תלמוד על חגיגה 3:1

⁵⁶Chapter 2, Notes 231–232. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. Rebbi Joshua ben Levi said, up to here about sanctified Temple sancta. From here on, about profane food prepared in the purity of sacrifices⁵⁷Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta..

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony⁵⁷Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta.. As we have stated there⁵⁷Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta., “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified⁵⁸This statement is implied by the statement of our Mishnah that vessels do combine for sancta. Therefore Mishnah 2 must have been formulated posterior to R. Aqiba..” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel⁵⁹Since the leftovers of flour offerings have to be eaten by priests, they have to be taken from the vessel in which they were presented to the altar. Since the vessel is not needed after presentation and burning of a fistful on the altar, one might think that then the vessel acts like a profane vessel and does not imply disqualification of the entire content composed of disjoint pieces if one piece became disqualified. As long as the vessel is actually used it transmits disqualification. Babli 23b.. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals⁶⁰These are not foods and not subject to the rules of impurity of foodstuffs up to the fourth degree.. One understands fine flour, and incense, and frankincense. Coals⁶¹They should be impervious to impurity.? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up⁶²The coals which the High Priest on the Day of Atonement has to scoop up with a fire-pan and carry into the holiest of holies with the incense (Lev. 16:12). These are the only coals which become disqualified if outside a dedicated Vessel of Service.. But [not]⁶³Corrector’s addition, making explicit the text’s meaning. about every day’s coals. As we have stated there⁶⁴Mishnah Tamid 5:5., “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler⁶⁵Greek ψυκτήρ, a big metal vessel.. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel⁶⁶He holds that the Mishnah in Idiut applies to all coals removed from the altar. The rule is that the burned-out charcoal remainders have to be removed in dedicated fire-pans. Even if the later are spilled and swiped into the water canal crossing the inner courtyard, they were removed in a dedicated vessel, and in this case the vessel combines all its contents. The same holds for a large private flour offering, not subject to the amounts prescribed for public offerings, and which might be presented in two or more vessels. In that case, each vessel separately transmits disqualification from a part of its contents to all of it..

There, we have stated¹⁶⁹Mishnah Bikkurim2:1. The corrector added the text presupposed by the scribe.: [“For heave and First Fruits one incurs the penalty of death¹⁷⁰Eating them in impurity is a deadly sin. or a fine of a fifth¹⁷¹If misappropriated, the restitution must be at least 125%.; they are forbidden to lay persons, are property of the Cohen¹⁷²They might be traded from one Cohen to another and a Cohen may use them as gifts to marry a wife since, even if she was a lay person before, she becomes a member of the Cohen’s family by marriage and may eat heave and First Fruits., may be lifted by one in 100¹⁷³If heave or First Fruits were mixed with profane food and are now no longer recognizable, if they constitute less than 1% of the mixture, 1% may be lifted and designated heave or First Fruits and the remainder freed for lay use., need washing of the hands and sundown.] This applies to heave and First Fruits but not to tithe.” There, you are saying tithe does not need washing, but here, you are saying that tithe needs washing. When you are saying that tithe needs washing, following the rabbis; but when you are saying that tithe does not need washing, following Rebbi Meïr. As we have stated there¹⁷⁴Mishnah Parah 11:5. Babli 18b., “anything which requires immersion by the words of the Sopherim¹⁷⁵Part of the original institutions of Judaism formulated by Ezra and his successors. makes sancta impure and disqualifies heave but is permitted for profane food and tithe, the words of Rebbi Meïr. But the Sages forbid for tithe¹⁷⁶Since tithe becomes impure by touch of hands or things impure in the second degree and unwashed hands always are impure in the second degree..” He did not understand that Rebbi Samuel said in the name of Rebbi Ze`ira: What means, “but the Sages forbid for tithe”? His body became disqualified from consuming tithe¹⁷⁷But not touching.. How it that? If you are saying, tithe needs washing, [for one who intends to eat. If you are saying, tithe does not need washing,] if he intends to touch¹⁷⁸The better text probably is obtained by deleting the corrector’s addition: “If you are saying, tithe needs washing, if he intends to touch? But does not one who wants to eat also want to touch?”. But does not one who wants to eat also want to touch? Only because of [handwashing as discipline. But did we not state “heave”? For heave is there] handwashing as discipline¹⁷⁹Again it is better to delete the corrector’s addition. The washing of hands is “discipline of heave”.? Therefore about profane food prepared in the purity of sancta. But is profane food prepared in the purity of sancta not profane food¹⁸⁰Food prepared to the standards of sancta is not a sanctum unless dedicated, which in the absence of a Temple is impossible. Therefore it remains profane and its status cannot be changed by touching with hands which are impure in the second degree.? Explain either following Rebbi Simeon ben Eleazar or Rebbi Eleazar ben Rebbi Ṣadoq. Either following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, hands are first degree impure for profane food and second degree impure for heave¹⁶⁴Touching with unwashed hands always disqualifies. Babli Ḥulin 33b; differently Tosephta Taharot 1:6.. Or Rebbi Eleazar ben Rebbi Ṣadoq, as we have stated there¹⁸¹Mishnah Taharot 2:8.: “profane food prepared in the purity of sancta is profane food. Rebbi Eleazar ben Rebbi Ṣadoq says, it is like heave, to be impure in two stages and disqualified in the third¹⁶²This is a discussion of impurity imparted by unwashed hands. The basic observation is that an impure person or object which touches anything susceptible to impurity imparts impurity of one degree lower. (However, the majority opinion is that fluids do not touch but merge, and therefore transmit impurity of the same degree as the acting material.) There are three stages of biblical impurity, “grandfather of impurity”, a corpse or a house in which there is a corpse, “original impurity”, anything touched by a corpse or (with a few exceptions) found in a house containing a corpse, and any other impurity described in the Torah, and “impurity in the first degree”, biblically imparted by contact with original impurity or rabbinically by contact with any impure fluid. The other stages are rabbinical; persons or food impure in stage n by touch impart impurity of stage n+1. The technical term is “impure” for anything able to impart impurity and “disqualified” for matters unusable because of impurity but not imparting impurity to others. Profane food may be impure in stage 1, it becomes disqualified (cannot be dedicated for any sacred use) in stage 2. Heave and Second Tithe (sacra not connected with the Temple) are impure in stages 1,2 and disqualified in stage 3. Temple sacra are impure in stages 1,2,3 and disqualified in stage 4..”