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Hekhsher Tumah
Laws of Impurity and Purity
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A
but if water is put on the seed and any part of a carcass falls upon it, it shall be impure for you.
Leviticus 11:38
With regard
to the matter of rendering seeds susceptible
to ritual impurity, there
is
a dispute between
tanna’im
, as we learned
in a mishna (
Makhshirin
4:3): In the case of
one who places a bowl on the wall
while it is raining
so that
the bowl
will be rinsed
with the rainwater, if the water from the bowl then falls onto produce,
that is under
the rubric of the verse: “But
when
water
is placed
upon the seed” (Leviticus 11:38)…
Chullin 16a:7
The Gemara suggests:
Come
and
hear
another proof from a
baraita
with regard to despair that is not conscious. It is written: “And if any part of their carcass falls upon any sowing seed that is to be sown, it is ritually pure. But when water is placed upon the seed, and any part of their carcass falls thereon, it is ritually impure unto you” (Leviticus 11:37–38). Produce becomes susceptible to contracting ritual impurity only after coming into contact with one of seven liquids: Wine, honey, oil, milk, dew, blood, and water…
Bava Metzia 22a:12
And another
of those decrees is the matter of
one who harvests
grapes in order to take them
to the press. Shammai says: It has become susceptible, and Hillel says: It has not become susceptible. Hillel said to Shammai:
If so,
for what
purpose
do they harvest
grapes
in purity,
i.e., utilizing pure vessels, as in your opinion, since the grapes are susceptible to impurity by means of the juice that seeps from them, care must be taken to avoid impurity while gathering…
Shabbat 17a:5-8
The Gemara asks:
Why do I
need the animal to come in contact with liquid in order for it to be
rendered susceptible
to impurity of food? The flesh of the animal
will eventually become impure
with a more
severe
level of
impurity
when it dies, i.e., impurity of an animal carcass.
And any
food
that will eventually become impure
with a more
severe
level of
impurity does not require
contact with liquid to be
rendered susceptible
to impurity of food…
Chullin 121a:17-18
Rather, Rav Sheshet said
that
this
is what the Rabbis, who replied to Rabbi Yoḥanan ben Nuri,
are saying: No, if you said
that thought is not required
with regard to severe impurity,
i.e., the carcass of a kosher bird in the throat,
as it does not require
contact with a liquid for it to be rendered
susceptible
to ritual impurity,
shall you
also
say
that thought is not required
with regard to lenient impurity,
i.e., its impurity as food…
Niddah 51a:3-5
If you wish, say
that they disagree with regard to
a logical argument.
One
Sage,
Rabbi Yoḥanan,
holds
that
rendering
food
susceptible
to impurity
is the initial stage of
the process of imparting
impurity
to it. Therefore, just as a handle imparts impurity, it can also render the food susceptible to impurity.
And
one
Sage,
Rav,
holds
that
rendering
food
susceptible
to impurity
is not the initial stage of
the process of imparting
impurity.
…
Chullin 118b:17-18
Any liquid which was desired at the beginning though it was not desired at the end, or which was desired at the end though it was not desired at the beginning, comes under the law of "if water be put." Unclean liquids render unclean whether [their action] is desired or is not desired.
Mishnah Makhshirin 1:1
All the laws involving making foods susceptible to ritual impurity originate in the Oral Tradition. According to that tradition, it was taught that the verse Leviticus 11:38: "When water will be placed on seeds," refers not only to water, but to all the other seven liquids as well. And it applies only when the crops were exposed to the liquids willfully by the owner after the crops were uprooted from the earth. This is logical, for it is well known that there are no crops that were not exposed to water while they were connected to the ground. "When water will be placed..…
Mishneh Torah, Defilement of Foods 12:1-3
There are foods that require exposure to liquids, but do not require a special intent. There are foods that require a special intent, but do not require exposure to liquids, foods that require special intent and exposure to liquids, and foods that require neither special intent, nor exposure to liquids.
What is implied? All foods that are designated for human consumption in any place require exposure to liquids, but do not require special intent. Kosher fish and kosher locusts in all places and non-kosher locusts and fish in rural areas are considered as designated for human consumption…
Mishneh Torah, Defilement of Foods 3:3
When one harvests grapes to sell in the marketplace or dry, they do not become susceptible to impurity unless they come into contact with liquids when the owner desires that they do, as other foods.
If, by contrast, one harvests grapes to crush them and make wine, they become susceptible to impurity even if they had no contact with liquids at all. If they were touched by an impure object, they contract impurity. This a decree of Rabbinic origin.
Why did the Sages decree that when one harvests grapes for the wine press…
Mishneh Torah, Defilement of Foods 11:1
The Gemara answers:
Thought
in the case
of ritual impurity is different, as
it
is considered like action, and
this is
in accordance with
the opinion
of Rav Pappa. As Rav Pappa raises a contradiction:
With regard to the
halakha
that produce must become wet in order for it to contract ritual impurity, the verse states: “But if water is placed [
vekhi yuttan
] upon the seed, and any part of a carcass falls upon it, it is impure” (Leviticus 11:38). The word
yuttan
is written defective, and
is written
as if it says
ki yitten
…
Kiddushin 59b:2-3
The Gemara clarifies this
baraita
:
They may draw water through
a hole cut out of
a balcony on Shabbat
is the
halakha
that we stated
above.
And they may insulate
produce
in the pods
of legumes;
what is
this
halakha
?
As it was taught
in a
baraita
: If one
rose early
in the morning
to bring residue
from the field, e.g., the straw of wheat or the stalks or pods of legumes, in order to store his produce in them, the following distinction applies:
If
he rose early
because
the residue still
has…
Eruvin 87b:20-21
The Gemara again asks:
But in any event, from where do we
derive
that non-sacred
items
do not require intent?
The Gemara answers: It is
as we learned
in a mishna (
Makhshirin
4:7): Produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was amenable to its dampening. This is derived from the verse: “But when water is placed on the seed, and some of their carcass shall fall on it, it is impure to you” (Leviticus 11:38)…
Chullin 31b:5-6
As it is taught
in a
baraita
:
Rabbi
Yehuda HaNasi
once went to a certain place, and he saw people
there
kneading dough
while they were
in
a state of ritual
impurity,
and they believed that nevertheless, the dough remained ritually pure. Rabbi Yehuda HaNasi
said to them: For what
reason
are you kneading your dough in
a state of ritual
impurity? They said to him: A certain Torah scholar came here and taught us
that
water
from
swamps [
mei betza’im
] does not render
food
susceptible
to contract ritual…
Sanhedrin 5b:6
but if the carcase of any of them fall upon water that is put upon the seed when so wetted, the seed is unclean to you.
Targum Jonathan on Leviticus 11:38
When foods are made susceptible to impurity while they are attached to the earth or they were made susceptible with water that was attached to the ground, they are not susceptible to impurity. They receive this status only after coming in contact with water that is not in contact with the earth or with other liquids after the produce has been detached from the earth, as implied by Leviticus 11:34: "in any container." It can be inferred that a liquid does not make food susceptible to impurity unless it was lifted from the ground, like water in a container…
Mishneh Torah, Defilement of Foods 2:8
MISHNA:
The limb
of an animal, with flesh, sinews, and bones,
and the flesh
of an animal,
that were
partially severed and remain
hanging from the animal
do not have the halakhic status of a limb severed from a living animal, which imparts impurity like an unslaughtered carcass, or of flesh severed from a living animal, which is ritually pure, respectively. If one had intent to eat the limb or the flesh, the limb or flesh becomes impure if it comes in contact with a source of impurity…
Chullin 127a:20-127b:2
§ The mishna states (33a): In the case of one who slaughters a domesticated animal, an undomesticated animal, or a bird, and blood did not emerge from them,
Rabbi Shimon says: They were rendered susceptible
to ritual impurity
by means of
the
slaughter
itself.
Rav Asi said
that
Rabbi Shimon would say:
It is
its slaughter
that
renders it susceptible
to ritual impurity,
and not
the
blood
that emerges during the slaughter. The Gemara suggests:
Let us say
that the mishna
supports
the opinion of Rav Asi…
Chullin 35b:7-10
Whenever food has spoiled and rotted to the point that it is no longer fit for human consumption, it is not susceptible to ritual impurity. Similarly, a liquid that has spoiled and become foul to the point that it is no longer fit for human consumption is not susceptible to ritual impurity, just as it does not make foods susceptible to ritual impurity, as implied by Leviticus 11:34: "which he shall drink."
Mishneh Torah, Defilement of Foods 2:14
Related
ראו גם
Laws of the Conditioning of Food for Impurity
Ritual Impurity
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