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Impurity of Foods and Liquids
Sources
A
And the other
case in which the
halakha
is in accordance with the opinion of Rabbi Eliezer is
as we learned
in a mishna (
Teharot
8:7): With regard to
the exterior of vessels that contracted ritual impurity
through contact
with
impure
liquids,
i.e., with liquids that had touched the carcass of a creeping animal,
Rabbi Eliezer says,
with regard to this impurity that applies by rabbinic law: These exteriors
transmit impurity to liquids
that come in contact with them…
Niddah 7b:13-16
Rav Naḥman bar Yitzḥak said
that Rabbi Ḥanina’s statement was
with regard to wine, as we learned
in a mishna (
Teharot
3:2):
Rabbi Meir says: Oil,
an example of a liquid, that contracted impurity, is
always
considered to have
first
-degree ritual impurity, even if it came into contact with an item that was impure with second-degree ritual impurity, which, according to the standard
halakhot
of ritual impurity, should result in it having third-degree ritual impurity…
Menachot 31a:3
We already explained that foods and liquids that touch one of the primary sources of impurity become primary derivatives of impurity. Similarly, if food touched a person or a
k'li
that had contracted impurity from a source of impurity, that food becomes a second derivative of impurity. Food that touches this secondary derivative is considered a tertiary derivative of impurity and if the tertiary derivative touches a fourth food, it is considered a fourth degree derivative of impurity.
To what does the above apply? To foods…
Mishneh Torah, Other Sources of Defilement 7:5
When oil or honey contract impurity, coagulate and become solid, and then return to a liquid state, they are considered as first degree derivatives of impurity forever, because they are liquids. This applies even if they solidify after contracting impurity. When sauce, groats, or milk solidify, they are considered as foods and intent is required for them to become susceptible to ritual impurity. If food that was a primary derivative of impurity or an impure liquid touches them, they are considered as secondary derivatives…
Mishneh Torah, Defilement of Foods 9:1-2
The Gemara
raises
another
objection
from a
baraita
:
Honey in one’s beehive is not
considered
either food or liquid.
If
one intended to
use
it
as
food, it
is susceptible to
ritual impurity
as
food,
and if one intended
to
use it as
liquid, it is susceptible to ritual impurity as liquid. Granted, according to
the reasoning of
Abaye,
this
works out well,
as he can explain that this too is referring to the two combs of honey left for the bees, and that if one reconsidered and decided to eat the honey…
Bava Batra 80b:7
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
§ The mishna states:
And
a placenta found inside a slaughtered animal
cannot become impure
with the ritual impurity of food and does not impart the ritual impurity of animal carcasses. In a related discussion,
Rabbi Yitzḥak bar Nappaḥa raises a dilemma: A donkey hide that one cooked
and it became softened,
what is
its halakhic status? The Gemara asks:
With regard to what
issue did he raise this dilemma?
If
it was
with regard to the ritual impurity of food, we
already
learn
this
halakha
in a
baraita
,…
Chullin 77a:16-77b:5
5) "And every drink which shall be drunk in every vessel shall (make it) unclean." We are hereby taught that drink (which is tamei) confers tumah upon the vessels. These are the words of R. Yehudah. R. Yossi says: There is no drink-tumah for vessels mandated by the Torah, but only by the words of the scribes. R. Yehoshua b. Karchah said: I said to Yehudah: Why do we not subscribe to the words of R. Yossi beRebbi, who says that there is no drink-tumah for vessels mandated by the Torah, but only by the words of the scribes? Because there is no Torah-mandated tumah which terminates on the same…
Sifra, Shemini, Section 8 5
11) From here they ruled: All who confer tumah upon garments while touching (a zav or a zavah or a woman who has given birth or their couch or their seat) confer first-degree tumah upon food and drink, and second-degree tumah on hands (that touched the above), and they confer tumah upon other implements as they do upon garments, and they do not confer tumah upon men or earthenware vessels. After they depart (from the couch or the seat, etc.), they confer first-degree tumah upon drink and second-degree tumah upon food and hands, and…
Sifra, Metzora Parashat Zavim, Section 2 11
Likewise, one who
ate
a quarter-loaf of
ritually impure foods or drank
a quarter-
log
of
ritually impure liquids
within the amount of time it takes to eat a half-loaf of bread is rendered unfit to partake of
teruma
, the portion of the produce designated for priests, until he becomes pure. Similarly, if one
drank a quarter
-
log
of wine and entered the Temple, and he remained
there for the time it takes
to eat a half-loaf
of bread, he is
liable…
Keritot 12b:22
§ The Gemara cites another statement that
Rabbi Oshaya says: I heard
that
according to Rabbi Shimon,
when one
rendered a meal offering
piggul
by sacrificing it with the intent to consume it beyond its designated time, it is not susceptible
to the ritual impurity of food. As we learned
in a
baraita
(
Tosefta
,
Okatzin
3:12):
Orla
, diverse kinds in a vineyard,
the flesh of
an ox that is stoned, a heifer whose neck is broken,the birds
sacrificed by
a leper
(see Leviticus 14:4–7)…
Menachot 101a:17-101b:3
The Gemara suggests:
Let us say
that the following
baraita
supports
Rabbi Yoḥanan’s opinion: With regard to
bread that became moldy and is no longer fit for a person to eat, but a dog can
still
eat it,
this bread can
become impure
with
the ritual impurity of food
if it is the size
of an egg-bulk,
as it is still classified as food. If it is pure leavened
teruma
,
it is burned with impure
teruma
on Passover
eve. Since the moldy bread is no longer edible…
Pesachim 15b:12-16a:4
A column of liquid being poured is not considered as joined, neither to an impure entity nor to one that is pure.
What is implied? If one was pouring pure liquids into an impure container or even on the carcass of a crawling animal itself, the column of liquid being poured is pure. If one would collect some of the liquids that are being poured while they are in the air, what he collects is pure. Needless to say, that the liquids in the container from which one is pouring are pure. When does the above apply? When one is pouring cold liquids to cold liquids, hot liquids to hot liquids…
Mishneh Torah, Defilement of Foods 7:1-8
Rava said: Learn from
this statement that
Rabbi Akiva holds: The ritual impurity of liquids
with regard
to transmitting impurity to other
objects is
by Torah law,
contrary to those
tanna’im
who hold that liquids transmit impurity only by rabbinic decree.
As, if it enters your mind
that this type of impurity is
by rabbinic law, now, this lamp, what effect does
this lamp
have on that oil? If
it is to
disqualify
the oil
itself, it is
already
disqualified from the outset…
Pesachim 14b:6
The Gemara now considers the next part of Rav’s statement:
And
is it correct that
one may not establish an
eiruv
with unripe dates? Wasn’t it taught
in a
baraita
:
Heart of palm,
the soft, edible inner core of a palm tree,
may be bought with
second-
tithe money; but it does not contract the
ritual
impurity of foods,
as it is not actually a food, but rather a part of the tree itself.
And unripe dates may be bought with
second-
tithe money, and
they even
contract the
ritual
impurity of foods.
…
Eruvin 28b:6-7
We already explained that there are only seven liquids that contract impurity and make foods susceptible to impurity. Other liquids are referred to as fruit juices and they neither contract impurity, nor make foods susceptible to impurity. The derivatives of the seven liquids that we mentioned are governed by the same laws as they are. The derivatives of water are: fluids secreted by the eye, the ear, the nose, and the mouth, and human urine whether from adults or minors. Anything excreted by man is considered as a liquid whether it was excreted consciously or unconsciously…
Mishneh Torah, Defilement of Foods 10:1-2
A Sage
taught
in the
Tosefta
:
And half of one half of its half,
one-eighth of this loaf, is the minimum measure of food that
contracts the
ritual
impurity of foods.
The Gemara asks:
And our
tanna
,
in the mishna, for
what reason
did
he did not teach
the measure of
the impurity of foods?
The Gemara answers: He did not state this
halakha
because their measures are not
precisely
identical.
The measure for the impurity of foods is not exactly half the amount of ritually impure food that disqualifies one from…
Eruvin 83a:1-2
Our Sages decreed that whenever an entity would impart impurity to ordinary food according to Scriptural Law if one was certain that they came into contact, when one is in doubt whether it came into contact with dough from which
challah
was taken, that dough should be prepared in a state of ritual purity.
Challah
is separated from it, but its status is held in abeyance. It is neither eaten, nor burnt.
Mishneh Torah, Other Sources of Defilement 11:16
When the shells of nuts and almonds are cracked, they are still considered as attached to the food until the shell is shattered. Once a perforation has been made through which to suck out the contents of a soft-roasted egg, the remainder of the shell is not considered as connected to it. When an egg has been cooked, its shell is considered as connected to it until it is shattered. If the shell has been spiced, even if it is shattered entirely, it is still considered as connected. When a bone contains marrow, the bone is considered as connected to the marrow until it is shattered…
Mishneh Torah, Defilement of Foods 6:1-8
Whenever a liquid contracts impurity and afterwards spoils and becomes foul, it remains impure forever. For the impurity of a liquid never departs, even if it becomes unfit for a dog to drink. Liquid that becomes impure can never regain purity. The only exception is water, i.e., if one immersed impure water in a
mikveh
, when the water of the
mikveh
covers the impure water, it regains purity.
Hot impure water can be immersed in a cold
mikveh
. Similarly, cold water can be immersed in hot water, foul water can be immersed in pleasant water…
Mishneh Torah, Defilement of Foods 2:21
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