Meilah 15

אבל לאכילה הוא דלא מרצה

in regard to eating it does not effect permission.

<br><br><big><strong>הדרן עלך קדשי קדשים</strong></big><br><br>

<big><b>MISHNAH: </b></big>THE LAW OF SACRILEGE APPLIES TO THE SIN-OFFERING OF A BIRD FROM THE MOMENT OF ITS DEDICATION.

מתני׳ <big><strong>חטאת</strong></big> העוף מועלין בה משהוקדשה

WITH THE PINCHING OF ITS NECK<span class="x" onmousemove="('comment',' This is the prescribed form of slaughter, v. Lev. I, 25.');">¹</span>

נמלקה הוכשרה להפסל בטבול יום ובמחוסר כפורים ובלינה

IT BECOMES SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM<span class="x" onmousemove="('comment',' The immersion of an unclean person does not effect _immediate purification. In order to be able to partake of a sacred meal he has to wait until sunset. A tebul yom, lit., 'a person immersed by day'. is one who took his immersion in day-time and is waiting for sunset.');">²</span>

הוזה דמה חייבין עליו משום פיגול נותר וטמא ואין בה מעילה

OR ONE WHO STILL REQUIRES ATONEMENT',<span class="x" onmousemove="('comment',' In four instances of uncleanness an offering is required in addition to immersion, v. Ker. 8b. As long as this 'ceremony of atonement is not performed one is not permitted to partake of a sacred meal.');">³</span>

<big><strong>גמ׳</strong></big> קתני הוכשרה ליפסל בטבול יום ובמחוסר כפורים ובלינה ליפסל אין אבל לטמויי לא

OR BY REMAINING OVERNIGHT.

מתניתין מני

ONCE ITS BLOOD HAS BEEN SPRINKLED IT IS SUBJECT TO [THE TRANSGRESSION OF THE LAWS OF] PIGGUL, NOTHAR<span class="x" onmousemove="('comment',' V. supra p. 17, n. 9.');">⁴</span>

רבנן היא דתניא אבא שאול אומר

AND DEFILEMENT, BUT THE LAW OF SACRILEGE NO LONGER APPLIES TO IT.<span class="x" onmousemove="('comment',' For it has become the possession of the priests. kuxp');">⁵</span>

טבול יום

<big><b>GEMARA: </b></big>It is stated: IT BECOMES SUSCEPTIBLE FOR UNFITNESS THROUGH CONTACT WITH A TEBUL YOM OR 'ONE WHO STILL REQUIRES ATONEMENT', OR BY REMAINING OVERNIGHT. [That is, it becomes] 'susceptible for unfitness' but not for defilement.<span class="x" onmousemove="('comment',' The term 'unfit' through contact with an unclean person or thing denotes that the uncleanness contracted is not of such a degree as to tny be transmitted to another object. 'Defiled' or 'unclean' , on the other hand, denotes the capacity of transmitting further the uncleanness contracted.');">⁶</span> With whom then will our Mishnah agree? - With the Sages, for it has been taught:<span class="x" onmousemove="('comment',' Tosef. Toh. I, 3. There is a scale of degrees of uncleanness: the 'source of sources'; the 'source' of uncleanness; the first, second, third and fourth degree of uncleanness. The degree of uncleanness of the defiled object is (in general) one degree lower than that of the object from which it derived its defilement. The susceptibility to uncleanness is not uniform. The holier a thing the more susceptible it is to uncleanness. Holy ohase things , e.g. are susceptible to 'uncleanness' in the third degree and to 'unfitness' in the fourth, and terumah to 'uncleanness' in the second degree and to 'unfitness' in the third.');">⁷</span> 'Abba Saul says. A tebul yom [