Talmud for Tahorot 1:1

שְׁלשָׁה עָשָׂר דָּבָר בְּנִבְלַת הָעוֹף הַטָּהוֹר. צְרִיכָה מַחֲשָׁבָה, וְאֵינָהּ צְרִיכָה הֶכְשֵׁר, וּמְטַמָּא טֻמְאַת אֳכָלִין בְּכַבֵּיצָה, וְכַזַּיִת בְּבֵית הַבְּלִיעָה, וְהָאוֹכְלָהּ טָעוּן הֶעֱרֵב שֶׁמֶשׁ. וְחַיָּבִים עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ, וְשׂוֹרְפִין עָלֶיהָ אֶת הַתְּרוּמָה. וְהָאוֹכֵל אֵבָר מִן הַחַי מִמֶּנָּה סוֹפֵג אֶת הָאַרְבָּעִים. שְׁחִיטָתָהּ וּמְלִיקָתָהּ מְטַהֲרוֹת אֶת טְרֵפָתָהּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינָן מְטַהֲרוֹת. רַבִּי יוֹסֵי אוֹמֵר, שְׁחִיטָתָהּ מְטַהֶרֶת, אֲבָל לֹא מְלִיקָתָהּ:

Thirteen matters regarding the carcass of a pure fowl: it requires thought [i.e. one must initially think to use it for food, in order for it have the impurity of foods]; and it does not necessitate becoming primed [for impurity, unlike other foods, which are primed for impurity when they become wet]; and it renders foods impure [upon contact] when it has [at least the volume] equivalent to an egg; and [it renders one impure] while it is being swallowed when it has [at least the volume] equivalent to an olive; and one who eats it requires [waiting until] sunset [on the day of his immersion before he becomes pure again]; and [if rendered impure] by it, one would be liable for entering the temple; and [one rendered impure by it renders terumah impure, such that the] terumah needs to be burned on its account; and one who eats a limb taken from it while alive endures the forty [lashes]. According to Rabbi Meir, its slaughter or its melikah [ritual killing of fowl brought as sacrifices in the temple] purify [the pure fowl, if it was discovered to have been] a treifah [an animal which will not survive, and is generally rendered impure and cannot be eaten]. Rabbi Yehuda says: they do not purify. Rabbi Yose says: its slaughter purifies, but its melikah does not. [The first nine of the thirteen matters are listed in this Mishna; the final four appear in the following Mishna.]

Jerusalem Talmud Yoma

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments¹³³One has to delete this and replace it with “of foodstuffs”. Garments become impure only from sources of severe impurity, but foodstuffs become impure even from impurity which is not transmissible tu human bodies or garments. Since the question is asked whether the carcasses cause impurity even before they are taken out, there cannot be any question of severe impurity at this point in time. Babli Zevaḥim 105a. without preparation¹³⁴Foodstuffs in general can become impure only after “preparation” by contact with water; cf. Terumot 1:1 Note 7. Since the basis of this rule is Lev. 11:38 referring to grain which cannot become severely impure, it is concluded that severe impurity makes foodstuffs impure even without preparation. and without impurity¹³⁵The carcasses of bulls and he-goats to be burned, as well as the carcass of the Red Cow, cause severe impurity to the people occupied with it but they themselves are pure; Mishnah Parah 8:3, Babli Zebaḥim105a.. since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts¹³⁶The inner parts (of the bulls of the Anointed Priest and the Congregation) which have to be burned on the altar; cf. Chapter 5 Note 155. impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return¹³⁷The person who purifies another by sprinkling him with water containing ashes of the Red Cow becomes impure (Num.19:21) but the water itself remains pure in his hands, while in general an impure person makes water which he touches impure in the first degree.. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity¹³⁸Mishnah Tahorot 1:1; Sifra Aḥare Pereq 11(5–6). It is inferred that Lev. 17:15 must refer to meat that only is forbidden because it is carcass meat, and that the verse cannot refer to four-legged animals since they are impure from the start, and it cannot refer to non-kosher animals or birds since for them the reference to tom meat would be irrelevant. The only meat which causes impurity only if taken into the mouth to be eaten is that of pure birds not correctly slaughtered. Babli Zevaḥim 105a, Ḥulin121a.? Rebbi Yose said, the carcass of a pure bird has no enclosure¹³⁹It is forbidden to be eaten anywhere, whereas sancta may be treated only in the sacred precinct.; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure¹⁴⁰Only the human mouth causes impurity from carcass meat of pure birds.. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate¹⁴¹But since a living animal cannot become impure, textiles worn by a dog eating the carcass of a pure bird remain pure.? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem¹⁴²Cf. Pesaḥim 5, Note 67. Pouring the blood on the altar is qualified as “eating by the altar.” Cf. Babli Zevaḥim 104b..

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