Mesorat%20hashas for Parah 10:1

כֹּל הָרָאוּי לִטַּמֵּא מִדְרָס, מַדָּף לְחַטָּאת, בֵּין טָמֵא בֵּין טָהוֹר. וְאָדָם, כַּיּוֹצֵא בוֹ. כֹּל הָרָאוּי לִטַּמֵּא טְמֵא מֵת, בֵּין טָמֵא בֵּין טָהוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ מַדָּף. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מַדָּף. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא, מַדָּף. וְהַטָּהוֹר, אֵינוֹ מַדָּף:

Anything capable of becoming impure due to <i>midras</i> [a type of impurity due to being sat on by certain types of impure individuals, which can then transfer impurity to other things] is <i>madaf</i> [treated as if ritually impure due to <i>midras</i>] for <i></i>chatat, [regardless of] whether it is impure or pure. [This is all part of an extra stringency imposed by the rabbis to elevate the purity of the <i>chatat</i>.] And people are also like this [like objects capable of becoming ritually impure due to <i>midras</i>, they too become <i>madaf</i> for <i>chatat</i>]. Things which are capable of becoming impure due to contact with a corpse, [regardless of] whether they are pure or not, Rabbi Eliezer says: "they are not <i>madaf</i>." Rabbi Yehoshua says: "they are <i>madaf</i>." And the Sages say: "one that is impure is <i>madaf</i>, one that is pure is not <i>madaf</i>."

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