Jerusalem Talmud Chagigah Chapter 3

חוֹמֶר בַּקּוֹדֶשׁ מִבַּתְּרוּמָה שֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים בַתְּרוּמָה אֲבָל לֹא בַקּוֹדֶשׁ. אֲחוֹרַיִים וְתוֹךְ וּבֵית צְבִיעָה בַּתְּרוּמָה אֲבָל לֹא בַּקּוֹדֶשׁ. הַנּוֹשֵׂא אֶת הַמִּדְרָס נוֹשֵׂא אֶת הַתְּרוּמָה אֲבָל לֹא אֶת הַקּוֹדֶשׁ. בִּגְדֵי אוֹכְלֵי תְּרוּמָה מִדְרָס לַקּוֹדֶשׁ. לֹא כְּמִדַּת הַקּוֹדֶשׁ מִדַּת הַתְּרוּמָה שֶׁבַּקּוֹדֶשׁ מַתִּיר וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר וּבַתְּרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל: חוֹמֶר בַּקּוֹדֶשׁ מִבַּתְּרוּמָה כול׳. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁאוֹכְלִי תְרוּמָה זְרִיזִין. וְאוֹכְלֵי קוֹדֶשׁ אֵינָן זְרִיזִין. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְהָדָא הִיא מַעֲלָה. אִילּוּ דָּבָר שֶׁהוּא שָׁוֶה בָזֶה וּבָזֶה. טָמֵא בָזֶה וְטָהוֹר בָזֶה. וְדָא הִיא מַעֲלָה. אָמַר לֵיהּ. תִּיפְתָּר בִּמְזוּקָּק לַקּוֹדֶשׁ. רִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה דָבָר טָמֵא [כָבֵד] כְּלִיטְרָא אִין מַטְבִּילִין אוֹתוֹ. אַבָּא שָׁאוּל אוֹמֵר. אַף בִּתְרוּמָה אֵין מַטְבִּילִין אוֹתוֹ אֶלָּא סַל וְגַרְגּוּתְנִי בִּלְבַד. אָמַר רִבִּי יוֹחָנָן. אַבָּא שָׁאוּל וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶם אָמְרוּ דָבָר אֶחָד. דְּתַנִּינָן תַּמָּן. הָאוֹחֵז בָּאָדָם וּבַכֵּלִים וּמַטְבִּילָן טְמֵאִים. וּכְשֶׁהוּא מַדִּיחַ אֶת יָדָיו טְהוֹרִין. רִבִּי שִׁמְעוֹן אוֹמֵר יְרַפֵּם [עַד] שֶׁיָּבוֹא בָהֶן הַמַּיִם. אָמַר רִבִּי יוֹחָנָן. מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן יוֹדֵי לְאַבָּא שָׁאוּל. אַבָּא שָׁאוּל לֹא יוֹדֵי לְרִבִּי שִׁמְעוֹן. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְאַבָּא שָׁאוּל. וְתַנֵּי כֵן. הֲלָכָה כִדְבָרָיו. אָמַר רִבִּי יוֹנָה. מַתְנִיתָה דְּרִבִּי מֵאִיר. אֲבָל דִּבְרֵי חֲכָמִים עוֹשִׂין כֵּן אֲפִילוּ בַקּוֹדֶשׁ. שֶׁאֵין בֵּית צְבִיעָה תוֹךְ. כְּלֵי קוֹדֶשׁ כּוּלָּן תּוֹךְ. רִבִּי יוֹנָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. מַעֲשֶׂה שֶׁנִּכְנְסוּ שִׁבְעָה זְקֵינִים לְעַבֵּר אֶת הַשָּׁנָה בְּבִקִעַת רִימּוֹן. וּמִי הָיוּ. רִבִּי מֵאִיר וְרִבִּי יְהוּדָה וְרִבִּי יּוֹסֵי וְרִבִּי שִׁמְעוֹן רִבִּי נְחֶמְיָה וְרִבִּי לִיעֶזֶר בֶּן יַעֲקֹב וְרִבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמְרוּ. כַּמָּה מַעֲלוֹת בַּקּוֹדֶשׁ וּבַתְּרוּמָה. רִבִּי מֵאִיר אוֹמֵר. שְׁלֹשׁ עֶשְׂרֵה. רִבִּי יּוֹסֵי אוֹמֵר. שְׁתֵּים עֶשְׂרֵה. אָמַר רִבִּי מֵאִיר. כָּךְ שָׁמַעְתִּי מֵרִבִּי עֲקִיבָה. שְׁלֹשׁ עֶשְׂרֵה. אָמַר לוֹ רִבִּי יוֹחָנָן הַסַּנְדְּלָר. שִׁימַּשְׁתִּי אֶת רִבִּי עֲקִיבָה עוֹמַדּוֹת מַה שֶׁלֹּא שִׁימַּשְׁתּוֹ יְשִׁיבוֹת. אָמְרוּ. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אֲלֶכְסַנְדְּרִי לַאֲמִיתּוֹ הוּא. וְעָמְדוּ מִשָּׁם בִּנְשִׁיקָה. וְכָל מָאן דְּלָא הֲוָה לֵיהּ גּוּלָה הֲוָה חַבִרֵיהּ קְטַע פַּלְגָּא דְגוּלְתֵּיהּ וִיהַב לֵיהּ. וְלָמָּה הֲווֹן עָבְדִין כֵּן. דַּהֲוֹון כּוּלְּהוֹן דָּרְשִׁין הָדֵין פְּסוּקָא מִן שֶׁבַע שֶׁבַע אַפִּין. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ. וְקָלְסוֹן לָאֲחַרָיָיא מַה אַשְׁכַּח אַפּוֹי בְגַוֵּהּ. אָמְרִין. רִבִּי שִׁמְעוֹן בֵּן יוֹחַי הֲוָה. וְלָמָּה הֲווֹן דָחֲקִין מֵעַתָּה הָדָא מִילְּתָא. דַּהֲווֹן דָּרְשִׁין מֵימַר אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ. מַה כְתִיב בַּתְרֵיהּ. אֶת חַג הַמַּצּוֹת תִּשְׁמוֹר. אָמְרִין. כָּל מִי שֶׁסְּפִיקָה בְיָדוֹ לְעַבֵּר אֶת הַשָּׁנָה וְאֵינוֹ מְעַבְּרָהּ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. מִי אֲתֵיי מֵיזַל לוֹן אָמְרִין. אַתּוּן נַחְוִי עוֹבְדִינָן. וַהֲוָה תַמָּן חַד כֵּיף דַּשַׁיִישׁ וַהֲוָה כָּל חַד וָחַד נְסִיב חַד מַסְמֵר וּקְבַע לֵיהּ בְּגַוֵּיהּ וְהוּא נְחַת וּשְׁקַע כָּהָדֵין לַיְישָׁא. עַד כְּדוֹן מִיתְקְרִי כֵּיפָא מַסְמְרָא. אָמַר רִבִּי יוֹחָנָן. בֵּית צְבִיעָה שֶׁאָמְרוּ בֵּין בִּפְנִים בֵּין בַּחוּץ כְּדֶרֶךְ שֶׁהַנְּקִיִים תּוֹפְסִין בּוֹ. אָמַר רִבִּי זְעוּרָה. אֵיפְשַׁר לוֹמַר בְּנָגוּב. שֶׁאֵין הַיָּדַיִם מִיטַּמּוֹת בְּנָגוּב. אֲבָל אֵיפְשַׁר לוֹמַר כִּמְלוֹא מַשְׁקֶה. שֶׁמִּכֵּיוָן שֶׁנָּגַע בּוֹ טִימֵּהוּ. אֶלָּא כי נָן קַיָימִין [בִּמְלוּכְלָךְ] בְּמַשְׁקֶה. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בְּנָיָיה. עָשׂוּ מַשְׁקֶה בֵּית צְבִיעָה כְּמַשְׁקֶה בֵּית מִטְבַּחַיָיא. כְּמַה דַּתְּ אֲמַר תַּמָּן. מַשְׁקֶה בֵּית מִטְבַּחַיָיא טְהוֹרִין בִּמְקוֹמָן וּטְמֵאִין בְּמָקוֹם אַחֵר. [וָכָה מַשְׁקֶה בֵּית צְבִיעָה טְהוֹרִין בִּמְקוֹמָן וּטְמֵאִין בְּמָקוֹם אַחֵר.] רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. מַשְׁקֶה בֵּית מִטְבַּחַיָיא שֶׁיָּצָא לַחוּץ נִיטְמָא. וְהָא תַנִּינָן . מַשְׁקֶה בֵּית מִטְבַּחַיָיא שֶׁיָּצְאוּ לַחוּץ בִּקְדוּשָּׁתָן הֵן. אָמַר רִבִּי יוֹסֵה. קִיְימָהּ רִבִּי סִימוֹן. רִבִּי חִינְנָא רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. בְּשֶׁיָּצְאוּ וְחָזְרוּ. נִיטְמָא מַשְׁקֶה הָעֶלְיוֹן וְהָיָה שׁוֹתֵת וְיוֹרֵד. רִבִּי בָּא וְרִבִּי בּוּן בַּר חִיָיה. חַד אָמַר. בִּמְקוֹמוֹ טָהוֹר. יָרַד לְמַטָּן טָמֵא. וְחוֹרָנָה אָמַר. הוֹאִיל וְהוּא בָא מִכֹּחַ טַהֲרָה טָהוֹר. רִבִּי אָחָא בְשֵׁם רִבִּי זְעוּרָה. הָדָא דַתְּ אֲמַר. כְּמַשְׁקִין שֶׁנִּיטְמוּ בְאוֹכְלִין. אֲבָל בְּמַשְׁקִין שֶׁנִּיטְמוּ בְשֶׁרֶץ טְמֵאִים הֵן. תַּמָּן תַּנִּינָן. כָּל הַכֵּלִים יֵשׁ לָהֶן אֲחוֹרַיִים וָתוֹךְ וְיֵשׁ לָהֶם בֵּית צְבִיעָה. רִבִּי טַרְפוֹן אוֹמֵר. לַעֲרֵיבָה גְדוֹלָה שֶׁלְעֵץ. רִבִּי עֲקִיבָה אוֹמֵר. לְכוֹסוֹת. רִבִּי מֵאִיר אוֹמֵר. לְיָדַיִם טְמֵאוֹת וּטְהוֹרוֹת. אָמַר רִבִּי יוֹסֵי. לֹא אָמְרוּ אֶלָּא לְיָדַיִם טְהוֹרוֹת בִּלְבָד. וּכְרִבִּי מֵאִיר. הָיוּ יָדָיו טְמֵאוֹת וַאֲחוֹרֵי הַכּוֹס טְהוֹרִין מַשְׁקֶה לַחוּץ עַל גַּבֵּי הַכּוֹס וְאָחֲזוֹ בְּבֵית צְבִיעָתוֹ. פְּשִׁיטָא שֶׁאֵין מַשְׁקֶה מִיטַּמֵּא מִן הַיָּד לְטַמֵּא אֶת הַכּוֹס. כְּשֵׁם שֶׁאֵין מַשְׁקֶה מִיטַּמֵּא מִן הַיָּד לְטַמֵּא אֶת הַכּוֹס כָּךְ אֵין מַשְׁקֶה מִיטַּמֵּא מִן הַיָּד לְטַמֵּא כִכָּר בְּמָקוֹם אַחֵר. נִישְׁמְעִינָהּ מִן הַדַא. מַשְׁקִין טְהוֹרִים נְתוּנִין בַּקַּרְקַע. נָגַע בָּהֶן כִּכָּר טָמֵא טִימְּאָן. לְאֵי זֶה דָבָר טִימְּאָן. לֹא לְטַמֵּא כִכָּר בְּמָקוֹם אַחֵר. מִפְּנֵי שֶׁהֵן עַל גַּבֵּי הַקַּרְקַע. הָא עַל גַּבֵּי הַכּוֹס לֹא. אֶלָּא מַשְׁקֶה [נָתוּן] עַל גַּבֵּי הַיָּד וְאָחֲזוֹ בְּבֵית צְבִיעָתוֹ אֲפִילוּ כֵן אֵין מַשְׁקֶה מִיטַּמֵּא מִן הַכּוֹס לְטַמֵּא אֶת הַיָּד. נִישְׁמְעִינָהּ מִן הַדַא. מַשְׁקִין טְמֵאִין נְתוּנִין בַּקַּרְקַע. נָגַע בָּהֶן כִּכָּר טָהוֹר נִיטְמָא. לָא אָמַר אֶלָּא כִכָּר. הָא יָד לֹא. וּכְרִבִּי יוֹסֵה. הָיוּ יָדָיו טְהוֹרוֹת וַאֲחוֹרֵי הַכּוֹס טְמֵאִים. מַשְׁקֶה נָתוּן עַל גַּבֵּי הַיָּד וְאָחֲזוֹ בְּבֵית צְבִיעָתוֹ. פְּשִׁיטָא שֶׁאֵין מַשְׁקֶה מִיטַּמֵּא מִן הַכּוֹס לְטַמֵּא אֶת הַיָּד. וּכְשֵׁם שֶׁאֵין מַשְׁקֶה מִיטַּמֵּא מִן הַכּוֹס לְטַמֵּא אֶת הַיָּד כָּךְ אֵין מַשְׁקֶה מִיטַּמֵּא מִן הַכּוֹס לְטַמֵּא כִכָּר בְּמָקוֹם אַחֵר. נִישְׁמְעִינָהּ מִן הַדַא. מַשְׁקִין טְמֵאִים נְתוּנִין בַּקַּרְקַע. נָגַע בָּהֶן כִּכָּר טָהוֹר נִיטְמָא. לְאֵי זֶה דָבָר נִיטְמָא. לֹא לְטַמֵּא כִכָּר בְּמָקוֹם אַחֵר. מִפְּנֵי שֶׁהֵן עַל גַּבֵּי קַרְקַע. הָא עַל גַּבֵּי הַיָּד לֹא. אֶלָּא מַשְׁקֶה נָתוּן עַל גַּבֵּי הַכּוֹס וְאָחֲזוֹ בְּבֵית צְבִיעָתוֹ. אֲפִילוּ כֵן אֵין מַשְׁקֶה מִיטַּמֵּא מִן הַיָּד לְטַמֵּא אֶת הַכּוֹס. נִישְׁמְעִינָהּ מִן הַדַא. מַשְׁקִין טְמֵאִים נְתוּנִים בְּבֵית צְבִיעָתוֹ שֶׁלְכּוֹס. נָגַע בָּהֶן כּוֹס שֶׁאֲחוֹרָיו טְהוֹרִים בְּבֵית צְבִיעָתוֹ נִיטְמָא. הַנּוֹשֵׂא אֶת הַמִּדְרָס הוּא נוֹשֵׂא אֶת הַתְּרוּמָה אֲבָל לֹא אֶת הַקּוֹדֶשׁ. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. מַעֲשֶׂה בְאֶחָד שֶׁנִּיקְבָּה חָבִיתוֹ וּפָקְקָה בְסַנְדָּלוֹ. רִבִּי זְעוּרָה רִבִּי יָסָא בְשֵׁם רִבִּי לָעְזָר. עָבַר וְנָשָׂא טָהוֹר. וְאַתְיָא כַהִיא דְאָמַר רִבִּי לָעְזָר. יֵשׁ [מֵהֶן] שֶׁאָמְרוּ לֹא יִשָּׂא. עָבַר וְנָשָׂא טָמֵא. [וְיֵשׁ מֵהֶן שֶׁאָמְרוּ.] לֹא יִשָּׂא. אִם עָבַר וְנָשָׂא טָהוֹר. אָמַר רִבִּי זְעוּרָה קוֹמֵי רִבִּי מָנָא. לֵית הָדָא אָמְרָה שֶׁלֹּא עָשׂוֹ גוּפוֹ כְּזָב אֶצֶל הַקּוֹדֶשׁ. [אִין תֵּימַר. עָשׂוֹ גוּפוֹ כְּזָב אֶצֶל הַקּוֹדֶשׁ.] אֲפִילוּ עָבַר וְנָשָׂא יִהְיֶה טָמֵא. אָמַר לֵיהּ. תִּיפְתָּר בִּמְזוקָּק לַקּוֹדֶשׁ. שֶׁלֹּא כְּמִידַּת הַקּוֹדֶשׁ מִידַּת הַתְּרוּמָה. שֶׁבַּקּוֹדֶשׁ מַתִּיר אֶת הָחוּטִים וּמְנַגֵּב אֶת הַנְּקָבִים וְאַחַר כָּךְ קוֹשֵׁר וּבַתְּרוּמָה קוֹשֵׁר. וְאַחַר כָּךְ מַטְבִּיל. אוֹכְלִי תַרוּמָה זְרִיזִין הֵן. וְהֵן חָצִין אוֹתָהּ. אוֹכְלֵי הַקּוֹדֶשׁ אֵינָן זְרִיזִין וְאֵינָן חָצִים אוֹתָהּ.

MISHNAH: Sancta are more stringent than heave in that one may immerse vessels inside vessels to be pure for use with sancta must be immersed singly. For heave one may immerse vessels inside vessels if only it is possible for the water to touch each vessel fully inside and out. for heave but not for sancta . One considers back, inside, and finger-holes any impurity of any source disqualifies the vessel. for heave but not for sancta . He who carries “support” may carry heave but not sancta . The garments of eaters of heave are “support” for sancta . The action for sancta is different from that for heave in that for sancta one unties before immersing whereas for heave one may tie and then immerse this assumption may not be made. . HALAKHAH: “ Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant only at the time of their service in the Temple, usually two weeks in a year, or by laity on pilgrimage. The eaters of heave may be expected to follow an exact procedure at all times. . Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta , he may not immerse vessels for heave together with those for sancta since they follow different rules and in this case it it obvious that for one and the same person the rules for sancta are more stringent. . Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there 8:5 . , “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure to even the smallest part of the surface area, the immersion is ineffective. According to R. Simeon it is possible to hold something in the miqweh without obstructing the access of the water. . Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta , since finger-holes are no interior; for vessels of sancta all is interior, rabbinic impurity is treated as biblical. . Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: It happened that seven Elders assembled in the valley of Rimmon. Who were they? Rebbi Meïr, and Rebbi Jehudah, and Rebbi Yose, and Rebbi Simeon, and Rebbi Neḥemiah, and Rebbi Eliezer ben Jacob, and Rebbi Joḥanan the Alexandrian. They said, how many distinctions have sancta compared to heave? Rebbi Meïr says, thirteen. Rebbi Yose says, twelve. Rebbi Meïr said, so I heard from Rebbi Aqiba, thirteen. Rebbi Joḥanan the Alexandrian said, I served Rebbi Aqiba standing more than you served sitting. They said, Rebbi Joḥanan the Alexandrian is a true Alexandrian. They rose kissing, and if any of them had no kaftan, his colleague cut half of his kaftan and gave it to him. And why did they do this? Because all of them were explaining the following verse, each one in seven ways: I shall sing to my beloved , my beloved’s song for his vineyard . 5:1 . . They acclaimed the last one for the versions he found in it. They said, this was Rebbi Simeon ben Yoḥai. Why were they exerting themselves in this matter? They were explaining, saying, molten gods you shall not make for yourself . What is written next? The holiday of unleavened bread you shall observe . 34:17–18 . . They said, anybody able to intercalate a year and he does not intercalate is as if he worshipped strange gods. When they were leaving they said, come and let us record our act. A rock of marble was there. Each of them took a nail and fixed it in it; it descended and sank in as in dough. Until now it is called the rock of nails. Rebbi Joḥanan said, the finger-holes which they mentioned, whether inside or outside, in the manner in which cleanly people hold it. Rebbi Ze`ira said, “it is impossible to say, about one which is wiped dry, for hands are not made impure by anything wiped dry 3:9 . Since unwashed hands rabbinically are impure in the second degree, when dry they have no influence on the status of vessels. (By touching they still disqualify heave and make sacrificial food impure.) . In truth it is impossible to say, if it is full of fluid, for in the moment he touched it he made it impure. But we must hold that [it was dirtied] by fluid.” Rebbi Joḥanan in the name of Rebbi Banaiah: They treated fluid in a finger-hole like fluid at the slaughtering place 8:4 ; Kelim 15:6 . Even though water and blood are the essential agents of biblical impurity, water used at the slaughtering place in the Temple and blood spilled there are pure, i. e., impervious to impurity and do not act to prepare food to possible impurity. . As you are saying there that fluids of the slaughtering place are pure at their proper place but impure at any other place 17a . , [so here, fluids in a finger-hole are pure at their proper place but impure at any other place.] Rebbi Simon in the name of Rebbi Joshua ben Levi: fluids of the slaughtering place which came outside {the Temple courtyards} become impure. But did we not state, fluids of the slaughtering place which came outside continue in their sanctity? Rebbi Yose said, Rebbi Simon explained it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi. If they came out and returned. If the upper fluid became impure and flowed down, Rebbi Abba and Rebbi Abun bar Ḥiyya. One said, at its place it is pure, if it flows down it is impure. The other one said, since it comes from purity it is pure. Rebbi Aḥa in the name of Rebbi Ze`ira: About fluids which became impure from solid food. But fluids impure from crawling things are impure 17b . . There, we have stated25:7 . : “All vessels have back and interior, and they have finger-holes. Rebbi Tarphon says, concerning a large wooden trough. Rebbi Aqiba says, concerning cups. Rebbi Meïr says, concerning impure and pure hands. Rebbi Yose says, they referred only to pure hands.” Following Rebbi Meïr, if his hands were impure and the back of the cup pure, fluid outside on the cup and he touches it in his finger-hole, it is obvious that the fluid does not become impure from his hands to make the cup impure. Just as the fluid does not become impure from his hands to make the cup impure, will the fluid not become impure from his hands to make a loaf impure at another place? Let us hear from the following. Pure fluids are on the ground. If an impure loaf touched them, it made them impure. In which respect did it make impure? Not to make a loaf impure at another place? Because they are on the ground; therefore not on a cup. But maybe fluid is on the hand and he holds at finger-holes, even so does the fluid become impure from the cup to make the hand impure? Let us hear from the following. Impure fluids are on the ground. If a pure loaf touched them, it became impure. It only says, a loaf; therefore not a hand. And following Rebbi Yose, if his hands were pure but the back of the cup impure, there is fluid on his hand, and he holds in the finger-holes, it is obvious that the fluid does not become impure from the cup to make the hand impure. Just as the fluid does not become impure from the cup to make the hand impure, will the fluid not become impure from his hands to make a loaf impure at another place? Let us hear from the following. Impure fluids are on the ground. If pure loaf touched them, it became impure. In which respect did it become impure? Not to make a loaf impure at another place? Because they are on the ground; therefore not on a hand. But maybe fluid is on the cup and he holds at finger-holes, even so does the fluid become impure from the hand to make the cup impure? Let us hear from the following. Impure fluids are in the finger-holes. If a cup whose back is pure touched its finger-holes it became impure. “He who carries “support” may carry heave but not sancta . Rebbi Abba in the name of Rav Jehudah, because of a happening. It happened to a person that his amphora sprung a leak and he plugged it with his sandal. Rebbi Ze`ira, Rebbi Yasa in the name of Rebbi Eleazar: If he transgressed and carried it, it is pure. This follows what Rebbi Eleazar said: some say, he shall not carry; if he transgressed and carried it is impure. [But some say,] he shall not carry; if he transgressed and carried it is pure. Rebbi Ze`ira said in front of Rebbi Mana does this not imply that they made his body not like a sufferer from gonorrhea? [If you would say, they made his body not like a sufferer from gonorrhea,] then if he transgressed and carried he would be impure. He answered him, explain it if it is connected to sancta , he may not immerse vessels for heave together with those for sancta since they follow different rules and in this case it it obvious that for one and the same person the rules for sancta are more stringent. . “The action for sancta is different from that for heave in that for sancta one unties the strings and wipes the holes and then ties whereas for heave one may tie and then immerse.” Eaters of heave are vigilant and they hollow it but eaters of sancta are not vigilant only at the time of their service in the Temple, usually two weeks in a year, or by laity on pilgrimage. The eaters of heave may be expected to follow an exact procedure at all times. and do not hollow.

כֵּלִים הַנִּגְמָרִים בְּטַהֲרָה צְרִיכִין טְבִילָה לַקּוֹדֶשׁ אֲבָל לֹא לַתְּרוּמָה. הַכֶּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקּוֹדֶשׁ אֲבָל לֹא לַתְּרוּמָה. הָרְבִיעִי בַּקּוֹדֶשׁ פָּסוּל וְהַשְּׁלִישִׁי בַּתְּרוּמָה. וּבַתְּרוּמָה נִיטְמֵאת אַחַת מִיָּדָיו חֲבֶרְתָּהּ טְהוֹרָה. וּבַקּוֹדֶשׁ מַטְבִּיל שְׁתֵּיהֶן. וְהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקּוֹדֶשׁ אֲבָל לֹא בַּתְּרוּמָה: תַּנֵּי. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה אוֹרֶגֶת בֶּגֶד אֶחָד בְּטַהֲרָה וּבָאת אֶצֶל רִבִּי יִשְׁמָעֵאל לְהִישָּׁאֵל לוֹ. אָמְרָה לוֹ. יוֹדַעַת אָנִי שֶׁלֹּא נִיטְמָא. אֶלָּא שֶׁלֹּא נָתַתִּי דַּעְתִּי לְשׁוֹמְרוֹ. מִתּוֹךְ שֶׁהוּא בוֹדְקָהּ אָמְרָה לוֹ. נִידָּה בָאָת וּמָתְחָה עִימִּי בַּחֶבֶל. בְּאוֹתָהּ הַשָּׁעָה אָמַר רִבִּי יִשְׁמָעֵאל. גְּדוּלִים הֵם דִּבְרֵי חֲכָמִים שֶׁאָמְרוּ. כֵּלִים הַנִּגְמָרִים בְּטַהֲרָה צְרִיכִין טְבִילָה לַקּוֹדֶשׁ אֲבָל לֹא לַתְּרוּמָה. שׁוּב מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה אוֹרֶגֶת מִטְפַּחַת אַחַת בְּטַהֲרָה וּבָאת אֶצֶל רִבִּי יִשְׁמָעֵאל לְהִישָּׁאֵל לוֹ. אָמְרָה לוֹ. יוֹדַעַת אָנִי שֶׁלֹּא נִיטְמָא. אֶלָּא שֶׁלֹּא נָתַתִּי דַּעְתִּי לְשׁוֹמְרוֹ. מִתּוֹךְ שֶׁהוּא בוֹדְקָהּ אָמְרָה לוֹ. נִפְסְקָה נֵימָא אַחַת וּקְשַׁרְתִּיהָ בְפִי. בְּאוֹתָהּ הַשָּׁעָה אָמַר רִבִּי יִשְׁמָעֵאל. גְּדוֹלִים הֵן דִּבְרֵי חֲכָמִים שֶׁאָמְרוּ. כֵּלִים הַנִּגְמָרִין בְּטַהֲרָה צְרִיכִין טְבִילָה בַקּוֹדֶשׁ אֲבָל לֹא לַתְּרוּמָה. הַחוֹתֵךְ מִשְּׁפוֹפֶרֶת הַקּוֹדֶשׁ. חוֹתְכָהּ וּמַטְבִּילָהּ טְעוּן טְבִילָה. נִיחָא חוֹתְכָהּ. מַטְבִּילָהּ. וְיַכְרִכֶינָּה (בְּשִׂיט) [בְּסִיב] וְיַטְבִּילָהּ. אָמַר רִבִּי אִילָא. תִּיפְתָּר שֶׁחֲתַכָהּ עַל מְנָת לָהַטְבִּילָהּ. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. עַד כָּאן בְּקוֹדְשֵׁי מִקְדָּשׁ הַמְקוּדָּשִׁים. מִיכָּן וְהֵילָךְ בְּחוּלִין שֶׁנַּעֲשׂוּ עַל טַהֲרַת הַקּוֹדֶשׁ. אָמַר רִבִּי יוֹחָנָן. מֵעֵידוּתוֹ שֶׁלְרִבִּי עֲקִיבָה הִיא. דְּתַנִּינָן תַּמָּן. הוֹסִיף רַבִּי עֲקִיבָה הַסּוֹלֶת וְהַקְּטוֹרֶת הַלְּבוֹנָה וְהַגֶּחָלִים שֶׁנָּגַע טְבוּל יוֹם בְּמִקְצָתָן. שֶׁפָּסַל אֶת כּוּלָּן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יוֹדְעִין הָיוּ שֶׁכְּלֵי שָׁרֵת מְחַבְּרִים. וּמַה בָּא לְהָעִיד. עַל שְׁיֵרֵי מְנָחוֹת שֶׁיְּהוּ מְחַבְּרִין אֶת עַצְמָן. רִבִּי יוֹסֵה בֵּירִבִּי זְמִינָה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנִי מַה אָמְרוּ. שְׁיֵרֵי מְנָחוֹת מְחַבְּרִין אֶת עַצְמָן. מִפְּנֵי שֶׁנִּזְקְקוּ לְכֵילְיָין. רִבִּי אָחָא רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא. יוֹדְעִין הָיוּ שֶׁכְּלֵי שָׁרֵת מְחַבְּרִין. מַה בָּא לְהָעִיד. עַל הַסּוֹלֶת וְעַל הַקְּטוֹרֶת וְעַל הַלְּבוֹנָה וְעַל הַגֶּחָלִים. נִיחָא סוֹלֶת וּקְטוֹרֶת וּלְבוֹנָה. גֶּחָלִים. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. תִּיפְתָּר בִּגְחָלִים שֶׁלְיוֹם הַכִּיפּוּרִים שֶׁבְּמַה שֶׁהוּא חוֹתֶה הוּא מַכְנִיס. אֲבָל בִּגְחָלִים שֶׁבְּכָל יוֹם [לֹא]. כַּהִיא דְתַנִּינָן תַּמָּן. נִתְפַּזֵּר מִמֶּנּוּ בְּקַב גֶּחָלִים הָיָה מְכַבְּדָן לָאַמָּה. וּבַשַּׁבָּת כוֹפִין עָלָיו פְסַכְתֵּר. אָמַר רִבִּי מַתַּנְיָה. וְכִי סוֹלֶת וּקְטוֹרֶת וּלְבוֹנָה וְגֶּחָלִים יֵשׁ לָהֶן שִׁיעוּר אֶצֶל זֶה. לֹא מִפְּנֵי שֶׁנִּזְקְקוּ לְכֵילְיָין. וְהָכָא מִפְּנֵי שֶׁנִּזְקְקוּ לְכֵילְיָין. רִבִּי בּוּן בַּר חִיָיה בָעֵי. קוֹמֶץ מָהוּ שֶׁיִיקָרֵב בִּשְׁנֵי כֵלִים. הָתִיב רִבִּי חָנִין. וְהָא תַנִּינָן. הַכֶּלִי מְצָרֵף. אִין תֵּימַר שֶׁקּוֹמֶץ קָרֵב בִּשְׁנֵי כֵלִים. וְלֵיי דָא מִילָּה תַנִּינָן. הַכֶּלִי מְצָרֵף. אָמַר רִבִּי לָעְזָר דְּרוֹמִיָיא. לֹא כֵן אָמַר רִבִּי יוֹסֵי בֵּירִבִּי זְמִינָא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי מַה אָמְרוּ. שְׁיֵּרֵי מְנָחוֹת מְחַבְּרִין אֶת עַצְמָן. לֹא מִפְּנֵי שֶׁנִּזְקְקוּ לְכֵילְיָין. וְהָכָא שֶׁנִּזְקְקוּ לְכֵלְיָין. אָמַר רִבִּי מַתַּנְיָיה. וְכִי סוֹלֶת וּקְטוֹרֶת וּלְבוֹנָה וּגְחָלִים לֹא בְכַמָּה כֵלִים הֵן קְרֵיבִין. וְאַתְּ אָמַר. הַכֶּלִי מְצָרֵף. וְהָכָא הַכֶּלִי מְצָרֵף. כַּהֲנָא שָׁאַל לְרַבָּנִין דְּתַמָּן. מִנְחָה חֲלוּקָה (בְבִסָּה) [בְגַסָּה]. נִיטְמֵאת זוֹ נִיטְמֵאת זוֹ. אָמְרוּן לֵיהּ. נִיטְמֵאת זוֹ נִיטְמֵאת זוֹ. וְקָפְצָה טוּמְאָה. אָמְרוּן לֵיהּ. וְקָפְצָה טוּמְאָה. אֲפִילוּ אֲחֶרֶת בֵּנְתַּיִים. אָמְרוּן לֵיהּ. אֲפִילוּ אֲחֶרֶת בֵּנְתַּיִים. קוֹמֶץ מִזּוֹ לַזּוֹ. אָמְרוּן לֵיהּ. שְׁמוּעָה לֹא שְׁמַעְנוּ. מִשְׁנָה שָׁנִינוּ. כַּהִיא דְתַנִּינָן לְתַמָּן. שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמָצוּ וְנִתְעָרְבוּ זוֹ בְזוֹ. אִם יָכוֹל לִקְמוֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ כְּשֵׁירוֹת. וְאִם לָאו פְּסוּלוֹת. [וְ]אִין שְׁיֵרֶיהָ שֶׁל זוֹ מַפְסִיקִין לְזוֹ. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא בֵשֵׁם רִבִּי יוֹחָנָן. קוֹמֶץ מִזּוֹ עַל זוֹ. נִיטְמֵאת זוֹ נִיטְמֵאת זוֹ. הָאֶמְצָעִית לֹא נִיטְמֵאת. לֹא כֵן תַּנֵּי. כַּף אַחַת. שֶׁהִיא עוֹשָׂה מַה שֶׁבְּתוֹכָהּ אַחַת. אָמַר רִבִּי חִינְנָה. אֵין הַכֶּלִי מְצָרֵף אֶלָּא דָּבָר שֶׁהוּא אָסוּר לוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּעֵי. צְרִיד שֶׁלְמְנָחוֹת מָהוּ שֶׁיֵּעָשֶׂה מִינְיָין. הָתִיב רִבִּי לָעְזָר. וְהָכְתִיב מִכָּל הָאוֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבֹא עָלָיו מַיִם יִטְמָא. אֶת שֶׁטּוּמְאָתוֹ עַל יְדֵי מַיִם עוֹשֶׂה מִינְיָין. אֶת שֶׁאֵין טוּמְאָתוֹ עַל יְדֵי מַיִם אֵינוֹ עוֹשֶׂה מִינְיָין. הָתִיב רִבִּי יוֹסֵי. הֶרֵי נִבְלַת עוֹף הַטָּהוֹר הֲרֵי הִיא מְטַמָּא טוּמְאַת אוֹכְלִים בְּלֹא הֶכְשֵׁר וּבְלֹא טוּמְאָה. מִפְּנֵי שֶׁסּוֹפָהּ לְטַמְּאוֹת טוּמְאָה חֲמוּרָה. מַאי כְדוֹן. מִכָּל הָאוֹכֶל אֲשֶׁר יֵאָכֵל. אֶת שֶׁטּוּמְאָתוֹ מִשֵּׁם אוֹכֶל עוֹשֶׂה מִינְיָין. וְאֶת שֶׁאֵין טוּמְאָתוֹ מִשֵּׁם אוֹכֶל אֵינוֹ עוֹשֶׂה מִינְיָין. רִבִּי יוֹנָתָן בְּשֵׁם רִבִּי. הָאוֹכֵל אוֹכֶל שְׁלִישִׁי בַּתְּרוּמָה נִפְסָל גּוּפוֹ מִלּוֹכַל בַּתְּרוּמָה. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. מַה. רִבִּי כְרִבִּי אֱלִיעֶזֶר. דְּתַנִּינָן תַּמָּן. הָאוֹכֵל אוֹכֶל רִאשׁוֹן רִאשׁוֹן. הָאוֹכֵל אוֹכֶל שֵׁינִי שֵׁינִי. הָאוֹכֵל אוֹכֶל שְׁלִישִׁי שְׁלִישִׁי. דִּבְרֵי הַכֹּל הִיא. כְּדֵי שֶׁיְּהֵא בָדֵל מִן הַתְּרוּמָה. וְדִכְוָותָהּ. הָאוֹכֵל אוֹכֶל שֵׁינִי בְמַעֲשֵׂר נִפְסָל גּוּפוֹ מִלּוֹכַל בְּמַעֲשֵׂר. נִישְׁמְעִינָהּ מִן הָדָא. וַחֲכָמִים אוֹסְרִין בַּמַּעֲשֵׂר. וְלָא שְׁמִיעַ [לָהוּ] דְאָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָה. מָהוּ וַחֲכָמִים אוֹסְרִין בַּמַּעֲשֵׂר. נִפְסָל גּוּפוֹ מִלּוֹכַל בְּמַעֲשֵׂר. וְדִכְוָותָהּ. הָאוֹכֵל אוֹכֶל רְבִיעִי בַקּוֹדֶשׁ נִפְסָל גּוּפוֹ מִלּוֹכַל בַּקּוֹדֶשׁ. נִישְׁמְעִינָהּ מִן הָדָא. דְּאָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. עָשׂו אוֹתוֹ כְּאוֹכֵל אוֹכֶל רְבִיעִי בַקּוֹדֶשׁ. הָדָא אָמְרָה. הָאוֹכֵל אוֹכֶל רְבִיעִי בַקּוֹדֶשׁ נִפְסָל גּוּפוֹ מִלּוֹכַל בַּקּוֹדֶשׁ. עַד כְּדוֹן בְּקָדְשֵׁי מִקְדָּשׁ הַמְקוּדָּשִׁין. וַאֲפִילוּ בְּחוּלִין שֶׁנַּעֲשׂוּ עַל טַהֲרַת הַקּוֹדֶשׁ. נִישְׁמְעִינָהּ מִן הָדָא. [דְּתַנִּינָן תַּמָּן.] הַשּׁוֹחֵט בְּהֵמָה חַיָיה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם. כְּשֵׁירִין וְנֶאֱכָלִים בְּיָדַיִם מְסוֹאָבוֹת. אַף עַל פִּי שֶׁלֹּא הוּכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר הוּכְשְׁרוּ בַשְּׁחִיטָה. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. מַתְנִיתָה בְּחוּלִין שֶׁנַּעֲשׂוּ עַל גַּב הַקּוֹדֶשׁ כְּרִבִּי יְהוֹשֻׁעַ. רִבִּי זְעוּרָא רִבִּי יָסָא רִבִּי יוֹחָנָן רִבִּי יַנַּיי בְשֵׁם רִבִּי. הָאוֹכֵל אוֹכֶל שְׁלִישִׁי בַּתְּרוּמָה נִפְסָל גּוּפוֹ מִלּוֹכַל בַּתְּרוּמָה. וְלֹא מַתְנִיתָה הִיא שֶׁהַשְּׁלִישִׁי שֵׁינִי לַקּוֹדֶשׁ. מַתְנִיתָה בְּקָדְשֵׁי מִקְדָּשׁ הַמְקוּדָּשִׁין. דְּרַבָּא אֲתֲא מֵימַר לָךְ. וַאֲפִילוּ בְּחוּלִין שֶׁנַּעֲשׂוּ עַל גַּב הַקּוֹדֶשׁ. אָמַר רִבִּי בּוּן בַּר חִיָיה קוֹמֵי רִבִּי זָעוּרָה. מַתְנִיתָה אָמְרָה כֵן. כִּכְּרוֹת הַקּוֹדֶשׁ בְּתוֹךְ גּוּמוֹתֵיהֶם הַמַּיִם מְקוּדָּשִׁין. בְּאַשׁ לָךְ דַּאֲתָא מֵימוֹר לָךְ. עָשָׂה מַשְׁקֶה פִיו כְּמַשְׁקֶה קוֹדֶשׁ. אָמַר רִבִּי זְעוּרָה. כְּמַה דַּתְּ אֲמַר תַּמָּן. עָשָׂה אֶת הַטָּהוֹר לַחַטָּאת כְּמֵי חַטָּאת וּכְאֶפֶר חַטָּאת. וְהָכָא עַשָׂה מַשְׁקֶה פִיו כְּמַשְׁקֶה קוֹדֶשׁ. רִבִּי זְעוּרָה רִבִּי יָסָא רִבִּי יוֹחָנָן רִבִּי יַנַּיי. וְלָא יָדְעִין אִין מַטֵּי בָהּ בְּשֵׁם רִבִּי. מַתְנִיתָה מִינָהּ קִיּוּמָה וּמִינָהּ תַּבָרָה. מִינָהּ קִיּוּמָה. שֶׁהַשְּׁלִישִׁי שֵׁינִי לַקּוֹדֶשׁ וְאֵין שֵׁינִי לַתְּרוּמָה. שֶׁנַּעֲשֶׂה לְטַהֲרַת הַתְּרוּמָה. אֲבָל אִם נַעֲשֶׂה לְטַהֲרַת הַקּוֹדֶשׁ נַעֲשֶׂה גוּפוֹ שֵׁינִי אֶצֶל הַקּוֹדֶשׁ. מִינָהּ תַּבָרָה. שֶׁהַשְּׁלִישִׁי שֵׁינִי לַקּוֹדֶשׁ וְלֹא שֵׁינִי לַתְּרוּמָה. שֶׁנַּעֲשִׂית לְטַהֲרַת הַקּוֹדֶשׁ. אֲבָל אִם נַעֲשֶׂה לְטַהֲרַת הַתְּרוּמָה נַעֲשֶׂה גוּפוֹ שֵׁינִי אֶצֶל הַתְּרוּמָה וְכָל שֶׁכֵּן אֶצֶל הַקּוֹדֶשׁ. תַּנֵּי רִבִּי יוֹסֵי. מְנַיִין לָרְבִיעִי בַקּוֹדֶשׁ שֶׁהוּא פָסוּל. וְדִין הוּא. מַה אִם מְחוסָּר כִּיפּוּרִים שֶׁאֵינוֹ פוֹסֵל בִּתְרוּמָה הֶרֵי פוֹסֵל בַּקּוֹדֶשׁ. רִבִיעִי שֶׁהוּא פוֹסֵל בִּתְרוּמָה אֵינוֹ דִין שֶׁיִּפְסוֹל בַּקּוֹדֶשׁ. הֶרֵי לָמַדְנוּ לַשְּׁלִישִׁי מִן הַכָּתוּב. וְלִרְבִיעִי (מִקּוֹל) [מִקַּל] וָחוֹמֶר. הָתִיב רִבִּי יוֹחָנָן. הֲרֵי הָאוֹכֶל הַבָּא מַחְמַת טְבוּל יוֹם יוֹכִיחַ. הֲרֵי הוּא פוֹסֵל בִּתְרוּמָה וְאֵינוֹ פוֹסֵל בַּקּוֹדֶשׁ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן. אַתְיָא דְרִבִּי יוֹסֵה כְשִׁיטַּת רִבִּי עֲקִיבָה רַבּוֹ. כְּמָה דְרִבִּי עֲקִיבָה אָמַר תַּמָּן. יִטְמָא יִטְמָא דְּבַר תּוֹרָה. כֵּן רִבִּי יוֹסֵה אָמַר הָכָא. יִטְמָא יִטְמָא דְּבַר תּוֹרָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵה בֶּן חֲנִינָה. לֵית רִבִּי יוֹסֵי צָרִיךְ לְהָדֵין (קוֹל) [קַל] וָחוֹמֶר. קְרָיֵי דְרַשׁ רִבִּי יוֹסֵי. וְהַבָּשָׂר אֲשֶׁר יִגַּע. זֶה שֵׁינִי שֶׁנָּגַע בָּרִאשׁוֹן. בְּכָל טָמֵא. זֶה שְׁלִישִׁי שֶׁנָּגַע בַּשֵּׁינֵי. לֹא יֵאָכֵל. סוֹף טָמֵא לֹא יֵאָכֵל. עַד כְּדוֹן בְּאוֹכְלִין שֶׁנִּיטְמוּ מֵאֲוִיר כְּלֵי חֶרֶס שֶׁנִּיטְמָא בְּשֶׁרֶץ. אוֹכְלִין עַצְמָן שֶׁנִּיטְמוּ בְּשֶׁרֶץ מְנַיִין. וְדִין הוּא. וּמַה אִם הַכֵּלִים שֶׁאֵינָן מִיטַּמִּין מֵאֲוִיר כְּלֵי חֶרֶס שֶׁנִּיטְמָא בְּשֶׁרֶץ הֶרֵי הֵן מִיטַּמִּין כְּשֶׁרֶץ לְטַמֵּא אוֹכְלִין. אוֹכְלִין עַצְמָן שֶׁנִּיטְמוּ בְּשֶׁרֶץ אֵינוֹ דִין שֶׁיִּיטַמּוּ כְּשֶׁרֵץ לְטַמֵּא אוֹכְלִין. עַד כְּדוֹן כִּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא. זֶה רִאשׁוֹן שֶׁנָּגַע בְּטָמֵא. לֹא יֵאָכֵל. לְרַבּוֹת אֶת הַשֵּׁינִי. שְׁלִישִׁי בַּתְּרוּמָה מְנַיִין. וְדִין הוּא. מָה אִם טְבוּל יוֹם שֶׁאֵינוֹ פוֹסֶל בְּחוּלִין הֲרֵי הוּא פוֹסֵל בַּתְּרוּמָה. שֵׁינִי שֶׁהוּא פוֹסֶל בְּחוּלִין אֵינוֹ דִין שֶׁיִּפְסוֹל בַּתְּרוּמָה. רְבִיעִי בַקּוֹדֶשׁ מְנַיִין. וְדִין הוּא. מָה אִם מְחוסָּר כִּיפּוּרִים שֶׁאֵינוֹ פוֹסֵל בִּתְרוּמָה הֲרֵי הוּא פוֹסֵל בַּקּוֹדֶשׁ. (רְבִיעִי) [שְׁלִישִׁי] שֶׁהוּא פוֹסֵל בִּתְרוּמָה אֵינוֹ דִין שֶׁיִּפְסוֹל בַּקּוֹדֶשׁ. הֶרֵי לָמַדְנוּ לָרִאשׁוֹן וּלְשֵׁינִי מִן הַכָּתוּב וְלִשְׁלִישִׁי מִן הַדִּין וְלִרְבִיעִי (מִקּוֹל) [מִקַּל] וָחוֹמֶר. דָּנִין לוֹ דִין מִן הַדִּין. שְׁיְּהֵא הַכֹּל מְשׁוּעְבָּד לַהֲלָכָה שְׁיְּהֵא הַשְּׁלִישִׁי פוֹסֵל בַּתְּרוּמָה וְהָרְבִיעִי בַקּוֹדֶשׁ. וּבַתְּרוּמָה אִם נִיטְמֵאת אַחַת מִיָּדָיו חָבֵירְתָהּ טְהוֹרָה. לְטַמֵּא אֶת הַקּוֹדֶשׁ. דִּבְרֵי רִבִּי. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר. לִפְסוֹל בַּקּוֹדֶשׁ. מַה. רִבִּי כְרִבִּי יְהוֹשֻׁעַ. דְּתַנִּינָן תַּמָּן. כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. וְהַיָּד מְטַמָּא אֶת חֲבֶירְתָהּ. דִּבְרֵי רִבִּי יְהוֹשֻׁעַ. וּדְרִבִּי יְהוֹשֻׁעַ רָבָא מִן דְּרִבִּי. מַה דְאָמַר רִבִּי בַּקּוֹדֶשׁ. וּמַה דְאָמַר רִבִּי יְהוֹשֻׁעַ בַּתְּרוּמָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לֹא שָׁנוּ אֶלָּא חֲבֶירְתָהּ. הָא אֲחֶרֶת לֹא. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ אֲחֶרֶת. רִבִּי יִרְמְיָה רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ כִּכָּר. אָמְרִין. חָזַר בֵּיהּ רִבִּי יוֹחָנָן מִן הָדָא. מָה אָמַר כֹּה עַד לֹא יַחְזוֹר בֵּיהּ. לֹא אָמַר אֶלָּא לְטַמֵּא כִּכָּר. עַל שֵׁם כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. הָא לְטַמֵּא כִּכָּר כָּל עַמָּא מוֹדֵיי שֶׁאֵינוֹ מְטַמֵּא. עַל שֵׁם שֶׁאֵין שֵׁינִי עוֹשֶׂה שֵׁינִי.

MISHNAH: Implements manufactured in purity need immersion for sancta but not for heave. A vessel combines its contents for sancta but not for heave for which there exists a fourth degree of impurity. Therefore morsels of sancta in the same vessel as a second degree impure piece of food are disqualified even if they are all physically separated. . For sancta the fourth degree is disqualified and the third for heave. For heave, if one of his hands became impure the other remains pure, but for sancta he immerses both. One hand makes the other impure for sancta but not for heave. HALAKHAH: It was stated 1:2–3; Babli 20a . : “It happened that a woman was weaving cloth in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating her, she said to him, a menstruating woman came and helped me stretching the rope. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ Another happening: a woman was weaving a shawl in purity and came to Rebbi Ismael to ask him about it. She told him, I am sure that it did not become impure, only I did not concentrate to watch it. While he was interrogating him, she said to him, a thread broke and I tied it with my mouth. At that moment Rebbi Ismael said, great are the words of the Sages who said, ‘implements manufactured in purity need immersion for sancta but not for heave.’ ” If one cuts a tube for sancta , he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a ( sit ) [fiber] and immerse it? But explain it that he cut it in order to immerse it. Rebbi Joshua ben Levi said, up to here about sanctified Temple sancta . From here on, about profane food prepared in the purity of sacrifices and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta . . Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta . . As we have stated there and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta . , “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified. Therefore Mishnah 2 must have been formulated posterior to R. Aqiba. .” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals. One understands fine flour, and incense, and frankincense. Coals? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up. 16:12 ). These are the only coals which become disqualified if outside a dedicated Vessel of Service. . But [not] about every day’s coals. As we have stated there 5:5 . , “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel applies to all coals removed from the altar. The rule is that the burned-out charcoal remainders have to be removed in dedicated fire-pans. Even if the later are spilled and swiped into the water canal crossing the inner courtyard, they were removed in a dedicated vessel, and in this case the vessel combines all its contents. The same holds for a large private flour offering, not subject to the amounts prescribed for public offerings, and which might be presented in two or more vessels. In that case, each vessel separately transmits disqualification from a part of its contents to all of it. . Rebbi Abun bar Ḥiyya asked: may a fistful be offered from two vessels? Rebbi Ḥanin objected, did we not state, “the vessel combines”? If you would say that a fistful can be offered from two vessels, for which purpose did we state “the vessel combines”? Rebbi Eleazar the Southerner said, did not Rebbi Yose bar Zamina say in the name of Rebbi Joḥanan, why did they say, leftovers of flour-offerings do combine together? Because they need their vessel. Here also because they have to be in their vessel. Rebbi Mattaniah said, are not fine flour, and incense, and frankincense, and coals offered in many vessels? Nevertheless you are saying, “the vessel combines”; and here “the vessel combines”. Cahana asked the rabbis there, a flour-offering split in the mixing bowl 7a , 24a/b ). The corrector’s change is erroneous. , if one became impure did the other become impure? They said to him, if one became impure the other became impure. Did impurity jump? They said to him, impurity did jump. Even if another {vessel} was in between? They said to him, even if another {vessel} was in between. Taking a fistful from one on the other? They said to him, we did not hear any tradition, we studied a Mishnah, as what we did state there 3:3 . , “if two flour offerings from which no fistfuls were taken were combined together, if he is able to take a fistful from one separately and from the other separately they are qualified, otherwise disqualified.” Do not the remainders of one interrupt between one and the other? There came Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: If a fistful was taken from one for the other, if one became impure he other became impure. Anything in-between did not become impure. Was it not stated, “ one cup ? Which makes its contents one.. 49, Babli 23b . The reference is to the offerings of the heads of tribes for the inauguration of the Tabernacle ( Num .7:14, 20, 26, 32, 38, 44, 50, 56, 62, 68, 74, 80). It would have been sufficient to state that each of them brought “ a cup full of incense”. The emphasis 12 times on “ one cup full of incense” is explained by that the cup makes the offering an indivisible entity. ” Rebbi Ḥinena said, a vessel combines only what is tied to it. Rebbi Simeon ben Laqish asked: Does a dry piece of flour-offering start a count 2:3, Note 141 . The question now is whether flour never in contact with a fluid, which becomes disqualified by being in a combining vessel, also becomes impure to count derivative impurity of degrees 1,2,3,4 or not. Babli Ḥulin 36a . ? Rebbi Eleazar objected: Is it not written. 11:34 . , of all foodstuff which is edible on which comes water is susceptible to impurity . Any whose impurity is caused by water starts a count, nothing whose impurity is not caused by water starts a count. Rebbi Yose objected: Is there not a carcass of a kosher bird which causes impurity of foodstuff without preparation and without impurity, because it ends up causing severe impurity? What about this? Of all foodstuff which is edible , any whose impurity is caused by the category of edibles starts a count, nothing whose impurity is not caused by edibles the category of starts a count. Rebbi Jonathan in the name of Rebbi: If somebody eats food which is third degree impure for heave, his body is disqualified from eating heave 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 there 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.. 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 heave. 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 following 11:5 . : “But the Sages forbid for 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. 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 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] 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.” Rebbi Eleazar in the name of Rebbi Hoshaia: The Mishnah is about profane food prepared in the standards of sancta following Rebbi Joshua. 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 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. He. 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. 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. “Sanctified fluid” is fluid actually used in the Temple. ? Rebbi Ze`ira said, as you are saying there 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 Mishnah 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 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 sancta . But if it was prepared in the standards of heave, his body is second degree impure for heave and a fortiori for sancta . . 5:2 (Notes 93–106 , ס ). In this paragraph, the corrector’s changes are copied from Soṭah and have to be accepted. “Rebbi Yose stated, from where that the fourth degree is disqualified in sanctified food? It is an argument. Since one who lacks expiation, 14:32; for the persons healed from genital discharges 15:14–15, 29–30 for the woman after childbirth 12:6–8). After immersion in water, the person is totally pure (after the following sundown) at any place other than the Sanctuary. is not disqualified for heave but disqualified for sanctified food, it is only logical that third degree. [impurity] which is disabled for heave should disqualify for sanctified food. That means, we learned third degree from a verse 5:3 following R. Aqiba. and fourth degree from an argument de minore ad majus .” Rebbi Joḥanan objected: Food that was touched by a Tevul Yom is a counter-example, because he disqualifies in the case of heave but does not disqualify in the case of sanctified food 4(8 ). It is proved that sacra are not in all respects more restrictive than heave. It is remarkable that the Babli does not argue against the thesis of R. Yose since it clearly violates the rule “it is enough if inference drawn from an argument be equal to the premise ” ( Babli Bava qamma 25a ). According to this rule, a passive impurity in the minor cannot become an active one in the major. The Yerushalmi knows no such rule; it needs the counter-example of R. Joḥanan. The difference between the Talmudim is that for the Yerushalmi, de minore ad majus is a rhetorical device but for the Babli it is part of a meta-logical system (cf. the author’s Logical Problems in Jewish Tradition , in: Confrontations with Judaism, Ph. Longworth, ed., London 1966 pp. 171–196.) . Rebbi Ḥananiah: R. Ḥiyya, the only possible reading since R. Ḥananiah was a teacher, not a student, of R. Joḥanan. in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says impure , impure by the words of the Torah, so Rebbi Yose says it will be impure , it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Rebbi Yose does not need that argument de minore ad majus . Rebbi Yose explains the verse. 7:19 ; Sifra Ṣaw Parasha 9 . A similar interpretation is given as an additional baraita in the Babli 24a , Pesaḥim 18b/19a, Sotah 29b . : Any meat which would touch , that is second degree food because it touched primary impurity; anything impure , that is third degree food because it touched second degree impurity; s hall not be eaten , the endstage of impurity may not be eaten. So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. 11:29–30 . . What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile 1:7 , R. Ismael is quoted to the effect that Lev . 11:33 also applies to vessels. It may be a veiled reference to the argument presented here.) to defile solid food, is it not logical that solid food itself which became impure by a reptile should become impure by contact with a reptile to defile solid food. So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: . 7:19 . Any meat which would touch anything impure , that is first degree food which touched any impurity, shall not be eaten , to add a second degree of impurity. The third degree from where? It is an argument. Since a tevul yom who is not disqualified for profane food disqualifies heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disqualifies heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus . Can one pile argument on argument 8:1, Note 19 . A detailed table of legal and illegal combinations, derived from Babli Zevaḥim Chapter 5 , appears in the author’s paper Über ein bemerkenswertes logisches System aus der Antike , Methodos 1951, pp. 150–164. ? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices. “For heave, if one of his hands became impure the other remains pure.” “To make sancta impure, the words of Rebbi. Rebbi Yose ben Rebbi Jehudah says, to disqualify sancta . impure …” The Tosephta implies that if one hand is impure, in preparation of sancta the other is impure in the second degree for Rebbi, in the third for R. Yose ben R. Jehudah. ” How? Following Rebbi Joshua? As we have stated there 3:2 . , “anything which disqualifies heave makes hands impure in the second degree, and one hand makes the other one impure, the words of Rebbi Joshua.” And Rebbi Joshua says more than Rebbi, since what Rebbi said refers to sancta , but Rebbi Joshua refers to heave (disqualified by third degree impurity) cannot be R. Joshua’s. . Rebbi Simeon ben Laqish said, they only stated “the other”, not a stranger’s both hands have to be washed since otherwise one impure hand causes the other hand also to be impure. The problem is whether the other hand, which was not exposed to impurity, is impure in the second degree as impure hand, or of the third as derivative of second degree impurity. R. Simeon ben Laqish holds that it is impure in the third degree, R. Joḥanan that it is second. . Rebbi Joḥanan said, even a stranger’s. Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan, even a loaf. They said, Rebbi Joḥanan retracted this; when he said so it was before he changed his mind. He only said to make a loaf impure, because of “anything which disqualifies heave makes hands impure in the second degree.” Therefore to make a loaf impure everybody agrees that it does not make impure but cannot possibly make it impure. , since “no second degree creates second degree. 3:2 . ”

אוֹכְלִין אוֹכְלִים נְגוּבִים בְּיָדַיִם מְסוֹאָבוֹת בַּתְּרוּמָה אֲבָל לֹא בַּקּוֹדֶשׁ. הָאוֹנֵן וְהַמְּחוּסַּר כִּפּוּרִים צְרִיכִין טְבִילָה לַקּוֹדֶשׁ אֲבָל לֹא לַתְּרוּמָה: אָמַר רִבִּי חֲנַנְיָה בֶּן אַנְטִיגֳנֹס. וְכִי יֵשׁ אוֹכְלִין נְגוּבִין אֶצֶל הַקּוֹדֶשׁ. תּוֹחֵף אֶת הַחֲרָרָה בְּשִׁפּוּד וְאוֹכֵל עִמָּהּ כְּזַיִת בָּשָׂר בִּתְרוּמָה אֲבָל לֹא בַקּוֹדֶשׁ. תַּמָּן תַּנִּינָן. הָיָה אוֹכֵל דְּבֵילָה בְּיָדַיִם מְסוֹאָבוֹת. הִכְנִיס יָדוֹ לְתוֹךְ פִּיו לִיטּוֹל אֶת הַצְּרוֹר. חִזְקִיָּה אָמַר. לֹא שָׁנוּ אֶלָּא דְבֵילָה שֶׁהוּא רוֹצֶה בַּמַּשְׁקִין שֶׁעַל אֶצְבָּעוֹ. הָא שְׁאָר כָּל הַדְּבָרִים לֹא. רִבִּי יוֹחָנָן אָמַר. לֹא שַׁנְיָיא. הִיא דְבֵילָה הִיא שְׁאָר כָּל הַדְּבָרִים. מַתְנִיתָה פְלִיגָא עַל חִזְקִיָּה מַגַּע טְמֵא מֵת שֶׁהָיוּ אוֹכְלִין וּמַשְׁקִין לְתוֹךְ פִּיו. הִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָהוֹר וְטִימְּאֵהוּ. וְטָהוֹר שֶׁהָיוּ אוֹכְלִין וּמַשְׁקִין לְתוֹךְ פִּיו. הִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָמֵא וְנִיטְמָא. נִיחָא מַשְׁקִין טְמֵאִין. אוֹכְלִין מֵאֵיכָן הוּכְשְׁרוּ. לֹא מִמַּשְׁקֵה פִיו. תִּיפְתָּר אוֹ בִדְבֵילָה שְׁמֵינָה אוֹ בְאוֹכְלִין שֶׁהוּכְשְׁרוּ עַד שֶׁהֵן מִבַּחוּץ. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹחָנָן. אוֹכְלִין אוּכְלִין נְגוּבִין בְּיָדַיִם מְסוֹאָבוֹת בַּתְּרוּמָה אֲבָל לֹא בַּקּוֹדֶשׁ. פָּתַר לָהּ בַּזּוֹרֵק. אִם בַּזּוֹרֵק אֲפִילוּ בַקּוֹדֶשׁ. שֶׁמָּא יִשְׁכַּח וְיִגַּע. אִם שֶׁמָּא יִשְׁכַּח וְיִגַּע אֲפִילוּ בַתְּרוּמָה יְהֵא אָסוּר. מַאי כְדוֹן. אוֹכְלִי תְרוּמָה זְרִיזִין הֵן וִאֵינוֹ שׁוֹכֵחַ. אוֹכְלֵי הַקּוֹדֶשׁ אֵינָן זְרִיזִין וְהוּא שֹׁכֵח. תַּמָּן תַּנִּינָן. אוֹנֵן נוֹגֵעַ וְאֵינוֹ מַקְרִיב וְאֵינוֹ חוֹלֵק לוֹכַל בָּעֶרֶב. תַּמָּן אַתְּ אָמַר. מוֹתָּר לִיגַּע. וָכָא אַתְּ אָמַר. אָסוּר לִיגַּע. אָמַר רִבִּי יַנַּיי. כָּאן בְּשֶׁהִסִּיעַ דַּעְתּוֹ וְכָאן בְּשֶׁלֹּא הִסִּיעַ דַּעְתּוֹ. רִבִּי יוֹסֵה בָעֵי. אִם בְּשֶׁהִסִּיעַ דַּעְתּוֹ אֲפִילוּ בַתְּרוּמַה יְהֵא אָסוּר. מַאי כְדוֹן. כַּהִיא דְּאָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. עָשׂוּ אוֹתוֹ כְּאוֹכֵל אוֹכֶל רְבִיעִי בַקּוֹדֶשׁ. הָדָא אָמְרָה הָאוֹכֵל אוֹכֶל רְבִיעִי בַקּוֹדֶשׁ אָסוּר לוֹכַל וּמוּתָּר לִיגַּע. וָכָא אָסוּר לוֹכַל וּמוּתָּר לִיגַּע. תַּמָּן תַּנִּינָן. שֶׁבֵּית שַׁמַּי אוֹמְרִים. צְרִיכָה טְבִילָה בָּאַחֲרוֹנָה. וּבֵית הִלֵּל אוֹמְרִים. אֵינָהּ צְרִיכָה טְבִילָה בָּאֲחֲרוֹנָה. מָה אֲנָן קַיָימִין. אִם לַאֲכִילַת תְּרוּמָה קַשְׁיָא עַל דְּבֵית שַׁמַּי. וְלֹא טְבוּלַת יוֹם הִיא. וְאֵין טְבוּל יוֹם מַעֲרִיב שִׁמְשׁוֹ וְאוֹכֵל. אִם לַאֲכִילַת קֳדָשִׁים קַשְׁיָא דְּבֵית הִלֵּל. וְלָא מְחוּסָּר כַּפָּרָה הִיא. וְאֵין מְחוּסָּר כַּפָּרָה טָעוּן טְבִילָה אֶצֶל הַקּוֹדֶשׁ. אִין תֵּימַר. בַּתְּרוּמָה אֲנָן קַיָימִין תַּמָּן. וְהָדָא דְתַנִּינָן הָכָא רֵישָׁא דִבְרֵי הַכֹּל וְסֵיפָא בַּמַּחְלוֹקֶת. אִין תֵּימַר. בַּתְּרוּמָה אֲנָן קַיָימִין הָכָא. וְהָדָא הִיא דְתַנִּינָן תַּמָּן רֵישָׁא דִבְרֵי הַכֹּל וְסֵיפָה בַּמַּחְלוֹקֶת. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבוּדָמִי קוֹמֵי רִבִּי מָנָא. בַּתְּרוּמָה אֲנָן קַיָימִין. תַּמָּן טַעֲמוֹן דְּבֵית שַׁמַּי מִפְּנֵי הַהֶדְיוֹטוֹת. שֶׁלֹּא יְהוּ אוֹמְרִים. רָאִינוּ אִשָּׁה שׁוֹפַעַת דָּם וְאוֹכֶלֶת בַּתְּרוּמָה.

MISHNAH: One eats dry food with dirty hands. with heave but not with sancta . The deep mourner and one who lacks expiation need immersion for sancta but not for heave but permitted heave. The immersion before their disability was removed is not counted. . HALAKHAH: “Rebbi Ḥananiah ben Antigonos said, do dry foods exist for sancta ? He impales the flat piece on the spit and eats with it an olive-sized bit of meat of heave but not of sancta .” There we have stated 8:10 . : “If he ate a fig cake with dirty hands, put his hand into his mouth to remove a pebble, …” Ḥizqiah said, one stated this only for a fig cake where he desires the fluid remaining on his finger, therefore not for anything else. Rebbi Joḥanan said, there is no difference, equally a fig cake where he desires the fluid remaining on his finger or anything other. The Mishnah 8:10 . disagrees with Ḥizqiah: “Touching by a person impure in the impurity of the dead who had food or drink in his mouth: if he put his head inside a pure stove he made it impure. If a pure person with food or drink in his mouth put his head inside the impure stove he became impure.” One understands drinks. From where was the food susceptible to impurity? Not from his saliva! Explain it either from a moist fig cake or as food which already outside were susceptible to impurity. The Mishnah disagrees with Rebbi Joḥanan: “One eats dry food with dirty hands. with heave but not with sancta .” Explain it if he throws. If he throws then even for sancta . Maybe he will forget and touch. If maybe he will forget and touch then it should be forbidden also for heave. Eaters of heave are vigilant and he will not forget but eaters of sancta are not vigilant only at the time of their service in the Temple, usually two weeks in a year, or by laity on pilgrimage. The eaters of heave may be expected to follow an exact procedure at all times. and he forgets. There we have stated 12:1 . : “The deep mourner touches but may not sacrifice nor take his part of meat in the evening... 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 things 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 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 stated 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.. 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 Hillel but not for heave. . Does she not lack expiation? Do people lacking expiation not need 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 dispute 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 unlearned, that they should not say, we saw a woman losing blood and eating heave.

חוֹמֶר בַּתְּרוּמָה שֶׁבִּיהוּדָה נֶאֱמָנִים עַל טַהֲרַת יַיִן וְשֶׁמֶן כָּל יְמוֹת הַשָּׁנָה וּבִשְׁעַת הַגִּתּוֹת וְהַבַּדִּים אַף עַל הַתְּרוּמָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים וְהֵבִיאוּ לוֹ חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה לֹא יְקַבְּלֶנָּה מִמֶּנּוּ אֲבָל מַנִּיחָהּ לְגַת הַבָּאָה. אִם אָמַר לוֹ הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קוֹדֶשׁ נֶאֱמָן. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמְדוּמָּעוֹת נֶאֱמָנִין עֲלֵיהֶן בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים קוֹדֶם לַגַּת שִׁבְעִים יוֹם: חוֹמֶר בַּתְּרוּמָה שֶׁבִּיהוּדָה נֶאֱמָנִין. הָא בַגָּלִיל לֹא. רִבִּי סִימוֹן רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי פְּדָיָיה. מִפְּנֵי שֶׁפְּסִיקִיָיא שֶׁלְכּוּתִים מַפְסֶקֶת. וְהָא תַנִּינָן. שְׁנִיָיה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. בְּלֹא כָךְ אֵין פְּסִיקִיָיא שֶׁלְכּוּתִים מַפְסֶקֶת. אָמַר רִבִּי שַׁמַּי. תִּיפְתָּר בְּמֵבִיא גַּרְגִּרִים וְכוֹתְשָׁן שָׁם. וּבִיהוּדָה נֶאֱמָנִין עַל הַיַּיִן אֲבָל לֹא עַל הַקַּנְקִינִים. וּבַגָּלִיל אֵינָן נֶאֱמָנִין לֹא עַל הַיַּיִן וְלֹא הַקַּנְקִינִים. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בֶּן דָּרוֹם שֶׁאָמַר. בַּגָּלִיל הֵבֵאתִיהָ. נֶאֱמָן. וּבֶן גָּלִיל שֶׁאָמַר. מִדָּרוֹם הֵבֵאתִיהָ. אֵינוֹ נֶאֱמָן. רִבִּי יִרְמְיָה סְבַר מֵימַר בִּתְרוּמָה שֶׁנַּעֲשִׂית עַל גַּב הַקּוֹדֶשׁ. הָא עַל גַּב עַצְמָהּ לֹא. אָמַר רִבִּי יוֹסֵה. וַאֶפִילוּ נַעֲשִׂית עַל גַּב עַצָמָהּ. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹסֵה. צָרִיךְ לַעֲמוֹד עֲלֵיהֶן עַד שֶׁיִּטְבּוֹלוּ. פָּתַר לָהּ שֶׁלֹּא בִשְׁעַת הַבַּד. אִית לָךְ מֵימַר שֶׁלֹּא בִּשְׁעַת הַגַּת. אָמַר רִבִּי יִצְחָק בֵּירִבִּי לָעְזָר. אוֹ קוֹדֶם עַד שֶׁלֹּא בָצְרוּ בָהּ שְׁלֹשָׁה בְנֵי אָדָם נָגְעוּ בוֹ טַהֲרוֹת. בִּשְׁעַת הַגִּיתּוֹתּ וְהַבַּדִּים הַטַּהֲרוֹת טְהוֹרוֹת. עָבְרוּ הַגִּיתּוֹתּ וְהַבַּדִּים הַטַּהֲרוֹת טְמֵאוֹת. וְיֵשׁ כְּלִי חֶרֶשׂ מִשֶּׁהוּא מְיטָהֵר חוֹזֵר וּמְיטַמֵּא. וְלֵית כָּל אִילֵּין מִילַּיָיא כֵן. אֶלָּא כֵינִי. נָגְעוּ בוֹ טַהֲרוֹת קוֹדֶם לַגִּיתּוֹתּ וְלַבַּדִּים הַטַּהֲרוֹת טְהוֹרוֹת. וְיֵשׁ כְּלִי חֶרֶשׂ מִשֶּׁהוּא מְיטַמֵּא חוֹזֵר וּמְיטָהֵר. וְלֵית כָּל אִילֵּין מִילַּיָיא כֵן. אֶלָּא כֵינִי. נָגְעוּ בוֹ טַהֲרוֹת בְּשָׁעָה שֶׁהוּא מָלֵא הַטַּהֲרוֹת טְהוֹרוֹת. פִּינֵּהוּ הַטַּהֲרוֹת טְמֵאוֹת. וְיֵשׁ כְּלִי חֶרֶשׂ מִשֶּׁהוּא מְיטָהֵר חוֹזֵר וּמְיטַמֵּא. וְלֵית כָּל אִילֵּין מִילַּיָיא כֵן. אֶלָּא כֵינִי. נָגְעוּ בוֹ טַהֲרוֹת בְּשָׁעָה שֶׁהוּא רֵיקָן הַטַּהֲרוֹת טְמֵאוֹת. מִילֵּהוּ הַטַּהֲרוֹת טְהוֹרוֹת. וְיֵשׁ כְּלִי חֶרֶשׂ מִשֶּׁהוּא מְיטַמֵּא חוֹזֵר וּמְיטָהֵר. וְלֵית כָּל אִילֵּין מִילַּיָיא כֵן. אָמַר רִבִּי יוֹחָנָן. כּוֹשְׁתְּ וְקֲירוּיָה וּמָבוֹי וְגֵר וְעַם הָאָרֶץ. חוֹמָרִין. כּוֹשְׁתְּ. כַּיי דְתַנִּינָן תַּמָּן. הַכּוֹשְׁתְּ וְהַחֶמֶס וְרָאשֵׁי בְשָׂמִים הַתִּיָיה וְהַחִלְתִּית וְהַפִּילְפְּלִין וְחַלּוֹת חָרִיעַ נִלְקָחִין בְּכֶסֶף מַעֲשֵׂר. וְאֵינָן מִטַּמִּין טוּמְאַת אוֹכְלִין דִּבְרֵי רִבִּי עֲקִיבָה. אָמַר רִבִּי יוֹחָנָן בֶּן נוּרִי. אִם נִלְקָחִין בְּכֶסֶף מַעֲשֵׂר מִפְּנֵי מָה אֵינָן מִטַּמּוֹת טוּמְאַת אוֹכְלִין. אִם אֵינָן מִטַּמּוֹת טוּמְאַת אוֹכְלִין אַף הֵן לֹא יִלָּקְחוּ בְּכֶסֶף מַעֲשֵׂר. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. מִטַּמִּין טוּמְאַת אוֹכְלִים וְאֵינָן נִלְקָחִין בְּכֶסֶף מַעֲשֵׂר. קֵירוּיָה. כַּיי דְתַנִּינָן תַּמָּן. קֵירוּיָה שֶׁהִטְבִּילוּהָ בְּמַיִם שֶׁהֵן רְאוּיִין לְקַדֵּשׁ מְקַדְּשִׁין בָּהּ עַד שֶׁתִּיטְמָא. נִיטְמָא אֵין מְקַדְּשִׁין בָּהּ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִם מְקַדְּשִׁין בָּהּ בַּתְּחִילָּה אַף בַּסּוֹף. אִם אֵינָן מְקַדְּשִׁין בָּהּ בַּסּוֹף אַף לֹא בַתְּחִילָּה. בֵּין כָּךְ וּבֵין כָּךְ לֹא יֶאֱסוֹף בְּתוֹכָהּ מַיִם מְקוּדָּשִׁין. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. אֵין מְקַדְּשִׁין בָּהּ לֹא בַתְּחִילָּה וְלֹא בַסּוֹף. מָבוֹי. כַּיי דְתַנִּינָן תַּמָּן. וְכֵן מָבוֹי שֶׁנִּיטְּלָה קוֹרָתוֹ אוֹ לְחָיָיו כול'. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. אֲסוּרִין בֵּין בְּשַׁבָּת הַזֹּאת בֵין בְּשַׁבָּת הַבָּאָה. גֵּר. דְּתַנֵּי. גֵּר שֶׁנִּתְגַּיֵיר וְהָיוּ לוֹ יֵינוֹת. אָמַר. בְּבָרִיא לִי שֶׁלֹּא נִתְנַסֶּךְ מֵהֶן. בִּזְמַן שֶׁנַּעֲשׂוּ עַל גַּב עַצְמָן. טְהוֹרִין לוֹ וּטְמֵאִין לָאֲחֵרִים. עַל גַּב אֲחֵרִים טְמֵאִין בֵּין לוֹ בֵּין לָאֲחֵרִים. רִבִּי עֲקִיבָה אוֹמֵר. אִם טְהוֹרִין לוֹ יִהְיוּ טְהוֹרִין לָאֲחֵרִים. אִם טְמֵאִין לָאֲחֵרִים יִהְיוּ טְמֵאִין לוֹ. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. טְמֵאִין בֵּין לוֹ בֵין לָאֲחֵרִים. עַם הָאָרֶץ. דְּתַנֵּי. עַם הָאָרֶץ שֶׁנִּתְמַנֶּה לִהְיוֹת חָבֵר. וְהָיוּ לוֹ טָהֳרוֹת וְאָמַר. בְּבָרִיא לִי שֶׁנַּעֲשׂוּ בְטַהֲרָה. בִּזְמַן שֶׁנַּעֲשׂוּ עַל גַּב עַצְמוֹ טְהוֹרוֹת לוֹ וּטְמֵאוֹת לָאֲחֵרִים. עַל גַּב אֲחֵרִים טְמֵאוֹת בֵּין לוֹ בֵין לָאֲחֵרִים. רִבִּי עֲקִיבָה אוֹמֵר. אִם טְהוֹרוֹת לוֹ יִהְיוּ טְהוֹרוֹת לָאֲחֵרִים. אִם טְמֵאוֹת לָאֲחֵרִים יִהְיוּ טְמֵאוֹת לוֹ. רִבִּי יוֹחָנָן אָמַר. חוֹמָרִין. טְמֵאוֹת בֵּין לוֹ בֵּין לָאֲחֵרִים. אָמַר רִבִּי יַנַּיי. הָרוּבִּין הָיוּ אוֹמְרִים. בִּתְרוּמָה שֶׁנַּעֲשִׂית עַל גַּב הַקּוֹדֶשׁ. הָא עַל גַּב עַצְמָהּ לֹא. וַאֲנִי אוֹמֵר. אֲפִילוּ נַעֲשִׂית עַל גַּב עַצָמָהּ. אַתְיָא דְרִבִּי יוֹסֵי כְרִבִּי יַנַּאי וּדְרִבִּי יִרְמְיָה כִרוּבִּים. אִם אָמַר לוֹ הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית בַּקּוֹדֶשׁ נֶאֱמָן. מֵאַחַר שֶׁהוּא נֶאֱמָן עַל הַקּוֹדֶשׁ נֶאֱמָן עַל הַתְּרוּמָה. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמַּדְמִיעוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אֵילּוּ שֶׁקּוֹדְחִין בָּהֶן אֶת הַדֶּמַע.

MISHNAH: One is more restrictive for heave in that in Judea one is trustworthy about purity of wine and oil the entire year but about heave {only} at the time of grape and olive harvest. If the time of grape and olive harvest is passed and he brought him a barrel of heave wine he should not accept it but let it stay until the next grape harvest. Only if he said, I put into it a quartarius of sanctum he is trustworthy. One is trustworthy about wine and oil barrels used for heave. 22:28 is called דמע . at the time of grape and olive harvest and sixty days preceding the grape harvest. HALAKHAH: “One is more restrictive for heave in that in Judea one is trustworthy.” Rebbi Simon, Rebbi Joshua ben Levi in the name of Rebbi Pedaiah: Because a strip of Samaritans interrupts 3:1 Note 27 ). The correct version is Rashi’s reading in the Babli: “A strip of Gentile territory”, which is impure in the general impurity of lands outside Jewish Palestine; cf. Dikduke Sopherim Ḥagigah 25a Note 8 . . But did we not state 8:3 . , “the second best is Regev in Transjordan”? Without this would not a strip of Samaritans interrupt 3:1 Note 27 ). The correct version is Rashi’s reading in the Babli: “A strip of Gentile territory”, which is impure in the general impurity of lands outside Jewish Palestine; cf. Dikduke Sopherim Ḥagigah 25a Note 8 . ? Rebbi Shammai said, explain it if he brings whole olives and pounds them there. And in Judea one is trustworthy about the wine but not about the flasks. Rebbi Simon in the name of Rebbi Joshua ben Levi: A Southerner who said, I brought this from Galilee is trustworthy; a Galilean who said, I brought this from Judea is not trustworthy. Rebbi Jeremiah was of the opinion, only heave prepared in the purity of sancta . Therefore not in its own. Rebbi Yose said, even if prepared in its own. . A Mishnah disagrees with Rebbi Yose 10:3 . The Mishnah prescribes that in preparation of the olive and grape harvests one requests the workers, presumed to be vulgars who do not observe the rules of purity in their daily lives, to immerse themselves in a miqweh . For R. Meïr it is enough if the employer leads them to the miqweh , but R. Yose the Tanna requires that he observe their immersion. This clearly means that the workers in olive or wine presses are not presumed to follow strictly the rules of purity. : “He has to watch them until they immersed themselves.” Explain it: not in the time of the olive harvest. Could you say not in the time of the grape harvest which mentions wine-press workers must refer to the time of the grape harvest. ? Rebbi Isaac ben Rebbi Eleazar said, if food prepared in purity touched it before three people used it, at the time of olive and grape harvests the food prepared in purity remains pure, not at the time of olive and grape harvests the food prepared in purity becomes impure. Does there exist any clay vessel which is pure and then makes impure 3:4 and Taharot 10:3 are incompatible. ? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it before the time of olive and grape harvests the food prepared in purity remains pure. Does there exist any clay vessel which is impure and then pure? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it when it was full the food prepared in purity remains pure. If he cleared it, the food prepared in purity becomes impure. Does there exist any clay vessel which is pure and then makes impure? Are not all these of the same kind? But it must be the following: if food prepared in purity touched it when it was empty the food prepared in purity becomes impure. If he filled it, the food prepared in purity remains pure. Does there exist any clay vessel which is pure and then makes impure? Are not all these of the same kind? 9:4 (Notes 60–69 ). The implication here is that the Mishnah in Taharot presents a rabbinic restriction. Since this is not a matter of logic, there is no contradiction in the basic legal foundations of both Mishnaiot. Rebbi Joḥanan said, costos , and hollowed squash, and alley, and convert, and vulgar, are restrictive. Costos as we have stated 3:5 . Costos,-i, f ., Greek κόστος, an Oriental aromatic plant. , “ costos , and cardamon, and important spices, and benjamin, and asa foetida, and peppers, and safflower cakes, may be bought with tithe money but do not become impure by impurity of foodstuff, the words of Rebbi Aqiba. Rebbi Joḥanan ben Nuri said, if they may be bought with tithe money they become impure by impurity of foodstuff, and if they do not become impure by impurity of foodstuff they may not be bought with tithe money.” Rebbi Joḥanan said, restrictive: they become impure by impurity of foodstuff and may not be bought with tithe money. Hollowed squash as we have stated 5:3 . “Sanctify” means to put some of the ashes of the Red Cow into the water to use it to purify from the impurity of the dead. This water has to be taken from flowing water ( Num . 19:17 ). Since the squash, used as a pot, will absorb of this water, immediately after it has been immersed in flowing water it might be used in the ceremony, but later the water retained in its walls will invalidate new water drawn by the hollowed squash. In the Mishnah, R. Joshua argues that if at the start the squash was acceptable it always should be acceptable, if later it is not acceptable neither should it be at the start (since the point in time when it becomes unacceptable is not well defined.) : “A hollowed squash which one immersed in water is suitable for sanctification, and one uses it to sanctify until it becomes impure. Once it is impure one may not use it to sanctify. Rebbi Joshua says, if one uses it to sanctify at the start then also at the end. If one does not use at the end then also not at the start.” Rebbi Joḥanan said, restrictive, one may not sanctify either at the beginning or at the end. Alley, as we have stated there Mishnah 9:4 . If the beam was in place at the start of the Sabbath, an argument is made that in the alley it closes one may continue to carry on this Sabbath. , “or an alley whose beam was removed, etc.” Rebbi Joḥanan said, restrictive, it is forbidden both on this Sabbath and the coming Sabbath. Proselyte, as it was stated: If a proselyte converted while he had wines, and said, it is clear to me that no libations were made from it, if he made it by himself it is pure for him but impure for others, Chapters 2–5. , by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Vulgar, as it was stated: If a vulgar person who was inducted as a fellow. has food made in purity and he said, it is clear to me that it was prepared in purity, if he made it by himself it is pure for him but impure for others, by others it is impure both for him and for others. Rebbi Aqiba said, if they are pure for him they should be pure for others; if impure for others they should be impure for him. Rebbi Joḥanan said, restrictive, impure for him and for others. Rebbi Yannai said, the youngsters said, only heave prepared in the purity of sancta . Therefore not in its own. But I am saying, even if prepared in its own. . Rebbi Yose follows Rebbi Yannai and Rebbi Jeremiah the youngsters. “Only if he said, I put into it a quartarius of sanctum he is trustworthy.” Since he is trustworthy for the sanctum he is trustworthy for heave. “One is trustworthy about wine and oil barrels used for heave.” Rebbi Yose ben Rebbi Abun said, those in which one heats heave.

מִן הַמּוֹדִיעִית וְלִפְנִים נֶאֱמָנִין עַל כְּלֵי חֶרֶשׁ. וֹמִן הַמּוֹדִיעִית וְלַחוּץ אֵין נֶאֱמָנִין. כֵּיצַד הַקַּדָּר שֶׁהוּא מוֹכֵר אֶת הַקְּדֵירוֹת נִכְנַס לִפְנִים מִן הַמּוֹדִיעִית הוּא הַקַּדָּר וְהֵן הַקְּדֵירוֹת וְהֵן הַלּוֹקְחִין נֶאֱמָן. יָצָא אֵינוֹ נֶאֱמָן: מַתְנִיתָה בִּכְלֵי חֶרֶשׂ הַדָּקִּים. מַתְנִיתָה אָמְרָה כֵן. הוּא הַקַּדָּר וְהֵן הַקְּדֵירוֹת וְהֵן הַלּוֹקְחִין. וּקְדֵירוֹת לֹא כְלֵי חֶרֶשׂ דָּקִּין הֵן. נָגְעוּ בוֹ טַהֲרוֹת. מִן הַמּוֹדִיעִית וְלִפְנִים טִימֵּא מַשְׁקֶה אֶת הַכֶּלִי. הָיָה מָלֵא מַיִם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. נֶאֱמָן עַל הַכֶּלִי וְאֵינוֹ נֶאֱמָן עַל הַמַּשְׁקֶה. רִבִּי יוֹחָנָן אָמַר. נֶאֱמָן עַל זֶה וְעַל זֶה. מַתְנִיתָה פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם אָמַר לוֹ הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קוֹדֶשׁ נֶאֱמָן. אָמַר רִבִּי זְעוּרָה. תִּיפְתָּר בָּאוֹמֵר. עַד שֶׁאֲנִי חָבֵר הִפְרַשְׁתִּיהָ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי בּוּן בַּר חִיָיה. טַעְמָא דְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֵין חֲבֵירוּת לַמַּיִם.

MISHNAH: From Modiin and closer one is trustworthy about clay vessels, but from Modiin and outside one is not trustworthy. How is this? The potter who sells pots in. The problem with clay vessels is that they cannot be made pure once they are impure. Now the remainders of meat absorbed in the porous walls of clay vessels become forbidden and impure leftover meat after the time allotted to its consumption and therefore must be broken ( Lev. 6:21 ). If only fellows could supply clay vessels for sancta , everybody would have to use expensive metal vessels. , if he is inside from Modiin then the potter, the pots, and the buyers, are trustworthy. If he left he is not trustworthy. HALAKHAH: The Mishnah is about small clay vessels. The Mishnah implies this: “the potter, the pots, and the buyers.” And are pots not small clay vessels? If food prepared in purity touched it, from Modiin and closer the fluid made the vessel impure. If it was filled with water, Rebbi Simeon ben Laqish said, he is trustworthy about the vessel but not trustworthy about the fluid. Rebbi Joḥanan said, he is trustworthy about both. A Mishnah disagrees with Rebbi Simeon ben Laqish: “Only if he said, I put into it a quartarius of sanctum he is trustworthy.” Rebbi Ze`ira said, explain it about one who said, I separated it when I was fellow. The rabbis of Caesarea in the name of Rebbi Abun bar Ḥiyya: The reason of Rebbi Simeon ben Laqish, there is no fellowship for water.

הַגַּבָּאִים שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת וְכֵן הַגַּבָּאִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים נֶאֱמָנִין לוֹמַר לֹא נָגַעְנוּ. וּבִירוּשָׁלִַם נֶאֱמָנִין עַל הַקּוֹדֶשׁ וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: הַגַּבָּאִים שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת הַבַּיִת טָמֵא. אִם יֵשׁ עִמָּהֶן גּוֹי נֶאֱמָנִין לוֹמַר נִכְנַסְנוּ אֲבָל לֹא נָגַעְנוּ. פָּתַר לָהּ תְּרֵין פְּתָרִין. נֶאֱמָנִין לוֹמַר נִכְנַסְנוּ אֲבָל לֹא נָגַעְנוּ. בְּשֶׁיֵּשׁ עֵדִים יוֹדְעִין. וּבִירוּשָׁלִַם נֶאֱמָנִין עַל הַקּוֹדֶשׁ אֲפִילוּ יֵשׁ עֵדִים יוֹדְעִין. פָּתַר לָהּ פֶּתֶר חוֹרָן. נֶאֱמָנִין לוֹמַר נִכְנַסְנוּ אֲבָל לֹא נָגַעְנוּ. לָכֵן צְרִיכָה בְּשֶׁיֵּשׁ עֵדִים יוֹדְעִין. וּבִירוּשָׁלִַם נֶאֱמָנִין עַל הַקּוֹדֶשׁ אַף עַל פִּי שֶׁיֵּשׁ עֵדִים יוֹדְעִין. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יְרוּשָׁלַם הַבְּנוּיָה כְּעִיר שֶׁחוּבְּרָה לָּהּ יַחְדָּיו. עִיר שֶׁהִיא עוֹשָׂה כָל יִשְׂרָאֵל חֲבֵרִים. מֵעַתָּה אֲפִילוּ בִּשְׁאַר יְמוֹת הַשָּׁנָה. אָמַר רִבִּי זְעוּרָה. וּבִלְבַד בְּשָׁעָה שֶׁשָּׁם עָלוּ שְׁבָטִים.

MISHNAH: Tax collectors who entered a house, and also tax collectors who returned implements, are trustworthy if they say “we did not touch”. And in Jerusalem they are trustworthy about sancta , and on holidays also about heave. HALAKHAH: “If tax collectors entered a house, the house is impure. If they are accompanied by a Gentile they are trustworthy to say, we entered but we did not touch. 7:6 . Tosephta Taharot 8:5 explains that even though the Gentile is no formal witness, the tax collectors fear to lie in the presence of people who know better. ” One may explain this by two explanations. They are trustworthy to say, we entered but we did not touch if witnesses know of it. And in Jerusalem they are trustworthy about sancta even if witnesses know of it. One may explain by another explanation: They are trustworthy to say, we entered but we did not touch. This is necessary {to be stated} even if witnesses know of it. And in Jerusalem they are trustworthy about sancta even if witnesses know of it. Rebbi Joshua ben Levi said, Jerusalem, built like a city which combines in fellowship . 122:3 . The Babli 26a quotes another verse. , the city which confers fellowship on all of Israel. Then even on all other days of the year? Rebbi Ze`ira said, in the time when the tribes ascended . 122:4 , the holidays of pilgrimage. .

הַפּוֹתֵחַ אֶת חָבִיתוֹ וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל. רִבִּי יְהוּדָה אוֹמֵר יִגְמוֹר. וַחֲכָמִים אוֹמְרִים לֹא יִגְמוֹר. מִשֶּׁעָבַר הָרֶגֶל הָיוּ מַעֲבִירִין עַל טַהֲרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי לֹא הָיוּ מַעֲבִירִין מִפְּנֵי כְּבוֹד הַשַּׁבָּת. רִבִּי יְהוּדָה אוֹמֵר אַף לֹא בְּיוֹם חֲמִישִׁי שֶׁאֵין הַכֹּהֲנִים פְּנוּיִים. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן. הִתִּירוּ סוֹפוֹ מִפְּנֵי תְחִילָּתוֹ. שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁלֹּא יִגִמוֹר אַף הוּא אֵינוֹ פוֹתֵחַ. וְלֹא יִפְתַּח. אַף הוּא מְמָעֵט בְּשִׂמְחַת הָרֶגֶל. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְשֵׁם רִבִּי יוֹנָתָן. מַה פְלִיגִין. בְּחָבִית שֶׁלְיַיִן. אֲבָל בְּחָבִית שֶׁלְשֶׁמֶן כָּל עַמָּא מוֹדֵיי שֶׁאֵינוֹ גּוֹמְרָהּ. כֵּיצַד הוּא עוֹשֶׂה. תַּנֵּי רִבִּי חִיָיה. שׁוֹפְכָהּ. תַּנֵּי בַּר קַפָּרָה. שׁוֹבְרָהּ. וְהָא תַנָּא רִבִּי חֲלַפְתָּא בֶּן שָׁאוּל. מַנִּיחָהּ לָרֶגֶל הַבָּא. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת אוֹכֵל אַף תִּשְׁבּוֹת הָרֶגֶל כָּרֶגֶל. אָמַר רִבִּי זְעוּרָה. מַתְנִיתָה אָמְרָה כֵן. עֶרֶב הַפֶּסַח כַּפֶּסַח. וְיוֹם טָבוֹחַ כַּעֲצֶרֶת. אָמַר רִבִּי חֲנַנְיָה. אוֹף אֲנָן תַּנִּינָן דְּרָבָא. רִבִּי יוּדָה אוֹמֵר אַף לֹא בְּיוֹם הַחֲמִישִׁי שֶׁאֵין הַכֹּהֲנִים פְּנוּיִים.

MISHNAH: If one opens a barrel, or one starts to sell his dough, on the holiday, Rebbi Jehudah says, he may finish, but the Sages say, he may not finish. After the holiday one proclaims the purity of the courtyard after the holiday. . If the holiday was over on a Friday one did not go over it because of the honor of the Sabbath. Rebbi Jehudah says, also not if the holiday was over on Thursday since the priests are not free. HALAKHAH: Rebbi Ḥananiah in the name of Rebbi Joḥanan: They permitted its end because of its beginning. Since if you would tell him that he may not finish he would not open. Let him not open! Then he diminishes the enjoyment of the holiday. Rebbi Samuel bar Naḥman in the name of Rebbi Joḥanan: Where do they disagree? About a wine barrel. But about an oil barrel everybody agrees that he does not finish. What does he do? Rebbi Ḥiyya stated, he pours it out. Bar Qappara stated, he breaks it. However Rebbi Ḥalaphta ben Shaul stated, he leaves it for the next holiday. Rebbi Simon in the name of Rebbi Joshua ben Levi: If a holiday falls on a Friday, one eats making Sabbath after the holiday like the holiday. Rebbi Ze`ira said, a baraita states this: The eve of Passover is like Passover sacrifice on the 14 of Nisan follows holiday rules. , the day of slaughter is like Pentecost. Rebbi Ḥananiah said, we also stated more than this: “Rebbi Jehudah says, also not if the holiday was over on Thursday since the priests are not free.”

כֵּיצַד מַעֲבִירִין עַל טַהֲרַת הָעֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַּמִּקְדָּשׁ. הָיוּ לָהֶן שְׁנִיִּים וּשְׁלִישִׁים שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַּמִּקְדָּשׁ טְעוּנִין טְבִילָה חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת מִפְּנֵי שֶׁהֵן כַּקַּרְקַע דִּבְרֵי רִבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים מִפְּנֵי שֶׁהֵן מְצוּפִּין. וְכֵלִים טְעוּנִין טְבִילָה. אָמַר רִבִּי בָּא. אֲנִי אוֹמֵר. שֶׁמָּא שֶׁהָיָה שָׁם אֶחָד מִן הַכֵּלִים שֶׁלֹּא הוּזָּה. מֵעַתָּה נָחוּשׁ לְכוּלָּן. אָמַר רִבִּי בּוּן בַּר חִיָיה. אֲנִי אוֹמֵר. שֶׁהָיָה שָׁם אֶחָד מִן הַכֹּהֲנִים שֶׁיָּצָא לְדַבֵּר עִם הָאִשָּׁה עַל עִיסְקֵי קִינָּהּ וְנִתְזָה צִינּוֹרָה שֶׁלְרוֹק מִתּוֹךְ פִּיהָ עַל בְּגָדָיו וְטִימָּתוֹ. מֵעַתָּה נָחוּשׁ לְכוּלָּם. תִּיפְתָּר בְּשֶׁנִּיטְמָא בִסְפֵק מַשְׁקִין. תַּמָּן תַּנִּינָן. סְפֵק מַשְׁקִין לִטַּמֵּא טָמֵא. וּלְטַמֵּא טָהוֹר. תַּמָּן בִּתְרוּמָה וְכָאן בַּקּוֹדֶשׁ. חוֹמֶר הוּא בַקּוֹדֶשׁ. תַּנֵּי. שׁוּלְחָן שֶׁנִּיטְמָא מַטְבִּילִין אוֹתוֹ בִּזְמַנּוֹ אֶפִילוּ בַשַּׁבָּת. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. מִיָּד. אַשְׁכַּחַת אֲמַר. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר. מְטַמֵּא שְׁנֵי לְחָמִים. עַל דַּעְתּוֹן דְּרַבָּנִן אֵינוֹ מְטַמֵּא אֶלָּא לֶחֶם אֶחָד בִּלְבַד. אָמַר רִבִּי יַעֲקֹב בַּר סוֹסַי קוֹמֵי רִבִּי יוֹסֵה. וַאֲפִילוּ עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר אֵינוֹ מְטַמֵּא אֶלָּא לֶחֶם אֶחָד בִּלְבַד. תִּיפְתָּר שֶׁנִּיטְמָא בִסְפֵק מַשְׁקִין. פַּעַם אַחַת הִטְבִּילוּ אֶת הַמְּנוֹרָה. אָמְרוּ צְדוּקִים. רְאוּ פְרוּשִׁים מַטְבִּילִין גַּלְגַּל חַמָּה. תַּמָּן תַּנִּינָן. נִכְנְסוּ לְלִישְׁכַּת הַכֵּלִים וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. כְּנֶגֶד תִּשְׁעִים וְשָׁלֹשׁ אַזְכָּרוֹת שֶׁכָּתוּב בְּפָרָשַׁת חַגַּי זְכַרְיָה וּמַלְאָכִי. אָמַר רִבִּי חוּנָה. חִישַּׁבְתִּים וְאֵינָן אֶלָּא שְׁמוֹנִים וְשָׁלֹשׁ. כְּנֶגֶד שְׁמוֹנִים וְשָׁלוֹשׁ חוֹתָמוֹת שֶׁכָּתוּב בְּעֶזְרָה שֶׁהָיָה כָל אֶחָד וְאֶחָד מְיַיחֵד שְׁמוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא וְחוֹתֵם. אִית דְּבָעֵי מֵימַר. כְּיוֹם מְרוּבֶּה שֶׁלְתָּמִיד כְּנֶגֶד שְׁלשָׁה עָשָׂר פָּרִים וְאַרְבָּעָה עָשָׂר כְּבָשִׂים וְאֵילִים שְׁנַיִם וְשָׂעִיר אֶחָד. רִבִּי שִׁילֹה דִכְפַר תַּמַּרְתָּה בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי לִיעֶזֶר וְצִפִּיתָ אוֹתוֹ זָהָב טָהוֹר וגו׳. הַתּוֹרָה קָרָאת אוֹתוֹ קַרְקַע. עַד כְּדוֹן מִזְבַּח הַזָּהָב. מִזְבַּח הָעוֹלָה מְנַיִין. וְדִין הוּא. מָה אִם מִזְבַּח הַזָּהָב שֶׁהוּא אַמָּה עַל אָמַּה אַתְּ אָמַר קַרְקַע. מִזְבַּח הָעוֹלָה שֶׁהוּא חָמֵשׁ עַל חָמֵשׁ לֹא כָל שֶׁכֵּן. אִית דְּבָעֵי מֵימַר. רָבוּעַ רָבוּעַ. מַה כָאן קַרְקַע אַף כָּאן קַרְקַע. אָמַר רִבִּי הִילָא. טַעֲמוֹן דְּרַבָּנִן. הַמִּזְבֵּחַ עֵץ שָׁלֹשׁ אַמּוֹת גּוֹבַה וגו׳. הַתּוֹרָה קָרָאת אוֹתוֹ מִיטַּלְטֵל. עַד כְּדוֹן מִזְבַּח הָעוֹלָה. מִזְבַּח הַזָּהָב מְנַיִין. וְדִין הוּא. מָה אִם מִזְבַּח הָעוֹלָה שֶׁהוּא חָמֵשׁ עַל חָמֵשׁ אַתְּ אָמַר מִיטַּלְטֵל. מִזְבַּח הַזָּהָב שֶׁהוּא אַמָּה עַל אָמַּה לֹא כָל שֶׁכֵּן. אִית דְּבָעֵי מֵימַר. רָבוּעַ רָבוּעַ. מַה כָאן מִיטַּלְטֵל אַף כָּאן מִיטַּלְטֵל. וַחֲכָמִים אוֹמְרִים. מִפְּנֵי שֶׁהֵן מְצוּפִּין. לֹא צִיפּוּי שֶׁהוּא עוֹמֵד מַחְמָתוֹ הוּא. לֹא כֵן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה. כְּעוֹבִי דֵינַר גּוֹרְדִּיָינוֹן הָיָה בוֹ. אָמַר רִבִּי לָא. לִמְלַכְתּוֹ אֵינוֹ עוֹמֵד מַחְמָתוֹ הוּא. וְאַתָיָיא כַיי דְאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטוֹרֶת אֵין כָתוּב כָּאן אֶלָּא מַקְטִר קְטוֹרֶת. הַמִּזְבֵּחַ הָיָה מַקְטִיר אֶת הַקְּטוֹרֶת. וִיהֵא כְטַבֻּלָה שֶׁהִיא עֲשׂוּיָה לִילֵךְ וּלְהַנִיחַ. לֹא כֵן אָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הַשּׁוּלְחָן לָמָּה טָמֵא. לֹא מִפְּנֵי שֶׁמּוֹצִיאִין אוֹתוֹ וּמַרְאִין אוֹתוֹ לְעוֹלֵי רְגָלִים. וְזֶה לֹא בִמְקוֹמוֹ הוּא עוֹמֵד. אַף זֶה שִׁימֵּשׁ כֶּלִי בַמִּקְדָּשׁ. וִיהֵא טָהוֹר. וְלָמָּה טָמֵא. אָמַר רִבִּי מָנָא. כַּיי דְתַנִּינָן תַּמָּן. שָׁלשׁ מַשְׁפֵּלוֹת הֵן. אָמַר רִבִּי זְעוּרָה. מִפְּנֵי שֶׁמִּשְׁתַּמְּשִׁין בָּהּ עַל גַּב חֲבִילֶיהָ. וְכָא מִפְּנֵי שֶׁמִּשְׁתַּמְּשִׁין בּוֹ עַל גַּב חֲבִילָיו.

MISHNAH: How does one proclaim the purity of the courtyard after the holiday. ? One immerses all vessels in the Temple. There were seconds and thirds, that in case the first ones became impure one would bring the seconds in their place. All vessels in the Temple need immersion except the golden altar and the copper altar since they are like soil, the words of Rebbi Eliezer, but the Sages are saying, because they are plated. HALAKHAH: Do vessels need immersion? Rebbi Abba said, I am saying that possibly one of the vessels there was not sprinkled upon. Then should we not suspect all of them? Rebbi Abun bar Ḥiyya said, I am saying that there was one of the Cohanim who left to speak with a woman about her nest and a drop of spittle fell on his clothing from her mouth and made him impure only by a sacrifice of a couple of birds, a “nest”. These sacrifices have to be brought after the woman was purified by immersion in a way which shields the Cohanim ( Mishnah Šeqalim 6:8 ), here one refers to a Cohen who counsels a woman still impure as zavah, whose body fluids are primary sources of biblical impurities, on the ways of purification. . Then should we not suspect all of them? Explain it if it became impure by fluids of uncertain status. There we have stated 4:9 . The Mishnah seems to imply that the case envisaged by R. Abun bar Ḥiyya cannot occur since possible rabbinic impurity does not cause certain impurity of implements known to be pure. : “Fluids of uncertain status, to become impure they are impure, to make impure they are pure.” There about heave, here about sancta . One is restrictive for sancta . It was stated: “If the table became impure one immerses it at its time, even on the Sabbath, the words of Rebbi Meïr. But the Sages are saying, immediately.” You find to say, in Rebbi Meïr’s opinion it makes two breads impure; in the rabbis’ opinion it only makes one bread impure. Rebbi Jacob bar Sosai said before Rebbi Yose, even according to Rebbi Meïr it makes only one bread impure. Explain it if it became impure by fluids of questionable status. “Once they immersed the candelabrum. The Sadducees said, look the Pharisees immerse the ball of the sun.” There we have stated 3:4 . : “They entered the storage room of the vessels and brought out 93 silver and gold vessels.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the 93 Names written in the Chapters of Haggai, Zacharia, and Malachi. Rebbi Ḥuna said, I computed them and they are only 83, corresponding to the 83 signatures written in Ezra where each of them declared the Unity of the Name of the Holy One, praise to Him, and signed. Some want to say, corresponding to the day when the daily sacrifices were the most, corresponding to thirteen bulls, fourteen sheep, two rams, and one goat. Rebbi Shiloh from Kefar-Tamarta in the name of Rebbi Joḥanan: The reason of Rebbi Eliezer: And you shall cover it with pure gold . 30:3 . , etc. The Torah called it real estate. So far the golden altar. From where the altar of the elevation sacrifices? It is a logical argument. Since the golden altar which is one cubit square is called real estate, the altar of elevation sacrifices which is five cubits square not so much more? Some want to say, square, square 30:3 (the golden altar), 27:1 (the brass altar). . Since here it is real estate, also there it is real estate. Rebbi Hila said, the reason of the rabbis, the altar is of wood, three cubits its height . 41:22 . The altar there is called “table”, a movable implement. , etc. The Torah called it movable. So far the altar of the elevation sacrifices. From where the golden altar? It is a logical argument. Since the the altar of the elevation sacrifices which is five cubit square is called soil, the golden altar which is one cubit square not so much more? Some want to say, square, square . Since here it is movable, also there it is movable. “But the Sages say, because they are covered.” But is it not cover which stands because of it? Did not Rebbi Simeon ben Laqish say in the name of Rebbi Hoshaia: Its thickness was that of a Gordian denar Rebbi La said, for its purpose it does not stand because of it. This parallels what Rebbi Simeon ben Laqish said, you shall make an altar for incense smoke . 30:1 . is not written here but burning incense ; the altar was burning the incense. But is it not like a table. made to be moved and deposited? Does not Rebbi Immi say in the name of Rebbi Simeon ben Laqish: why is the table impure? Not because one was removing it and showing it to the pilgrims? But this one remains in its place. It also served as a vessel in the Sanctuary. Then it should be pure, why is it impure? Rebbi Mana said, as what we have stated there,24:9 . “there are three baskets”. Rebbi Ze`ira said, because one uses it for its bales; so also here one uses it for its bales.