carrion

Those who had marked them out as for death and for carrion, and had registered them with joy, howled aloud, and were clothed with shame, and had the fire of their rage ingloriously put out.

And how is [a koy] neither like a behemah nor like a hayyah? It is forbidden because of kilayim [to yoke it] with either a behemah or a hayyah. One who deeds his son his behemah and his hayyah he has not [thereby] given him the koy. If one says, “I will become a nazirite if this is [not] a hayyah or a behemah”, he is a nazirite. In all other ways it is like a behemah and a hayyah: It requires slaughtering (shehitah) like them both; It carries carrion impurity; And to it applies the law relating to a limb of a living being like them both.

Meat which was found in the Temple courtyard: Limbs: [they must be treated as belonging to] whole burnt-offerings; Pieces: [they must be treated as belonging to] sin-offerings. [Meat which was found] in Jerusalem, [must be treated as belonging to] wellbeing-offerings. In both cases it must be left to become disqualified and must then go out to the place of burning. [Meat which was] found within the borders [of Israel but outside of Jerusalem]: Limbs: [they must be treated as] carrion; Pieces: they are permitted. But [if found] during the time of a festival, when meat is abundant, it is permitted [to eat it] even when cut up in limbs.

And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

When does he become liable [to be stoned]? Once he has eaten a tartemar of meat and drunk half a log of wine. Rabbi Yose said: “A maneh of meat and a log of wine. If he ate it in a company [celebrating] a religious act; or at a gathering for the purpose of intercalating the month; if he ate the second tithe in Jerusalem; if he ate the carrion or terefoth (meat that was not slaughtered in a kosher fashion), abominable and creeping things, or untithed produce, or the first tithe from which terumah had not been separated, or unredeemed second tithe, or unredeemed sacred food; if his eating involved a religious act or a transgression; if he ate any food but did not eat meat or drank any drink but did not drink wine, he does not become a ‘stubborn and rebellious son’, unless he eats meat and drinks wine, for it is written, “This our son is stubborn and rebellious, he will not obey our voice;] he is a glutton and a drunkard” (Deut. 21:20). Although there is no clear proof for this, there is at least a hint, as it is says, “Do not be among wine drinkers, among gluttonous meat eaters of flesh” (Proverbs 23:20).

“I swear I shall not eat,” and he ate foods which are not fit to be eaten, and drank liquids which are not fit to be drunk, he is exempt. “I swear I shall not eat,” and he ate carrion, trefot, and reptiles and creepy things, he is liable. Rabbi Shimon exempts him. He said, “I vow that my wife shall not benefit from me, if I have eaten today,” and he had eaten carrion, trefot, forbidden animals, or reptiles, his wife is prohibited to him.

“I swear I shall not eat,” and he ate foods which are not fit to be eaten, and drank liquids which are not fit to be drunk, he is exempt. “I swear I shall not eat,” and he ate carrion, trefot, and reptiles and creepy things, he is liable. Rabbi Shimon exempts him. He said, “I vow that my wife shall not benefit from me, if I have eaten today,” and he had eaten carrion, trefot, forbidden animals, or reptiles, his wife is prohibited to him.

If one performed melikah, and he found it [the bird] to be a terefah: Rabbi Meir said: it does not defile in the gullet; Rabbi Judah said: it does defile in the gullet. Rabbi Meir said: if with regard to a beast, when it is carrion (a nevelah) it defiles through contact or carrying, yet slaughtering it purifies its terefah from defiling, when it comes to carrion (nevelah) of a bird which does not defile through contact or carriage, is it not logical that slaughtering would cleanse its terefah? Now, just as we have found that slaughtering, which makes it [a bird of hullin] fit for eating, cleanses its terefah from its uncleanness; so melikah (nipping), which makes it [a bird sacrifice] fit for eating, cleanses its terefah. Rabbi Yose says: it is sufficient for it to be like the nevelah of a beast, which is cleansed by slaughtering, but not by melikah (nipping).

If one performed melikah, and he found it [the bird] to be a terefah: Rabbi Meir said: it does not defile in the gullet; Rabbi Judah said: it does defile in the gullet. Rabbi Meir said: if with regard to a beast, when it is carrion (a nevelah) it defiles through contact or carrying, yet slaughtering it purifies its terefah from defiling, when it comes to carrion (nevelah) of a bird which does not defile through contact or carriage, is it not logical that slaughtering would cleanse its terefah? Now, just as we have found that slaughtering, which makes it [a bird of hullin] fit for eating, cleanses its terefah from its uncleanness; so melikah (nipping), which makes it [a bird sacrifice] fit for eating, cleanses its terefah. Rabbi Yose says: it is sufficient for it to be like the nevelah of a beast, which is cleansed by slaughtering, but not by melikah (nipping).

All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.

Piggul and remnant do not combine with one another because they are of two different names. Sheretz and carrion, as well as carrion and the flesh of a corpse do not combine with one another to effect impurity, not even in respect of the more lenient of the two [grades] of defilement. Food contaminated through contact with a primary defilement can combine with that contaminated by a secondary defilement to affect uncleanness according to the lower degree of defilement of the two.

Piggul and remnant do not combine with one another because they are of two different names. Sheretz and carrion, as well as carrion and the flesh of a corpse do not combine with one another to effect impurity, not even in respect of the more lenient of the two [grades] of defilement. Food contaminated through contact with a primary defilement can combine with that contaminated by a secondary defilement to affect uncleanness according to the lower degree of defilement of the two.

Whole limbs [of the body] have no [restriction as to] size: even less than an olive-sized portion of a corpse or less than an olive-sized portion of nevelah (carrion), or less than a lentil-sized portion of a sheretz can defile, [each in the manner of] their respective defilements.

The following [objects serve to] reduce [the area of a square] handbreadth: [A portion] of less than an olive-size of flesh [of a corpse] reduces [the opening for uncleanness that is] caused by a quarter of a kav of bones [from a corpse]; [A portion] of less than a barley-corn size of bone reduces [the opening for uncleanness that is] caused by an olive-sized portion of flesh; Less than an olive-sized portion of a corpse, Less than an olive-sized portion of carrion, Less than a lentil-sized portion of sheretz; Less than an egg-sized portion of food; Produce growing next to the window, A cobweb having substance; The carcass of a clean bird that he did not intend to eat, And the carcass of an unclean bird that had been intended [for food] that had not been rendered susceptible [to uncleanness], or which had been rendered susceptible [to uncleanness] but had not been intended [for food].

The following do not reduce [the area of the window]: Bone does not reduce [the area] for [other] bones; Nor [corpse] flesh for [other] flesh; Nor an olive-sized [portion] of a corpse; Nor an olive-sized portion of carrion; Nor a lentil-sized portion of reptile; Nor an egg-sized portion of food; Nor produce growing in the windows; Nor a cobweb having no substance; Nor the carcass of a clean bird which had been intended [for food]; Nor the carcass of an unclean bird which had been intended [for food] and had been rendered susceptible to uncleanness; Nor warp and woof threads that have negaim; Nor a brick from a bet haperas, the words of Rabbi Meir. But the sages say: the brick can reduce, because the dust [of the bet haperas] is clean. This is the general rule: what is clean reduces [the area], and what is unclean does not reduce it.

One that eats of the carrion of a clean bird, while it is yet in his throat, causes garments to be unclean; But the carrion itself does not cause garments to be unclean. Behold [the garment] would say [to the person], "That which defiled you did not defile me, but you did defile me.

One that eats of the carrion of a clean bird, while it is yet in his throat, causes garments to be unclean; But the carrion itself does not cause garments to be unclean. Behold [the garment] would say [to the person], "That which defiled you did not defile me, but you did defile me.

Thirteen rulings govern the carrion of a clean bird: There must be intention; It need not be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; And it conveys uncleanness when in one's gullet if its minimum bulk is that of an olive; He that eats of it must wait until sunset [to be clean]; Guilt is incurred on account of it for entering the sanctuary; Terumah is burned on account of it; He who eats a limb of it while it is alive suffers forty lashes; Slaughtering it or nipping [off its neck] cleanses it even if it is terefah, the words of Rabbi Meir. Rabbi Judah says: they do not cleanse it. Rabbi Yose says: the slaughtering does cleanse it but nipping does not.

The carrion of an unclean bird requires intention; and it must be rendered susceptible; It conveys food uncleanness if its minimum bulk is that of an egg; The consumption of half a loaf's bulk of it renders one's person unfit to eat terumah; There is no rule that an olive's worth defiles in the gullet; He who eats of it need not wait for sunset; No guilt is incurred on account of it for entering the sanctuary; But on account of it terumah must be burnt. He who eats a limb of it while it is alive is not subject to the penalty of forty stripes; Slaughtering it does not render it fit. The large feathers and the down contract uncleanness and convey uncleanness and combine with the flesh to constitute the prescribed minimum. The beak and the claws contract uncleanness and convey uncleanness and combine [with the flesh to make up the prescribed minimum].

If an egg's bulk of food was left in the sun and it was lessened, and so also in the case of an olive's bulk of corpse, an olive's bulk of carrion, a lentil's bulk of a sheretz, an olive's bulk of piggul, an olive's bulk of notar, or an olive's bulk of forbidden fat they become clean; Nor is one liable on account of these for transgressing the law of piggul, notar or forbidden fat. If they were then left out in the rain and they swelled, they become unclean and guilt is incurred on account of them for transgressing the law of piggul, notar or forbidden fat.

A weasel that had in its mouth a [dead] sheretz or a dog that had carrion in its mouth and they passed between clean [persons] or if clean persons passed between them, their condition of doubt is deemed clean, since the uncleanness , had no resting place. If they were picking at them while these lay on the ground, and a person stated, "I went to that place but I do not know whether I did or did not touch it," his condition of doubt is deemed unclean, since the uncleanness had a resting place.

A [dead] sheretz and a [dead] frog in a public domain, And so also [if there was there] an olive's bulk of a corpse and an olive's bulk of carrion, A bone of a corpse and a bone of carrion; A clod of clean earth and a clod from a doubtful grave area A clod of clean earth and a clod from the land of the Gentiles, Or if there were two paths, the one unclean and the other clean, and a man walked through one of them but it is not known which, Or if overshadowed one of them but it is not known which, or he shifted one of them but it is not known which: Rabbi Akiva rules that he is unclean, But the sages rule that he is clean.

A [dead] sheretz and a [dead] frog in a public domain, And so also [if there was there] an olive's bulk of a corpse and an olive's bulk of carrion, A bone of a corpse and a bone of carrion; A clod of clean earth and a clod from a doubtful grave area A clod of clean earth and a clod from the land of the Gentiles, Or if there were two paths, the one unclean and the other clean, and a man walked through one of them but it is not known which, Or if overshadowed one of them but it is not known which, or he shifted one of them but it is not known which: Rabbi Akiva rules that he is unclean, But the sages rule that he is clean.

Mikvaot can be joined together [if their connection is as big] as the tube of a water-skin in thickness and in space, in which two fingers can be fully turned round. If there is a doubt [whether it is as big] as the tube of a water skin or not, it is invalid, because [this is a mitzvah] from the Torah. The same applies also to the olive's bulk of a corpse and the olive's bulk of carrion and the lentil's bulk of a sheretz. Anything which remains in [the space measuring] the tube of a water-skin lessens [its measure]. Rabban Shimon ben Gamaliel says: if it is any water creature whatsoever, [the mikvaot] remain clean.

Whatever carries or is carried by objects on which one sits or lies upon remain clean, except for a person. Whatever carries or is carried by carrion is clean, except for one that shifts it. Rabbi Eliezer says: also one that carries it. Whatever carries or is carried upon a corpse remains clean, except for one that overshadows, or a person when he shifts it.

If he carried something which was ridden upon, or if he was carried on it, or he had shifted it, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated [from the uncleanness], he defiles at one [remove] and disqualifies [terumah] at one [more remove]. If he carried nevelah (carrion), or the hatat waters sufficient for a sprinkling, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated, ,he defiles at one [remove] and disqualifies [terumah] at one [more remove].

He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a "father of uncleanness" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].

That which has been severed from a human, beast, wild animal, bird, or from the carrion of an unclean bird, and the fat in villages. And all kinds of wild vegetables, except for truffles and mushrooms; Rabbi Judah says, except for field-leeks, purslane and ornithagolum. And Rabbi Shimon says: except for cynara sycaria. Rabbi Yose says: except for muscari comusum. Behold all these need both intention and to be rendered susceptible [to uncleanness].

The carrion of an unclean beast at all places, and of a clean bird in villages, need intention but do not need to be rendered susceptible. The carrion of a clean beast in all places, and that of a clean bird and also fat in the market places, require neither intention nor to be rendered susceptible. Rabbi Shimon says: also [the carrion of] the camel, rabbit, hare or pig.

The carrion of an unclean beast at all places, and of a clean bird in villages, need intention but do not need to be rendered susceptible. The carrion of a clean beast in all places, and that of a clean bird and also fat in the market places, require neither intention nor to be rendered susceptible. Rabbi Shimon says: also [the carrion of] the camel, rabbit, hare or pig.

The carrion of an unclean beast at all places, and of a clean bird in villages, need intention but do not need to be rendered susceptible. The carrion of a clean beast in all places, and that of a clean bird and also fat in the market places, require neither intention nor to be rendered susceptible. Rabbi Shimon says: also [the carrion of] the camel, rabbit, hare or pig.

The fat [of the carcass] of a clean beast is not regarded as unclean with carrion uncleanness; for this reason it must first be made susceptible. The fat of an unclean beast, however, is regarded as unclean with carrion uncleanness; for this reason it need not be made at first susceptible. As for unclean fish and unclean locusts, intention is required in villages.

The fat [of the carcass] of a clean beast is not regarded as unclean with carrion uncleanness; for this reason it must first be made susceptible. The fat of an unclean beast, however, is regarded as unclean with carrion uncleanness; for this reason it need not be made at first susceptible. As for unclean fish and unclean locusts, intention is required in villages.

MISHNAH: Coins found near vendors of animals always are Tithe money. On the Temple Mount, profane. In Jerusalem, during the remainder of the year they are profane, during the holidays everything is Second Tithe. Of meat found in the Temple courtyard, limbs are elevation sacrifices and cuts purification sacrifices; in Jerusalem well-being sacrifices. In either case it has to lose its shape and be taken out to be disposed of by burning. If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. Rebbi Eleazar ben Rebbi Ḥaggai was supporting Rebbi Mana. He saw an Aramean cutting from his horse and feeding his son. He said to him, that is what Rebbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. He answered him, so said the great Rebbi Yose: Only if they saw him leaving a Jewish butcher shop. A man in Sepphoris went and wanted to buy red meat from a butcher, but he did not give to him. He told a Roman, who brought him. He said to him, did I not buy against your will? He retorted, did I not give carrion to him? Rebbi Jeremiah in the name of Rebbi Ḥanina: A case came before Rebbi who said, it is not believable to forbid the butcher shop of Sepphoris.

MISHNAH: If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted. Rebbi Simeon said, the Court stipulated seven things, and this was one of them: If a Gentile sent his elevation offering from overseas also sent its libations, they are brought from his property; otherwise they are brought from public money. Similarly, if a proselyte died and the estate includes well-being offerings; if he also has flour offerings they are brought from his property; otherwise they are brought from public money. It is a stipulation of the Court that the flour offering of a deceased High Priest be brought from public money; Rebbi Jehudah says, from his heirs, and it was brought whole. About salt and wood that the Cohanim may use them, and about the Cow that one does not commit larceny with its ashes. And about disqualified nests that they be charged to the public; Rebbi Yose says, he who provides the nests provides the disqualified ones.