Talmud zu Tahorot 1:9

Rebbi Jonathan in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave⁸⁴Babli Ḥulin 35a. Since the third degree of impurity disqualifies but does not induce impurity for heave, the person is permitted in principle to touch heave but not to eat it.. Rebbi Samuel bar Rav Isaac asked, how? Rebbi follows Rebbi Eliezer? As we have stated there⁸⁵Mishnah Taharot 2:2., “He who eats food impure in the first degree is impure in the first degree. He who eats food impure in the second degree is impure in the second degree. He who eats food impure in the third degree is impure in the third degree.⁸⁶R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.” It is everybody’s opinion, so he should stay away from heave⁸⁷While in theory he could touch heave without bad effects, since touching could lead to eating we tell him to stay away from heave in all respects. This is not a biblical rule.. And similarly, if somebody eats food which is second degree impure for tithe, is his body disqualified from eating tithe? Let us hear from the following⁸⁸Mishnah Parah 11:5.: “But the Sages forbid for tithe.⁸⁹The Mishnah states that anybody needing immersion in water for rabbinic impurity may without immersion eat profane food and Second Tithe according to R. Meïr, but the majority forbids him Second Tithe.” They had not heard that Rebbi Samuel said in the name of Rebbi Ze`ira, what means “but the Sages forbid for tithe”? His body is disqualified from eating tithe<sup>90</sup>There should not have been any question since the problem already was solved in a Mishnah known to all.. And similarly, if somebody eats food which is fourth degree impure for sancta, is his body disqualified from eating sancta? Let us hear from the following, as Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal, they made him like one eating fourth degree impure food for sancta<sup>91</sup>A quote from Halakhah 3, Note 136. The reference is to a deep mourner who is obligated to see to the burial of a close relative and is forbidden any sacral act. As stated here, it implies that the person eating disqualified sancta is forbidden any sacral act.. This implies, if somebody eats food which is fourth degree impure for sancta, his body is disqualified from eating sancta. So far in Temple sancta which were sanctified. Or also for profane food prepared in the standards of sancta? Let us hear from the following, [as we stated there]<sup>92</sup>Mishnah Ḥulin 2:5.: “If somebody slaughters domestic animals, wild animals, or birds, and no blood came out from them, they are qualified and may be eaten with unclean hands, since they were not prepared by blood. Rebbi Simeon says, they were prepared by slaughter<sup>93</sup>For the majority, slaughtered meat is prepared for impurity (Note 80) either by the blood spilled in the act of slaughter or by cutting the animal into pieces, or by later contact with water. Since meat eaten otherwise than raw must be kashered in water, the Mishnah implies that meat not prepared by blood may be eaten raw with unwashed hands and remain untouched by impurity..” Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah is about profane food prepared in the standards of sancta following Rebbi Joshua<sup>86</sup>R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Is that not a Mishnah that third degree impurity is second degree impurity for sancta⁸⁶R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.? The Mishnah is about Temple sancta which were sanctified. He⁹⁴Rebbi in the baraita. tells you in addition, even for profane food prepared in the standards of sancta. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: The Mishnah says so, “loaves of sancta bread; the water in their cavities is sanctified.<sup>95</sup>Mishnah Taharot 1:9. Bread baked to accompany sancta is prepared for impurity both by the water used in making the dough and by the fact that it is used in the Temple. If the bread is leavened, as required for thanksgiving offerings (Lev. 7:13), and some moisture remains in bubbles inside the loaves, it is considered as if outside. If the loaf is touched by disqualified (4th order impure) food, the moisture becomes impure in the first degree and the loaf actually impure; while totally dry food is not impacted by the touch of disqualified food.” Does it displease you that it comes to tell you that he makes fluid by your pronouncement like sanctified fluid<sup>96</sup>“Fluid by his pronouncement” is profane food intentionally prepared by the standards of sancta. “Sanctified fluid” is fluid actually used in the Temple.? Rebbi Ze`ira said, as you are saying there⁹⁷In Mishnah Parah Chapter 10., one made one pure for the ashes of the Red Cow equal to the water for the ashes of the Red Cow and to the ashes of the Red Cow, and here one made fluid by your pronouncement like sanctified fluid. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai, and it is unknown whether this is in the name of Rebbi: There is a Mishnah⁸⁵Mishnah Taharot 2:2. which is both confirmation and disproof. From it confirmation: “For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of heave.” But if it was prepared in the standards of sancta, his body is second degree impure for sancta⁹⁸The Mishnah text is R. Joshua’s. Since he formulates it for profane food prepared in the standards of heave, it is clear that he excludes profane food prepared in the standards of sancta; his statement requires equal treatment for actual sancta, possible only in the Temple, and food prepared in the standards of sancta, possible everywhere in the Holy Land at all times (subject to the availability of ashes of the Red Cow.). From it disproof: For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of sancta⁹⁹As stated in the Mishnah there.. But if it was prepared in the standards of heave, his body is second degree impure for heave and a fortiori for sancta¹⁰⁰But nothing implies that this also is valid for profane food prepared in the standards of sancta..