Impurity from a Carcass

Sources

7) I might think that the carrion of a beast would confer tumah upon one's clothes (if stuffed) into his esophagus (without his having touches or carried it, it being written (Vayikra 11:40) "And he who eats it shall wash his clothes"); it is, therefore, written (Vayikra 22:8) "Carcass or treifah he shall not eat to become tamei through it" — (We are speaking of that [a bird]) which confers tumah only through eating (and not through touching or carrying), excluding a beast, which confers tumah before it is eaten (by touching or carrying)…

Sifra, Shemini, Section 10 7

MISHNA: All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, the attached hide, even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. And the same is true of the congealed gravy attached to the meat, although it is not eaten…

Chullin 117b:6-118a:4

MISHNA: If an animal was encountering difficulty giving birth and as a result the fetus extended its foreleg outside the mother’s womb, and someone severed it and afterward slaughtered the mother animal, the flesh of the fetus is ritually pure. If one first slaughtered the mother animal and afterward severed the foreleg, the flesh of both the mother animal and the fetus are ritually impure due to having been in contact with a carcass…

Chullin 72a:11-72b:6

והנשא את נבלתה HE ALSO THAT BEARETH THE CARRION OF IT [SHALL BE UNCLEAN] — The uncleanness resulting from bearing the carrion is more stringent than the uncleanness resulting from contact with it; for he who bears it thereby renders his garments unclean, whilst as for him who touches it his garments do not thereby become unclean, since it does not state regarding him in the preceding verse: “he shall wash his garments” (cf. Rashi on v. 25). והאכל מנבלתה AND HE THAT EATETH OF ITS CARRION [… SHALL BE UNCLEAN] — One might think from this statement that the act of eating therefrom makes him…

Rashi on Leviticus 11:40:1-2

When an animal that is tereifah was slaughtered, even though its meat is pure according to Scriptural Law, if meat from a sacrificial animal touches it, the sacrificial meat contracts impurity according to Rabbinic Law. This is an added stringency applied with regard to consecrated foods. The following laws apply when an animal had difficulty birthing its offspring. If, after the fetus stuck out its foot and it was cut off, the mother was then slaughtered, the limb that was cut off is considered as if it was from a carcass, but the remainder of the meat of the fetus is pure…

Mishneh Torah, Other Sources of Defilement 2:8-10

These are the parts of a carcass that do not impart impurity: the bones, the horns, and the hoofs; this includes even their soft portions that if cut off from a living animal would cause bleeding, the hide, even if has not been processed to use for other purposes, the pieces of flesh that remain attached to the hide when an animal is skinned, the sinews, sauce, and spices cooked with such meat.
When does the above apply? When they were separated from an animal's carcass. If, however, one touches any of these entities while they are still attached to the meat of a carcass…

Mishneh Torah, Other Sources of Defilement 1:7

נבלה וטרפה לא יאכל לטמאה בה CARRION, OR THAT WHICH IS TORN HE SHALL NOT EAT TO BECOME UNCLEAN THEREBY — It is with regard to the defilement that Scripture lays down this prohibition: that if he (the priest) eats the carrion of a clean bird — which has no defiling effect through being touched or carried but has a defiling effect only when eaten, as soon as it is in the gullet — he is forbidden to eat holy things (Sifra, Acharei Mot, Chapter 12 6). And it was necessary for Scripture to mention טרפה also, in order to define what נבלה is here intended, viz…

Rashi on Leviticus 22:8:1

אשר תאכל נבלה וטרפה [AND EVERY SOUL] THAT EATETH CARRION, OR THAT WHICH WAS TORN … [HE SHALL BOTH WASH HIS GARMENTS AND LAVE HIMSELF IN WATER] — Scripture is here speaking of the carrion of a clean bird which causes uncleanness only during the time it passes through the gullet (lit., it is being swallowed in the gullet) and what Scripture teaches you here is that it makes one unclean by eating of it [but it does not defile one by touching it]. The טרפה mentioned here (though being superfluous since a טרפה which died) is of course also a נבלה and thus causes uncleanness just as any other נבלה…

Rashi on Leviticus 17:15:1-16:1

7) (Vayikra 11:24) "All who touch their carcass will be unclean until evening": The toucher becomes unclean until evening, but the toucher does not confer tumah upon clothing. (Why is a verse needed for this?) Should it not follow a fortiori, viz.: If carrying (where the instances of tumah) are few (relative to touching), confers tumah upon clothing, then touching (where the instances of tumah) are many (relative to carrying), how much more so should it confer tumah upon clothing! It must, therefore…

Sifra, Shemini, Section 4 7-8

§ The mishna rules that if a priest pinched with his left hand, or if he pinched at night, the offering does not render one ritually impure when in his throat. With regard to this issue the Sages taught: One might have thought that invalid pinching that occurs inside the Temple courtyard, such as pinching with the left hand or pinching at night, would cause the offering to render the garments of one who swallows it ritually impure when it is in the throat…

Zevachim 69a:9-11

1) (Vayikra 11:37) ("And if there fall of their carcass on any variety of seed which is sown, what is sown, it is clean.") "And if there fall of their carcass": There is of their carcass which imparts tumah, and there is of their carcass which does not impart tumah. This excludes a dried up carcass, which cannot (return to its moistness) by soaking.

Sifra, Shemini, Chapter 11 1

1) (Vayikra 11:26) "By (touching) every beast": to include the embryo, that ever min hechai from it confers tumah (i.e., if one cut a limb from it in the womb, it is tamei as ever min hechai.). (Vayikra 11:26): "They are tamei": We are hereby taught that they combine with each other (i.e., half a limb from one beast and half a limb from another combine to constitute the required amount for tumah). I might think that they (half-limbs of a beast also) combine with (half-limbs of) dead (men to constitute the required amount for ever min hechai tumah)…

Sifra, Shemini, Chapter 6 1

The carcass of a fowl from a non-kosher species is pure and does not impart impurity in the gullet. If one thought to partake of it and it was made fit to contract impurity, it is considered as an impure food which is a primary derivative of impurity. The thin feathers, the wooly hairs, and the soft portions of its beak and its nails are considered as its meat. When a limb is separated from a living fowl - whether from a kosher species or a non-kosher species - it is pure and does not impart impurity at all, as can be inferred from Leviticus 11:24-26: "Because of these…

Mishneh Torah, Other Sources of Defilement 3:14-16

MISHNA: With regard to an animal whose fetus died in its womb and the shepherd reached his hand into the womb and touched the fetus, both in the case of a non-kosher animal and in the case of a kosher animal the fetus does not have the status of an animal carcass that imparts ritual impurity, and the shepherd remains ritually pure. Rabbi Yosei HaGelili says: In the case of a non-kosher animal it is impure, and in the case of a kosher animal it is pure.…

Chullin 70b:1-3

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:5

With regard to the ritual impurity of animal carcasses also, we already learn in a baraita: The verse states: “And when a domesticated animal dies, of those that you eat, one who touches its carcass shall be impure until the evening” (Leviticus 11:39). The verse indicates that one is rendered impure if he touches its carcass, but not if he touches its hide, and not its bones, and not its sinews, and not its horns, and not its hooves.

Chullin 77b:3

מפרסת פרסה ושסע איננה שסעת WHICH DIVIDETH THE HOOF AND IS NOT CLOVEN FOOTED, such as the camel, the hoof of which is split on top but is attached below (see Rashi on v. 3); here it tells you that the carcass of an unclean animal causes uncleanness and in the paragraph which is at the end of this section (vv. 39–40) it sets forth the law concerning the carcass of a clean animal.

Rashi on Leviticus 11:26:1

Rav Aḥa bar Huna raised an objection to Rava from a baraita: If one cut the gullet and then severed the windpipe, or if one severed the windpipe and cut the gullet thereafter, the animal is an unslaughtered carcass. Apparently, contrary to Rava’s statement, the order is irrelevant, and even if the windpipe is severed first, the animal assumes the status of an unslaughtered carcass. Rava said: Say that the latter case in the baraita means not that he cut the gullet thereafter…

Chullin 32b:3-8

13) We find, then, that if one were eating the neveilah of a clean bird, one of his hands on an (earthen) stove, and the other on his neighbor, both are tahor. (Vayikra 17:16) "And if he does not wash … then he shall bear his sin": I might think that for failure to wash his clothes he incurs the punishment of kareth; it is, therefore, written "not bathe his flesh, then he shall bear his sin — For failure to bathe his body the punishment is kareth, but for failure to wash his clothes, it is forty lashes.

Sifra, Acharei Mot, Chapter 12 13

MISHNA: All animal carcasses, whose consumption is prohibited and which transmit impurity through contact with them and through carrying, join together with one another to constitute the requisite olive-bulk measure. And all repugnant creatures join together with one another to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact…

Meilah 15b:14-16a:1

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