Talmud for Eduyot 8:1

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant⁷Heave as a countryside food is eaten daily by Cohanim but sancta only at the time of their service in the Temple, usually two weeks in a year, or by laity on pilgrimage. The eaters of heave may be expected to follow an exact procedure at all times.. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta⁸If a Cohen happens to eat heave in the week in which he is eating sancta, he may not immerse vessels for heave together with those for sancta since they follow different rules and in this case it it obvious that for one and the same person the rules for sancta are more stringent.. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it⁹The permission for eaters of heave to immerse a smaller vessel inside a larger one holds only if the smaller vessel weighs less than one Roman pound. Cf. Babli 21a.. Abba Shaul said, also for heave one immerses only a basked or a willow-basket¹⁰Greek γύργαθος.. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there¹¹Mishnah Miqwaot 8:5., “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure¹²If his hands block the access of the water in the miqweh to even the smallest part of the surface area, the immersion is ineffective. According to R. Simeon it is possible to hold something in the miqweh without obstructing the access of the water.. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon¹³Abba Shaul holds that joint immersion is possible only if the outer vessel is permeable; hands are not permeable.. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior¹⁴Finger-holes while cavities cannot be used to store anything since they have no bottom; they are irrelevant by biblical standards. But it is agreed in the Mishnah that for vessels used for sancta, rabbinic impurity is treated as biblical..

⁶The text was copied more or less in Chapter 3:2, Notes 40 ff. The full explanation is given in Šabbat8, Notes 51–62. Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, ⁷Deut. 28:66.your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.⁸Mishnah Idiut8:1.” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,⁹Mishnah Makhširin6:5.” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.

Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass⁵¹A different version of the entire paragraph is in the Babli Menaḥot 103b/104a. It will be explained later what the problem is.. Rebbi Eleazar asked Rebbi Simon, how much? He did not answer him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure⁵²A carcass of a non-kosher animal is the source of original impurity, Lev. 11:24–28. The question can only refer to blood separate from the carcass. The statement of R. Joshua ben Levi seems to contradict the previous statement. Carcass flesh is the source of impurity only in pieces of at least one olive size. It was stated in the previous paragraph that fluids which congeal form solid material in the size of an olive only if the original volume was at least one quartarius. Therefore for impurity carcass blood is not treated differently from flesh.. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Cahana asked him, it is pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqan asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, ⁵³Deut. 28:66.your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen⁵⁴Following I. Löw, reading סירקי for סידקי., and you will not believe in your survival, that is one who buys from the retail store⁵⁵The explanations of this word vary from πρατήρ (Buxtorf), πωλητήρ (Krauss) “seller”, to panetarius (Kohut)., and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.⁵⁶Mishnah Idiut 8:1.” What means pure? It is pure in that it does not prepare⁵⁷Agricultural produce cannot become impure until it is “prepared” for impurity by contact with water (Lev. 11:38) or fluids which traditionally are compared with water: human body fluids, grape juice or wine, olive oil, and date honey; cf. Demay2:3, Note 143. It now is asserted that the blood of non-kosher animals cannot be compared with human blood and is inactive in preparing for impurity. This was decided when Rebbi’s mule died., but for impurity it makes impure. There, we have stated⁵⁸Mishnah Makhširin 6:5. “The blood of a crawling animal (in) [is like]⁵⁹With all Mishnah mss. and the parallel in Šeqalim read כִּבְשָׂרוֹ. its flesh, it makes impure but does not prepare. Nothing else is like this.” Nothing else is like this in the amount needed for its impurity⁶⁰Carcasses of the animals (mostly reptiles) enumerated in Lev. 11:29–30 generate impurity already in parts in the volume of a lentil.. But its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah⁶¹He states in Mishnah Idiut 4:1 that the House of Shammai declare all blood of carcasses which is separate from the flesh as impervious to impurity while the House of Hillel declare it impure in amounts larger than a quartarius. In his interpretation, R. Joshua ben Bathyra follows the House of Shammai in R. Jehudah’s interpretation. For the latter, all blood of Rebbi’s mule separate from the body was declared pure.; he who says “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant told him, this is correct; Rebbi Jehudah was the instructor of the Patriarch⁶²We stay with our first interpretation, that the mule’s blood was only declared not to prepare agricultural produce for impurity but that otherwise it follows the rules of impurity of carcass flesh. R. Jehudah cannot have been the kashrut supervisor of Rebbi’s court, it must have been that of his father, Rabban Simeon ben Gamliel; but the tradition of his rulings was continued..