Yerushalmi Pesachim 7:12 ירושלמי פסחים ז׳:י״ב

MISHNAH: A limb which partially was taken out²⁹⁴If part of a limb was taken out of Jerusalem and therefore became impure, or in the night of the 15th of Nisan was taken out of the house where it was eaten and therefore became forbidden as food (Ex.12:46). one cuts until he reaches the bone, and pares until he reaches the joint, where he cuts²⁹⁵At the joint he cuts the sinews, not the bone, to remove the bone. The meat pared from the bone remains edible.; but for sacrifices²⁹⁶All other sacrifices. he cuts with a dagger since there breaking bones is not forbidden..
From the wing and inside it is like inside; from the wing and outside it is like outside²⁹⁷The wing is the place of the hinges and the door bay.. Windows and the thickness of the wall are like inside²⁹⁸Windows are slits in the wall without glass. Since there was nothing to close off parts of the wall from the interior, the entire thickness of the wall is counted as interior..

HALAKHAH: ³⁰⁰This paragraph is copied in the last Halakhah of Chapter 10 (10). Rebbi Simon, Rebbi Joshua ben Levi in the name of Bar Pedaya: Piggul³⁰¹Cf. Chapter 5, Note 67. and leftovers add together to make hands impure³⁰²The impurity of hands as separate from impurity of the body is not pentateuchal. By tradition, it is an institution of First Temple times. in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument de minore ad majus. If they make hands impure to disqualify heave, they themselves not so much more? This which left²⁹⁴If part of a limb was taken out of Jerusalem and therefore became impure, or in the night of the 15th of Nisan was taken out of the house where it was eaten and therefore became forbidden as food (Ex.12:46). what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which left makes hands impure, would piggul and leftovers not disqualify heave³⁰³Since they make hands impure and the touch of impure hands disqualifies heave, it is obvious that the touch of piggul and leftovers must disqualify heave. Cf. Meˋilah17b.? If you are saying that piggul and leftovers do not disqualify heave, about that which left they did not decide anything³⁰⁴In contrast to piggul and leftovers, use of sancta which were taken out of their required places are not infractions punishable by extirpation.. For if it were not so, the outer part would make the inner part impure³⁰⁵The outer part of the bone, which became impure, touching the inner part would make the inner part and with it the entire Pesaḥ impure and disqualified.. Rebbi Abbin said, who holds that something can become impure by [touching]³⁰⁶Added from 10, needed for clarity. itself? Rebbi Meïr³⁰⁷The previous argument has to be qualified. Everybody agrees that touching at interior parts (מַגַּע בֵּית הַסְּתָרִים “touch of secret places”) does not transmit impurity (Sifra Mesoraˋ Pereq 6(10), quoted Babli Niddah 44b). Rebbi Meïr excludes from this rule the case that an object be partially impure and partially pure; then the inner contact of both parts makes everything impure. Therefore the preceding argument is valid only for R. Meïr, who is not followed in practice.. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated³⁰⁸If the pure part is larger than the impure, the object is pure. There is no problem for the Pesaḥ since the bone cannot be cut, the impurity is not transmitted since the touch is interior, and the entire bone is removed. But for other sancta, the moment the bone is cut, the touch is external and transmits impurity, which disqualifies the entire sacrifice. How can the Mishnah permit cutting the bone in this case?? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away³⁰⁹The bone cannot be cut but must be shaved off in pieces smaller than the size of an olive which then are discarded immediately. Quoted in Tosaphot 85a, s.v.ולרבינא..

Rebbi Abba in the name of Rav Jehudah: They did not sanctify under the wing in Jerusalem³¹⁰The gates of the walls of Jerusalem were sanctified, to be used as place for the consumption of sancia, only within the closed doors.. Rebbi Jeremiah in the name of Rav Samuel bar Rav Isaac: That the sufferers from skin disease³¹¹While the verse Num. 5:2 says, they shall exile from the camp any sufferer from skin disease, any sufferer from gonorrhea, and any one defiled by a corpse, the rabbinic interpretation is that the sufferers from skin disease have to be exiled from any walled city, the sufferer from gonorrhea only from the Temple Mount, and the person impure by the impurity of corpses only from the Temple district proper. Babli 67a, Sifry Num. 1. might find shelter in summer from the sun and in the rainy season from rain. Did they similarly not sanctify under the wing of the Temple Mount, that sufferers from gonorrhea and flux³¹¹While the verse Num. 5:2 says, they shall exile from the camp any sufferer from skin disease, any sufferer from gonorrhea, and any one defiled by a corpse, the rabbinic interpretation is that the sufferers from skin disease have to be exiled from any walled city, the sufferer from gonorrhea only from the Temple Mount, and the person impure by the impurity of corpses only from the Temple district proper. Babli 67a, Sifry Num. 1. might find shelter in summer from the sun and in the rainy season from rain? The sufferer from skin disease has no place to find shelter; the sufferer from gonorrhea finds shelter in all of Jerusalem. Rebbi Joḥanan bar Marius in the name of Rebbi Phineas: Since we see that the rabbis take off their sandals under the wing of the Temple Mount³¹²Since it is forbidden to walk with shoes on the Temple Mount proper; Mishnah Berakhot 9:8., this implies that they did not sanctify under the wing of the Temple Mount. Rav asked the Elder Rebbi Ḥiyya: What is the status of roofs in Jerusalem? He told him, since one uses as proverb: the Pesaḥ in an olive-sized bit and Hallel breaks the roof,³¹³So many people have subscribed to one Pesaḥ that each only got one olive-sized piece, and the noise of the Hallel which they were singing while eating on the roof damaged the roof. This proves that the Pesaḥ was eaten on the roof, and therefore the roofs of the houses of Jerusalem were sanctified. this implies that the roofs of Jerusalem are sanctified. Rebbi Jeremiah, Rebbi Miasha, Rebbi Samuel bar Rav Isaac in the name of Rav: The roofs of Jerusalem are profane. But did we not state, “From the wing and inside it is like inside; from the wing and outside it is like outside³¹⁴Since the roofs are of houses inside the walls, the blanket statement that all inside is sanctified also includes the roofs.”? Explain it that the Mishnah speaks about a roof surrounded by buildings forming a courtyard³¹⁵Roofs on street level of houses dug out from the earth, not built on it.. But did we not state, “windows and the thickness of the wall are like inside³¹⁶The “thickness of the wall” cannot refer to the material since this is inaccessible; it cannot refer to the windows which are mentioned separately. Therefore it must refer to the roofs.”? Explain it again that the Mishnah speaks about a roof surrounded by buildings forming a courtyard. This parallels what Rebbi Aḥa said in the name of Rebbi Ḥinena: glacis and wall mourned³¹⁷Thr. 2:8. Babli 86a., the wall and the ante-wall. If they sanctified the thickness of the wall, not so much more the window? Rebbi Aḥa said, it is necessary for the window on top of the wing. Even though you are saying that they did not sanctify under the wing of Jerusalem, they sanctified the window over the wing.

It was stated in the name of Rebbi Jehudah: the tunnels under the Temple were profane, the Temple roofs were sanctified³¹⁸Babli 86a.. Rebbi Immi in the name of Rebbi Simeon ben Laqish: A Mishnah³¹⁹Mishnah Tamid 1:1. says so, “there was a fireplace there, and an honorable bathroom. [What was its honor? If one found it locked, one knew that it was occupied, unlocked one knew that it was unoccupied.”] Rebbi Yose said, is excrement impure? Is it not simply cleanliness? But the following is it, “he³²⁰A priest watching in the Temple who becomes impure has to leave immediately by the shortest way. leaves and goes in the walkway under the Temple, and lights were burning on both sides, until he comes to the place of immersion.” If it were sanctified he would have to go by the shortest way³²¹Either (Babli) two different groups have subscribed to different parts of one and the same Pesaḥ or (Mekhilta dR. Ismael) eating different Pesaḥim. Both cases are possible for the Yerushalmi. They may use the same room only if they are sitting back to back..