Study Chagigah folio 19B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
מאיר היה אומר: מטביל בעליונה, ואני אומר: בתחתונה ולא בעליונה! אמר ליה: אי תניא — תניא.
R' Meir would say: One may immerse in the upper one, and I say: In the lower one but not in the upper one. This demonstrates that R' Yehuda does not accept the principle of raising the partition. R' Yoḥanan said to him: If this baraita is taught, it is taught, and I cannot take issue with it. Therefore, it is clear that the matter is held in dispute between tanna’im and that R' Yehuda does not accept the principle of raising the partition.
§ It is taught in the Mishnah: One who immersed for the purpose of eating non-sacred food with the intention of assuming a presumptive status of ritual purity for non-sacred food it is prohibited for him to eat tithes. The Talmud comments: Whose opinion is expressed in the Mishnah? It is that of the Rabbis, who differentiate between non-sacred produce and tithes, since they maintain the following: If one who is required by rabbinic law to immerse touches non-sacred food, it remains pure, but if he comes into contact with tithes they are rendered ritually impure.
אימא סיפא: בגדי עם הארץ, מדרס לפרושין. בגדי פרושין, מדרס לאוכלי תרומה.
However, in that case, say the latter clause of the Mishnah, which states that the garments of an am ha’aretz, who is not careful with regard to the halakhot of ritual purity, are considered to be rendered ritually impure by the impurity imparted by the treading of a zav, which is considered a primary source of ritual impurity, for perushin, individuals who are careful to eat even non-sacred food in a state of purity. The garments of perushin, although they are careful to remain ritually pure, are nevertheless considered to be rendered impure by the treading of a zav for priests who partake of teruma. Consequently, the latter clause differs from the opinion of the Rabbis in the earlier clause.