Talmud su Zevahim 12:9

There we have stated¹³³Mishnah Zevaḥim 12:1.: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.¹³⁴Usually the deep mourner Cohen, the mourner before the burial, will be impure in the impurity of the dead since it is obligatory for a Cohen to defile himself for the burial of a close relative (Lev.. 21:1–4). In case he is prevented from participating in the burial (usually by being far from the place of burial) and is pure, he still is forbidden before the burial to participate in any religious rite. If he is in Jerusalem and pure, at the time of distribution of the sacrificial meat he is barred from participating even if a short time later he will be able to resume all his functions.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things¹³⁵The Mishnah in Zevaḥim permits the deep mourner to touch sancta, but the Mishnah here requires him to immerse himself, which implies that after immersion he still is prohibited touching sancta until sundown. This glaring contradiction can be explained in that the Mishnah here prescribes immersion for a person not directly involved in the Temple service. Babli Zevaḥim 99a.. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta¹³⁶Which is disqualified for sancta but not for heave. “He” is the deep mourner not impure in the impurity of the dead.. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated¹³⁷Mishnah Niddah 10:7.: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.¹³⁸The Mishnah explains the rules of the purity of women after childbirth. The verse (Lev. 12:2–6) declares her impure in the impurity of menstruation for 7 days after the birth of a son and 14 days after the birth of a daughter. At the end of this period she has to immerse herself. For the following 33 days after the birth of a son and 66 after that of a girl she is impervious to impurity from genital bleeding. She still is barred from the Temple and sancta until she has brought her sacrifice of expiation. The Houses of Shammai and Hillel disagree on whether after the expiration of her days of purity (i. e., when she again becomes susceptible to impurity) she needs another immersion.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel¹³⁹In the Mishnah it is stated as unanimous opinion that the deep mourner needs immersion for sancta but not for heave.. Does she not lack expiation? Do people lacking expiation not need immersion for sancta¹⁴⁰Since the verse requires a sacrifice of expiation at the end of her period of purity it should be clear that she is lacking expiation and following the Mishnah here needs immersion for sancta but not for heave.? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute¹⁴¹In the first case, the statement here about immersion is the House of Hillel’s. In the second case, the reference to the first part is Mishnah Niddah 10:6.. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned¹⁴²Greek ’ιδιώτης., that they should not say, we saw a woman losing blood and eating heave¹⁴³There is no reason in the rules of impurity preventing a woman with genital bleeding to eat heave in the days of her purity. They forbid it only so people should not draw the wrong inferences, not knowing that she is impervious to this kind of impurity..

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back¹¹⁸Since it was established in the previous paragraph that the carcasses are the cause of severe impurity by biblical decree once the majority of the limbs was removed from the Temple precinct, the question necessarily refers to single limbs which do not constitute a majority of the carcass. The question is different in the Babli, Zevaḥim105a.? It is obvious for us that in returning they do not make garments impure¹¹⁹A limb even partially taken out of the sacred precinct becomes disqualified. Even if a person other than the carrier who touches a limb while it is taken back may become impure in his person, the impurity does not extend to his clothing since the biblical conditions for this are not satisfied.. What our problem is, do they make garments impure from the moment they started to be brought out¹²⁰As will be seen, the question is about people other than the carriers of the carcass or its limbs. If the carcass was partially taken out but then returned, and a third party touched the body, do his garments become impure?? Rebbi Abba objected, did we not state¹²¹Mishnah Zevaḥim 12:6.: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out¹²²Lev. 4:12, about the purification sacrifice of the anointed priest., until he completely leave the domain from which it is taken out¹²³The carriers become impure the moment they are completely outside the wall of the Temple courtyard, but the carcass becomes a source of severe impurity for any who touch it only after it was completely taken out of the sacred domain. The carriers become impure even if they never come in contact with the carcass. The wooden bars on which the carcass is carried do not transmit impurity by touch; the impurity of the carriers is induced by the motion of the carcass, not by contact..