Study Niddah folio 50B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
they require intent to be used for human consumption once they are detached from the ground, in order for them to be susceptible to ritual impurity. R' Yoḥanan rules in this manner because he holds that intent to designate produce while it is attached to the ground is not considered intent.
Rava said: We learn in a Mishnah (Teharot 1:1) as well: 13 matters were stated with regard to the carcass of a kosher bird, and this is one of them: In order for such a carcass to be susceptible to impurity and to be capable of imparting impurity to food through contact, it requires a person’s inte
R' Zeira said: Rava’s proof is inconclusive, as here we are dealing with a young bird that fell from a height, where the bird was not before us prior to it becoming a carcass, so that one could have had intent that it is food. Consequently, it requires intent afterward for it to impart impurity, bu
Abaye said to R' Zeira: What is there to say about the case of the chicken in Yavne? In that instance the rabbis deemed the chicken impure due to intent only after it became a carcass, despite the fact that it was present before them while it was alive. This apparently indicates that intent which o
Those who heard this comment laughed at R' Zeira’s interpretation: A wild chicken is a non-kosher bird, and does a non-kosher bird impart impurity? Abaye said to them: A great man has stated a matter; do not laugh at him. R' Zeira means that this is referring to a chicken that rebelled against its