Yerushalmi Chagigah 2:6 ירושלמי חגיגה ב׳:ו׳

MISHNAH: He who immersed himself for profane food and considers himself pure for profane food is prohibited tithe¹⁹³One who immersed himself to eat his profane food in ritual purity may not eat Second Tithe without immersing himself a second time with the correct intention. The other cases are to be interpreted similarly.. He who immersed himself for tithe and considers himself pure for tithe is prohibited heave. He who immersed himself heave and considers himself pure for heave is prohibited sancta. He who immersed himself for sancta and considers himself pure for sancta is prohibited handling ashes of the Red Cow. He who immersed himself for the more stringent is permitted the lesser one. He who immersed himself and does not consider himself pure is as if he did not immerse¹⁹⁴He immersed himself for cleanliness, not for purity. His immersion does not remove impurity..

HALAKHAH: But needs profane food intention¹⁹⁵Since profane food does not require pure bodies there should be no requirement for immersion and therefore no possibility of intention. Babli 19a.? He is informing you of more: even if he immersed himself for profane food and considers himself pure for profane food he is prohibited tithe. Did not Rebbi Eleazar say, the count for profane food is the count for tithe¹⁹⁶Profane food only can become impure in the first degree and disqualify in the second. The same holds for Second Tithe.? Here it is for eating, there for touching¹⁹⁷Eating Second Tithe needs a body pure by intention but not handling it.. He who immerses himself without specification is pure for all of them¹⁹⁸Tosephta 3:2; Babli 19a. For R. Joḥanan if at the moment of immersion it was impossible for the person to eat tithe, heave, or sancta, the immersion cannot be valid for one of these.. Rebbi Joḥanan said, if he had relationship with all of them. As long as his feet are in the water, he may consider himself pure for any stage he chooses¹⁹⁹Since water is considered one body, the person standing in the water in this respect is like one immersed and still has the choice of the degree of impurity imparted by the immersion..

There, we have stated²⁰⁰Mishnah Taharot 8:9.: “A staff which is full of impure fluids²⁰¹Not that the staff contains fluid but that it is covered by fluid from top to bottom. If the staff touches the water, for R. Joshua all the fluid is connected to and becomes part of the 40 seah which purify., when it touched the miqweh it is pure, the words of Rebbi Joshua. But the Sages are saying, only if he immerses it completely.” Rebbi Simeon ben Laqish said, where do they disagree? For easy impurity; but for severe impurity¹⁸⁴An easy impurity is one which is removed by immersion in a miqweh. A severe impurity needs some additional action, either a waiting period or a sacrifice to regain access to Temple and sancta. even Rebbi Joshua agrees. Rebbi Joḥanan said, they even disagree for severe impurity. A baraita disagrees with Rebbi Simeon ben Laqish: “As long as his feet are in the water, he may consider himself pure for any stage he chooses.” Explain it about one who ate impure food and drank impure drinks²⁰²Whose impurity is rabbinic. Babli 18b.. Did not Rebbi Jacob bar Zavdi, Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish, the body of one who ate impure food and drank impure drinks is pure without special intention²⁰³Unless the person has the intention of being pure for heave etc., he is biblically pure and, since in this instance his rabbinic disqualification is inactive, also rabbinically.? From the moment he intended elevated purity he (needs) [does not need] intention²⁰⁴The correction is unnecessary; once a higher level of purity is desired, no specific intention is needed to invalidate the prior immersion.. A Mishnah disagrees with Rebbi Simeon ben Laqish²⁰⁵Mishnah Miqwaot 7:6. Babli 19a.: “A miqweh containing exactly 40 seah into two persons descended, [both are pure]. One after the other, the first one is pure, the second impure²⁰⁶If the first one left the miqweh before the second entered, the water clinging to his body is missing in the miqweh which therefore cannot contain the full 40 seah needed to purify.. Rebbi Jehudah says, if the feet of the first touched the water, the second one also is pure²⁰⁷Following R. Joshua (Note 201)..” Still this is about one who ate impure food and drank impure drinks²⁰²Whose impurity is rabbinic. Babli 18b.. A baraita disagrees with Rebbi Simeon ben Laqish: A woman in her period may rinse a radish in a cave²⁰⁸Containing 40 seah of water and therefore being a natural miqweh. and it is pure. If she lifted it in any way out of the water it is impure. And we have stated thereto: Rebbi Jehudah declares it pure in the name of Rebbi Joshua²⁰⁹But for the Sages the radish remains pure only if at all times it is fully immersed.. And represents a menstruating woman not a severe impurity? This disagrees with Rebbi Simeon ben Laqish and it has no standing²¹⁰There is no explaining away and R. Joḥanan’s opinion on the point of view of R. Joshua is proven..