1The Gemara returns to Ulla’s statement in the name of Reish Lakish (32b) that an impure individual who inserted his hand into the Temple courtyard is flogged, as partial entry is considered entry. An objection was then raised from the case of the leper, where he is not liable to be punished with karet for partial entry, and Ulla offered one answer. Ravina says that there is another answer: It was stated only with regard to lashes, teaching that one is flogged for partially entering the courtyard while ritually impure. Reish Lakish agrees that there is no punishment of karet for partial entry as there is for a full entry.
2When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Abbahu says that the statement of Reish Lakish with regard to this verse was stated with regard to a ritually impure individual who touched sacrificial food, and not with regard to partial entry into the courtyard, as Ulla had said.
3This is as it was stated: There is an amoraic dispute with regard to an impure person who touched sacrificial food. Reish Lakish says: He is flogged. Rabbi Yoḥanan says: He is not flogged. The Gemara elaborates. Reish Lakish says: He is flogged, as it is written: “Every consecrated item she shall not touch” (Leviticus 12:4). And Rabbi Yoḥanan says: He is not flogged, as that verse is written with regard to touching the portion of the produce designated for the priest [ teruma ].
4The Gemara asks: But does Reish Lakish actually hold that this verse comes to teach this halakha ? He requires this verse to teach a prohibition for a ritually impure person who eats sacrificial meat. As it was stated: From where is the prohibition for a ritually impure person who eats sacrificial meat derived? Reish Lakish says it is derived from the verse: “Every consecrated item she shall not touch,” which the Gemara will explain is referring to eating.
5Rabbi Yoḥanan says: The Sage Bardela teaches that this prohibition is derived from a verbal analogy of the term “his impurity [ tumato ]” written with regard to one who eats sacrificial meat while impure (Leviticus 7:20), and the term “his impurity [ tumato ]” written with regard to one who enters the Temple while impure (Numbers 19:13). Just as there, with regard to entering the Temple while impure, the Torah prescribed the punishment of karet and also explicitly prohibited doing so, so too here, with regard to eating sacrificial meat while impure, the Torah prescribed the punishment of karet and also explicitly prohibited doing so. Clearly, Reish Lakish understood this verse as referring to eating sacrificial meat, not merely touching it.
6The Gemara answers: Reish Lakish holds that both can be derived from Leviticus 12:4. The prohibition with regard to a ritually impure individual who touched sacrificial food is derived from the fact that the Merciful One expressed this prohibition with a term of touching, while the prohibition with regard to one who eats sacrificial food while impure is derived from the fact that the Torah juxtaposed the prohibition of eating sacrificial food while impure to the prohibition of entering the Temple while impure in the verse: “Every consecrated item she shall not touch, and to the Temple she shall not come” (Leviticus 12:4).
7The Gemara comments: It is taught in a baraita in accordance with the opinion of Reish Lakish. It is written: “Every consecrated item she shall not touch”; this is a prohibition for an impure person who eats sacrificial food. Do you say that it is a prohibition for an impure person who eats sacrificial food, or perhaps it is only a prohibition for an impure person who touches sacrificial food?
8The verse states: “Every consecrated item she shall not touch, and to the Temple she shall not come” (Leviticus 12:4). The verse juxtaposes the matter pertaining to sacrificial food to the matter of entering the Temple while ritually impure. Just as entering the Temple is a matter that entails a punishment that involves