## Sotah Daf 30a

###### Sotah 30a:1
[Sotah 30a:1](https://torahapp.org/share/book/Sotah/r/30a:1)

שְׁלִישִׁי הַבָּא מֵחֲמַת שֵׁנִי, דְּשֵׁנִי גּוּפֵיהּ אָסוּר בְּחוּלִּין — אֵינוֹ דִּין שֶׁעוֹשֶׂה רְבִיעִי בַּקּוֹדֶשׁ?

**William Davidson Edition - English:**
**whose third-**degree impurity **came from** contact with an item of **second-**degree impurity, in **which** case the item with the **second-**degree impurity **is itself forbidden,** i.e. impure, even if it is **non-sacred** food, **isn’t it logical** to infer **that it should** be able to **impart fourth-**degree impurity **upon sacrificial** food?


###### Sotah 30a:2
[Sotah 30a:2](https://torahapp.org/share/book/Sotah/r/30a:2)

וְכִי תֵּימָא מִשּׁוּם דְּאִיכָּא לְמִיפְרַךְ: מָה לִטְבוּל יוֹם שֶׁכֵּן אַב הַטּוּמְאָה — הָא אַיְיתִינֵהּ מִמְּחוּסַּר כִּיפּוּרִים, וְלָא פַּרְכֵיהּ!

**William Davidson Edition - English:**
**And if you would say** that the reason Rabbi Yosei did not employ this *a fortiori* inference is **because it can be refuted** as follows: **What** is unique **about one who immersed that day is that** prior to his immersion he was **a primary source of impurity,** this cannot be, as Rabbi Yosei **brought** proof for the existence of a fourth degree of impurity **from** the case of **one who has not yet** brought an **atonement** offering, who was also a primary source of impurity prior to his immersion, **and** Rabbi Yosei clearly **did not refute** the proof due to this factor. Therefore, the reason Rabbi Yosei did not employ an *a fortiori* inference from the case of food that contracted impurity from one who immersed that day is clearly that he disagrees with the opinion of Abba Shaul. Consequently, Rabbi Yoḥanan concluded that he cannot understand Rabbi Yosei’s reasoning.


###### Sotah 30a:3
[Sotah 30a:3](https://torahapp.org/share/book/Sotah/r/30a:3)

אָמַר רַב אַסִּי אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַבָּה בֶּן אִיסִי אָמַר רַב: רַבִּי מֵאִיר, וְרַבִּי יוֹסֵי, וְרַבִּי יְהוֹשֻׁעַ, וְרַבִּי אֶלְעָזָר, וְרַבִּי אֱלִיעֶזֶר — כּוּלְּהוּ סְבִירָא לְהוּ דְּאֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין.

**William Davidson Edition - English:**
§ **Rabbi Asi said** that **Rav said, and some say Rabba ben Isi said** that **Rav said: Rabbi Meir, and Rabbi Yosei, and Rabbi Yehoshua, and Rabbi Elazar, and Rabbi Eliezer all hold that** an item of second-degree ritual impurity status **cannot impart** third-degree ritual impurity status **to non-sacred items.** Rav proceeds to prove this by attributing support from the rulings of each of these *tanna’im*.


###### Sotah 30a:4
[Sotah 30a:4](https://torahapp.org/share/book/Sotah/r/30a:4)

רַבִּי מֵאִיר — דִּתְנַן: כׇּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי סוֹפְרִים, מְטַמֵּא אֶת הַקּוֹדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, וּמוּתָּר בַּחוּלִּין וּבַמַּעֲשֵׂר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִין בַּמַּעֲשֵׂר.

**William Davidson Edition - English:**
**Rabbi Meir** is of this opinion, **as we learned** in a mishna (*Para* 11:5): **Anything that requires immersion in water by rabbinic law renders sacrificial** food **impure** upon contact, with second-degree impurity, **and disqualifies *teruma*,** meaning that it renders the *teruma* itself impure, but not to the extent that the *teruma* can render other *teruma* impure. **And** anything that requires immersion in water by rabbinic law **is permitted for non-sacred** food **and for** the second **tithe,** i.e., it does not render these items impure. This is **the statement of Rabbi Meir. But the Rabbis prohibit** one who has this degree of impurity from partaking of the second **tithe.** From the fact that Rabbi Meir permits him to partake of the second tithe, it is inferred that he maintains that an item of second-degree impurity cannot impart third-degree impurity upon non-sacred items.


###### Sotah 30a:5
[Sotah 30a:5](https://torahapp.org/share/book/Sotah/r/30a:5)

רַבִּי יוֹסֵי — הָא דַּאֲמַרַן. דְּאִם אִיתֵיהּ — לַיְיתֵיהּ לִרְבִיעִי בַּתְּרוּמָה, וַחֲמִישִׁי בַּקּוֹדֶשׁ.

**William Davidson Edition - English:**
It is evident that **Rabbi Yosei** is of this opinion from **that which we have stated** above, that he derives that sacrificial food can contract fourth-degree impurity, **because if he holds** that non-sacred items can contract third-degree impurity, **he should have derived** through his *a fortiori* inference that there is **fourth-**degree impurity **vis-à-vis *teruma* and fifth-**degree impurity **vis-à-vis sacrificial** food, since each of these categories has a unique level of impurity.


###### Sotah 30a:6
[Sotah 30a:6](https://torahapp.org/share/book/Sotah/r/30a:6)

רַבִּי יְהוֹשֻׁעַ — דִּתְנַן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הָאוֹכֵל אוֹכֶל רִאשׁוֹן רִאשׁוֹן, שֵׁנִי — שֵׁנִי, שְׁלִישִׁי — שְׁלִישִׁי. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: הָאוֹכֵל אוֹכֶל רִאשׁוֹן וְאוֹכֶל שֵׁנִי — שֵׁנִי, שְׁלִישִׁי — שֵׁנִי בַּקּוֹדֶשׁ, וְאֵין שֵׁנִי בַּתְּרוּמָה.

**William Davidson Edition - English:**
**Rabbi Yehoshua** is of this opinion, **as we learned** in a mishna (*Teharot* 2:2): **Rabbi Eliezer says: One who eats food** with **first-**degree impurity assumes **first-**degree impurity. One who eats food with **second-**degree impurity assumes **second-**degree impurity. One who eats food with **third-**degree impurity assumes **third-**degree impurity. **Rabbi Yehoshua says: One who eats food** with **first-**degree impurity **or** food with **second-**degree impurity assumes **second-**degree impurity. One who eats food with **third-**degree impurity assumes **second-**degree impurity **vis-à-vis sacrificial** food, **and** he does **not** assume **second-**degree impurity **vis-à-vis *teruma*.**


###### Sotah 30a:7
[Sotah 30a:7](https://torahapp.org/share/book/Sotah/r/30a:7)

בְּחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת תְּרוּמָה.

**William Davidson Edition - English:**
Eating an item with third-degree impurity is possible only in the case of non-sacred items, as eating impure *teruma* or sacrificial food is prohibited. However, generic non-sacred food cannot contract third-degree impurity at all. Therefore, the case of one who eats food with third-degree impurity refers specifically **to non-sacred** food items **that were prepared** as if their level of purity were **on the** level of the **purity of *teruma*.** By means of a vow, one can establish the purity status of non-sacred food items to be treated on the level of purity necessary for *teruma*.


###### Sotah 30a:8
[Sotah 30a:8](https://torahapp.org/share/book/Sotah/r/30a:8)

עַל טׇהֳרַת הַתְּרוּמָה — אִין, עַל טׇהֳרַת הַקּוֹדֶשׁ — לָא.

**William Davidson Edition - English:**
The Gemara infers from Rabbi Yehoshua’s statement that **yes,** one is able to prepare items as if their level of purity were **on the** level of the **purity of *teruma*;** but one is **not** able to prepare items as if their level of purity were **on the** level of the **purity of sacrificial** food, and such items would not contract third-degree impurity.


###### Sotah 30a:9
[Sotah 30a:9](https://torahapp.org/share/book/Sotah/r/30a:9)

אַלְמָא קָסָבַר: אֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין.

**William Davidson Edition - English:**
The Gemara concludes: **Apparently,** Rabbi Yehoshua **holds** that an item of second-degree impurity **cannot impart** third-degree impurity **upon** ordinary **non-sacred items** that were not prepared on the level of the purity of *teruma*.


###### Sotah 30a:10
[Sotah 30a:10](https://torahapp.org/share/book/Sotah/r/30a:10)

רַבִּי אֶלְעָזָר — דְּתַנְיָא, רַבִּי אֶלְעָזָר אוֹמֵר: שְׁלָשְׁתָּן שָׁוִין, הָרִאשׁוֹן שֶׁבַּקּוֹדֶשׁ וְשֶׁבַּחוּלִּין וְשֶׁבַּתְּרוּמָה —

**William Davidson Edition - English:**
**Rabbi Elazar** is of this opinion, **as it is taught** in a mishna (*Teharot* 2:7): **Rabbi Elazar says:** The **three of these** are **equal** in their ability to impart ritual impurity to other items: An item of **first-**degree impurity, whether it is an item **of sacrificial** food, **or of non-sacred** food, **or of *teruma*.**


###### Sotah 30a:11
[Sotah 30a:11](https://torahapp.org/share/book/Sotah/r/30a:11)

מְטַמֵּא שְׁנַיִם, וּפוֹסֵל אֶחָד בַּקּוֹדֶשׁ,

**William Davidson Edition - English:**
**With regard to sacrificial** food, such an item **renders impure two** additional levels of contact, enabling the items that contracted ritual impurity from it to transfer that impurity to items that they in turn touch afterward. **And** it **disqualifies one** level afterward, imparting upon the food fourth-degree impurity, which cannot impart impurity to a fifth item.


###### Sotah 30a:12
[Sotah 30a:12](https://torahapp.org/share/book/Sotah/r/30a:12)

מְטַמֵּא אֶחָד, וּפוֹסֵל אֶחָד בַּתְּרוּמָה,

**William Davidson Edition - English:**
**With regard to *teruma*,** an item of first-degree impurity **renders impure one** additional level of contact, i.e., it imparts second-level impurity to *teruma* food with which it comes into contact, **and** that item in turn **disqualifies one** additional level afterward, as that *teruma* food imparts third-degree impurity upon *teruma*.


###### Sotah 30a:13
[Sotah 30a:13](https://torahapp.org/share/book/Sotah/r/30a:13)

וּפוֹסֵל אֶחָד בַּחוּלִּין.

**William Davidson Edition - English:**
**And with regard to non-sacred** food, an item of first-degree impurity merely **disqualifies one** additional level of non-sacred food. Evidently, non-sacred items cannot go beyond a second-degree impurity.


###### Sotah 30a:14
[Sotah 30a:14](https://torahapp.org/share/book/Sotah/r/30a:14)

רַבִּי אֱלִיעֶזֶר, דִּתְנַן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: חַלָּה נִיטֶּלֶת מִן הַטְּהוֹרָה עַל הַטְּמֵאָה, כֵּיצַד? שְׁתֵּי עִיסּוֹת אַחַת טְהוֹרָה וְאַחַת טְמֵאָה, נוֹטֵל כְּדֵי חַלָּה מֵעִיסָּה שֶׁלֹּא הוּרְמָה חַלָּתָהּ, וְנוֹתֵן פָּחוֹת מִכְּבֵיצָה בָּאֶמְצַע כְּדֵי לִיטּוֹל מִן הַמּוּקָּף.

**William Davidson Edition - English:**
**Rabbi Eliezer** also agrees with this principle, **as we learned** in a mishna (*Ḥalla* 2:8): **Rabbi Eliezer says: *Ḥalla* can be taken from ritually pure** dough **on** behalf of **ritually impure** dough. **How so?** If there are **two batches of dough, one** of which is **pure and one** of which is **impure,** one **takes** the required **amount of** dough for separating ***ḥalla*** for both of the batches **from the** pure **dough when its *ḥalla* has not** yet **been separated** for itself, **and** then **places less than an egg-bulk** of dough, which is not susceptible to becoming ritually impure due to its size, **in the middle,** between the impure dough and the pure dough set aside for being used as the separated *ḥalla*. This joins all of the dough together, **so that** one can fulfill the requirement **to take** dough for separating *ḥalla* **from** dough **that is situated near** the dough it comes to exempt.