Dozwolone jest spożywanie suchych pokarmów nieczystymi rękami, z terumą, ale nie z kodeszem. [Intencja jest taka: dozwolone jest spożywanie suchych pokarmów chullin nieczystymi rękami, z terumą, ale nie z kodeszem, tj. Jeśli ktoś włożył do ust swojego przyjaciela pokarm z kodeszu czystymi rękami, ręce jedzącego są nieczyste; lub jeśli sam włożył sobie taki pokarm do ust trzciną lub rózgą i chciał zjeść z nim rzodkiewkę lub cebulę ryżu, w takim przypadku jego nieczyste ręce, które są nieczyste drugiego stopnia, nie sprawiają, że nieczystych, jeszcze nieczystych rabini zarządzili, że nie będzie ich jadł z kodeszem, aby nie dotknąć nieczystymi rękami kodeszu w ustach. Ale w odniesieniu do terumah, chociaż nieczyste ręce czynią go niezdolnym, nie ustanowili tego wyższego poziomu, ale założyli, że może się nim zająć i nie dotykać. „Suche jedzenie” jest powiedziane, ponieważ gdyby teraz znajdował się na nich płyn, stałby się on nieczystością pierwszego dekretu z powodu jego rąk i spowodowałby nieczystość drugiego stopnia, tak że kiedy dotknął terumah w jego ustach, spowodowałby to nie nadaje się.] Żałobnik [który nie stał się nieczysty przez (kontakt z ciałem) swego zmarłego] i ten, któremu brakuje pokuty [ten, który zanurzył się i którego słońce zaszło, ale który nie przyniósł jeszcze swoich ofiar], wymaga zanurzenia w kodeszu , ale nie dla terumah. [Po przyniesieniu ofiary, jeśli chce zjeść kodesz, musi zanurzyć się. Ponieważ do tej pory nie wolno im było jeść kodeszu, rabini wymagali zanurzenia. Ten, któremu brakuje pokuty, czyni kodesz niezdolnym, dotykając go. A żałobnik, choćby tego nie jadł, nie czyni go niezdatnym, dotykając go. I chociaż żałobnik nie może jeść drugiej dziesięciny, wolno mu jeść terumah, co pochodzi z (Kapłańska 22:10): „I każdy obcy (tj. Nie-kapłan) nie będzie jadł rzeczy świętej (terumah) "— „Dziwność” (dyskwalifikuje), a nie żałoba.]
Bartenura on Mishnah Chagigah
אוכלין אוכלים נגובים בידים מסואבות בתרומה – this is how it should be read: they eat dry foods of Hullin/non-holy, fully tithed with soiled/unwashed hands with Priest’s due/Terumah, but not with Holy/sanctified things. He whose fellow inserted/stuck sanctified foods into his mouth with ritually pure hands. But this one who is eating had soiled hands or that he inserted by himself sanctified foods in his mouth with a reed or a whorl [of the spindle], and he requested to eat a radish or an onion of Hullin/non-holy, totally tithed produce with them, for the soiled hands which are second degree of Levitical uncleanness do not defile the Hullin; nevertheless, the Rabbis decreed that he should not eat them with the sanctified foods, lest his soiled hands come in contact with the sanctified food that is in his mouth. But regarding the matter of Priest’s due/Terumah, even though soiled hands do defile, they do not make this gradation, but we say that he is careful and doesn’t come in contact. And for this reason, [the Mishnah uses the word "נגובים /”dried” for if he were now to place liquid upon them, these liquids would become first-degree of Levitical uncleanness on account of the hands, and makes the Hullin/non-holy, totally tithed produce second-degree of Levitical uncleanness and when he touches the Terumah/priest’s due that is in his mouth, he defiles it.
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English Explanation of Mishnah Chagigah
Introduction
Another two stringencies for sacred things.
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Bartenura on Mishnah Chagigah
האונן – who did not become defiled through his dead [lying before him – i.e., yet unburied].
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English Explanation of Mishnah Chagigah
They may eat dry foods with impure hands when it comes to terumah, but not when it comes to sacred things. Wet food is susceptible to impurity whereas dry food is not (see Leviticus 11:34, 38). This is true in all cases except for the case of sacred food. The idea is that “the love of the sacred makes it susceptible to impurity.” [This is a fascinating concept, demonstrating well that the concept of sacredness and susceptible to impurity are intimately connected.] Therefore one cannot eat sacred food with impure hands, even if the hands are dry. Terumah is like normal food and doesn’t receive impurity unless it becomes wet.
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Bartenura on Mishnah Chagigah
ומחוסר כפורים – he immersed and sunset had occurred, but he had not brought his sacrifices.
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English Explanation of Mishnah Chagigah
The one who has not yet buried his dead (an and one who lacks atonement require immersion for sacred things but not for terumah. When one of a person’s seven close relatives dies, he/she is an onen on that day and the night thereafter. An onen may not eat sacrifices. Similarly a person who needed to bring certain sacrifices in order to complete his period of impurity (such as a leper, see Leviticus 14:10) cannot eat other sacrifices until he brings these mandated sacrifices. The rabbis decreed that before these people can eat sacrifices they must go to the mikveh. This immersion would aid in the transition between their former state of not being able to eat sacrifices to a state of being able to eat sacrifices. In contrast, an onen and a formerly impure person who had not brought sacrifices can eat terumah, therefore upon the completion of the period of being an onen and after bringing the sacrifice he may continue to eat terumah without another immersion.
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Bartenura on Mishnah Chagigah
צריכין טבילה – for after he will bring his sacrifice, if he wants to eat sanctified food, since for up to the present time, they were prohibited to consume sanctified things, the Rabbis required of him ritual immersion. But those lacking atonement defiles the sanctified food through contact, and the mourner before the burial of a kinsman/Onen is prohibited [to consume] Second Tithe, but is permitted [to consume] Terumah [assuming that he is a Kohen or she is married to one], for we include him from [the verse] (Leviticus 22:10): “No lay person shall eat of the sacred donations.” I said to you, those who are “foreign” but not those who are in the status of mourning before the burial of a kinsman.
