Jerusalem Talmud Shekalim Chapter 8

כָּל הָרוּקִּין הַנִּמְצָאִין בִּירוּשָׁלַיִם טְהוֹרִין חוּץ מִשֶּׁל שׁוּק הָעֶלְיוֹן דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר בִּשְׁאָר כָּל יְמוֹת הַשָּׁנָה שֶׁבָּאֶמְצַע טְמֵאִין שֶׁבַּצְּדָדִין טְהוֹרִין. וּבִשְׁעַת הָרֶגֶל שֶׁבָּאֶמְצַע טְהוֹרִין שֶׁבַּצְּדָדִין טְמֵאִין שֶׁמִּפְּנֵי שֶהַמּוּעָטִין מִסְתַּלְּקִין לַצְּדָדִין: כָּלַ הַכֵּלִים הַנִּמְצָאִין בִּירוּשָׁלַיִם דֶּרֶךְ יְרִידָה לְבֵית הַטְּבִילָה טְמֵאִין וְדֶרֶךְ עֲלִיָּה טְהוֹרִין שֶׁלֹּא כִּירִידָתָן עֲלִיָיתָן דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר כּוּלָּן טְהוֹרִין חוּץ מִן הַסַּל וְהַמַּגְרֵיפָה הַמְיוּחָדִין לַקְּבָרוֹת: סַכִּין שֶׁנִּמְצֵאת בְּאַרְבָּעָה עָשָׂר שׁוֹחֵט בָּהּ מִיָּד. בִּשְׁלְֹשָׁה עָשָׂר שׁוֹנֶה וּמַטְבִּיל. קוֹפִיץ בֵּין בָּזֶה וּבֵין בָּזֶה שׁוֹנֶה וּמַטְבִּיל. חָל אַרְבָּעָה עָשָׂר לִהְיוֹת בְּשַׁבָּת שׁוֹחֵט בָּהּ מִיָּד. בַּחֲמִשָּׁה עָשָׂר שׁוֹחֵט בָּהּ מִיָּד. נִמְצֵאת קְשׁוּרָה לְסַכִּין הֲרֵי זוֹ כַּסַּכִּין: כָּל הָרוּקִּין כול׳. רִבִּי אַבִּין בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. קַצְרָן שֶׁלְגּוֹיִם הָיָה שָׁם. אָמַר רִבִּי חֲנִינָה. עֲרוּדוֹת הָיוּ נוֹחֲרִין בִּירוּשָׁלִַם וְהָיוּ עוֹלֵי רְגָלִים מִשְׁתַּקְּעִין בַּדָּם עַד אַרְכּוּבוֹתֵיהֶן. [וּבָאוּ לִפְנֵי חֲכָמִים וְלֹא אָמְרוּ לָהֶם דָּבָר.] רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי חֲנִינָה. קַצְרָן שֶׁלְגּוֹיִם הָיָה שָׁם. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מַעֲשֶׂה בְפִרְדָה מִשֶּׁלְבֵּית רִבִּי שֶׁמֵּתָה וְטִיהֲרוּ אֶת דָּמֶיהָ מִשֵׁם נְבֵילָה. רִבִּי אֶלְעָזָר שְׁאִיל לְרִבִּי סִימוֹן. עַד כַּמָּה. וְלֹא אַגִּיבֵיהּ. שְׁאִיל לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אָמַר לֵיהּ. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִיכֵּן טָמֵא וּבְאַשׁ לְרִבִּי לָעְזָר דְּלָא חֲזַר לֵיהּ רִבִּי שִׁמְעוֹן שְׁמוּעֲתָא. רַב בֵּיבַי הֲוָה יְתִיב מַתְנֵי הָדֵין עוֹבְדָא. אֲמַר לֵיהּ רִבִּי יִצְחָק בַּר בִּיסְנָא. עַד רְבִיעִית טָהוֹר. יוֹתֵר מִיכֵּן טָמֵא. וּבְעִט בֵּיהּ. אֲמַר לֵיהּ רִבִּי זְרִיקָן. בְּגִין דְּהוּא שְׁאַל לָךְ אַתְּ בָּעִיט בֵּיהּ. אֲמַר לֵיהּ. [בְּגִין] דְלָא הֲוָות דַּעְתִּי בִּי. דְּאָמַר רִבִּי חָנִין. וְהָיוּ חַיֶּיךָ תְּלוּיִים לְךָ מִנֶּגֶד. זֶה שֶׁהוּא לוֹקֵחַ לוֹ חִטִּים לַשָּׁנָה. וּפָחַדְתָּ לַיְלָה וְיוֹמָם. זֶה שֶׁהוּא לוֹקֵחַ מִן הַסִּידָקִי. וְלֹא תַאֲמִין בְּחַיֶּ‍יךָ. זֶה שֶׁהוּא לּוֹקֵחַ מִן הַפַּלְטָר. וַאֲנָא סְמִיךְ לְפַלְטֵירָא. מַאי כְדוֹן. הֵעִיד רִבִּי יְהוֹשֻׁעַ בֶּן פְּתִירָא עַל דַּם נְבֵילוֹת שֶׁהוּא טָהוֹר. מָהוּ טָהוֹר. טָהוֹר מִלְּהַכְשִׁיר. הָא לְטַמּוֹת מְטַמֵּא. תַּמָּן תַּנִּינָן. דַּם הַשֶּׁרֶץ מְטַמֵּא כִּבְשָׂרוֹ. מְטַמֵּא וְאֵינוֹ מַכְשִׁיר. וְאֵין לָנוּ כַּיּוֹצֵא בוֹ. אֵין לָנוּ כַּיּוֹצֵא בוֹ שִׁיעוּר טוּמְאָתוֹ. אֲבָל דָּמוֹ מְטַמֵּא כִּבְשָׂרוֹ. אָמַר רַב יוֹסֵף. מָאן דְּאָמַר טָמֵא. כְּרִבִּי יְהוּדָה. וּמָאן דְּאָמַר טָהוֹר. כְּרִבִּי יְהוֹשֻׁעַ בֶּן בָּתִירָה. אָמַר לֵיהּ רַב אֲבוּדָמָא נְחוּתָא. וְיָאוּת. רִבִּי יוּדָה מוֹדִיָינֵיהּ דְּנָשִׂיָיא הֲוָה. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. לֹא גָזְרוּ עַל הָרוּקִּים שֶׁבִּירוּשָׁלִַם. [הָא אִיתְמַר] עֲלֵיהּ. רִבִּי אַבִּין בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. קַצְרָן שֶׁלְגּוֹיִם הָיָה שָׁם. בִּשְׁאָר יְמוֹת הַשָּׁנָה הַטְּמֵאִים מְהַלְּכִין שִׁיבּוֹלֶת וְהַטְּהוֹרִין מְהַלְּכִין מִן הַצַּד. וְהַטְּהוֹרִין מְהַלְּכִין סְתָם וְהַטְּמֵאִים אוֹמְרִים לָהֶם. פְּרוּשׁוּ. בִּשְׁעַת הָרֶגֶל הַטְּהוּרִין מְהַלְּכִין שִׁיבּוֹלֶת וְהַטְּמֵאִין מְהַלְּכִין מִן הַצַּד. וְהַטְּמֵאִים מְהַלְּכִין סְתָם וְהַטְּהוֹרִין אוֹמְרִין לָהֶן. פְּרוּשׁוּ. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֹא גָזְרוּ עַל הַכֵּלִים שֶׁבִּירוּשָׁלִַם. מִכֵּיוָן שֶׁנִּמְצְאוּ דֶּרֶךְ יְרִידָה לְבֵית טְבִילָה נַעֲשׂוּ הוֹכִיחַ. אַבָּא שָׁאוּל הָיָה קוֹרֵא אוֹתָן צִפּוֹרֶן. מָאן דְּאָמַר צִפּוֹרֶן. שֶׁהוּא דוֹמֶה לַצִּיפּוֹרֶן. מָאן דְּאָמַר מְרִיצָה. שֶׁהִיא מְרִיצָה אֶת הָאֶבֶן [לְבֵית הַקְּבָרוֹת.] תַּנֵּי. הַסַּכִּין קְשׁוּרָה לוֹ הֲרֵי זוֹ כְמוֹתָהּ.

MISHNAH: All spittle4:5 ). By rabbinic usage, all Gentiles are considered to be in this category. In Jerusalem, where people are used to eat sancta the entire year according to R. Meïr, or on the holidays according to R. Yose, one may assume that impure people are careful not to contaminate their pure neighbors. This is a reconstruction by authors living two generations after the destruction of the Temple. found in Jerusalem is pure except on the Upper Market, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth sacrifice. Even though the previous Mishnah stated that all implements found in Jerusalem are presumed to be pure, for use on sancta one is restrictive and requires immersion in a miqweh and waiting for the following sundown. The only time this requirement is waived is the 14 of Nisan, the day of mass slaughter, where it is presumed that every knife which is qualified to be used for ritual slaughter was immersed in a miqweh the previous day. , one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. . A dagger. in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife. HALAKHAH: “All spittle,” etc. Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification”. The Babli text reads קצרן “their laundry”. was there. Rebbi Ḥanina said, they were stabbing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints 11:26–28 ), this does not extend to their blood, which does not cause impurity. Gentile circus games have no impact on purity in Jerusalem (except for the removal of the carcasses which must be done by Gentiles.) Babli Menaḥot 103b . . [They came before the Sages who did not tell them anything.] Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: A Gentile fortification was there. 8, Notes 51–62 . Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius . More than that is impure. Rebbi Eleazar felt badly that Rebbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius ; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Ḥanin said, . 28:66 . your life will hang far from you , that is one who buys a year’s supply of wheat, you will be fearful night and day , that is one who buys from the Saracen, and you will not believe in your survival , that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.8:1 . ” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,6:5 . ” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch. Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they did not decide about spittle in Jerusalem be considered potentially impure because they touched spittle of unknown provenience, in contrast to all places in the Holy Land outside of Jerusalem ( Mishnah Ṭahorot 4:5 ), since the number of people whose impurity is caused by their own body is minuscule. Then why is the Upper Market in Jerusalem excluded? Babli Pesaḥim 19b . ? [Was it not said] about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification”. The Babli text reads קצרן “their laundry”. was there? In the remainder of the days of a year the impure ones are walking on the path and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart. But did not Rebbi Abbahu say in the name of Rebbi Joḥanan, they did not decide about vessels in Jerusalem? Since they were found on the road descending to the place of immersion, it is proof. Abba Shaul used to call it and according to the second opinion used exclusively for the gravedigger’s (or burial cave excavator’s) hoe. “fingernail” since it is shaped like a fingernail. He who said מְרִיצָה because it quickly dispatches the stone [to the cemetery.] It was stated: If he knife was tied to it its status is that of the knife; cf. Note 43 . .

פָּרוֹכֶת שֶׁנִּיטְמֵאת בִּוְלַד הַטּוּמְאָה מַטְבִּילִין אוֹתָהּ בִּפְנִים וּמַכְנִיסִין אוֹתָהּ מִיָּד. וְאֶת שֶׁנִּיטְמֵאת בְּאַב הַטּוּמְאָה מַטְבִּילִין אוֹתָהּ בַּחוּץ וְשׁוֹטְחִין אוֹתָהּ בַּחֵיל מִפְּנֵי שֶׁהִיא צְרִיכָה הַעֲרֵב שֶׁמֶשׁ. אִם הָיְתָה חֲדָשָׁה שׁוֹטְחִין אוֹתָהּ עַל גַּג הָאִיצְטָבַא כְּדֵי שֶׁיִּרְאוּ הָעָם אֶת מְלַאכְתָּהּ שֶׁהִיא נָאָה: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשֵּׁם רַבִּי שִׁמְעוֹן בֶּן הַסְּגַן פָּרוֹכֶת עוֹבְיָהּ טֶפַח עַל שִׁבְעִים וּשְׁתַּיִם נִימִים נֶאֱרֶגֶת עַל כָּל נִימָה וְנִימָה עֶשְׂרִים וְאַרְבָּעָה חוּטִין. אָרְכָּהּ אַרְבָּעִים אַמָּה וְרָחְבָּהּ עֶשְׂרִים וּמִשְּׁמוֹנִים וּשְׁתֵּי רִבּוֹא הָיְתָה נַעֲשֵׂית. וּשְׁתַּיִם עוֹשִׂין בְּכָל שָׁנָה וּשְׁלֹשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ: אִילּוּ אָמַר חוּט. אֶחָד. כָּפוּל. לִשְׁנַיִם. שָׁזוּר. לִשְׁלֹשָׁה. מָשְׁזָר. לְשִׁשָּׁה. אַרְבַּע מִיכָּן. הָא עֶשְׂרִים וְאַרְבָּעָה. תַּנֵּי. שְׁלֹשִׁים וּשְׁנַיִם. אִילּוּ אָמַר חוט. אֶחָד. כָּפוּל. לִשְׁנַיִם. שָׁזוּר. לְאַרְבַּע. מָשְׁזָר. לִשְׁמוֹנָה. אַרְבָּעָה מִיכָּן. הָא תַלְתִּין וּתְרֵיי. תַּנֵּי. אַרְבָּעִים וּשְׁמוֹנָה. אִילּוּ אָמַר חוט. אֶחָד. כָּפוּל. לִשְׁנַיִם. קְלִיעָה. לִשְׁלֹשָׁה. שָׁזוּר. לְשִׁשָּׁה. מָשְׁזָר. לִשְׁנֵים עָשָׂר. אַרְבָּעָה מִיכָּן. הָא אַרְבָּעִין וּתְמַנְיָא. כָּתוּב אֶחָד אוֹמֵר. מַעֲשֵׂה רוֹקֵם. וְכָתוּב אַחֵר אוֹמֵר. מַעֲשֵׂה חוֹשֵׁב. מַעֲשֵׂה רוֹקֵם. פְּרָצוֹף אֶחָד. מַעֲשֵׂה חוֹשֵׁב. שְׁנֵי פְּרָצוֹפּוֹת. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה. חַד אָמַר. מַעֲשֵׂה רוֹקֵם אֲרִי מִיכָּן וַאֲרִי מִיכָּן. מַעֲשֵׂה חוֹשֵׁב. אֲרִי מִיכָּן וְחָלַק מִיכָּן. וְחוֹרָנָה אָמַר. מַעֲשֵׂה רוֹקֵם. אֲרִי מִיכָּן וְחָלַק מִיכָּן. מַעֲשֵׂה חוֹשֵׁב. אֲרִי מִיכָּן וְנֶשֶׁר מִיכָּן. (תַּנֵּי.) בִּשְּׁמוֹנִים וּשְׁתַּים רִיבּוֹא הָיְתָה נַעֲשֵׂית. רִבִּי יִצְחָק בַּר בִּסְנָא בְשֵׁם שְׁמוּאֵל. גְּזוּמָא. תַּמָּן תַּנִּינָן. פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. גְּזוּמָא.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads 26:31 ), and each kind was twined of six threads. . Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it. HALAKHAH: If it had said “thread”, one, “double”, two, “twisted”, three, “ entwined ”, six used in the biblical text for all woven textiles used in the Temple (except the garments of the simple priests) means a multiply twisted string. Since there are other words available for small numbers of threads, entwined must designate heavy strings. . There are four kinds, this makes 24. It was stated 32. If it had said “thread”, one, “double”, two, “twisted”, four, “ entwined ”, eight. There are four kinds, this makes 32. It was stated 48. If it had said “thread”, one, “double”, two, “plaited” three, “twisted”, six, “ entwined ”, twelve. There are four kinds, this makes 48. 72b . “One verse says embroidered work 26:36 . , and one verse says, intelligent work 26:31 . . Embroidered work , one face, intelligent work, two faces.” Rebbi Jehudah and Rebbi Nehemiah, one said embroidered work, a lion on each side, intelligent work, a lion on one side and nothing on the other side. The other one said, embroidered work, a lion on one side and nothing on the other side, intelligent work, a lion on one side and an eagle on the other side. (It was stated:) 5, p. 261) also sees here a sign that the statement was not part of the original Galilean Mishnah. “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated2:2 , describing the amount of ashes accumulated on the altar at the end of a night. B quotes the entire Mishnah. : “Sometimes there was on it about 300 kor 29a , Ḥulin 90b . .” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.

בְּשַׂר קָדְשֵׁי קָדָשִׁים שֶׁנִּיטְמָא בֵּין בְּאַב הַטּוּמְאָה בְּין בִּוְלַד הַטּוּמְאָה בֵּין בִּפְנִים בֵּין בַּחוּץ בֵּית שַׁמַּאי אוֹמְרִים הַכֹּל יִשָּׂרֵף בִּפְנִים חוּץ מִשֶּׁנִּטְמָא בְּאַב הַטּוּמְאָה בַּחוּץ. בֵּית הִלֵּל אוֹמְרִים הַכֹּל יִשָּרֵף בַּחוּץ חוּץ מִשֶּׁנִּיטְמָא בִּוְלַד הַטּוּמְאָה בִּפְנִים: רִבִּי אֱלִיעֶזֶר אוֹמֵר שֶׁנִּיטְמָא בְּאַב הַטּוּמְאָה בֵּין בִּפְנִים בֵּין בַּחוּץ יִשָּרֵף בַּחוּץ. שֶׁנִּיטְמָא בִּוְלַד הַטּוּמְאָה בֵּין בִּפְנִים בֵּין בַּחוּץ יִשָּׂרֵף בִּפְנִים. רִבִּי עֲקִיבָה אוֹמֵר מְקוֹם טוּמְאָתוֹ שָׁם שְׂרֵיפָתוֹ: בַּר קַפָּרָא אָמַר. אַב הַטּוּמְאָה דְּבַר תּוֹרָה. וְולַד הַטּוּמְאָה מִדִּבְרֵיהֶן. רִבִּי יוֹחָנָן אָמַר. בֵּין זֶה וּבֵין זֶה דְּבַר תּוֹרָה. וְקַשְׁיָא דְרִבִּי יוֹחָנָן עַל דְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִין הַכֹּל יִשָּׂרֵף בִּפְנִים חוּץ מִשֶּׁנִּיטְמָא בְּאַב הַטּוּמְאָה בַחוּץ. מַה בֵין [אַב] הַטּוּמְאָה בַחוּץ מַה בֵין וְולַד הַטּוּמְאָה בַחוּץ. זֶה וָזֶה לֹא דְבַר תוֹרָה הוּא. וַאֲפִילוּ עַל דְּבֵית הִלֵּל לֹא מֲקְשִׁיָיא. דְּבֵית הִלֵּל אָמְרִין הַכֹּל יִשָּרֵף בַּחוּץ חוּץ מִשֶּׁנִּיטְמָא בִּוְולַד הַטּוּמְאָה בִפְנִים. מַה בֵין וְולַד הַטּוּמְאָה בִפְנִים מַה בֵין אַב הַטּוּמְאָה בִפְנִים. זֶה וָזֶה לֹא דְבַר תוֹרָה הוּא. לָא הֲוֵי בָהּ רַבָּנִן אֶלָּא עַל דְּבַר קַפָּרָא. וְקַשְׁיָא דְּבַר קַפָּרָא עַל דְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אָמְרִין. הַכֹּל יִשָּׂרֵף בִּפְנִים חוּץ מִנִּיטְמָא בְּאַב הַטּוּמְאָה בַחוּץ. מַה בֵין אַב הַטּוּמְאָה בֵין בַּחוּץ בֵּין בִּפְנִים. זֶה וָזֶה לֹא דְבַר תוֹרָה הוּא. בְּגִין דְּרִבִּי עֲקִיבָה אָמַר. מְקוֹם טוּמְאָתוֹ שָׁם תְּהֵא שְׂרֵיפָתוֹ. וַאֲפִילוּ עַל דְּבֵית הִלֵּל לֵית הִיא מֲקְשִׁיָיא. דְּבֵית הִלֵּל אָמְרִין. הַכֹּל יִשָּרֵף בַּחוּץ חוּץ מִשֶּׁנִּיטְמָא בִּוְלַד הַטּוּמְאָה בִפְנִים. מַה בֵין וְולַד הַטּוּמְאָה בֵּין בִּפְנִים בֵּין בַּחוּץ. זֶה וָזֶה לֹא מִדִּבְרֵיהֶם הוּא. בְּגִין רִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. מַאֲכָלוֹ וּמַשְׁקוֹ שֶׁלְמְצוֹרָע מִשְׁתַּלְּחִין חוּץ (בִשְׁלֹשׁ) [לִֹשְלֹשׁ] מַחֲנוֹת.

MISHNAH: Flesh of most holy sacrifices which became impure either by original impurity or by derivative impurity, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity. Rebbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned inside. Rebbi Aqiba said, the place of its impurity is the place of its burning 6:23 , as explained in Sifra Saw Pereq 8(5–6), where also additional opinions of RR. Meïr and Jehudah are reported. . HALAKHAH: 3:8 (Note 103) and Pesaḥim 1:7, Notes 166,167. Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are words of the Torah 7:19 one reads: Any meat which touches anything impure may not be eaten, in fire it shall be burned . Since it is not stated “touches any impure person”, one has to conclude that anything impure refers to implements or similar things which became impure from the touch of an impure person. Therefore it is clear that by biblical standards there exist derivative impurities. Bar Qappara holds that anything which makes something else impure is called original impurity. Since the verse does not refer to the meat as impure, he will hold that it is disqualified but its touch will not make the implement touched impure. He restricts the term “impure” to matter able to transmit impurity; matter disqualified is classifioed as “derivative impurity”. R. Joḥanan will hold that the meat, two touches distant from original impurity, still is impure by biblical standards (even though it is not called so in the text.) Everybody will agree that further impurities, 3 and 4 touches separated from original impurity, are rabbinic (or customary) categories of impurity. . 3:8 (Note 103) and Pesaḥim 1:7, Notes 166,167. The House of Shammai is difficult for Rebbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original] impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning. 6:23 ; this explains their position without reference to Bar Qappara’s statement. ” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps. 5:2–4 ( Sifry Num . 1) that there were three encampments in the desert, the holy precinct of the Tent of Meeting, the encampment of the Levites, and that of the Israelites. These are represented by the Temple enclosure, the Temple Mount, and Jerusalem (or any walled city in the Holy Land). Then it is stated that from the categories of people excluded from the holy sites, people impure in the impurity of the dead are excluded from the Temple precinct, those suffering from gonorrhea (or anybody whose impurity is caused by his own body) is excluded from the Temple Mount, and the sufferer from skin disease is excluded from the city. R. Simeon explains that the sufferers from skin disease under no circumstance can enter the city; this is a paradigm for the statement that anything impure never may be brought into a place from which it is excluded. .

אֵיבָרֵי הַתָּמִיד נִיתָּנִין מַחֲצִי כֶּבֶשׁ וּלְמַטָּה בַּמַּעֲרָב שֶׁל מוּסָפִין נִיתָּנִין מֵחֲצִי כֶּבֶשׁ וּלְמַטָּה בַּמִּזְרָח שֶׁל רָאשֵׁי חֳדָשִׁים נִיתָּנִין עַל כַּרְכּוֹב הַמִּזְבֵּחַ מִלְּמַעֲלָן. הַשְּׁקָלִים וְהַבִּיכּוּרִים אֵינָן נוֹהֲגִין אֶלָּא בִּפְנֵי הַבַּיִת. אֲבָל מַעְשַׂר דָּגָן וּמַעְשַׂר בְּהֵמָה וּבְכוֹרוֹת נוֹהֲגִין בֵּין בִּפְנֵי הַבַּיִת וּבֵין שֶׁלֹּא בִּפְנֵי הַבַּיִת. הַמַּקְדִּישׁ שְׁקָלִים וּבִיכּוּרִים הֲרֵי זֶה קוֹדֶשׁ. רִבִּי שִׁמְעוֹן אוֹמֵר הָאוֹמֵר בִּיכּוּרִים קוֹדֶשׁ אֵינָן קוֹדֶשׁ: אֵי זֶהוּ כַּרְכּוֹב הַמִּזְבֵּחַ. אַמָּה בֵין קֶרֶן לַקֶּרֶן. מְקוֹם הִילּוּךְ רַגְלֵי הַכֹּהֲנִים. מוּסְפֵי שַׁבָּת מוּסְפֵי רֹאשׁ חוֹדֶשׁ מִי קוֹדֵם. רִבִּי יִרְמְיָה סְבַר מֵימַר. מוּסְפֵי שַׁבָּת וּמוּסְפֵי רֹאשׁ חוֹדֶשׁ מוּסְפֵי רֹאשׁ חוֹדֶשׁ קוֹדְמִין. חֵיילֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. שִׁירוֹ שֶׁלְשַׁבָּת וְשִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ שִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ קוֹדֵם. אָמַר רִבִּי יוֹסֵה. שַׁנְיָיא הִיא תַּמָּן דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵי לְפַרְסְמוֹ וּלְהוֹדִיעַ שֶׁהוּא רֹאשׁ חוֹדֶשׁ. כֵּיצַד הָיָה עוֹשֶׂה. שׁוֹחֵט מוּסְפֵי שַׁבָּת וְאוֹמְרִים עֲלֵיהֶן שִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ. בְּרַם הָכָא. מוּסְפֵי שַׁבָּת וּמוּסְפֵי רֹאשׁ חוֹדֶשׁ מוּסְפֵי שַׁבָּת קוֹדְמִין. עַל שֵׁם. כָּל הַתָּדִיר מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. הָא שְׁקָלִים קָדְשׁוּ. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אָמַר מִשֵּׁם רִבִּי שִׁמְעוֹן. בֵּין אֵילּוּ וּבֵין אֵילּוּ לֹא קָדְשׁוּ. תַּנֵּי. הַגֵּר בִּזְמַן הַזֶּה צָרִיךְ לְהָבִיא קִינּוֹ רִיבְעַת כֶּסֶף. אָמַר רִבִּי שִׁמְעוֹן. בִּיטְּלָהּ רַבָּן יוֹחָנָן בֶּן זַכַּאי מִפְּנֵי הַתְּקָלָה. מָהוּ מִפְּנֵי הַתְּקָלָה. כְּהָדָא דְתַנֵּי. אֵין מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחֲרִימִין וְלֹא מַגְבִּיהִין [תְּרוּמוֹת וּמַעְשְׂרוֹת] בַּזְּמַן הַזֶּה. אִם הִקְדִּישׁ אוֹ הֶעֱרִיךְ אוֹ הֶחֱרִים אוֹ הִגְבִּיהַּ. הַכְּסוּת תִישָּׂרֵף. הַבְּהֵמָה תֵּיעַקֵּר. [כֵּיצַד. נוֹעֵל בְּפָנֶיהָ הַדֶּלֶת וְהִיא מֵתָה מֵאֵילֶיהָ.] וְהַמָּעוֹת יֵלְכוּ לְיַם הַמֶּלַח. עָבַר וְהִקְדִּישׁ. מִן מַה דְאָמַר רִבִּי שִׁמְעוֹן. בִּיטְּלָהּ רַבָּן יוֹחָנָן בֶּן זַכַּאי מִפְּנֵי הַתְּקָלָה. הָדָא אָמְרָה. עָבַר וְהִקְדִּישׁ קָדְשׁוּ. רִבִּי יוּדָן עַנְתוֹדְרַיָיא בְּעָא קוֹמֵי רִבִּי יוֹסֵה. הָכָא אַתְּ אָמַר. קָדְשׁוּ וְהָכָא אַתְּ אָמַר. לֹא קָדְשׁוּ. אָמַר לֵיהּ. תַּמָּן [לָכֵן אֵין מַקְדִּישִׁין לְכַתְּחִילָּה לְפִי שֶׁמִּצְוָה לְהַקְרִיב מִתְּרוּמָה חֲדָשָׁה וְהֵאַיךְ הַוְיָה לָהּ יְשָׁנָה. וְהָכָא מַאי אִית לָךְ לְמֵימַר. הַאי יְשָׁנָה הִיא. אֲבָל לְגַבֵּי הֶקְדֵּשׁוֹת אֲחֵרִים קִנּוֹ שֶׁל גֵּר אֵינוֹ צָרִיךְ חֲדָשָׁה. וְאִם הִקְדִּישׁ. קָדוֹשׁ. וְיַנִּיחַ עַד שֶׁיִּבָּנֶה בֵית הַמִּקְדָּשׁ.] שֶׁמָּא יִבָּנֶה הַבַּיִת כְּבָרִאשׁוֹנָה וְתִיתָּרֵם תְּרוּמַת הַלִּשְׁכָּה מִן הַחֲדָשָׁה בִּזְמַנָּהּ בְּאֶחָד בְּנִיסְן. וְהָכָא מָה אִית לָךְ. רַב אָדָא וְרַב הַמְנוּנְא. רַב אָדָא בַּר אַחֲוָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי שִׁמְעוֹן.

MISHNAH: The limbs of the daily sacrifice are deposited on the lower part of the ramp to the West Chapter 2, the sacrifices were slaughtered and cut into pieces which immediately were carried to the ramp leading up to the altar, but then were taken up one by one to be burned on the relatively small area of the fire on the altar. , those of the musaf sacrifices on the lower part of the altar. Those of the days of the New Moon on the rim on the top of the altar. Sheqalim and First Fruits are dedicated for the Temple service; if there is no Temple there are no sheqalim . Of First Fruits it says ( Ex. 23:19 ): Bring the First Fruits of your land to the Eternal’s House ; if there is no House they cannot be brought ( Tosephta 3:24 ). apply only if there is a Temple, but tithes of grain, and tithes of animals, and firstlings. 18:12–19 ) says that these are given to the Eternal ; therefore they are obligations independent of the Temple. , apply whether there is a Temple or there is no Temple. If somebody dedicates sheqalim or First Fruits, they are sanctified. Rebbi Simeon says, even if somebody designates First Fruits as holy, they are not holy. HALAKHAH: “What is ‘the rim of the altar in the Bible, Ex. 27:5 . The explanation is intended also as applicable to the biblical word. Tosephta 3:19 ; Babli Zevaḥim 62a . ’? A cubit between two horns, on the place reserved for the feet of the Cohanim walking.” 5:6 (Note 124 ). Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month54b . , the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to publicize that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other2:3 (Note 127 ), Ta`anit 4:5 (68b l.30), Babli Berakhot 51b , Pesaḥim 114a , Zevaḥim 91a . . Did sheqalim therefore. become holy dedicated today reserved for use in the Temple; in absence of a Temple any use of it would be larceny of sacra . ? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those. did not become holy. It was stated:31b (in the name of R. Simeon ben Eleazar), Keritut 9a . Sifry zuta Šelaḥ explains the sacrifice as necessary before the proselyte will be permitted to partake of sancta , since every person whose body was the cause of his impurity, once he is pure he needs such a sacrifice to be admitted to sancta (cf. Note 1 ). A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem , nor does one collect [heave and tithes] for use in the Temple. Therefore, this “lifting” is dedication as sheqalim . . If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem , or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea66a , Bekhorot 23a , Avodah zarah 13a . . If he does not sanctify his money according to R. Simeon; a proselyte dedicating money for his sacrifice in case the Temple will be rebuilt does sanctify the money set apart. transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified does not sanctify his money according to R. Simeon; a proselyte dedicating money for his sacrifice in case the Temple will be rebuilt does sanctify the money set apart. . He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan; dedicating them before the Temple was rebuilt would be a self-defeating act. . But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon9a . The ruling refers to all of R. Simeon’s statements in this paragraph. .