Chullin 69

Chapter 69

א דליכא כזית בכדי אכילת פרס
1 because in the time it takes to eat half a loaf there is not consumed an olive's bulk [of terumah].<span class="x" onmousemove="('comment',' A person is liable for eating an olive's bulk of terumah whilst being in a state of uncleanness only if it has been consumed within the time normally taken to eat half a loaf of the size of four eggs. In this pottage, however, the admixture of terumah is of so small a quantity that in the above-mentioned time he will certainly not have consumed an olive's bulk of terumah. This being the case, this pottage would not be kept in the cleanness proper to terumah; it is simply common food, hence it cannot be rendered unclean in the third degree.');"><sup>1</sup></span>
ב א"ר יונתן אמר רבי
2 R'Jonathan said in the name of Rabbi, He who eats terumah which is unclean in the third degree is forbidden to eat terumah,<span class="x" onmousemove="('comment',' Until he will have rendered himself clean by immersion in a mikweh. The statements of R. Jonathan and Ulla really amount to the same thing, save that the former deals with actual terumah and the latter with common food kept in the cleanness of terumah.');"><sup>2</sup></span>
ג האוכל שלישי של תרומה עצמה אסור לאכול ומותר ליגע
3 but is permitted to touch it.
ד ואיצטריך דעולא ואיצטריך דרבי יונתן
4 It is truly necessary to have this statement of R'Jonathan as well as Ulla's.
ה דאי מדעולא הוה אמינא
5 For from Ulla's statement above I should have thought that the ruling applied only to the case of common food kept in the cleanness proper to terumah, but in the case of real terumah [I might have said that] he is even forbidden to touch it; it is therefore necessary to have R'Jonathan's statement.
ו הני מילי בחולין שנעשו על טהרת תרומה אבל תרומה בנגיעה נמי אסור איצטריך דרבי יונתן
6 And from R'Jonathan's statement alone I should have thought that the ruling applied only to the case of real terumah, but in the case of common food kept in the cleanness proper to terumah [I might have said that] he is even permitted to eat it; therefore both statements are necessary.
ז ואי מדרבי יונתן הוה אמינא
7 R'Isaac B'Samuel B'Martha was sitting before R'Nahman and said: He who eats common food kept in the cleanness proper to consecrated things which was unclean in the third degree is clean, and he may eat consecrated food, for the only thing which will render consecrated food unclean in the fourth degree is real consecrated food<span class="x" onmousemove="('comment',' E.g., sacrificial meat or the loaves of a Thank-offering, but not common food kept in the cleanness proper to consecrated things and most certainly not common food kept in the cleanness proper to terumah.');"><sup>3</sup></span>
ח הני מילי תרומה אבל חולין באכילה נמי שרי צריכי
8 [which was unclean in the third degree].
ט יתיב רב יצחק בר שמואל בר מרתא קמיה דר"נ ויתיב וקאמר
9 Rami B'Hama raised an objection.
י האוכל שלישי של חולין שנעשו על טהרת הקדש טהור לאכול בקדש שאין לך דבר שעושה רביעי בקדש אלא קדש מקודש בלבד
10 [It has been taught above]: '[If it was unclean in] the third degree, [he becomes unclean] in the second degree with regard to consecrated things only, but does not become unclean in the second degree with regard to terumah.
יא מתיב רמי בר חמא
11 This applies only to common food kept in the cleanness proper to terumah'.
יב שלישי שני לקדש ואין שני לתרומה בחולין שנעשו על טהרת תרומה
12 Now why should this be so?
יג אמאי
13 This [food which is unclean in the third degree] is not real consecrated food?<span class="x" onmousemove="('comment',' Nevertheless, it is said, that one who eats it is not only unfit for eating consecrated food but is even unclean in the second degree!');"><sup>4</sup></span>
יד הא לאו קדש מקודש הוא
14 - He replied.
טו א"ל
15 Drop the question of terumah, since what is considered clean for terumah may yet be considered unclean for consecrated things.<span class="x" onmousemove="('comment',' So that terumah which is unclean in the third degree is considered unclean in the second degree with regard to consecrated food, and therefore he who eats it is certainly unfit to eat consecrated food.');"><sup>5</sup></span>
טז הנח לתרומה שטהרתה טומאה היא אצל הקדש
16 Whence do you gather this? - From [the following Mishnah] which we learnt: The clothes of an 'am ha-arez<span class="x" onmousemove="('comment',' V. Glos. xrsn');"><sup>6</sup></span>
יז ומנא תימרא
17 are regarded as midras<span class="x" onmousemove="('comment',' Heb. The degree of uncleanness arising when an unclean person of those mentioned in Lev. XV, 4 and 25 sits or treads upon or leans with the body against an object, provided that it is usual to treat the object in such a way. The object then suffers midras uncleanness and can through contact render men and vessels unclean.');"><sup>7</sup></span>
יח דתנן
18 for the pharisees;<span class="x" onmousemove="('comment',' Here meaning those who eat their ordinary food in a state of levitical cleanness.');"><sup>8</sup></span>
יט בגדי עם הארץ מדרס לפרושין בגדי פרושין מדרס לאוכלי תרומה בגדי אוכלי תרומה מדרס לקדש
19 the clothes of the pharisees are regarded as midras for those who eat terumah; the clothes of those who eat terumah are regarded as midras for those who partake of consecrated food.
כ אמר רבא
20 Thereupon Raba raised this point: You are dealing, are you not, with midras uncleanness?
כא מדרסות קאמרת
21 But the law as to midras uncleanness is quite exceptional,
כב שאני מדרסות
22 
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