ר"ע סבר לאו מעליא הוא ורבי יוסי הגלילי סבר לאו לאו מעליא הוא
whilst R'Jose the Galilean does not consider it a proper prohibition.<span class="x" onmousemove="('comment',' Because once one has eaten the carrion, it is no more possible to sell it to the stranger or give it to the sojourner as prescribed in Deut. XIV, 21, R. Akiba holding it a proper prohibition, for the transgression of which one would be punished with the prescribed thirty-nine lashes, the fact that one cannot repair the transgression notwithstanding. According to R. Jose no such punishment would here be inflicted, hence it is not a proper prohibition.');"><sup>3</sup></span> Abaye said: Everybody agrees that the prohibition of carrion is a proper prohibition, what they differ in is the laws touching 'Thou shalt leave',<span class="x" onmousemove="('comment',' Thou shalt not glean thy vineyard, neither gather the fallen fruit of thy vineyard. Thou shalt leave them for the poor and for the stranger.');"><sup>4</sup></span>
Shemirat HaLashon
But if one wants the Holy One Blessed be He to forgive him even for his offenses, let him take heed not to take offense at all, even if he knows for a certainty that what his friend did against him was done with malice and treachery, which is called "pesha' [offense], as they have said (Yoma 36b): "'Peshaim' — these are sins of rebellion." This is their intent in "Whose transgression does He forgive? The one who overlooks offense." (For, in truth, the Holy One Blessed be He forgives him even for his "offenses," as it is written: "All of his offenses are forgiven." And Scripture states first (Michah 7:18): "He forgives transgression" because of the order of the traits of the Holy One Blessed be He. For he [first] forgives transgression and also overlooks offense, as it is written in the Torah (Exodus 34:7): "He forgives transgression and offense.") And this trait sometimes avails a man to lengthen his life, even if it were already decreed upon him to die, as in the following instance (Rosh Hashanah 17a):
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