Jerusalem Talmud Pesachim 3:8

משנה: וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלִַם וְנִזְכַּר שֶׁיֵּשׁ בְּיָדוֹ בְּשַׂר קוֹדֶשׁ אִם עָבַר הַצּוֹפִים יִשְׂרְפוּ בִמְקוֹמוֹ. וְאִם לָאו חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. עַד כַּמָּה הֵן חוֹזְרִין רִבִּי מֵאִיר אוֹמֵר זֶה וָזֶה בְּכַזַּיִת. רִבִּי יְהוּדָה אוֹמֵר זֶה וָזֶה בְכַבֵּיצָה. וַחֲכָמִים אוֹמְרִים בְּשַׂר קוֹדֶשׁ בְּכַזַּיִת וְחָמֵץ בְּכַבֵּיצָה׃ MISHNAH: Similarly, somebody who left Jerusalem and remembers that he has with him sacrificial meat¹⁴⁹Family sacrifices which can be eaten anywhere within the walls of Jerusalem but become invalid and impure the moment they are taken outside., if he passed Mount Scopus¹⁵⁰When he no longer can see the walls of the city. For “citadel” see Pesachim 7:8:2-4" href="/Jerusalem_Talmud_Pesachim.7.8.2-4">Halakhah 7:8. he burns it on the spot, otherwise he returns and burns it before the citadel on altar wood. Up to what¹⁵¹What is the minimal volume for which one has to return, either to eliminate leavened matter or to burn sancta. do they return? Rebbi Meïr says, in both cases the size of an olive; Rebbi Jehudah says, in both cases the size of an egg¹⁵²Slightly more than three olives.. But the Sages say, sacrificial meat in the volume of an olive, but leavened matter in that of an egg.

הלכה: רִבִּי סִימוֹן בְשֵׁם רִבִּי יוֹשׁוּעַ בֶּן לֵוִי. כָּתוּב בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ (על) כָל־מְצִילּוֹת הַסּ֔וּס קוֹדֶשׁ וגו׳. עַד מָקוֹם שֶׁהַסּוּס רָץ וְאֵינוֹ עוֹשֶׂה צֵל. HALAKHAH: Rebbi Simon in the name of Rebbi Joshua ben Levi: It is written, on that day will all shadow of horses be holy¹⁵³Zechariah.14.20">Zach. 14:20. Cf. Pesachim.50a">Babli 50a. etc.; to the place where the horse runs without having a shadow¹⁵⁴The future size of the suburbs of Jerusalem will be as far as a horse can run outside the walls of Jerusalem during noontime at the summer solstice when it casts no shadow (Rashi in the Babli, explanation by R. Makhir.).

רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. אִם קוֹדֶשׁ הוּא יִשְׂרְפֶנּוּ בִמְקוֹמוֹ. שֶׁכֵּן אֲפִילוּ בִירוּשָׁלַיִם שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. הָהֵן יוֹצֵא מָה אַתְּ עֲבַד לֵיהּ. כִּי מִטַּמֵּא בַחוּץ אוֹ כִּי מִטַּמֵּא בִפְנִים. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁנִּמְצָא פָסוּל מַחְמַת מְקוֹמוֹ נַעֲשֶׂה כְמִטַּמֵּא בַחוּץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. טָהוֹר הוּא דְּבַר תּוֹרָה. אַתְּ הוּא שָׁגָּזַרְתָּ עָלָיו טוּמְאָה. לֹא דַייֶךָ שָׁגָּזַרְתָּ עָלָיו טוּמְאָה אֶלָּא שֶׁאַתְּ מְבַקֵּשׁ לַעֲשׂוֹתוֹ כְמִטַּמֵּא בַחוּץ. אֶלָּא כְמִטַּמֵּא בִפְנִים. Rebbi Samuel bar Rav Isaac asked, if it is a sanctum should he burn it on the spot? Since even in Jerusalem one burns it before the Temple on altar wood¹⁵⁵He asks why outside of sight of Jerusalem one burns it on the spot where one realizes that one has impure sacrificial meat when in Jerusalem itself in such a case one cannot burn it on the spot but has to bring it to a central place on the Temple Mount outside the Temple enclosure.. This one outside, how do you treat it? As having become impure outside or having become impure inside¹⁵⁶To answer R. Samuel bar Rav Isaac’s question one first has to determine the status of impurity of the meat. It is accepted by everybody (and discussed in the last paragraph of this Tractate) that sacrificial meat outside the place appropriate for its consumption is biblically disqualified and rabbinically impure. The modalities of burning depending on the status of the impurity are in dispute in Mishnah Šeqalim 8:6–7.? Rebbi Yose said, since it is disqualified because of its place it becomes as if having become impure outside. Rebbi Yose ben Rebbi Abun said, it is pure by the words of the Torah. You have decided that it be impure. It is not enough that you decided that it be impure, but you also want to make it as if having become impure outside? It [only]¹⁵⁷Added from G. is like having become impure inside.

אִית תַּנָּיֵי תַנֵּי וּמַחֲלִף. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יַסַּי כְמַתְנִיתִן. אָמַר רִבִּי יוּדָן. סִימָנָא מִן הַהִיא דִבְרָכוֹת. עַד כַּמָּה מְזַמְּנִין. עַד כַּזַּיִת. רִבִּי יְהוּדָה אוֹמֵר. עַד כַּבֵּיצָה׃ תַּנֵּי. פָּחוּת מִיכֵּן אֵין מַטְרִיחִין עָלָיו שֶׁיַּחֲזוֹר. מַה בֵין זֶה לָזֶה. זֶה יֵשׁ לוֹ בִיטּוּל. וָזֶה אֵין לוֹ בִיטּוּל. עַד כְדוֹן בְּשַׂר קוֹדֶשׁ. חָמֵץ מְנַיִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִן מַה דְתַנִּינָן. וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלִַם. הָדָא אָֽמְרָה. מַה דִנְפַל לְדֵין נְפַל לְדֵין. Some Tannaim state it switched¹⁵⁸They state the Babylonian tradition that R. Meïr states “egg” and R. Jehudah “olive”.. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa following our Mishnah¹⁵⁹He confirms the attributions as quoted in the Mishnah.. Rebbi Yudan said, an indication is that of Berakhot¹⁶⁰Berakhot 7:2:1" href="/Jerusalem_Talmud_Berakhot.7.2.1">Mishnah Berakhot 7:2. “Inviting” is the exhortation for groups of at least 3 people who ate together to say Grace together aloud, with the appropriate introduction.: “What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Jehudah says to the size of an egg.” Less than that¹⁶¹The size of an olive for R. Meïr, of an egg for R. Jehudah, or depending on the case an egg or an olive for the Sages. one does not importune him to return. What is the difference between one and the other¹⁶²This is a question for the Sages: why are they more restrictive for sacrificial meat than for leavened matter?? One can be declared insignificant, the other cannot be declared insignificant. So far sacrificial meat; leavened matter from where? Rebbi Yose ben Rabbi Abun said, from what we have stated, “similarly, somebody who left Jerusalem”, this implies that what is incident to one is incident to the other¹⁶³Since the rules of sacrificial meat are appended to those of leavened matter, they must follow the same pattern..