משנה: רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר מִימֵיהֶן שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרוֹף אֶת הַבָּשָׂר שֶׁנִּיטְמָא בִווְלַד הַטּוּמְאָה עִם בָּשָׂר שֶׁנִּיטְמָא בְאַב הַטּוּמְאָה אַף עַל פִּי שֶׁמּוֹסִיפִין לוֹ טוּמְאָה עַל טוּמְאָתוֹ: MISHNAH: Rebbi Ḥananiah, the executive officer of the Cohanim161The organizer of the Temple service; one of the few permanent positions in the Temple service., says, the Cohanim never refrained from burning meat which became impure by derivative impurity162Since it is written (Numbers.19.22">Num. 19:22) anything an impure person touches will become impure, it is clear that biblical original impurity induces biblical derivative impurity. In both cases, sacrificial meat which became impure must be burned. The question is raised in the Halakhah, how many stages of derivative impurity are implied by biblical law and how many are purely rabbinical. If biblically impure meat would be burned together with rabbinically impure (but biblically pure) meat, the latter could become more impure before being destroyed. with meat which became impure by original impurity even though they added impurity to it.
הלכה: בַּר קַפָּרָא אָמַר. אַב הַטּוּמְאָה דְּבַר תּוֹרָה. ווְלַד טוּמְאָה מִדִּבְרֵיהֶן. רִבִּי יוֹחָנָן אָמַר. בֵּין זֶה בֵּין זֶה דְּבַר תּוֹרָה. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אַב טוּמְאָה עוֹשֶׂה רִאשׁוֹן. ווְלַד הַטּוּמְאָה עוֹשֶׂה שֵׁינִי. שֵׁינִי שֶׁנָּגַע בְּרִאשׁוֹן הֲרֵי הוּא בִמְקוֹמוֹ שֵׁינִי. שֶׁהַשְּׁלִישִׁי שֶׁנָּגַע בְּרִאשׁוֹן נַעֲשֶׂה שֵׁינִי. HALAKHAH: 165Here starts the discussion of Pesachim 1:6:2-8:4" href="/Jerusalem_Talmud_Pesachim.1.6.2-8.4">Mishnah 7, even though this is noted only later. Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words166This refers to the terms used by R. Ḥananiah in the Mishnah. In the Pesachim.15">Babli, 15a/15b, the attributions are switched. In the Yerushalmi the attributions are confirmed in Šeqalim 8:5.. Rebbi Joḥanan said, both these and those are word of the Torah167In his opinion, biblically pure food, even if it may no longer be eaten or sacrificed, may not be destroyed.. In the opinion of Bar Qappara it is understandable168The statement of R. Ḥananiah contains essential information, that one may cause impurity to food which is biblically pure in order to burn it together with biblically impure food. While it is a matter of dispute whether this applies to food in a profane setting, it is agreed that it is prohibited to increase impurity in a sacral setting.. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity169Derivative impurity in the first degree such as described in Numbers.19.22">Num. 19:22. The biblical rule that for material susceptible to impurity contact with derivative impurity in the first degree induces derivative impurity in the second degree is derived from Leviticus.7.19">Lev.7:19. Since there is no verse which implies the possibility of biblical derivative impurity in the third degree, derivative impurity in the second degree biblically should be characterized as disqualified for sacral use rather than impure. induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree170Pesachim.14a">Babli 14a. Then R. Ḥananiah’s statement is trivial and unnecessary..
תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִין. אֵין שׂוֹרְפִין בָּשָׂר טָהוֹר עִם בָּשָׂר טָמֵא. וּבֵית הִלֵּל מַתִּירִין. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא נִיחָא. שׂוֹרְפִין פְּסוּל תוֹרָה עִם פְּסוּל טוּמְאַת תּוֹרָה. וּצְרִיכִינָן מַשְׁמַע. טוּמְאַת דִּבְרֵיהֶן עִם טוּמְאַת תּוֹרָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אִם פְּסוּל תוֹרָה עִם טוּמְאַת תּוֹרָה שׂוֹרְפִין. כָּל־שֶׁכֵּן טוּמְאַת תּוֹרָה עִם טוּמְאַת תּוֹרָה. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים שְׁנָייָהּ מִשֵּׁם בֵּית שַׁמַּי וּבֵית הִלֵּל. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. דְּמַר רִבִּי יוֹחָנָן. שִׁשָּׁה סְפֵיקוֹת הָיוּ תוֹלִין עֲלֵיהֶן וּבָאִין. וּבְאוּשָׁא גָּֽזְרוּ עֲלֵיהֶן שְׂרֵיפָה. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים לֹא לְקוֹדֶם לְאוּשָׁא הָיָה. וְקוֹדֶם לְאוּשָׁא לֹא הָֽיְתָה שְׂרֵיפָה לְדִבְרֵיהֶן. אָמַר לֵיהּ. תִּיפְתָּר שֶׁנִּיטְמָא בִּכְלֵי זְכוּכִית. אָמַר לֵיהּ. אֲפִילוּ תֵימַר. נִיטְמָא בִּכְלֵי זְכוּכִית. לֹא כֵן אָמַר רִבִּי זְעוּרָא רִבִּי אֲבוּנָה בְשֵׁם רִבִּי יִרְמְיָה. יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵי בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם גָּֽזְרוּ טוּמְאָה עַל אֶרֶץ הָעַמִּים וְעַל כְּלֵי זְכוּכִית. [רִבִּי יוּדָא אָמַר. יְהוּדָה בֶּן טַבַּאי וְשִׁמְעוֹן בֶּן שֶׁטַח גָּֽזְרוּ עַל כְּלֵי מַתָּכוֹת. הִלֵּל וְשַׁמַּאי גָּֽזְרוּ עַל טַהֲרַת יָדַיִם.] רִבִּי יִרְמְיָה סָבַר מֵימַר. אֶרֶץ הָעַמִּים וּכְלֵי זְכוּכִית תְּלוּיָה. רִבִּי יוֹסֵי סָבַר מֵימַר. אֶרֶץ הָעַמִּים תְּלוּיָה וּכְלֵי זְכוּכִית שְׂרֵיפָה. אֵלּו הֵן שִׁשָּׁה סְפֵקוֹת. עַל סְפֵק בֵּית הַפְּרָס. עַל סְפֵק אֶרֶץ הָעַמִּים. עַל סְפֵק בִּגְדֵי עַם הָאָרֶץ. עַל סְפֵק רוֹקִין. עַל סְפֵק מֵי רַגְלֵי אָדָם שֶׁהוּא כְּנֶגֶד מֵי רַגְלֵי בְהֵמָה. עַל וַדַּאי מַגָּעָן שֶׁהִיא סְפֵק טוּמְאָתָן. עַל אֵלּוּ שׂוֹרְפִין תְּרוּמָה. It was stated171Tosephta 1:6.: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified172Derivative impurity in the second degree. by the Torah with what is disqualified as impure173Original impurity or derivative impurity in the first degree. by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah166This refers to the terms used by R. Ḥananiah in the Mishnah. In the Pesachim.15">Babli, 15a/15b, the attributions are switched. In the Yerushalmi the attributions are confirmed in Šeqalim 8:5.. In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel174For R. Joḥanan, while the statement of R. Ḥananiah is trivial, it is important as summarizing the consensus of the Houses of Shammai and Hillel.. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them175Shabbat.15b">Babli Šabbat 15b.. Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha176In Usha, the place of R. Jehudah, a loyal supporter of the Roman government, the Rabbinate was reconstituted by the third generation Tannaim after the death of Hadrian and the suspension of the latter’s anti-Jewish decrees. The executive officer of the Cohanim must have served in the Temple; he therefore belongs to the first generation of Tannaim.? Before Usha there was no burning for their words177Rabbinically impure sancta neither could be used nor destroyed.. He told him, explain it if it became impure in a glass vessel178Biblical impurity applies only to kinds of vessels and implements mentioned in the rules of impurity: earthenware and metal (Leviticus.6.21">Lev. 6:21), leather and textiles (Leviticus.13.49">Lev. 13:49), bone and wood (Numbers.31.20">Num. 31:20). Other vessels cannot become impure; to this fact one attributes the great number of stone vessels found on archeological sites of the Second Temple period. (Similarly intrinsically pure vessels made of cow dung have not survived for the archeological record.) The impurity of glass vessels, unknown to Moses, is purely rabbinical. One has to take the information that the impurity of glass ware “was decided” by the heads of the Synhedrion to mean that they codified the rules which were popularly observed before. Glass vessels are compared to earthenware vessels since the former are made from sand, the latter from clay. They are also compared to metal vessels since if broken they can be melted down and made into new vessels.. He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah179Rebbi or Rav Jeremiah bar Abba, the first generation Babylonian Amora. The main place of the statement is Ketubot 8:11:5" href="/Jerusalem_Talmud_Ketubot.8.11.5">Ketubot 8:11, Notes 98–105; Shabbat.14b">Babli Šabbat 14b., Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware180The land outside the Holy Land was always being considered impure (cf. Amos.7.17">Am.7:17). What they decided was that earth of Gentile places, within or outside the Holy Land, is considered infected with the impurity of rotting human bodies. While it is in dispute whether Gentile corpses induce tent impurity, it is universally accepted that they transmit impurity by touching.. [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels181The possible impurity of metal vessels is biblical (Pesachim 1:6:3" href="/Jerusalem_Talmud_Pesachim.1.6.3">Note 178). Following the Shabbat.16b">Babli Šabbat 16b, what they decreed was that metal impure by the impurity of the dead should not become pure by being melted down, but only by sprinkling with water containing ashes of the Red Cow.. Hillel and Shammai decided on purity of hands182They codified the rules that hands which were not all the time consciously guarded from impurity after being washed are impure in the second degree and, therefore, impart impurity to fluids, heave, and sacrifices but not to solid profane food (cf. Demay 2:3, Notes 136–137; Shabbat.14b">Babli Šabbat 14b). Corrector’s addition from Ketubot..] Rebbi Jeremiah179Rebbi or Rav Jeremiah bar Abba, the first generation Babylonian Amora. The main place of the statement is Ketubot 8:11:5" href="/Jerusalem_Talmud_Ketubot.8.11.5">Ketubot 8:11, Notes 98–105; Shabbat.14b">Babli Šabbat 14b. was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning183That it was decided that glassware has the biblical status of metalware.. The following are the six doubts184Mishnah Taharot 4:5.: “On the doubt of a bet happeras185A place known to contain a grave whose position is no longer known or ascertainable. If heave was transported over this place, it might have become impure by tent impurity., on the doubt of Gentile land, on the doubt of clothing of the vulgar186A person not known to observe the rules of impurity. His clothing may be impure either by contact with his impure wife in her period or because he suffers from gonorrhea.
The quote here is lacunary; there is missing the possible impurity of vessels found in the public domain., on the doubt of spittle187Which might be the source of biblical original impurity as body fluid of a woman menstruating or suffering from flux or a male sufferer from gonorrhea., on the doubt of human urine which is separate from animal urine188Urine was used industrially and as a household chemical. Animal urine is pure; human urine may be a source of biblical original impurity as body fluid of a person whose impurity is caused by his own body (Pesachim 1:6:3" href="/Jerusalem_Talmud_Pesachim.1.6.3">Note 187)., on certain touch which is a doubt of impurity189If the fact that it touched the object in question is not in doubt; the only doubt is whether that object transmits impurity or not. on these one burns heave.