The gemara finishes the discussion relating to the case of the mishna. Within the context of that, a debate arises about whether Rabbi Yehoshua holds that chullin treated with the sanctity of kodashim can be effective in terms of transferring impurity like actual kodashim.
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on the occasion of his first yahrzeit. Over the course of his distinguished career as an educator, as principal of the Yeshiva of Flatbush, and as community rabbi, he inspired thousands of students with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
Chullin 34
בחולין שנעשו על טהרת תרומה ורבי יהושע לא ס”ד דקתני בשר דאי בתרומה בשר מי איכא
with regard to the case of non-sacred food items that were prepared on the level of purity of teruma and in accordance with the opinion of Rabbi Yehoshua. The Gemara responds: It should not enter your mind that the mishna is referring to a case of the level of purity of teruma, as the mishna teaches a case of the slaughter of animals and birds and consumption of their meat. And if the mishna is taught with regard to non-sacred food items that were prepared on the level of purity of teruma, is there meat eaten with the level of purity of teruma? The practice of preparing non-sacred food items on the level of purity of teruma is done only so that one will not treat actual teruma in the correct manner, and teruma is separated only from produce that grows in the ground.
אלא מאי בקדשים חיה בקדשים מי איכא בשר בבשר מיחלף בשר בפירי לא מיחלף
The Gemara asks: Rather, what is the case in the mishna? Is it a case of non-sacred food items that were prepared on the level of purity of sacrificial food? Is there an undomesticated animal that can be sacrificed as an offering and its meat is sacrificial food? The Gemara answers: Although undomesticated animals cannot be sacrificed as an offering, there are those who would undertake to eat their meat only when prepared on the level of purity of sacrificial food because meat of an undomesticated animal is sometimes interchanged with meat of a domesticated animal. No one would undertake to eat meat only when prepared on the level of purity of teruma, because meat would not be interchanged with produce.
אמר עולא חבריא אמרין בחולין שנעשו על טהרת הקדש ודלא כרבי יהושע
Ulla said: My colleagues say that the mishna is referring to the case of non-sacred food items that were prepared on the level of purity of sacrificial food, and the mishna is not in accordance with the opinion of Rabbi Yehoshua, who says: Non-sacred food items that were prepared on the level of purity of teruma assume third-degree impurity, but non-sacred food items that were prepared on the level of purity of sacrificial food do not assume third-degree impurity.
ואנא אמינא רבי יהושע היא ולא מיבעיא קאמר לא מיבעיא חולין שנעשו על טהרת קדש דחמירי דאית בהו שלישי אלא אפילו חולין שנעשו על טהרת תרומה נמי אית בהו שלישי
Ulla continues: And I say that the mishna is in accordance with the opinion of Rabbi Yehoshua, and when he said that non-sacred food items that were prepared on the level of purity of teruma assume third-degree impurity, he is speaking utilizing the style of: It is not necessary. It is not necessary to say that in the case of non-sacred food items that were prepared on the level of purity of sacrificial food, which is stringent, that they have the capacity of assuming third-degree impurity. Rather, even non-sacred food items that were prepared on the level of purity of teruma also have the capacity of assuming third-degree impurity.
מאן חבריא רבה בר בר חנה היא דאמר רבה בר בר חנה א”ר יוחנן מאי אהדרי רבי אליעזר ורבי יהושע להדדי
The Gemara asks: Who are the colleagues to whom Ulla referred? It is Rabba bar bar Ḥana, as Rabba bar bar Ḥana says that Rabbi Yoḥanan says: What did Rabbi Eliezer and Rabbi Yehoshua reply to each other? The differences between their opinions are twofold. First, Rabbi Eliezer holds that one who eats food with first-degree impurity assumes first-degree impurity, while according to Rabbi Yehoshua he assumes second-degree impurity. Second, Rabbi Eliezer holds that one who eats food with third-degree impurity assumes third-degree impurity, while according to Rabbi Yehoshua he assumes second-degree impurity vis-à-vis sacrificial food but not vis-à-vis teruma.
אמר לו ר”א לרבי יהושע מצינו אוכל חמור מן האוכל דאילו נבלת עוף טהור בחוץ לא מטמא ואילו אוכלה מטמא בגדים אבית הבליעה ואנו היאך לא נעשה אוכל כמאכל
Rabbi Eliezer said to Rabbi Yehoshua: The basis for my opinion that one assumes the level of impurity of that which he ate is that we found a case where the halakha of the one who eats a food item is more stringent than the halakha of the food itself. As, the carcass of a kosher bird on the outside, i.e., when one comes into contact with it, does not impart ritual impurity, while one who eats the carcass of the kosher bird renders his garments impure when the food is in his throat. And we, in light of that, how will we not deem one who eats the impure item to be on a level of impurity at least like that of the food that he ate?
ורבי יהושע מנבלת עוף טהור לא גמרינן דחידוש הוא אלא מצינו שהמאכל חמור מן האוכל דאילו מאכל בכביצה ואוכל עד דאכיל כחצי פרס ואנו היאך נעשה אוכל כמאכל
And Rabbi Yehoshua responded that we do not derive other cases from the case of the carcass of a kosher bird, because it is a novel ruling that cannot serve as a paradigm. Rather, we found that the halakha of food is more stringent than the halakha of the one who eats it, as food becomes impure if its measure is that of an egg-bulk, and one who eats impure food does not become impure until he eats half of a half-loaf. And we, in light of that, how will we deem one who eats the impure item to be on a level of impurity like that of the food that he ate?
ור”א טומאה משיעורין לא גמרינן ועוד לדבריך שאתה אומר על ראשון שני יפה אתה אומר שני שני למה
And Rabbi Eliezer responded: We do not derive the relative stringency of ritual impurity from the relative size of halakhic measures, as measures are not indicative of stringency or leniency. And furthermore, according to your statement, that which you say with regard to one who eats food with first-degree ritual impurity, that he assumes second-degree impurity, what you say is well. But that which you say with regard to one who eats food with second-degree impurity, that he assumes second-degree impurity, why is that the case? It contradicts your reasoning.
אמר לו מצינו שהשני עושה שני ע”י משקין
Rabbi Yehoshua said to Rabbi Eliezer: We found that food with second–degree impurity renders other food impure with second-degree impurity by means of liquids. Liquids that come into contact with food with second-degree impurity render other food with which they come into contact impure with second-degree impurity.
אמר לו והא משקין נמי תחלה הוו דתנן כל הפוסל בתרומה מטמא משקין להיות תחלה חוץ מטבול יום
Rabbi Eliezer said to him: But aren’t those liquids also impure with first-degree ritual impurity through contact with an item impure with second-degree impurity? As we learned in a mishna (Para 8:7): Any item with second-degree ritual impurity that disqualifies teruma renders liquids impure with first-degree ritual impurity. These liquids assume a degree of impurity greater than that of the item that rendered them impure. This rabbinic decree applies to all people and items with second-degree impurity except for one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed. Liquids with which he comes into contact follow the standard course of transmitted impurity and assume third-degree impurity, one level below his own impurity.
ועוד שלישי שני למה
Rabbi Eliezer questioned the next segment in the ruling of Rabbi Yehoshua: And furthermore, that which you say with regard to one who eats food with third-degree impurity, that he assumes second-degree impurity vis-à-vis sacrificial food, why is that the halakha? It contradicts your reasoning.
אמר לו אף אני לא אמרתי אלא בתרומה שטהרתה
Rabbi Yehoshua said to Rabbi Eliezer: I too stated that one who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food only with regard to one who eats non-sacred food items that were prepared on the level of purity of teruma, as its state of purity
טומאה היא אצל הקדש
is impurity vis-à-vis sacrificial food. The Sages issued a decree that even one who is vigilant to partake of his teruma in a state of ritual purity is considered impure vis-à-vis one partaking of sacrificial food. Therefore, one who ate a food item that was prepared on the level of purity of teruma that had become impure with third-degree impurity assumes second-degree impurity, and he renders sacrificial food impure.
אמר רבי זירא א”ר אסי א”ר יוחנן א”ר ינאי האוכל שלישי של חולין שנעשו על טהרת הקדש נעשה גופו שני לקדש
Rabbi Zeira says that Rabbi Asi says that Rabbi Yoḥanan says that Rabbi Yannai says: With regard to one who eats non-sacred food items that were prepared on the level of purity of sacrificial food, and these items had become impure with third-degree impurity, his body becomes impure with second-degree impurity vis-à-vis sacrificial food. He renders sacrificial food with which he comes into contact impure with third-degree impurity, and that food in turn disqualifies sacrificial food with which it comes into contact.
איתיביה רבי זירא לרבי אסי שלישי שני לקדש ואין שני לתרומה בחולין שנעשו על טהרת תרומה על טהרת תרומה אין על טהרת הקדש לא
Rabbi Zeira raised an objection to the statement of Rabbi Asi from the statement of Rabbi Yehoshua: One who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food but does not assume second-degree impurity vis-à-vis teruma. This is stated in the case of non-sacred food items that were prepared on the level of purity of teruma. The Gemara infers: Yes, one is able to prepare items on the level of purity of teruma, but one is not able to prepare items on the level of purity of sacrificial food, as in the latter case the non-sacred food does not become impure at all.
אמר ליה לא מיבעיא קאמר
Rabbi Asi said to Rabbi Zeira: That inference is incorrect, as Rabbi Yehoshua is speaking utilizing the style of: It is not necessary. It is not necessary to say that in the case of non-sacred food items that were prepared on the level of purity of sacrificial food, which is stringent, they have the capacity of assuming third-degree impurity. Rabbi Yehoshua teaches that non-sacred food items that were prepared on the level of purity of teruma also have the capacity of assuming third-degree impurity.
והא אף אני לא אמרתי אלא בתרומה קאמר אמוראי נינהו ואליבא דרבי יוחנן
The Gemara objects: But didn’t Rabbi Yehoshua say to Rabbi Eliezer according to the explanation that Rabba bar bar Ḥana said that Rabbi Yoḥanan said: I too stated this only with regard to non-sacred food items that were prepared on the level of purity of teruma, indicating that he was not referring to non-sacred food items that were prepared on the level of purity of sacrificial food. The Gemara explains: Rabba bar bar Ḥana and Rabbi Asi are amora’im, and disagree with regard to the opinion of Rabbi Yoḥanan, and they disagree about whether the statement of Rabbi Yehoshua was stated specifically with regard to non-sacred food items that were prepared on the level of purity of teruma, or whether it includes even those prepared on the level of purity of sacrificial food.
אמר עולא האוכל שלישי של חולין שנעשו על טהרת תרומה נפסל גופו מלאכול בתרומה
§ Ulla says: One who eats non-sacred food items that were prepared on the level of purity of teruma and that are impure with third-degree impurity, his body is disqualified from the right to partake of teruma.
מאי קמ”ל תנינא שלישי שני לקדש ואין שני לתרומה בחולין שנעשו על טהרת תרומה שני הוא דלא הוי הא שלישי הוי
The Gemara asks: What is Ulla teaching us? We already learn in the mishna cited earlier (33b) from tractate Teharot: One who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food, but does not assume second-degree impurity vis-à-vis teruma. This is stated in the case of non-sacred food items that were prepared on the level of purity of teruma. The Gemara infers: It is second-degree impurity that he does not assume, but third-degree impurity he assumes, and he is therefore disqualified from partaking of teruma.
אי מההיא הוה אמינא לא שני הוי ולא שלישי הוי ואיידי דאמר שני בקדש אמר נמי אין שני בתרומה קמ”ל
The Gemara answers: It was necessary for Ulla to teach this halakha, as if it was learned from that mishna, I would say that vis-à-vis teruma he assumes neither second-degree nor third-degree impurity, as there is no reason to deem the status of one who eats like that of the food that he ate. And perhaps it was only since Rabbi Yehoshua said that he assumes second-degree impurity vis-à-vis sacrificial food that he also said that he does not assume second-degree impurity vis-à-vis teruma. Therefore, Ulla teaches us that he assumes third-degree impurity and is disqualified from partaking of teruma.
איתיביה רב המנונא לעולא הראשון שבחולין טמא ומטמא והשני פוסל ואינו מטמא והשלישי נאכל בנזיד הדמע
Rav Hamnuna raised an objection to the statement of Ulla from a mishna (Teharot 2:3): Non-sacred food that is impure with first-degree impurity is impure and renders teruma impure in the sense that this teruma disqualifies other teruma with which it comes into contact. Non-sacred food that is impure with second-degree impurity disqualifies teruma, but it does not render teruma impure, meaning that it renders the teruma itself impure, but not to the extent that the teruma can render other teruma impure. And food that is impure with third-degree impurity may be eaten by a priest in a stew that is a mixture containing spices of teruma.
ואי אמרת נפסל גופו מלאכול בתרומה ספינן ליה מידי דפסיל ליה לגופיה אמר ליה הנח לנזיד הדמע
And if you say that by partaking of food that is impure with third-degree impurity his body is disqualified from the right to partake of teruma, do we feed him a matter that invalidates his body from the right to partake of teruma? According to this, when eating the stew that contains food that is impure with third-degree impurity, he is disqualified from partaking of the spices of teruma that the mishna permits him to add to the stew. Ulla said to him: Leave the matter of stew that is a mixture containing spices of teruma,
Follow 
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Zevahim 39: Blood on the Inner Altar
Anne Gordon and Yardaena Osband
10.23.2025 | א׳ במרחשוון תשפ״ו
Zevahim 38: When Beit Hillel Turns Stringent and Beit Shammai Lenient
Anne Gordon and Yardaena Osband
10.22.2025 | ל׳ בתשרי תשפ״ו
Zevahim 37: Different Interpretations: Meaning and Reading
Anne Gordon and Yardaena Osband
10.21.2025 | כ״ט בתשרי תשפ״ו
Zevahim 37: Different Interpretations: Meaning and Reading
10.21.2025 | כ״ט בתשרי תשפ״ו
Din & Daf: Kodshei Kodashim vs. Kodashim Kalim – What’s the Difference?
Dr. Elana Stein Hain
10.21.2025 | כ״ט בתשרי תשפ״ו
Zevachim Daf 22-29 – Daf Yomi: One Week at a Time
Dr. Tamara Spitz
10.20.2025 | כ״ח בתשרי תשפ״ו
Zevahim 36: Invalid Offerings
Anne Gordon and Yardaena Osband
10.20.2025 | כ״ח בתשרי תשפ״ו
Zevahim 35: A Fetus, Eggs, and the Separation of Animals
Anne Gordon and Yardaena Osband
10.19.2025 | כ״ז בתשרי תשפ״ו
Zevahim 34: Pouring and Disposing of the Dregs
Anne Gordon and Yardaena Osband
10.19.2025 | כ״ז בתשרי תשפ״ו
Zevahim 33: The Heavy Laying on of Hands
Anne Gordon and Yardaena Osband
10.17.2025 | כ״ה בתשרי תשפ״ו
Zevahim 31: It’s a Measure of Time: Half a Loaf of Bread
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 32: The Surprising Leniencies and Leeway of Sacrifices
Anne Gordon and Yardaena Osband
10.16.2025 | כ״ד בתשרי תשפ״ו
Zevahim 30: An Olive’s Measure of Intent
Anne Gordon and Yardaena Osband
10.15.2025 | כ״ג בתשרי תשפ״ו
Zevahim 29: More Ways to Offer Offerings Right
Anne Gordon and Yardaena Osband
10.13.2025 | כ״א בתשרי תשפ״ו
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Jodi Gladstone
Warwick, Rhode Island, United States
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Beth Elster
Irvine, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Shoshana Shinnar
Jerusalem, Israel
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Marsha Wasserman
Jerusalem, Israel
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Adina Hagege
Zichron Yaakov, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Talia Haykin
Denver, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Julie Landau
Karmiel, Israel
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Karena Perry
Los Angeles, United States
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
Chullin 34
בחולין שנעשו על טהרת תרומה ורבי יהושע לא ס”ד דקתני בשר דאי בתרומה בשר מי איכא
with regard to the case of non-sacred food items that were prepared on the level of purity of teruma and in accordance with the opinion of Rabbi Yehoshua. The Gemara responds: It should not enter your mind that the mishna is referring to a case of the level of purity of teruma, as the mishna teaches a case of the slaughter of animals and birds and consumption of their meat. And if the mishna is taught with regard to non-sacred food items that were prepared on the level of purity of teruma, is there meat eaten with the level of purity of teruma? The practice of preparing non-sacred food items on the level of purity of teruma is done only so that one will not treat actual teruma in the correct manner, and teruma is separated only from produce that grows in the ground.
אלא מאי בקדשים חיה בקדשים מי איכא בשר בבשר מיחלף בשר בפירי לא מיחלף
The Gemara asks: Rather, what is the case in the mishna? Is it a case of non-sacred food items that were prepared on the level of purity of sacrificial food? Is there an undomesticated animal that can be sacrificed as an offering and its meat is sacrificial food? The Gemara answers: Although undomesticated animals cannot be sacrificed as an offering, there are those who would undertake to eat their meat only when prepared on the level of purity of sacrificial food because meat of an undomesticated animal is sometimes interchanged with meat of a domesticated animal. No one would undertake to eat meat only when prepared on the level of purity of teruma, because meat would not be interchanged with produce.
אמר עולא חבריא אמרין בחולין שנעשו על טהרת הקדש ודלא כרבי יהושע
Ulla said: My colleagues say that the mishna is referring to the case of non-sacred food items that were prepared on the level of purity of sacrificial food, and the mishna is not in accordance with the opinion of Rabbi Yehoshua, who says: Non-sacred food items that were prepared on the level of purity of teruma assume third-degree impurity, but non-sacred food items that were prepared on the level of purity of sacrificial food do not assume third-degree impurity.
ואנא אמינא רבי יהושע היא ולא מיבעיא קאמר לא מיבעיא חולין שנעשו על טהרת קדש דחמירי דאית בהו שלישי אלא אפילו חולין שנעשו על טהרת תרומה נמי אית בהו שלישי
Ulla continues: And I say that the mishna is in accordance with the opinion of Rabbi Yehoshua, and when he said that non-sacred food items that were prepared on the level of purity of teruma assume third-degree impurity, he is speaking utilizing the style of: It is not necessary. It is not necessary to say that in the case of non-sacred food items that were prepared on the level of purity of sacrificial food, which is stringent, that they have the capacity of assuming third-degree impurity. Rather, even non-sacred food items that were prepared on the level of purity of teruma also have the capacity of assuming third-degree impurity.
מאן חבריא רבה בר בר חנה היא דאמר רבה בר בר חנה א”ר יוחנן מאי אהדרי רבי אליעזר ורבי יהושע להדדי
The Gemara asks: Who are the colleagues to whom Ulla referred? It is Rabba bar bar Ḥana, as Rabba bar bar Ḥana says that Rabbi Yoḥanan says: What did Rabbi Eliezer and Rabbi Yehoshua reply to each other? The differences between their opinions are twofold. First, Rabbi Eliezer holds that one who eats food with first-degree impurity assumes first-degree impurity, while according to Rabbi Yehoshua he assumes second-degree impurity. Second, Rabbi Eliezer holds that one who eats food with third-degree impurity assumes third-degree impurity, while according to Rabbi Yehoshua he assumes second-degree impurity vis-à-vis sacrificial food but not vis-à-vis teruma.
אמר לו ר”א לרבי יהושע מצינו אוכל חמור מן האוכל דאילו נבלת עוף טהור בחוץ לא מטמא ואילו אוכלה מטמא בגדים אבית הבליעה ואנו היאך לא נעשה אוכל כמאכל
Rabbi Eliezer said to Rabbi Yehoshua: The basis for my opinion that one assumes the level of impurity of that which he ate is that we found a case where the halakha of the one who eats a food item is more stringent than the halakha of the food itself. As, the carcass of a kosher bird on the outside, i.e., when one comes into contact with it, does not impart ritual impurity, while one who eats the carcass of the kosher bird renders his garments impure when the food is in his throat. And we, in light of that, how will we not deem one who eats the impure item to be on a level of impurity at least like that of the food that he ate?
ורבי יהושע מנבלת עוף טהור לא גמרינן דחידוש הוא אלא מצינו שהמאכל חמור מן האוכל דאילו מאכל בכביצה ואוכל עד דאכיל כחצי פרס ואנו היאך נעשה אוכל כמאכל
And Rabbi Yehoshua responded that we do not derive other cases from the case of the carcass of a kosher bird, because it is a novel ruling that cannot serve as a paradigm. Rather, we found that the halakha of food is more stringent than the halakha of the one who eats it, as food becomes impure if its measure is that of an egg-bulk, and one who eats impure food does not become impure until he eats half of a half-loaf. And we, in light of that, how will we deem one who eats the impure item to be on a level of impurity like that of the food that he ate?
ור”א טומאה משיעורין לא גמרינן ועוד לדבריך שאתה אומר על ראשון שני יפה אתה אומר שני שני למה
And Rabbi Eliezer responded: We do not derive the relative stringency of ritual impurity from the relative size of halakhic measures, as measures are not indicative of stringency or leniency. And furthermore, according to your statement, that which you say with regard to one who eats food with first-degree ritual impurity, that he assumes second-degree impurity, what you say is well. But that which you say with regard to one who eats food with second-degree impurity, that he assumes second-degree impurity, why is that the case? It contradicts your reasoning.
אמר לו מצינו שהשני עושה שני ע”י משקין
Rabbi Yehoshua said to Rabbi Eliezer: We found that food with second–degree impurity renders other food impure with second-degree impurity by means of liquids. Liquids that come into contact with food with second-degree impurity render other food with which they come into contact impure with second-degree impurity.
אמר לו והא משקין נמי תחלה הוו דתנן כל הפוסל בתרומה מטמא משקין להיות תחלה חוץ מטבול יום
Rabbi Eliezer said to him: But aren’t those liquids also impure with first-degree ritual impurity through contact with an item impure with second-degree impurity? As we learned in a mishna (Para 8:7): Any item with second-degree ritual impurity that disqualifies teruma renders liquids impure with first-degree ritual impurity. These liquids assume a degree of impurity greater than that of the item that rendered them impure. This rabbinic decree applies to all people and items with second-degree impurity except for one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed. Liquids with which he comes into contact follow the standard course of transmitted impurity and assume third-degree impurity, one level below his own impurity.
ועוד שלישי שני למה
Rabbi Eliezer questioned the next segment in the ruling of Rabbi Yehoshua: And furthermore, that which you say with regard to one who eats food with third-degree impurity, that he assumes second-degree impurity vis-à-vis sacrificial food, why is that the halakha? It contradicts your reasoning.
אמר לו אף אני לא אמרתי אלא בתרומה שטהרתה
Rabbi Yehoshua said to Rabbi Eliezer: I too stated that one who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food only with regard to one who eats non-sacred food items that were prepared on the level of purity of teruma, as its state of purity
טומאה היא אצל הקדש
is impurity vis-à-vis sacrificial food. The Sages issued a decree that even one who is vigilant to partake of his teruma in a state of ritual purity is considered impure vis-à-vis one partaking of sacrificial food. Therefore, one who ate a food item that was prepared on the level of purity of teruma that had become impure with third-degree impurity assumes second-degree impurity, and he renders sacrificial food impure.
אמר רבי זירא א”ר אסי א”ר יוחנן א”ר ינאי האוכל שלישי של חולין שנעשו על טהרת הקדש נעשה גופו שני לקדש
Rabbi Zeira says that Rabbi Asi says that Rabbi Yoḥanan says that Rabbi Yannai says: With regard to one who eats non-sacred food items that were prepared on the level of purity of sacrificial food, and these items had become impure with third-degree impurity, his body becomes impure with second-degree impurity vis-à-vis sacrificial food. He renders sacrificial food with which he comes into contact impure with third-degree impurity, and that food in turn disqualifies sacrificial food with which it comes into contact.
איתיביה רבי זירא לרבי אסי שלישי שני לקדש ואין שני לתרומה בחולין שנעשו על טהרת תרומה על טהרת תרומה אין על טהרת הקדש לא
Rabbi Zeira raised an objection to the statement of Rabbi Asi from the statement of Rabbi Yehoshua: One who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food but does not assume second-degree impurity vis-à-vis teruma. This is stated in the case of non-sacred food items that were prepared on the level of purity of teruma. The Gemara infers: Yes, one is able to prepare items on the level of purity of teruma, but one is not able to prepare items on the level of purity of sacrificial food, as in the latter case the non-sacred food does not become impure at all.
אמר ליה לא מיבעיא קאמר
Rabbi Asi said to Rabbi Zeira: That inference is incorrect, as Rabbi Yehoshua is speaking utilizing the style of: It is not necessary. It is not necessary to say that in the case of non-sacred food items that were prepared on the level of purity of sacrificial food, which is stringent, they have the capacity of assuming third-degree impurity. Rabbi Yehoshua teaches that non-sacred food items that were prepared on the level of purity of teruma also have the capacity of assuming third-degree impurity.
והא אף אני לא אמרתי אלא בתרומה קאמר אמוראי נינהו ואליבא דרבי יוחנן
The Gemara objects: But didn’t Rabbi Yehoshua say to Rabbi Eliezer according to the explanation that Rabba bar bar Ḥana said that Rabbi Yoḥanan said: I too stated this only with regard to non-sacred food items that were prepared on the level of purity of teruma, indicating that he was not referring to non-sacred food items that were prepared on the level of purity of sacrificial food. The Gemara explains: Rabba bar bar Ḥana and Rabbi Asi are amora’im, and disagree with regard to the opinion of Rabbi Yoḥanan, and they disagree about whether the statement of Rabbi Yehoshua was stated specifically with regard to non-sacred food items that were prepared on the level of purity of teruma, or whether it includes even those prepared on the level of purity of sacrificial food.
אמר עולא האוכל שלישי של חולין שנעשו על טהרת תרומה נפסל גופו מלאכול בתרומה
§ Ulla says: One who eats non-sacred food items that were prepared on the level of purity of teruma and that are impure with third-degree impurity, his body is disqualified from the right to partake of teruma.
מאי קמ”ל תנינא שלישי שני לקדש ואין שני לתרומה בחולין שנעשו על טהרת תרומה שני הוא דלא הוי הא שלישי הוי
The Gemara asks: What is Ulla teaching us? We already learn in the mishna cited earlier (33b) from tractate Teharot: One who eats food with third-degree impurity assumes second-degree impurity vis-à-vis sacrificial food, but does not assume second-degree impurity vis-à-vis teruma. This is stated in the case of non-sacred food items that were prepared on the level of purity of teruma. The Gemara infers: It is second-degree impurity that he does not assume, but third-degree impurity he assumes, and he is therefore disqualified from partaking of teruma.
אי מההיא הוה אמינא לא שני הוי ולא שלישי הוי ואיידי דאמר שני בקדש אמר נמי אין שני בתרומה קמ”ל
The Gemara answers: It was necessary for Ulla to teach this halakha, as if it was learned from that mishna, I would say that vis-à-vis teruma he assumes neither second-degree nor third-degree impurity, as there is no reason to deem the status of one who eats like that of the food that he ate. And perhaps it was only since Rabbi Yehoshua said that he assumes second-degree impurity vis-à-vis sacrificial food that he also said that he does not assume second-degree impurity vis-à-vis teruma. Therefore, Ulla teaches us that he assumes third-degree impurity and is disqualified from partaking of teruma.
איתיביה רב המנונא לעולא הראשון שבחולין טמא ומטמא והשני פוסל ואינו מטמא והשלישי נאכל בנזיד הדמע
Rav Hamnuna raised an objection to the statement of Ulla from a mishna (Teharot 2:3): Non-sacred food that is impure with first-degree impurity is impure and renders teruma impure in the sense that this teruma disqualifies other teruma with which it comes into contact. Non-sacred food that is impure with second-degree impurity disqualifies teruma, but it does not render teruma impure, meaning that it renders the teruma itself impure, but not to the extent that the teruma can render other teruma impure. And food that is impure with third-degree impurity may be eaten by a priest in a stew that is a mixture containing spices of teruma.
ואי אמרת נפסל גופו מלאכול בתרומה ספינן ליה מידי דפסיל ליה לגופיה אמר ליה הנח לנזיד הדמע
And if you say that by partaking of food that is impure with third-degree impurity his body is disqualified from the right to partake of teruma, do we feed him a matter that invalidates his body from the right to partake of teruma? According to this, when eating the stew that contains food that is impure with third-degree impurity, he is disqualified from partaking of the spices of teruma that the mishna permits him to add to the stew. Ulla said to him: Leave the matter of stew that is a mixture containing spices of teruma,
Follow
