Study Chullin folio 71B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Then with regard to a person, who does shield the impurity of a piece of a corpse contained within him from imparting impurity to other items in the same tent, as the Talmud derived above, is it not logical that he shields a pure item contained within him from being rendered impure?
The Talmud challenges the inference: What is notable about an earthenware vessel? It is notable in that it cannot become impure through a source of impurity coming in contact with its exterior. Can you say, then, that it is comparable to a person, who can become impure through a source of impurity
The Talmud responds: Is that to say we are speaking of rendering an item impure through a source of impurity coming in contact with its exterior? We are in fact speaking of where the impurity comes in contact with its interior. For such cases, it is reasonable to compare the case of a person with a
The Talmud adds: On the contrary, the contraction of impurity by an earthenware vessel is more stringent than that of a person, as it becomes impure through the presence of a source of impurity in its airspace, even if the source does not touch the vessel itself. By contrast, a person is rendered
The Talmud asks: We found a source for the halakha that an impure item encapsulated in a body that entered it from above, i.e., through the mouth, does not impart impurity. From where do we derive that an impure item encapsulated in a body that entered it from below, i.e., through the rectum, also