Chullin 35a — the Talmud in English

He said to him

Ulla:

Leave aside the nazid ha-dema! ![](pamud.bmp "

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for there is no

in its eating an eating of

an olive-sized portion

of teruma

within

the time required for

eating a peras,

since the spice is little and when he eats an olive-sized portion of it, he has already waited longer than the time required for eating a peras. Thus this is not considered eating an olive-sized portion with regard to all the prohibitions of the Torah; and even one impure with impurity of the body, which is of Torah status, is not liable to death when he eats teruma in this manner . And the Sages did not impose stringency to prohibit this eating in the case of bodily disqualification caused by a third degree, but in the case of one who eats the second degree they imposed stringency upon him that he should not eat nazid ha-dema, because his impurity is more severe, and also because the teruma itself was disqualified rabbinically through the stew .

Rabbi Yonatan said that Rabbi said: One who eats

in a prohibited manner

a third degree of the teruma itself—

is prohibited from eating

teruma

but is permitted to touch

it, as Ulla said concerning non-sacred food prepared with the purity of teruma.

And we say:

And it was necessary

to state

Ulla’s statement, and it was necessary

to state

Rabbi Yonatan’s statement,

and one cannot derive the words of one from the words of the other.

For if from Ulla I had said:

what is permitted for the eater is to touch it,

that applies only to non-sacred food prepared with the purity of teruma, but with teruma

whose third-degree impurity is of Torah status, we should impose a rabbinic stringency

also with regard to touching,

so that it would be

prohibited,

lest he forget and eat it .

Rabbi Yonatan’s statement was necessary,

stating that it is permitted to touch it even when he ate teruma itself.

And if from Rabbi Yonatan, I had said:

that his body becomes disqualified,

that applies

to one who eats

teruma,

whose impurity is of Torah status,

but

one who eats

non-sacred food

prepared with the purity of teruma, whose entire impurity is only rabbinic, his body would not become disqualified, and

it is also permitted with regard to eating—both statements are necessary.

Rav Yitzhak bar Shemuel bar Marta sat before Rav Nahman, and sat and said: One who eats a third degree of non-sacred food prepared with the purity of hekdesh—

is pure to eat hekdesh, for you have nothing that produces a fourth degree with regard to hekdesh except consecrated hekdesh itself.

Rav Yitzhak disputes three opinions of amoraim mentioned in the preceding sugya.

A. Rav Yitzhak holds that there is a third degree in non-sacred food prepared with the purity of hekdesh, contrary to Rabba bar bar Hanna, who holds that there is no third degree in it .

B. Rav Yitzhak disputes Rabbi Asi, who says that non-sacred food prepared with the purity of hekdesh has the status of non-sacred food prepared with the purity of teruma, and one who eats it becomes a second degree with regard to hekdesh .

C. Rav Yitzhak disputes Ulla and Rabbi Yonatan and holds that one who eats a third degree of teruma, or non-sacred food prepared with the purity of teruma, is permitted to eat teruma , and we do not say that with regard to the prohibition of eating, the eater is equated with the food, even according to Rabbi Yehoshua. According to Rav Yitzhak, only a third degree of hekdesh disqualifies hekdesh and makes it a fourth degree, but not a third degree of teruma ; rather, in the case of a third degree of teruma there is a concern that it is a second degree with regard to hekdesh, and it renders it impure because of the elevated standard that the Sages established for hekdesh. According to him, even hekdesh consecrated with the sanctity of value, which is verbal consecration, does not produce a fourth degree, and only hekdesh consecrated through offering produces a fourth degree , and all the more so non-sacred food prepared with the purity of hekdesh, which is no more stringent than verbal consecration, does not produce a fourth degree.

Therefore, one who eats a third degree of non-sacred food prepared with the purity of hekdesh does not become a fourth degree and is not prohibited from eating hekdesh; only one who eats a third degree of hekdesh is prohibited from eating hekdesh.

Rami bar Hama did not know that Rav Yitzhak was more lenient concerning non-sacred food prepared with the purity of hekdesh than concerning non-sacred food prepared with the purity of teruma, and therefore he raised an objection to him.

Rami bar Hama raised an objection:

one who eats

a third degree—

is a second degree with regard to hekdesh, but is not a second degree with regard to teruma, in non-sacred food prepared with the purity of teruma.

And Rami bar Hama objects:

Why? Here,

non-sacred food prepared with the purity of teruma

is not consecrated hekdesh,

and according to your words, the one who eats it should not even be a fourth degree with regard to hekdesh, all the more so not a second degree with regard to hekdesh !

He said to him

Rav Yitzhak:

Leave teruma aside, for

even

its purity

complete

is impurity with regard to hekdesh,

and not only its third degree is considered a second degree with regard to hekdesh. But non-sacred food prepared with the purity of hekdesh is considered pure with regard to hekdesh, and when it became impure and became a third degree, we do not suspect that it is a second degree.

And from where do you say it:

that the Sages imposed such a great stringency that even complete purity with regard to teruma is considered a possible impurity with regard to hekdesh?

For we learned: The garments of an am ha-aretz

are impure with the impurity of

a seat for the perushim,

who eat non-sacred food in purity, because they are concerned lest his menstruating wife sat upon them, making them a primary source of impurity and causing them to render a person impure. And likewise,

the garments of the perushim—

a seat for those who eat teruma,

because they are not as careful as those who eat teruma. And likewise,

the garments of those who eat teruma—

a seat for hekdesh.

[Hagiga 18b].