Pesachim 27

שתי פרות היו חורשות בהר המשחה כל זמן ששתיהן חורשות כל העם אוכלין ניטלת אחת מהן תולין לא אוכלין ולא שורפין ניטלו שתיהן התחילו כל העם שורפין:

Two cows used to plough on the Mount of Anointing:<span class="x" onmousemove="('comment',' I.e.. the Mount of Olives.');">¹</span> as long as both were ploughing.

<big><strong>מתני׳</strong></big> רבי חנינא סגן הכהנים אומר מימיהם של כהנים לא נמנעו מלשרוף את הבשר שנטמא בוולד הטומאה עם הבשר שנטמא באב הטומאה אע"פ שמוסיפין טומאה על טומאתו

all the people ate; when one was removed, they kept [the leaven] in suspense, neither eating nor burning [it]; when both were removed, all the people began burning [their leaven]. <big><b>MISHNAH: </b></big>R'HANINA.

הוסיף ר' עקיבא ואמר מימיהם של כהנים לא נמנעו מלהדליק את השמן שנפסל בטבול יום בנר שנטמא בטמא מת אף על פי שמוסיפין טומאה על טומאתו

THE SEGAN<span class="x" onmousemove="('comment',' Chief of the priests and deputy High-Priest, v. Sanh., Sonc. ed. p. 97. n. 1.');">²</span> OF THE PRIESTS, SAID: DURING THE DAYS OF THE PRIESTS THEY NEVER REFRAINED FROM BURNING [SACRIFICIAL] FLESH WHICH HAD BEEN DEFILED BY A DERIVATIVE UNCLEANNESS WITH FLESH WHICH HAD BEEN DEFILED BY A PRINCIPAL UNCLEANNESS, THOUGH UNCLEANNESS IS ADDED TO ITS UNCLEANNESS.<span class="x" onmousemove="('comment',' The following degrees of defilement are distinguished: (i) The super principal (lit. , 'father of fathers' of) defilement, which is that borne by a corpse; (ii) principal (lit. , 'the father of') defilement, which is that of a human being or a utensil 'defiled by a corpse; (iii) derivative (lit., 'offsp of') defilement, borne by a human being, utensil or food which is contaminated by a principal defilement - this is also known as the first degree or 'beginning' of defilement; (iv) the second degree of defilement, which is that of food contaminated by a principal defilement. In hullin there is nothing further, and if hullin comes into contact with something unclean in the second degree it remains clean. Terumah, however, is liable to (v) a third degree, but no further. Sacred food, i.e., the flesh of sacrifices, is liable to (vi) a fourth degree of defilement. Third degree terumah and fourth degree sacred flesh are called 'unfit' but not unclean, because they cannot communicate uncleanness to their own kind, i.e., to terumah and sacred flesh respectively.');">³</span>

אמר רבי מאיר מדבריהם למדנו ששורפין תרומה טהורה עם הטמאה בפסח א"ר יוסי אינה היא המדה

R'AKIBA ADDED AND SAID: DURING [ALL] THE DAYS OF THE PRIESTS THEY DID NOT REFRAIN FROM LIGHTING OIL<span class="x" onmousemove="('comment',' of terumah.');">⁴</span> WHICH HAD BEEN RENDERED UNFIT<span class="x" onmousemove="('comment',' V. n. 2.');">⁵</span>

ומודים ר' אליעזר ורבי יהושע ששורפין זו לעצמה וזו לעצמה על מה נחלקו על התלויה ועל הטמאה שר' אליעזר אומר תשרף זו לעצמה וזו לעצמה ור' יהושע אומר שתיהן כאחת:

BY A TEBUL YOM<span class="x" onmousemove="('comment',' V. Glos.');">⁶</span> IN A LAMP WHICH HAD BEEN MADE UNCLEAN BY THAT WHICH [OR, ONE WHO] IS UNCLEAN THROUGH A CORPSE, THOUGH UNCLEANNESS IS ADDED TO THEIR UNCLEANNESS.<span class="x" onmousemove="('comment',' In all these cases something of a lower degree of uncleanness comes into contact with something else of a higher degree of uncleanness when they are burnt together, and their own uncleanness is increased, as explained in the GEMARA:');">⁷</span>

<big><strong>גמ׳</strong></big> מכדי בשר שנטמא בוולד הטומאה מאי הוי שני כי שריף ליה בהדי בשר שנטמא באב הטומאה מאי הוי שני שני

SAID R'MEIR: FROM THEIR WORDS WE LEARN THAT WE MAY BURN CLEAN TERUMAH TOGETHER WITH UNCLEAN TERUMAH ON PASSOVER.<span class="x" onmousemove="('comment',' I.e., on the eve of Passover, when leaven must be burnt. R. Meir reasons that since a higher degree of uncleanness may be imposed upon terumah and sacred flesh when they must be burnt in any case, the same holds good for leaven, even if one is not unclean at all.');">⁸</span> R'JOSE SAID: THAT IS NOT AN ANALOGY.<span class="x" onmousemove="('comment',' You cannot deduce one from the other.');">⁹</span>

ושני הוא מאי מוסיף לו טומאה על טומאתו איכא

AND R'ELIEZER AND R'JOSHUA ADMIT THAT EACH IS BURNT SEPARATELY; WHERE DO THEY DIFFER? IN RESPECT OF DOUBTFUL [TERUMAH]<span class="x" onmousemove="('comment',' Lit., 'in suspense'.');">¹⁰</span>

אמר רב יהודה הכא בוולד וולד עסקינן דהוי ליה שלישי וקסבר שלישי מותר לעשותו שני

AND UNCLEAN [TERUMAH]. R'ELIEZER RULING, EACH MUST BE BURNT SEPARATELY, WHILE R'JOSHUA RULES, BOTH TOGETHER'<big><b>GEMARA:</b></big>

והא אין אוכל מטמא אוכל דתניא יכול יהא אוכל מטמא אוכל ת"ל (ויקרא יא, לח) וכי יתן מים על זרע ונפל מנבלתם עליו טמא הוא הוא טמא ואין עושה כיוצא בו טמא

Consider: Flesh which was defiled by a derivative uncleanness, what is it? A second degree.

הניחא לאביי דאמר לא שנו אלא בחולין אבל בתרומה וקדשים עושה כיוצא בו

When it is burnt together with flesh which was defiled by a principal defilement, what is it? A second degree:<span class="x" onmousemove="('comment',' For the latter is a first degree and its contact renders this flesh a second degree.');">¹¹</span>

ולרב אדא בר אהבה משמיה דרבא נמי דאמר לא שנו אלא חולין ותרומה אבל בקדשים עושה כיוצא בהן שפיר

[thus] it was a second degree [before] and [is] a second degree [now], then what adding of uncleanness to its uncleanness is there? -Said Rab Judah: We treat here of the derivative of a derivative, so that it<span class="x" onmousemove="('comment',' The flesh which is defiled thereby.');">¹²</span> is a third degree, and he holds that a third may be raised to a second.

אלא לרבינא משמיה דרבא דאמר מקרא מלא דיבר הכתוב לא שנא חולין לא שנא תרומה לא שנא קדשים אינו עושה כיוצא בו מאי איכא למימר

But food cannot defile food, for it was taught: You might think that food should defile food, therefore it is stated, But if water be put upon the seed, and aught of their carcase fall thereon, it is unclean:<span class="x" onmousemove="('comment',' Lev. XI, 38.');">¹³</span> it is unclean, but it does not render tha which is similar thereto unclean?<span class="x" onmousemove="('comment',' Then what increase of uncleanness can there be in the Mishnah?');">¹⁴</span>

הכא במאי עסקינן דאיכא משקין בהדי בשר דקא מיטמא מחמת משקין

Now it is well according to Abaye who maintained: They learned this only of hullin, but in the case of terumah and sacred food they can render what is similar thereto [unclean]. And also according to R'Adda B'Ahabah in Raba's name, who maintained: They learned this only of hullin and terumah, but in the case of sacred food it does not render its like [unclean ], it is correct.

אי הכי האי עם הבשר שנטמא באב הטומאה עם הבשר ומשקין מיבעי ליה אלא נהי דאין אוכל מטמא אוכל מדאורייתא מדרבנן מיהו מטמא:

But according to Rabina in Raba's name, who said: The Writ states an unqualified law,<span class="x" onmousemove="('comment',' Lit., 'a full verse'.');">¹⁵</span> there is no difference whether it is hullin, terumah, or sacred food, it cannot render its like [unclean], what is there to be said? - We treat here of a case where there is liquid together with the flesh, so that it is defiled on account of the liquid.<span class="x" onmousemove="('comment',' When the flesh was defiled there was water upon it, which is still there when it is burnt with the flesh defiled in a lower degree. The uncleanness of the latter is raised through contact with the water.');">¹⁶</span>

הוסיף ר' עקיבא מימיהן של כהנים לא נמנעו מלהדליק כו': מכדי שמן שנפסל בטבול יום מאי הוי שלישי וכי מדליק ליה בנר שנטמא בטמא מת מאי הוי שני

If so, [instead of] this [phrase] 'TOGETHER WITH FLESH WHICH HAD BEEN DEFILED WITH A PRINCIPAL UNCLEANNESS, he should state, TOGETHER WITH FLESH and liquid' [etc.]? Rather, [reply] granted that food cannot defile food by Scriptural law, by Rabbinical law it can nevertheless defile [it].<span class="x" onmousemove="('comment',' Thus the Mishnah likewise treats of a Rabbinically enhanced defilement.');">¹⁷</span>

מאי קמ"ל שלישי מותר לעשותו שני היינו הך אמר רב יהודה הכא בנר של מתכת עסקינן דרחמנא אמר

R'AKIBA ADDED AND SAID: DURING [ALL] THE DAYS OF THE PRIESTS THEY DID NOT REFRAIN FROM LIGHTING, etc. Consider: When oil is rendered unfit through [contact with] a tebul yom, what is it? A third degree [of defilement]; and when it is lit in a lamp which was defiled by that which [or, one who] was defiled through a corpse, what does it become? A second degree.<span class="x" onmousemove="('comment',' The lamp being unclean in the first degree.');">¹⁸</span> [Thus] what he does inform us is that a third degree may be raised to a second; then it is the identical [teaching]?<span class="x" onmousemove="('comment',' of R. Hanina.');">¹⁹</span> Said Rab Judah: We treat here of a metal lamp, for the Divine Law said,