משנה: רִבִּי אֶלְעָזָר אָמַר מִשּׁוּם רִבִּי יְהוֹשֻׁעַ כָּל־טוּמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ חַייָבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל־טוּמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ אֵין חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. אָמַר רִבִּי מֵאִיר לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ. אָמַר רִבִּי עֲקִיבָה דַּנְתִּי לִפְנֵי רִבִּי אֱלִיעֶזֶר מָה אִם עֶצֶם כַּשְּׂעוֹרָה שֶׁאֵינוֹ מְטַמֵּא אֶת הָאָדָם בָּאוֹהֶל הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. רְבִיעִית דָּם שֶׁהוּא מְטַמֵּא אֶת הָאָדָם בָּאוֹהֶל אֵינוֹ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ עַל מַגָּעָהּ וְעַל מִשָּׂאָהּ. אָמַר לִי מַה זֶה עֲקִיבָה. אֵין דָּנִין כָּאן מִקַּל וָחוֹמֶר. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רִבִּי יְהוֹשֻׁעַ אָמַר לִי יָפֶה אָמַרְתָּ אֶלָּא כָּךְ אָֽמְרוּ הֲלָכָה. MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves190Explained in Nazir 7:2:1" href="/Jerusalem_Talmud_Nazir.7.2.1">Mishnah 2., one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave191Explained in Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Mishnah 3. In Parah 11:4" href="/Mishnah_Parah.11.4">Mishnah Parah 11:4 the formulation is: “For any impurity which requires immersion in water by biblical decree, one is guilty if entering the Sanctuary, but for any impurity which does not require immersion in water by biblical decree, one is not guilty if entering the Sanctuary.”, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile192Which requires immersion in water by biblical decree, Leviticus.11.31">Lev. 11:31, and a person is guilty if he enters the Sanctuary when impure, Leviticus.5.2">Lev. 5:2.! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent193Mishnah Ahilut 2:1., a nazir shaves if he touches or carries it190Explained in Nazir 7:2:1" href="/Jerusalem_Talmud_Nazir.7.2.1">Mishnah 2., should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent194Mishnah Ahilut 2:2. The nazir does not shave, Nazir 7:3:1" href="/Jerusalem_Talmud_Nazir.7.3.1">Mishnah 3., a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice195“Practice” here means an old tradition, whose origin can no longer be ascertained and which cannot be overruled. The relationship of this kind of practice to the interpretation of biblical verses is not amenable to logical analysis..
הלכה: רִבִּי אֶלְעָזָר אָמַר בְּשֵׁם רִבִּי יְהוֹשֻׁעַ כול׳. תַּמָּן תַּנִּינָן. שְׁנַיִם טְמֵאִין בַּמֵּת. אֶחָד טָמֵא טוּמְאַת שִׁבְעָה וְאֶחָד טָמֵא טוּמְאַת טְמֵיאֵי עֶרֶב. שְׁלֹשָׁה טְמֵאִים בַּמֵּת. שְׁנַיִם טְמֵאִים טוּמְאַת שִׁבְעָה אֶחָד טָמֵא טוּמְאַת עֶרֶב. אַרְבָּעָה טְמֵאִים בַּמֵּת. שְׁלֹשָׁה טְמֵאִים טוּמְאַת שִׁבְעָה וְאֶחָד טָמֵא טוּמְאַת עֶרֶב. כֵּיצַד שְׁנֵי בְנֵי אָדָם. הַנּוֹגְעִין בַּמֵּת טְמֵאִים טוּמְאַת שִׁבְעָה. וְאָדָם הַנּוֹגֵעַ בּוֹ טָמֵא טוּמְאַת עֶרֶב כול׳. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יַנַּאי. וְכוּלְּהוֹן תּוֹרָה הֵן אֵצֶל תְּרוּמָה. אֲבָל עַל בִּיאַת הַמִּקְדָּשׁ אֵינוֹ חַייָב אֶלָּא עַל שֵׁינִי שֶׁנָּגַע בָּרִאשׁוֹן. מַה טַעַם. וְאִישׁ אֲשֶׁר יִטְמָא וְלֹא יִתְחַטָּא. הַטָּעוּן חִיטּוּי חַייָב עַל בִּיאַת מִקְדָּשׁ וְשֶׁאֵין טָעוּן חִיטּוּי אֵינוֹ חַייָב עַל בִּיאַת הַמִּקְדָּשׁ. הָתִיבוֹן. הֲרֵי אָדָם הַנּוֹגֵעַ בַּכֵּלִים וְנוֹגְעִין בַּמֵּת טָעוּן חִיטּוּי וְהוּא שֵׁינִי. אָמַר רִבִּי אָבִין בַּר חִייָה. בְּטוּמְאַת אִישׁ בְּאִישׁ לֹא בְטוּמְאַת אִישׁ בְּכֵלִים. מִילְּתֵיהּ דְּרִבִּי אָבִין בַּר חִייָה אֵינוֹ חַייָב אֶלָּא הָרִאשׁוֹן בִּלְבַד. מֵאַחַר שֶׁאִילּוּ אָדָם בְּאָדָם אֵינוֹ חַייָב אֶלָּא עַל הָרִאשׁוֹן בִּלְבַד. וָכָא אֵינוֹ חַייָב אֶלָּא עַל הָרִאשׁוֹן בִּלְבַד. אָמַר רִבִּי יוֹסֵי. וְהוּא שֶׁטָּבַל. אֲבָל אִם לֹא טָבַל הָדָא הִיא דְרִבִּי. דְּרִבִּי אָמַר. כָּל־הַטְּמֵאִים בְּטוּמְאָתָן עַד שֶׁיָּבוֹאוּ בַמַּיִם. HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There196Mishnah Ahilut 1:1., we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening197As explained at the end of the Mishnah, a person touching a corpse becomes a source of original impurity. A second person touching the first becomes impure in the first degree. The first is subject to the rules of Numbers.19">Num. 19, the second can cleanse himself by immersion in water; then he will become pure in all respects at sundown (Leviticus.22.7">Lev. 22:7). For degrees of impurity, cf. Demay 2:3, Note 137.. Three are impure from the dead, two are impure for seven days and one is impure until nightfall198Explained in Mishnah Ahilut 1:2: An object touching the corpse becomes impure like the corpse itself (Sifry Num. 130). A second object touches the first; it becomes a source of original impurity; both need the ritual of Numbers.19">Num. 19. A third object or a human touching the second object becomes impure in the first degree and can become pure at sundown.. Four are impure from the dead, three are impure for seven days and one is impure until nightfall199Explained in Mishnah Ahilut 1:3: An object which touches the corpse becomes impure like the corpse itself. A human touches the first object, becoming a source of original impurity; a second object touches the human, also becoming a source of original impurity. A third object or a human touching the second object becomes impure in the first degree and can become pure at sundown.. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave200Not only for heave but also for sacrifices: anything with a status of sanctity. But for profane food, humans, or objects, anything touching a corpse becomes a source of original impurity; the person touching it or him becomes impure in the first degree. In biblical law, no human can become impure by derivative impurity. No person touching anything more than once removed from the corpse can become biblically impure., but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself201Numbers.19.20">Num. 19:20: “This person will be extirpated from the congregation, for he desecrated the Eternal’s Sanctuary”.;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second202A person who touched objects which touched objects which touched the corpse is a third in line who is impure by biblical standards and guilty if he enters the Sanctuary unpurified.? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person203The statement of R. Joḥanan refers to impurity of a person induced by a person., not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty204Anybody needing the ritual of Numbers.19">Num. 19 but entering the Sanctuary without it is guilty of a deadly sin, as stated in Numbers.19.20">Num. 19:20. The person only impure in the first degree, not subject to this ritual, is guilty of a sin but not a deadly one. As explained in Nazir 7:4:2" href="/Jerusalem_Talmud_Nazir.7.4.2">Note 199, if the impurity is transmitted by an object, the human may be the second in the sequence.. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water205The person impure in the first degree may still commit a deadly sin by entering the Sanctuary (Leviticus.22.3">Lev. 22:3) without immersing himself in water. But if he enters (or eats sanctified food) between immersion and sundown, he commits a minor sin (Leviticus.22.7">Lev. 22:7)..
אָמַר רִבִּי אִילָא. הוּא עַצְמוֹ שֶׁנָּגַע בַּמֵּת חַייָב. אָֽמְרָהּ וְאָמַר טַעֲמָהּ. אֲשֶׁר יִטְמָא. בְּטוּמְאַת אִישׁ הוּא. וְהוּא שְׁלִישִׁי. כִּדְאָמַר רִבִּי אָבוּן בַּר חִייָה. בְּטוּמְאַת אִישׁ בְּאִישׁ אָדָם חַייָב עַל טוּמְאַת מִקְדָּשׁ. הָתִיבוֹן. הֲרֵי כֵלִים הַנּוֹגְעִין בַּמֵּת וְאָדָם בַּכֵּלִים וְכֵלִים בָּאָדָם. בְּטוּמְאַת אִישׁ בְּאִישׁ וְלֹא בְטוּמְאַת אָדָם בְּכֵלִים. רִבִּי זְרִיקָא בְשֵׁם רַב הַמְנוּנָא. תַּנַּיי תַּמָּן פְּלִיג עַל רִבִּי אִילָא. כֵּלִי שֶׁחֶצְיוֹ מִן הָאֲדָמָה הַחֶלְמָה וְחֶצְיוֹ מִן הַגְּלָלִים אֵין חַייָבִין עָלָיו עַל בִּיאַת הַמִּקְדָּשׁ. מִפְּנֵי שֶׁחֶצְייוֹ מִן הָאֲדָמָה וְחֶצְיוֹ מִן הַגְּלָלִים. אֲבָל אִם הָיָה כוּלּוֹ מִן הָאֲדָמָה חַייָב. מָנוֹ חַייָב. לֹא הַנּוֹגֵעַ. לֹא שֵׁינִי שֶׁנָּגַע בָּרִאשׁוֹן הוּא. אָמַר רִבִּי פִינְחָס קוֹמֵי רִבִּי יוֹסֵי. תִּיפְתָּר בְּשֶׁזְּרָקוֹ. אָמַר לֵיהּ. אִי[ן] בְּשֶׁזְּרָקוֹ. בְּדָא תַנֵּי. עַל רְחִיצַת גּוּפוֹ עָנוּשׁ כָּרֵת וְעַל כִּיבּוּס בְּגָדָיו בָּאַרְבָּעִים. מִשֵּׁם מַכְנִיס כֵּלִים טְמֵאִים בַּמִּקְדָּשׁ. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵה קוֹמֵי רִבִּי יוֹסֵי. אוֹף אֲנָן תַּנִּינָן. הָדָא מְסַייעָא לְהָדֵין תַּנָּייָא קַדְמִייָא דְתַנֵּי. רִבִּי אֶלְעָזָר אָמַר מִשּׁוּם רִבִּי יְהוֹשֻׁעַ. כָּל־טוּמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ חַייָבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל־טוּמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ אֵין חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. רִאשׁוֹן שֶׁהַנָּזִיר מְגַלֵּחַ עָלָיו חַייָבִין עָלָיו עַל בִּיאַת מִקְדָּשׁ. שֵׁינִי שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלָיו אֵין חַייָבִין עָלָיו עַל בִּיאַת הַמִּקְדָּשׁ. אָמַר רִבִּי יוֹחָנָן. לַטֻּמְאוֹת הַפּוֹרְשׁוֹת מִן הַמֵּת נִצְרְכָה. רְבִיעִית דָּם רוֹבַע עֲצָמוֹת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עֲלֵיהֶן אֵין חַייָב עֲלֵיהֶן עַל בִּיאַת מִקְדָּשׁ. חֲצִי לוֹג דָם וַחֲצִי קַב עֲצָמוֹת שֶׁהַנָּזִיר מְגַלֵּחַ עֲלֵיהֶן חַייָבִין עֲלֵיהֶן עַל בִּיאַת הַמִּקְדָּשׁ. אָמַר רִבִּי יִרְמְיָה. הֲוִינָן סָֽבְרִין מֵימַר. מַה פְלִיגֵי. לְקָרְבָּן. אֲבָל לְמַלְקוּת לוֹקִין אֲפִילוּ עַל הַשְּׁלִישִי אֲפִילוּ עַל הָרְבִיעִי. תַּנֵּי רִבִּי יוֹסֵי צַיידָנָייָה קוֹמֵי רִבִּי יִרְמְיָה וּפְלִיג עֲלֵיהּ רִבִּי יִרְמְיָה. כָּל־טוּמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. וְכָל־טוּמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ אֵין חַייָבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי יַנַּאי רִבִּי יוֹחָנָן. לַטֻּמְאוֹת הַפּוֹרְשׁוֹת מִן הַמֵּת נִצְרְכָה. רְבִיעִית דָּם רוֹבַע עֲצָמוֹת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עֲלֵיהֶן אֵין חַייָבִין עֲלֵיהֶן. חֲצִי לוֹג דָם וַחֲצִי קַב עֲצָמוֹת שֶׁהַנָּזִיר מְגַלֵּחַ עֲלֵיהֶן לוֹקִין עֲלֵיהֶן. Rebbi Illa said: He himself, who touched the corpse, is guilty206He holds that a deadly sin is only committted if a person impure by contact from body to body is entering the Sanctuary, not if the impurity was transmitted by contact with an object as explained in Notes 197,198.. He said it and gave its reason: “who became impure201Numbers.19.20">Num. 19:20: “This person will be extirpated from the congregation, for he desecrated the Eternal’s Sanctuary”.,” that refers to the impurity of a human. But is there not a third207How could it be that a person needs purification by the rites of Numbers.19">Num. 19 and not be guilty entering the Sanctuary unpurified?? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary208The verse does not deal with the impurity transmitted by objects; its status remains indeterminate.. They objected: If objects touch the corpse, a human the objects, and objects the human197As explained at the end of the Mishnah, a person touching a corpse becomes a source of original impurity. A second person touching the first becomes impure in the first degree. The first is subject to the rules of Numbers.19">Num. 19, the second can cleanse himself by immersion in water; then he will become pure in all respects at sundown (Leviticus.22.7">Lev. 22:7). For degrees of impurity, cf. Demay 2:3, Note 137.. For impurity of a person from a person, not for impurity of a person from objects208The verse does not deal with the impurity transmitted by objects; its status remains indeterminate.. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there209Tosephta Kelim Baba Meṣi‘a 1:5 says the same in different words. disagrees with Rebbi Illa: “For an object made half of cement־earth210Probably clay is meant; earth of a consistency from which objects can be made. Clay objects are the paradigm of objects which can become impure; they cannot be purified except by being broken. and half of dung211Objects made of dried camel or cow dung cannot become impure. one is not guilty for coming to the Sanctuary212If such an object was brought to the Sanctuary after being exposed to impurity, no sin was committed.” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first213Since an object cannot be guilty, the human who touches it must be guilty. This contradicts both R. Ila and R. Abin bar Ḥiyya.? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it214Somebody threw an impure clay object into the Sanctuary grounds. Then there is no question of a human entering the holy precinct.. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty215A person is impure in original impurity who transmits impurity to his garments. If he enters the Sanctuary while impure, he commits a deadly sin with his body. But at the same time, he carries his impure garments into the holy precinct. This is a separate offense, punishable by 39 (= 40–1) lashes. The implication is that a person throwing an impure object into the Sanctuary is whipped but not subject to Divine extirpation.. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna216R. Ila, an Amora., as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said217R. Joḥanan holds that the entire discussion up to this point is based on a false premise. It is clear to him that anybody impure in at least the first degree is forbidden access to the Sanctuary on penalty of extirpation. R. Joshua’s statement only deals with the impurity generated by the corpse. Such impurity prohibits the person contaminated by it (or any of its derivatives up to the level of first degree impurity) from entering the Sanctuary if and only if it forces the nazir to shave., it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth218He tries to salvage the opinions of R. Illa and R. Abin ben Ḥiyya, that everybody would agree that any person entering the Sanctuary in impurity commits a sin; the question would only be about a sacrifice for an unintended infraction. But for wilful transgression, the Mishnah in Ahilut is quite clear that it is punishable even for the third and fourth person.. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah219He confirms the interpretation given in Nazir 7:4:3" href="/Jerusalem_Talmud_Nazir.7.4.3">Note 217.: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan220The order of the last two names has to be inverted: R. Yose ben R. Bun said in the name of R. Joḥanan who heard it from R. Yannai.: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.