Tevul Yom 3

כָּל יְדוֹת הָאֳכָלִים שֶׁהֵם חִבּוּר בְּאַב הַטֻּמְאָה, חִבּוּר בִּטְבוּל יוֹם. אֹכֶל שֶׁנִּפְרָס וּמְעֹרֶה מִקְצָת, רַבִּי מֵאִיר אוֹמֵר, אִם אוֹחֵז בַּגָּדוֹל וְהַקָּטָן עוֹלֶה עִמּוֹ, הֲרֵי הוּא כָמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, אִם אוֹחֵז בַּקָּטָן וְהַגָּדוֹל עוֹלֶה עִמּוֹ, הֲרֵי הוּא כָמוֹהוּ. רַבִּי נְחֶמְיָה אוֹמֵר, בַּטָּהוֹר. וַחֲכָמִים אוֹמְרִים, בַּטָּמֵא. וּשְׁאָר כָּל הָאֳכָלִים, אֶת שֶׁדַּרְכּוֹ לֵאָחֵז בֶּעָלֶה, אוֹחֵז אוֹתוֹ בֶּעָלֶה. וּבַקֶּלַח, אוֹחֲזִין אוֹתוֹ בַּקָּלַח:

All [stalks of fruits] that serve as handles for the food, those that are considered connected regarding [being touched by] an Origin of impurity, are [also] considered connected regarding a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then]. Food which was sliced, but is attached by a small part, Rabbi Meir says: if one holds the larger part and the smaller part comes up with it, it is thereby like it [i.e. and is considered connected to it with regard to impurity]. Rabbi Yehuda says: if one holds the smaller part and the greater part comes up with it, it is thereby like it. Rabbi Nechemia says: [this rule applies] regarding the pure part [i.e. if one holds the part which was not touched by the <i>tevul yom</i>, all that comes up with it is considered connected]. And the Sages say: [this rule applies] regarding the impure part. And regarding all other foods, those usually held by the leaf should be held by the leaf, and [those usually held] by the stalk should be held by the stalk [and if the food does not fall, it is considered connected].

יָרָק שֶׁל תְּרוּמָה וּבֵיצָה טְרוּפָה נְתוּנָה עַל גַּבָּיו, וְנָגַע טְבוּל יוֹם בַּבֵּיצָה, לֹא פָסַל אֶלָּא הַקֶּלַח שֶׁכְּנֶגְדּוֹ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַסֵּדֶר הָעֶלְיוֹן. אִם הָיָה כְמִין כּוֹבַע, אֵינָהּ חִבּוּר:

Regarding vegetables of <i>terumah</i> [a portion of a crop given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household] with a beaten egg on top of it, if a <i>tevul yom</i> touched the egg, he has only invalidated that stalk [of the vegetables] that is opposite [the part of the egg which he touched]. Rabbi Yose says: [he has invalidated] the entire upper layer. If it was like a cap [i.e. if the egg inflated in a dome over the vegetables], it is not considered connected.

חוּט שֶׁל בֵּיצָה שֶׁקָּרַם עַל דְּפָנוֹת שֶׁל לְפָס, וְנָגַע בּוֹ טְבוּל יוֹם, מִן הַשָּׂפָה וְלִפְנִים, חִבּוּר. מִן הַשָּׂפָה וְלַחוּץ, אֵינוֹ חִבּוּר. רַבִּי יוֹסֵי אוֹמֵר, חוּט וְכָל שֶׁנִּקְלָף עִמּוֹ. וְכֵן בְּקִטְנִיּוֹת שֶׁקָּרְמוּ עַל שְׂפָתָהּ שֶׁל קְדֵרָה:

Regarding a streak of an egg that congealed on the sides of a pan [containing a <i>terumah</i> dish], and a <i> tevul yom</i> touched it, if [he touched it] from the rim inwards, it is considered connected [to the food in the pan, and renders it impure]; if [he touched] from the rim outwards, it is not considered connected. Rabbi Yose says: the streak and any part that is peeled away with it [are considered connected]. And similarly regarding legumes that congealed on the rim of a pot.

עִסָּה שֶׁנִּדְמְעָה אוֹ שֶׁנִּתְחַמְּצָה בִשְׂאֹר שֶׁל תְּרוּמָה, אֵינָהּ נִפְסֶלֶת בִּטְבוּל יוֹם. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן פּוֹסְלִין. עִסָּה שֶׁהֻכְשְׁרָה בְמַשְׁקֶה וְנִלּוֹשָׁה בְּמֵי פֵרוֹת וְנָגַע בָּהֶן טְבוּל יוֹם, רַבִּי אֶלְעָזָר בֶּן יְהוּדָה אִישׁ בַּרְתּוֹתָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, פָּסַל אֶת כֻּלָּהּ. רַבִּי עֲקִיבָא אוֹמֵר מִשְּׁמוֹ, לֹא פָסַל אֶלָּא מְקוֹם מַגָּעוֹ:

Dough [of <i>chullin</i>] which became mixed [with dough of <i>terumah</i>] or which had been leavened with yeast of <i>terumah</i> is not invalidated by a <i>tevul yom</i>. Rabbi Yose and Rabbi Shimon consider it invalid. Regarding dough which was primed [for impurity] by a liquid, and was kneaded with fruit juice, if a <i>tevul yom</i> touched it, Rabbi Elazar ben Yehudah of Bartota says in the name of Rabbi Yehoshua: he has invalidated all of it. Rabbi Akiva says in his name: he has only invalidated the part which he touched.

יָרָק שֶׁל חֻלִּין שֶׁבִּשְּׁלוֹ בְשֶׁמֶן שֶׁל תְּרוּמָה, וְנָגַע בּוֹ טְבוּל יוֹם, רַבִּי אֶלְעָזָר בֶּן יְהוּדָה אִישׁ בַּרְתּוֹתָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, פָּסַל כֻּלָּהּ. רַבִּי עֲקִיבָא אוֹמֵר מִשְּׁמוֹ, לֹא פָסַל אֶלָּא מְקוֹם מַגָּעוֹ:

Regarding a vegetable of <i>chullin</i> [produce or food that is not sanctified, and is permitted for general consumption] which was cooked with oil of <i>terumah</i>, and a <i>tevul yom</i> touched it, Rabbi Elazar ben Yehudah of Bartota says in the name of Rabbi Yehoshua: he has invalidated it all. Rabbi Akiva says in his name: he has only invalidated the part which he touched.

טָהוֹר שֶׁנָּגַס מִן הָאֹכֶל וְנָפַל עַל בְּגָדָיו וְעַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר. הָיָה אוֹכֵל זֵיתִים פְּצוּעִים וּתְמָרִים רְטֻבּוֹת, כֹּל שֶׁהוּא רוֹצֶה לָמֹץ אֶת גַּרְעִינָתוֹ וְנָפַל עַל בְּגָדָיו וְעַל כִּכָּר שֶׁל תְּרוּמָה, טָמֵא. הָיָה אוֹכֵל זֵיתִים נְגוּבִין וּתְמָרִים יְבֵשׁוֹת, כֹּל שֶׁאֵינוֹ רוֹצֶה לָמֹץ אֶת גַּרְעִינָתוֹ וְנָפַל עַל בְּגָדָיו וְעַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר. אֶחָד טָהוֹר וְאֶחָד טְבוּל יוֹם, כָּאֵלּוּ. רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ וָאֵלּוּ טְמֵאִין בִּטְבוּל יוֹם, שֶׁמַּשְׁקִין שֶׁל טָמֵא מַכְשִׁירִין לִרְצוֹנוֹ וְשֶׁלֹּא לִרְצוֹנוֹ. וַחֲכָמִים אוֹמְרִים, אֵין טְבוּל יוֹם טָמֵא:

If a pure person took a bite from some food, and it fell [along with his saliva] onto his clothes and onto a loaf of <i>terumah</i>, it is pure [i.e. the loaf has not been primed for impurity]. If one was eating split olives, or moist dates, as long as he wanted to suck on its pit, if it fell onto his clothes and onto a loaf of <i>terumah</i>, it is impure [i.e. the loaf has been primed to be susceptible to being rendered impure]. If one was eating dried olives, or dry dates, as long as it he did not want to suck on its pit, if it fell onto his clothes and onto a loaf of <i>terumah</i>, it is pure. Like these [cases, this rule applies] regarding both a pure person and a <i>tevul yom</i>. Rabbi Meir says: these and those [i.e. both cases] are impure with regard to a <i>tevul yom</i>, since liquids from an impure person prime [things to become susceptible to being rendered impure], whether in accordance with his desire or not in accordance with his desire. And the Sages say: a <i>tevul yom</i> is not considered an impure person [i.e. and therefore his liquids do not prime for impurity against his desire].