Rujukan Talmud untuk Bilangan 19:22: Jerusalem Talmud Pesachim

MISHNAH: Rebbi Ḥananiah, the executive officer of the Cohanim¹⁶¹The organizer of the Temple service; one of the few permanent positions in the Temple service., says, the Cohanim never refrained from burning meat which became impure by derivative impurity¹⁶²Since it is written (Num. 19:22) anything an impure person touches will become impure, it is clear that biblical original impurity induces biblical derivative impurity. In both cases, sacrificial meat which became impure must be burned. The question is raised in the Halakhah, how many stages of derivative impurity are implied by biblical law and how many are purely rabbinical. If biblically impure meat would be burned together with rabbinically impure (but biblically pure) meat, the latter could become more impure before being destroyed. with meat which became impure by original impurity even though they added impurity to it.

HALAKHAH: ¹⁶⁵Here starts the discussion of Mishnah 7, even though this is noted only later. Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words¹⁶⁶This refers to the terms used by R. Ḥananiah in the Mishnah. In the Babli, 15a/15b, the attributions are switched. In the Yerushalmi the attributions are confirmed in Šeqalim 8:5.. Rebbi Joḥanan said, both these and those are word of the Torah¹⁶⁷In his opinion, biblically pure food, even if it may no longer be eaten or sacrificed, may not be destroyed.. In the opinion of Bar Qappara it is understandable¹⁶⁸The statement of R. Ḥananiah contains essential information, that one may cause impurity to food which is biblically pure in order to burn it together with biblically impure food. While it is a matter of dispute whether this applies to food in a profane setting, it is agreed that it is prohibited to increase impurity in a sacral setting.. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity¹⁶⁹Derivative impurity in the first degree such as described in Num. 19:22. The biblical rule that for material susceptible to impurity contact with derivative impurity in the first degree induces derivative impurity in the second degree is derived from Lev.7:19. Since there is no verse which implies the possibility of biblical derivative impurity in the third degree, derivative impurity in the second degree biblically should be characterized as disqualified for sacral use rather than impure. induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree¹⁷⁰Babli 14a. Then R. Ḥananiah’s statement is trivial and unnecessary..

Rebbi Mana said before Rebbi Yose: Rebbi Aqiba follows his opinion, since Rebbi Aqiba said, shall be impure, shall make impure by word of the Torah¹⁹⁵As explained in Sotah 5:2, R. Aqiba takes טמא as a transitive verb. Therefore he reads the expression יטמא as “will transmit impurity”, in contrast to טָמֵא “is passively impure.” This applies not only to Num.19:22 but also to Lev. 11:32–35.. Rebbi Yose ben Rebbi Abun said, even though Rebbi Ismael¹⁹⁶Sotah 5:2 Notes 103–106. The position of R. Ismael on Num. 19:22 is not known from other sources. does not accept shall be impure, shall make impure, for foodstuffs, he accepts shall be impure, shall make impure, for implements.