Study Chullin folio 35B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
as with regard to garments there is concern lest his wife sit upon them when she is impure with the impurity of a menstruating woman. But with regard to produce, we do not say that if it was prepared with the purity of teruma it renders sacrificial food impure, and R' Yitzḥak states his halakha with
R' Yirmeya of Difti raises an objection to the opinion of R' Yitzḥak: And do we say with regard to produce that if it was prepared with the purity of teruma it renders sacrificial food impure? But didn’t we learn in a Mishnah (Ḥagiga 24b): It is not permitted for a priest to accept teruma wine from
R' Yitzḥak said to R' Yirmeya of Difti: Are you are saying that there is an objection to my opinion based on the case of impurity in a case of food items, the teruma wine and the sacrificial wine, that are attached in one jug? Impurity in a case of food items that are attached is different, as, sinc
Rav Huna bar Natan raises an objection from a baraita to the opinion of R' Yitzḥak with regard to rendering sacrificial food impure with 4th-degree ritual impurity: Non-sacred food that is impure with second-degree impurity renders impure through contact a non-sacred liquid, which assumes first-deg
The Talmud answers that this matter is a dispute between tanna’im, as it is taught in a baraita: The halakhic status of non-sacred food items that were prepared on the level of purity of sacrificial food is like that of non-sacred foods, and they are incapable of assuming third-degree impurity.