Talmud do Tohorot 1:14

Rebbi Jonathan in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave⁸⁴Babli Ḥulin 35a. Since the third degree of impurity disqualifies but does not induce impurity for heave, the person is permitted in principle to touch heave but not to eat it.. Rebbi Samuel bar Rav Isaac asked, how? Rebbi follows Rebbi Eliezer? As we have stated there⁸⁵Mishnah Taharot 2:2., “He who eats food impure in the first degree is impure in the first degree. He who eats food impure in the second degree is impure in the second degree. He who eats food impure in the third degree is impure in the third degree.⁸⁶R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.” It is everybody’s opinion, so he should stay away from heave⁸⁷While in theory he could touch heave without bad effects, since touching could lead to eating we tell him to stay away from heave in all respects. This is not a biblical rule.. And similarly, if somebody eats food which is second degree impure for tithe, is his body disqualified from eating tithe? Let us hear from the following⁸⁸Mishnah Parah 11:5.: “But the Sages forbid for tithe.⁸⁹The Mishnah states that anybody needing immersion in water for rabbinic impurity may without immersion eat profane food and Second Tithe according to R. Meïr, but the majority forbids him Second Tithe.” They had not heard that Rebbi Samuel said in the name of Rebbi Ze`ira, what means “but the Sages forbid for tithe”? His body is disqualified from eating tithe<sup>90</sup>There should not have been any question since the problem already was solved in a Mishnah known to all.. And similarly, if somebody eats food which is fourth degree impure for sancta, is his body disqualified from eating sancta? Let us hear from the following, as Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal, they made him like one eating fourth degree impure food for sancta<sup>91</sup>A quote from Halakhah 3, Note 136. The reference is to a deep mourner who is obligated to see to the burial of a close relative and is forbidden any sacral act. As stated here, it implies that the person eating disqualified sancta is forbidden any sacral act.. This implies, if somebody eats food which is fourth degree impure for sancta, his body is disqualified from eating sancta. So far in Temple sancta which were sanctified. Or also for profane food prepared in the standards of sancta? Let us hear from the following, [as we stated there]<sup>92</sup>Mishnah Ḥulin 2:5.: “If somebody slaughters domestic animals, wild animals, or birds, and no blood came out from them, they are qualified and may be eaten with unclean hands, since they were not prepared by blood. Rebbi Simeon says, they were prepared by slaughter<sup>93</sup>For the majority, slaughtered meat is prepared for impurity (Note 80) either by the blood spilled in the act of slaughter or by cutting the animal into pieces, or by later contact with water. Since meat eaten otherwise than raw must be kashered in water, the Mishnah implies that meat not prepared by blood may be eaten raw with unwashed hands and remain untouched by impurity..” Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah is about profane food prepared in the standards of sancta following Rebbi Joshua<sup>86</sup>R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave. Is that not a Mishnah that third degree impurity is second degree impurity for sancta⁸⁶R. Eliezer holds that a person eating impure food subject to higher orders of derivative impurity becomes impure in the same degree as his food, whereas R. Joshua holds that impure food of the first two degrees make the body impure in the second degree, and that third degree impurity (disqualification) for heave equals second degree (impurity) for sancta. Since in general we are following R. Joshua against R. Eliezer, it would be astonishing to find an anonymous Mishnah following R. Eliezer against R. Joshua. Cf. Babli Ḥulin 33b.? The Mishnah is about Temple sancta which were sanctified. He⁹⁴Rebbi in the baraita. tells you in addition, even for profane food prepared in the standards of sancta. Rebbi Abun bar Ḥiyya said before Rebbi Ze`ira: The Mishnah says so, “loaves of sancta bread; the water in their cavities is sanctified.<sup>95</sup>Mishnah Taharot 1:9. Bread baked to accompany sancta is prepared for impurity both by the water used in making the dough and by the fact that it is used in the Temple. If the bread is leavened, as required for thanksgiving offerings (Lev. 7:13), and some moisture remains in bubbles inside the loaves, it is considered as if outside. If the loaf is touched by disqualified (4th order impure) food, the moisture becomes impure in the first degree and the loaf actually impure; while totally dry food is not impacted by the touch of disqualified food.” Does it displease you that it comes to tell you that he makes fluid by your pronouncement like sanctified fluid<sup>96</sup>“Fluid by his pronouncement” is profane food intentionally prepared by the standards of sancta. “Sanctified fluid” is fluid actually used in the Temple.? Rebbi Ze`ira said, as you are saying there⁹⁷In Mishnah Parah Chapter 10., one made one pure for the ashes of the Red Cow equal to the water for the ashes of the Red Cow and to the ashes of the Red Cow, and here one made fluid by your pronouncement like sanctified fluid. Rebbi Ze`ira, Rebbi Yasa, Rebbi Joḥanan, Rebbi Yannai, and it is unknown whether this is in the name of Rebbi: There is a Mishnah⁸⁵Mishnah Taharot 2:2. which is both confirmation and disproof. From it confirmation: “For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of heave.” But if it was prepared in the standards of sancta, his body is second degree impure for sancta⁹⁸The Mishnah text is R. Joshua’s. Since he formulates it for profane food prepared in the standards of heave, it is clear that he excludes profane food prepared in the standards of sancta; his statement requires equal treatment for actual sancta, possible only in the Temple, and food prepared in the standards of sancta, possible everywhere in the Holy Land at all times (subject to the availability of ashes of the Red Cow.). From it disproof: For third degree impurity is second degree impurity for sancta, but not second degree impurity for heave, if it was prepared by the standards of sancta⁹⁹As stated in the Mishnah there.. But if it was prepared in the standards of heave, his body is second degree impure for heave and a fortiori for sancta¹⁰⁰But nothing implies that this also is valid for profane food prepared in the standards of sancta..

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..