Talmud sobre Tahorot 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:

Treze questões relativas à carcaça de uma ave pura: requer reflexão [isto é, é preciso pensar inicialmente em usá-la como alimento, para que ela tenha a impureza dos alimentos]; e não requer preparação para a impureza, ao contrário de outros alimentos, que são preparados para a impureza quando se molham; e torna os alimentos impuros [quando em contato] quando possuem [pelo menos o volume] equivalente a um ovo; e [torna um impuro] enquanto está sendo engolido quando tem [pelo menos o volume] equivalente a uma azeitona; e quem o come exige [espera até] o pôr do sol [no dia de sua imersão antes de se tornar puro novamente]; e [se tornado impuro] por ele, alguém seria responsável por entrar no templo; e [alguém tornado impuro por ela torna a terumah impura, de modo que a] terumah precisa ser queimada por sua conta; e quem come dele um membro, enquanto vivo, suporta os quarenta cílios. De acordo com o rabino Meir, seu abate ou sua melikah purifica [a ave pura, se se descobriu que foi] uma treifah [um animal que não sobrevive e geralmente é reproduzido impuro e não pode ser comido]. O rabino Yehuda diz: eles não purificam. O rabino Yose diz: sua matança purifica, mas sua melikah não. [Os nove primeiros dos treze assuntos estão listados neste Mishna; os quatro finais aparecem na seguinte 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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