Study Chagigah folio 20A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
It is deduced from the fact that it is not taught in their regard that those who eat non-sacred produce according to the level of ritual purity required for sacrificial food must treat the produce with a higher standard with regard to their degree of purity, like those who actually partake of sacrif
The Talmud asks: But perhaps the reason for this fact, that a higher standard is not taught with regard to those who actually partake of sacrificial food, is that these foods are not on a distinct level of ritual purity, as, if they are similar to the level of teruma, teruma has already been taught;
Rather, the proof is derived from the last clause in the Mishnah: Yosei ben Yo’ezer was the most pious member of the priesthood, and yet his cloth was considered impure by the treading of a zav for those who ate sacrificial food. Yoḥanan ben Gudgeda would eat non-sacred foods prepared according to
The Talmud infers from this: For the purifying waters, yes, his cloth was considered to have ritual impurity imparted by treading, but for sacrificial food, no, it was not considered to have ritual impurity imparted by treading. Apparently, he maintains that non-sacred produce prepared according t
§ With regard to the particular care that must be taken to prevent any suspicion that one’s clothes have contracted impurity, R' Yonatan ben Elazar said: If the shawl of one who was stringent with regard to ritual purity fell off of him, and he said to another person: Give it to me, and he gave it