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Dinei Tumat Am HaArets
Laws of Impurity and Purity
Sources
A
MISHNA:
The previous mishna listed stringencies that apply to sacrificial food but not to
teruma
. However, there are also
stringencies
that apply
to
teruma
over sacrificial food:
In Judea
all people, even people who are not generally meticulous in their observance of the
halakhot
of ritual purity [
amei ha’aretz
],
are trusted with regard to the purity of
consecrated
wine and oil
throughout
all the days of the year. And during the period of the winepress and olive press…
Chagigah 24b:12-25a:1
§ It was taught in the mishna: Concerning
jugs of wine and jugs of oil
that are mingled,
amei ha’aretz
are deemed credible during the period of the winepress and the olive press. A Sage
taught
in a
baraita
:
Amei ha’aretz
are not deemed credible, neither with regard to flasks nor with regard to
teruma
.
The Gemara asks:
Flasks of what? If
it is referring to
flasks of sacrificial
food,
since
an
am ha’aretz
is deemed credible
concerning the
sacrificial
items it contains…
Chagigah 25b:12-26b:2
The Gemara poses a question with regard to the
halakha
that a
ḥaver
must immerse vessels that he borrows from an
am ha’aretz
:
But
is it so that
amei ha’aretz
are not trusted with regard to immersion? Isn’t it taught
in a
baraita
:
Amei ha’aretz
are trusted with regard to the purification
process
of immersion of that which has become impure by
contact with
a corpse?
In addition to being sprinkled with purification water on the third and seventh days…
Chagigah 22b:9
Abaye said: We learn
this
halakha
in a mishna
as well
(
Teharot
7:1): In the case of
one who transferred keys to one who is unreliable with regard to ritual impurity [
am ha’aretz
],
even though contact with an
am ha’aretz
renders pure items impure,
his pure items are pure, because he transferred to
the
am ha’aretz
the responsibility for
safeguarding the key alone
and did not authorize him to enter.
Now
that the mishna has determined that
his pure items are pure…
Avodah Zarah 70b:5-11
As it is taught
in a
baraita
(
Tosefta
,
Demai
2:4): With regard to
an
am ha’aretz
,
i.e., one who is unreliable with regard to ritual impurity and tithes,
who accepts upon himself
the commitment to observe
the matters
associated with
ḥaver
status,
i.e., that he will be stringent in all matters observed by
ḥaverim
, including
teruma
, tithes, and
ḥalla
, and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy
but
subsequently he
was suspected with regard…
Bekhorot 30b:2
The Gemara continues on a similar topic.
The Sages taught
in a
baraita
: In the case of
one who comes to accept upon himself
a commitment to observe
the matters
associated with
ḥaver
status, if we have seen that he practices
such matters
in private, within his home, he is accepted, and afterward he is taught
the precise details of being a
ḥaver
.
But if
we have
not
seen him act as a
ḥaver
in his home,
he is taught
first
and afterward accepted…
Bekhorot 30b:6-31a:4
The Gemara asks:
If so,
in light of these two reasons we have given for concern with regard to immersing vessels inside other vessels, this should
not
be permitted for
teruma
either.
The Gemara responds:
For whom do we say
the principle that one vessel may not be immersed inside another? For
ḥaverim
,
individuals devoted to the meticulous observance of mitzvot, especially
halakhot
of ritual purity. Others do not carefully follow these
halakhot
in any event…
Chagigah 22a:10-15
The Gemara answers: The
baraita
is incomplete, and is teaching the following:
With regard to
an axe that was lost in a house, the house is ritually impure, as I say
that
an impure person entered
the house
and took
the axe,
or, if
the owner
placed it in this corner and
later
found it in another corner, the house is
likewise
ritually impure, as I say
that
an impure person entered
the house
and took
the axe
from this corner and placed in another corner…
Pesachim 10b:3
§ With regard to the particular care that must be taken to prevent any suspicion that one’s clothes have contracted impurity,
Rabbi Yonatan ben Elazar said:
If
the shawl of
one who was stringent with regard to ritual purity
fell off of him,
and
he said to another
person:
Give it to me, and he gave it to him,
the shawl is
impure.
Even if the other individual is himself pure, since his attention was diverted at that moment from being cautious with regard to impurity, it is as though the shawl were rendered impure…
Chagigah 20a:5-20b:1
GEMARA:
What are the circumstances
described by the phrase:
Under the presumption of being supervised?
The Gemara explains: It is
as it is taught
in a
baraita
: If one’s
donkey drivers and laborers were
unreliable with regard to ritual impurity [
amei ha’aretz
], and they were
laden with
wine or produce that was
ritually pure,
and he had instructed them not to tamper with it but he does not know whether or not they heeded him,
even
if
he went away from them
to a distance of
more than a
mil
…
Avodah Zarah 69a:10
§ The mishna teaches:
And a sliver of
ḥiltit
may not be consumed, although one may derive benefit from it. The Gemara asks:
What is the reason
that it is prohibited? It is
because they slice it with a knife
on which there is presumably non-kosher residue. And
even though the Master said
that a prohibited substance that
imparts flavor to
the
detriment
of the mixture is
permitted,
that principle does not apply in this case because
as a result of the sharpness of the
ḥiltit
,
the act of slicing it with a knife
sweetens,
i…
Avodah Zarah 39a:12-18
The Gemara
raises an objection
based on what we learned in a mishna in
Teharot
: Physical laborers, who usually fall into the category of
am ha’aretz
and are not generally cautious with regard to the laws of ritual purity,
exit from the entrance of the olive press, defecate behind the fence, and are ritually pure.
There is no reason to be concerned that they might become impure in the interim. This indicates that a greater distance is unnecessary. The Gemara responds:
With regard to
the laws of
ritual purity, they were lenient…
Berakhot 62a:11-13
The Gemara asks a similar question with regard to Raḥava’s addition:
We
already
learned
the
halakha
of
one who opens his barrel
of wine,
as well:
In the case of
one who opens his barrel
to sell its wine, and similarly in the case of one who
begins
selling
his dough for the sake of the Festival,
the substance is ritually pure. If some is left over, the
tanna’im
disputed whether it retains its presumed status as ritually pure after the Festival and one may continue to sell it to a
ḥaver
…
Beitzah 11b:12
But if they performed their sins
in public,
society
does not accept them. Rabbi Shimon and Rabbi Yehoshua ben Korḥa say: Both
in
this
case, where they sinned in private,
and
in
that
case, where they sinned in public, society
accepts
them,
as it is stated: “Return, you backsliding children,
I will heal your backslidings” (Jeremiah 3:22).
Rabbi Yitzḥak of the village of Akko says
that
Rabbi Yoḥanan says: The
halakha
is
in accordance with
the opinion of
that pair,
Rabbi Shimon and Rabbi Yehoshua ben Korḥa, i.e…
Avodah Zarah 7b:1
Rav Pappa raised an objection to Rav Shimi bar Ashi:
And let
one
derive
that the garments of the
ḥaver
are impure
because
they came into contact with the
garments of an
am ha’aretz
. As the Master said:
The
garments of an
am ha’aretz
are considered impure with the ritual impurity imparted by the
treading
of a
zav
, which means they impart impurity to people and to garments,
for individuals who are scrupulous with regard to impurity [
perushin
]…
Niddah 33b:14-34a:1
GEMARA:
The Sages taught
in a
baraita
(
Tosefta
,
Terumot
2:2): If one
was preparing ritually pure
food
with
another,
and he said to him: The ritually pure
food
that I prepared with you became ritually impure,
or if
he was preparing sacrifices with
another person,
and he said to him: The sacrifices that I prepared with you became disqualified due to improper intention,
he is
deemed credible
with regard to these claims…
Gittin 54b:7
And Abaye says
that
if one witness says to
someone:
Your ritually pure
food
was rendered impure, and that
person remained
silent,
the witness is
deemed credible. And the
tanna
of the mishna also
taught
(
Karetot
12a): If
one witness said
to someone: Your ritually pure food
was rendered impure, and that
person
says: It was not rendered impure, he is exempt. The reason
he is exempt is only
because he said
definitively that his food was
not
rendered ritually impure…
Kiddushin 65b:12
The Gemara asks:
And from where do you say
that the purity of
teruma
is impurity vis-à-vis sacrificial food? It is from a mishna (
Ḥagiga
18b),
as we learned:
The halakhic status of
the garments of an
am ha’aretz
,
who does not scrupulously observe the
halakhot
of ritual purity, is like that of items rendered impure by
treading,
e.g., items designated for sitting or lying upon which a
zav
or a menstruating woman sits or lies, which are rendered a primary source of ritual impurity
for individuals who scrupulously observe
the…
Chullin 35a:7-35b:2
The mishna continues to list additional differences between various levels of ritual purity: If
one immersed for
the purpose of eating
non-sacred
food, he
assumes a presumptive status
of ritual purity
for non-sacred
food, and
it is prohibited for him
to eat
tithes,
as he did not purify himself with the intention of eating tithes. If one
immersed to
eat
tithes, he assumes a presumptive status for tithes,
but he is
prohibited from
eating
teruma
…
Chagigah 18b:2
Rava said:
Both the first clause and the latter clause deal with testimony about the past. The difference is that the latter clause is referring to a case
where he found him
a first time
and told him nothing
about disqualification,
and
then
afterward he found him
a second time
and told him
what had purportedly happened. In such a case he is suspected of lying, as, if it were true that the pure food had become impure or the offering had become disqualified, he would have imparted that information earlier…
Gittin 54b:9
Laws of Impurity and Purity
דיני טומאה וטהרה
Laws of Contracting Impurity from a Corpse
Laws of Impurity of Tombs and Burial
Laws of Impurity of a Tent Containing a Corpse
Laws of Prevention of Impurity in a Tent Containing a Corpse
Laws of Processing the Red Heifer
Laws of Kiddush Mei Chatat
Laws of Purification by Mei Chatat
Laws of Tsara'at of a Person
Laws of the Impurity of a Metsora and His Purification
Laws of Tsara'at of Clothing
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