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Laws of Purification by Mei Chatat
Laws of Impurity and Purity
Sources
A
The Gemara raises a further difficulty:
And let them bring
oil and wine to the Temple
in an earthenware vessel sealed
with
a tightly bound cover,
which cannot contract impurity even if it is in the same tent as a corpse, as it states: “And every open vessel, which has no covering tightly bound upon it, is unclean” (Numbers 19:15).
Rabbi Eliezer said:
The Sages
taught
in a
baraita
:
Sacrificial
food, unlike other items, is
not spared
from impurity
by
being in a container with
a tightly bound cover.
…
Chagigah 25a:5-6
Rav Naḥman bar Yitzḥak said: Come
and
hear
a resolution to this dilemma from a mishna: With regard to
a cow that drank purification waters
in which the ashes of the red heifer were mixed and which were to be sprinkled on one who was ritually impure with impurity imparted by a corpse, and the cow was slaughtered before it digested the water,
its flesh is impure
due to contact with this water. Pure items that come in contact with the purification waters become impure, as derived from a verse.
Rabbi Yehuda says:
Pesachim 17b:15
Rav Yehuda says: The
tzutzeyanei
doves are fit for
sacrifice
on the altar, and they are the doves of Reḥava
mentioned earlier. The Gemara
raises an objection
from a mishna (
Nega’im
14:6): The Torah requires hyssop for the purification of a leper. It must be standard
hyssop, and neither a hyssop of Greece, nor stibium hyssop, nor Roman hyssop, nor desert
hyssop,
nor any
other kind of
hyssop whose
name is accompanied by
a modifier.
Likewise,
tzutzeyanei
doves should be unfit for sacrifice…
Chullin 62b:2
Rava raised an objection
to this explanation from that which was taught: The connection between
the bell and the clapper,
this
is a connection.
Therefore, if they are detached from each other, the bell should be considered broken.
Shabbat 58b:10
MISHNA:
One must wash his hands
by pouring a quarter-
log
of water over them before eating
non-sacred
food,
and for tithes and for
teruma
; but for
eating
sacrificial
food
one must immerse
one’s hands in
purification
waters, such as those of a ritual bath.
And with
regard to one who wishes to touch the
purification
waters of the red heifer used for sprinkling, concerning which the Sages ordained further measures of sanctity,
if one’s hands were rendered impure
even by rabbinical ritual impurity…
Chagigah 18b:1-4
Isn’t this
halakha
that these substances are considered combined
by rabbinic law? From where
do we know that this is so?
From
the fact
that it teaches
in
the first clause
of that mishna:
Rabbi Shimon ben Beteira testified with regard to ashes of purification
in a vessel
that
if
an impure
person or object
touched part of it, it renders all of it impure.
The purification ashes of the red heifer are neither food nor a sacrificial item, so Rabbi Ḥanin’s verse does not apply to the ashes…
Chagigah 23b:9
The Sages taught
in a
baraita
: With regard to
scissors
made
of
component
parts
that are made to come apart
and the blade of a
carpenter’s
plane,
which can be removed from its handle, it is considered
a connection
between the components
with regard to
contracting
ritual impurity.
If one part becomes ritually impure, the other part becomes ritually impure as well.
However,
it is
not
considered
a connection with regard to
the
sprinkling
of the water of a purification offering…
Shabbat 48b:10
The Gemara suggests:
Come
and
hear
proof that only an action that one generates directly is considered the force of his action, as it is taught in a mishna (
Para
12:2): Concerning
a needle that was
impure with impurity imparted by a corpse and was
placed on an earthenware
shard,
and one sprinkled
water of purification; if there is
uncertainty
whether he actually
sprinkled
the purification water
on the needle
or whether he
sprinkled
it
on the earthenware
shard
and
the water inadvertently
sprayed upon
the…
Sanhedrin 77b:13
Rabbi Yirmeya raised a contradiction before Rabbi Zeira. We learned
in a mishna:
The basting of launderers,
garments that a launderer sewed together with loose, temporary stitches to avoid losing them;
and a ring of keys; and a garment that was sewn with
a thread of
diverse kinds,
e.g., a woolen garment that was stitched with linen thread, which must be pulled out; even though they are attached only temporarily, as they will all eventually be separated, it is considered
a connection with regard to
issues of
ritual impurity…
Shabbat 48b:2
And so it was taught
in a
baraita
to this effect:
An
am ha’aretz
is trusted to say
that
produce has not been made susceptible
to impurity, i.e., that it has never come into contact with water,
but he is not trusted to say
that the
produce has been made susceptible
to impurity
but has not
actually
become impure.
This
baraita
shows that
amei ha’aretz
are trusted concerning basic facts, but not concerning matters that require detailed knowledge and scrupulous care.
Chagigah 22b:11
Abaye
raised an objection to
the opinion of Rabbi Yirmeya from a mishna (
Para
9:7): If the
ashes
of a red heifer, which impart ritual impurity to the priests involved in its ritual and are
fit
for sprinkling on someone impure with impurity imparted by a corpse,
became intermingled with
regular
burned ashes, we follow the majority
in order
to
determine whether or not the mixture is
impure. And
therefore,
if
the
majority is
composed of the regular
burned ashes,
the mixture does
not impart impurity…
Bekhorot 23a:3-4
As the sons of Rabbi Ḥiyya say: Severed
white or
sky-blue
strings
are fit, and
similarly,
severed hyssop
branches
are fit
for sprinkling the water of purification mixed with the ashes of a red heifer. The Gemara asks:
What measure
do
severed
strings need to be in order to remain fit?
Bar Hamduri says
that
Shmuel says:
The strings must remain long
enough to tie them in a slipknot.
Menachot 38b:10
The Gemara asks:
If so, let Beit Hillel respond to Beit Shammai.
They can respond as follows:
When we borrow
vessels
from them we immerse them,
and that is why we rule that vessels of metal or similar materials are pure. The Gemara explains: That dispute is referring to the impurity of a corpse.
And that which becomes impure by
proximity to
a corpse requires sprinkling
of the red heifer’s ashes on the
third and seventh
days of its purification,
and people do not
generally
lend vessels for seven days…
Chagigah 22b:8
The Gemara elaborates:
As it is taught
in a
baraita
:
Rabbi Elazar says:
With regard to
water of purification, which
has been sanctified by the ashes of the red heifer, even if the water is
rendered impure
it nevertheless performs its function and
purifies
a person from the ritual impurity imparted by a corpse. This is evident
because
those performing the rite would
sprinkle
water of purification even
on a menstruating woman
who has been rendered impure by a corpse…
Zevachim 93a:3-6
MISHNA:
One may not read the Megilla, nor perform a circumcision, nor immerse
himself in a ritual bath,
nor sprinkle
water of purification to purify people and objects that had contracted ritual impurity through contact with a corpse until after sunrise.
And also a woman who observes a
clean
day for
each
day
she experiences a discharge, i.e., a woman who experienced one or two days of non-menstrual bleeding, and must now wait until a day has passed without any discharge of blood before regaining ritual purity…
Megillah 20a:7
The Gemara further analyzes the
baraita
.
Rabbi
Yehuda HaNasi
says: Also castration,
but he does not include the tongue, unlike ben Azzai. The Gemara inquires:
And
according to
Rabbi
Yehuda HaNasi, is the
tongue not
considered exposed?
And
the Gemara
raises a contradiction
from the following: In a case
where one was sprinkling
the purification water of the red heifer on another person in order to purify him from ritual impurity imparted by a corpse,
and a sprinkling
of water
landed on his mouth…
Kiddushin 25a:7-8
Rav Pappa says: The remnants of straps,
i.e., what remains when part of the strap has been cut off,
are fit.
The Gemara comments:
And it is not so,
as can be derived
from
the fact
that the sons of Rabbi Ḥiyya say: The remnants of
the
sky
-
blue wool
of ritual fringes, when only a small thread remains,
and
likewise
the remnants of
the
hyssop,
used for the sprinkling of the purification water of the red heifer,
are fit.
They did not include the remnants of straps of phylacteries in this
halakha
…
Menachot 35b:4
The Gemara responds:
It is necessary for
the
halakha
that
was taught
by Rabbi Yoḥanan. As Rabbi Yoḥanan says in the name of Rabbi Bena’a:
If
an uncircumcised
Jew contracted ritual impurity from a corpse, he
may receive sprinkling
of the water containing the ashes of the red heifer on the third and seventh days of his purification, despite the fact that he is uncircumcised. In the time of Joshua, the Jewish people became circumcised after they were purified from impurity imparted by a corpse.
Zevachim 118a:9
§
Rabbi Yoḥanan said in the name of Rabbi Bena’a: An uncircumcised
man
may receive
the
sprinkling
of the water mixed with the ashes of a red heifer in order to purify himself from ritual impurity imparted by a human corpse, as we do not say that this sprinkling is ineffective as long as he is uncircumcised.
As we found that our forefathers received
the
sprinkling when they were uncircumcised, as it is stated: “And the people came up out of the Jordan on the tenth day of the first month”
(Joshua 4:19)…
Yevamot 71b:10
And Rabbi Elazar says:
Those Sages maintain that this verse is referring to
the water of sprinkling,
i.e., the purification water mixed with the ashes of the red heifer.
As
the individual who
sprinkles
the water and the one
upon whom
the water is
sprinkled
are both
pure, and
yet one who
touches
the purification water is rendered
impure.
The Gemara asks:
Is
the
one who sprinkles
the water actually
pure? But isn’t it written: “He who sprinkles the water of sprinkling will wash his clothes…
Niddah 9a:15-18
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