no indication whatsoever how skin disease has to be treated on a holiday.. There, if the original disappeared, but here, if the indications {of impurity} disappeared and the original remains96The dispute between the majority and R. Meïr is only in the case that the signs of impurity disappeared and the Cohen would pronounce him pure after a superficial look, whereas it is understood without question that the detailed examination required for a pronouncement of impurity is not conducted on a holiday.. “Rebbi said, the opinion of Rebbi Yose is reasonable for one in quarantine and the opinion of Rebbi Meïr if he is absolutely {impure}97Tosephta 1:8, Babli 7a, where it is explained that the opinion attributed to the Sages in our Mishnah is R. Yose’s statement. In both Babylonian texts the attributions by Rebbi are switched..” Rebbi Ze`ira said, they disagree about the holiday itself. Rebbi Aqiba says that this is the former case; could he enter the Temple courtyard? But the rabbis are saying, this is a new case; could he not enter the Temple courtyard98The classical commentaries all emend the text but this is now precluded by the fact that the text is faithfully copied in A. One has to read the text as rhetorical questions which should be raised in neither case.? Therefore, Rebbi Aqiba declares him impure absolutely. But the rabbis are saying, it should be seen as a new case to become absolute. What is between them? (It will be sweet for him to hear a temporary release from the mouth of the Cohen.)99Text deleted by the editor of the Venice text and therefore missing in all printed editions, but confirmed by A.
According to the Sages, if the earlier white spot was one which required quarantine (Leviticus.13.18-23">Lev. 13:18–23) a declaration of purity, even if then followed by a declaration of absolute impurity because of the new case, might be welcome news which would be precluded by R. Aqiba. Samuel said, they disagree about expansion100Samuel imagines a different background for the Mishnah. If originally the whiteness covered most but not all of the skin, growth which makes all of the skin white (or the parts required for this in rabbinic tradition) eliminates the impurity. But if there was no impurity because of the total whiteness of the skin, appearance of healthy skin creates impurity. (Mishnah Nega`im 8:1, Sifra Tazria` Pereq 3[7]).. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. One said in Samuel’s name, expansion and treatment-resistant scabies101In judging the white spots, skin covered by scabies is not taken into consideration. Therefore the status of a white spot developing near a region of treatment-resistant scabies will change if at last the scabies is healed since expansion into that region now generates impurity which it did not do earlier. is between them. Rebbi Aqiba says that this is the former case and the expansion of impurity is pure. But the rabbis are saying that this is a new case and the expansion of purity is impure. Because it is another case. Therefore otherwise it would be pure. It parallels what Rebbi Simeon ben Laqish said when they differed, if it developed treatment-resistant scabies, Rebbi Joḥanan said pure, Rebbi Simeon ben Laqish said impure102If the entire skin was white including the region of scabies and then the scabies was healed, for R. Joḥanan it is pure since the place of the scabies was not counted and therefore now the whiteness expands from a state of impurity which causes purity, but for R. Simeon ben Laqish the person was pure if all skin not subject to scabies was white and now it is an expansion from pure status and as such impure..
וְעוֹד אָמַר רִבִּי מֵאִיר. מְלַקֵּט אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ מִפְּנֵי שֶׁשִּׂמְחָה הִיא לוֹ. בָּרִאשׁוֹנָה הָיוּ קוֹבְרִין אוֹתָן בְּמַהֲמוֹרוֹת. נִתְאַכֵּל הַבָּשָׂר הָיוּ מְלַקְּטִין אֶת הָ[עֲ]צָמוֹת וְקוֹבְרִין אוֹתָן בַּרָזִים. אוֹתוֹ הַיּוֹם הָיָה מִתְאַבֵּל וּלְמָחָר הָיָה שָׂמֵחַ. לוֹמַר שֶׁנִּינוּחוּ אֲבוֹתָיו מִן הַדִּין. Rebbi Meïr also said, a person may collect his father’s or mother’s bones because it is an occasion of joy81It is part of the traditional belief that sinners are punished in the World to Come only as long as some of their flesh exists. Therefore it was the custom to bury the dead either without any coffin or in a coffin not hermetically closed to hasten the decay of the flesh and then rebury the bones in an ossuary frequently deposited in a niche in a large burial cave. R. Yose holds the more popular opinion that the collection of bones is a mourning rite; only the deposition of the ossuary in a cave is occasion to celebrate the pain-free existence of his parents in the World to Come.. 103From Sanhedrin 6:10:1" href="/Jerusalem_Talmud_Sanhedrin.6.10.1">Sanhedrin6:12, Notes 146–148. In earlier times, they were burying them in ditches. When the flesh had rotted away, they collected them and buried them in cedar wood. On the day itself he was mourning, the day after he was happy, implying that his parents were at rest from judgment.
תַּנֵּי. הַמַּעֲבִיר אָרוֹן מִמָּקוֹם לְמָקוֹם אֵין בּוֹ מִשּׁוּם לִיקוּט עֲצָמוֹת. אָמַר רִבִּי אָחָא. הָדָא דַתְּ אָמַר בְּאָרוֹן שֶׁלְאֶבֶן. אֲבָל בְּאָרוֹן שֶׁלְעֵץ יֵשׁ בּוֹ מִשּׁוּם לִיקוּט עֲצָמוֹת. אָמַר לֵיהּ רִבִּי יוֹסֵי. וְאֲפִילוּ תֵימַר בְּאָרוֹן שֶׁלְעֵץ אֵין בּוֹ מִשּׁוּם לִיקוּט עֲצָמוֹת. אֵי זֶהוּ לִיקוּט עֲצָמוֹת. מַעֲבִירָן בָּאֶפִּיקַרֵסִין מִמָּקוֹם לְמָקוֹם. וְתַנֵּי כֵן. לִיקוּט עֲצָמוֹת מְלַקֵּט עֶצֶם עֶצֶם מִשֶׁיִּתְאַכֵּל הַבָּשָׂר. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעוּרָה. לִיקוּטֵי עֲצָמוֹת כִּשְׁמוּעָן. תַּנֵּי. אֵין שְׁמוּעָה לְלִיקוּטֵי עֲצָמוֹת. אָמַר רִבִּי חַגַּיי. וְהוּא שֶׁשָּׁמַע לְמָחָר. אֲבָל אִם שָׁמַע בּוֹ בַיּוֹם יֵשׁ שְׁמוּעָה לְלִיקוּטֵי עֲצָמוֹת. וְיֵשׁ שִׁיעוּר לְלִיקוּטֵי עֲצָמוֹת. תַּנָּא נִיקוֹמַכַי קוֹמֵי רִבִּי זְעוּרָה. אֵין שִׁיעוּר לְלִיקוּטֵי עֲצָמוֹת. כְהָדָא רִבִּי מָנָא הוֹרֵי לְרִבִּי הִלֵּל דְּכִיפְרָא לִקרוֹעַ וּלְהִתְאַבֵּל כְּרִבִּי אָחָא. שֶׁלֹּא לְהִיטַּמְּאוֹת כְּרִבִּי יוֹסֵי. תַּנֵּי. לִיקוּטֵי עֲצָמוֹת אֵין אוֹמְרִין עֲלֵיהֶן קִינִּים וָנֶהִי. אֵין אוֹמְרִין עֲלֵיהֶן לֹא בִרְכַת אֲבֵלִים וְלֹא תַנְחוּמֵי אֲבֵלִים. אֵילּוּ הֵן בִּרְכֹת אֲבֵלִים. מַה שֶׁהֵן אוֹמְרִים בַּשּׁוּרָה. תַּנֵּי. אֲבָל אוֹמְרִין עֲלֵיהֶן דְּבָרִים. מָהוּ דְבָרִים. רַבָּנִן אָֽמְרֵי. קִילּוּסִין. 106The text is from Pesachim 8:8:6" href="/Jerusalem_Talmud_Pesachim.8.8.6">Pesaḥim 8:8 (Notes 136–143). It was stated: If a person transports a casket from place to place the rules of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment from place to place. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. Rebbi Ḥaggai in the name of Rebbi Ze`ira: Collecting bones {is} what it means. It was stated: There is no information about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Ze`ira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: <what is recited in the synagogue. These are consolations of mourners,>104A adds (from the text in Pesaḥim): מה שהן אומרי׳ בבית הכנסת. אילו הן תנחומי אבלי׳ (p. 68). what is said in the row. It was stated: But one says words. What are words? The rabbis <of Caesarea>105A adds (from the text in Pesaḥim): דקיסרין. are saying, eulogies.
וְלֹא יְעוֹרֵר עַל מֵתוֹ. אֵי זְהוּ הָעֵירוּר. מַזְכִּירָתוֹ בֵּין הַמֵּתִים. וְלֹא יַסְפִּידֶנּוּ. אֵי זֶה הוּא הֶסְפֵּד. שֶׁהוּא עוֹשֶׂה לוֹ הֶסְפֵּד בִּפְנֵי עַצְמוֹ. הָדָא דַתְּ אָמַר בְּיָשָׁן. אֲבָל בְּחָדָשׁ מוּתָּר. אֵי זְהוּ חָדָשׁ וְאֵי זְהוּ יָשָׁן. חָדָשׁ בְּתוֹךְ שְׁלֹשִׁים יוֹם. יָשָׁן לָאַחַר שְׁלֹשִׁים יוֹם. תַּנֵּי. לֹא תָעוֹרֵר אִשָּׁה לִיוִייָתָהּ בְּמוֹעֵד. רִבִּי נַחְמָן בְּשֵׁם רִבִּי מָנָא אָמַר. לְוִייָתָהּ כְּמַה דְתֵימַר הָֽ֝עֲתִידִ֗ים עוֹרֵר לִיוְיָתָן׃ תַּנֵּי. לֹא יִשָּׂא אָדָם אִשָּׁה שֶׁיֵּשׁ לָהּ בָּנִים אֲפִילוּ בַקֶּבֶר. אָמַר רִבִּי יָסָא. מִפְּנֵי מַעֲשֶׂה שֶׁאִירָע. “A person should neither memorialize,” what is memorializing? Mentioning him among the dead. “Nor eulogize his deceased,” what is eulogy? He arranged an eulogy for him alone. That you are saying, for old ones, but for new ones it is permitted. What is new and what is old? New within thirty days, old after thirty days. It was stated, a woman shall not memorialize her consort on the holiday. Rebbi Naḥman in the name of Rebbi Mana said, her consort, as one says those who assist in stating their affliction107Job.3.8">Job 3:8, translation of Saadia Gaon based on this Yerushalmi (ed. Y. Qafeḥ, p. 42).. It was stated: A man should not marry a woman who has sons, even in the grave. Rebbi Yasa said, because of what happened108A adds the story from the Babli 8a...