Talmud sobre Tohorot 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:

Trece asuntos relacionados con el cadáver de una gallina pura: requiere pensamiento [es decir, uno debe pensar inicialmente en usarlo como alimento, para que tenga la impureza de los alimentos]; y no necesita prepararse [para la impureza, a diferencia de otros alimentos, que están preparados para la impureza cuando se mojan]; y hace que los alimentos sean impuros [al contacto] cuando tiene [al menos el volumen] equivalente a un huevo; y [se vuelve impuro] mientras se traga cuando tiene [al menos el volumen] equivalente a una aceituna; y quien lo come requiere [esperar hasta] la puesta del sol [el día de su inmersión antes de volverse puro de nuevo]; y [si se vuelve impuro], uno sería responsable de entrar al templo; y [uno que se vuelve impuro por él hace que terumah sea impuro, de modo que el] terumah necesita ser quemado por su cuenta; y quien come una extremidad que se le quita mientras está vivo aguanta los cuarenta [latigazos]. Según el rabino Meir, su matanza o su melikah [matanza ritual de aves traídas como sacrificios en el templo] purifican [la gallina pura, si se descubrió que era] una treifah [un animal que no sobrevivirá, y generalmente se rinde impuro y no se puede comer]. El rabino Yehuda dice: no purifican. El rabino Yose dice: su matanza purifica, pero su melikah no. [Los primeros nueve de los trece asuntos están listados en esta Mishná; los cuatro últimos aparecen en la siguiente 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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