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3. Answer: When the Beraisa implies that it is d'Rabanan, it is referring to utensils which do not have any concavity (i.e. they are flat).
4. Mid'Oraisa, only a utensil with concavity join its contents together (to become Tamei), while a flat utensil does not.
5. The Rabanan enacted that a flat utensil also joins its contents together.

(c) R. Chanin argues with R. Chiya b. Aba.

1. R. Chiya b. Aba says that our Mishnah is expressing R. Akiva's teaching.
2. Thus, according to R. Chiya, this stringency is only d'Rabanan.

(a) (Beraisa) The source that Kodesh has Revi'i is a Kal v'Chomer.

1. A person who is Mechusar Kipurim is permitted to eat Terumah, yet is Pasul for Kodesh.
2. If so, since a Tum'ah level of Shlishi is Pasul for Terumah, then certainly it will make a Revi'i for Kodesh.
3. If a Kal v'Chomer is used to make Revi'i for Kodesh, how do we know from the Torah that there is Shlishi for Kodesh?
4. We know Shlishi for Kodesh from the verse, "Any flesh [of Shelamim, which is Kodesh] touched by anything Tamei may not be eaten" (Vayikra 7:19).

(i) "Anything Tamei" refers even to a Sheni l'Tum'ah.
(ii) And the verse says that flesh of Kodesh that touches it becomes a Shlishi ("may not be eaten").

(a) (R. Shizbi) This enactment applies only when the Tahor hand is touching the Kodesh food at the time that the Tamei hand touches the Tahor hand.
(b) The Tamei hand does not make the Tahor hand Tamei when the Tahor hand is not touching the food.
(c) Question (Abaye): A Beraisa contradicts this!

1. (Rebbi) A *dry* hand (with the status of Sheni l'Tum'ah) which touches the other hand makes that hand into a Sheni (with the ability to be Metamei any Kodesh that it touches and make it a Shlishi).
2. (R. Yosi b. R. Yehudah) The second hand only becomes a Shlishi (with the ability only to be Posel any Kodesh that it touches and make it a Revi'i).
3. If the second hand is not touching Kodesh, then that is why the Beraisa says that the first hand is *dry*.

(i) It is teaching the Chidush that even though a Sheni normally cannot make another Sheni while dry, the Rabanan were strict with regard to Kodesh.

4. But if the second hand *is* touching Kodesh, then why does the Beraisa have to say that the first hand is dry?

(i) The fear is that the first hand will touch the Kodesh food (that the second hand is holding).
(ii) There is no Chidush in saying that the first hand is dry, because a Sheni can certainly make Kodesh which it touches into a Shlishi without being wet!

(a) (Reish Lakish) This stringecy of Kodesh applies only when one person touches his own hand, but not when he touches his friend's hand.

(b) (R. Yochanan) Even if he touches his friend's hand, he will make it Tamei for Kodesh.

1. This is only if his first hand touches his friend's hand, but not if his second hand (that was made Tamei by his first) touches his friend's hand.
2. His hand will only make his friend's hand into a Shlishi (with the ability only to be Posel the Kodesh that it touches and make it a Revi'i).

(i) This is the subject of a Machlokes Tana'im (Rebbi and R. Yosi b. R. Yehudah in a Beraisa cited earlier).

(c) R. Yochanan derives this from the repetition in the Mishnah.

1. The Mishnah first says, "For Terumah, if one hand became Tamei, the other remains Tahor, while for Kodesh, one must immerse both hands."
2. The Mishnah then repeats itself and says again, "Because one hand is Metamei the other for Kodesh but not for Terumah."
3. It must be that the second statement is teaching that one's hand can be Metamei his friend's hand.

(d) Reish Lakish changed his mind and agreed with R. Yochanan.

(a) Question: What is the Mishnah teaching -- it is obvious that one may not eat Kodesh foods that are dry with hands that are Tamei!?

1. Kodesh foods are Mekabel Tum'ah even when dry, because of "Chibas ha'Kodesh!"

(b) Answer: It is referring to a case where one's friend (whose hands are Tahor) places the food in his mouth (or he places it in his own mouth by using a flat reed or flat spoon, which are not Mekabel Tum'ah).

1. Now, he wants to eat with it a radish or onion of Chulin.
2. Even though his Tamei hands will not make the Chulin food Tamei (since they are dry), the Rabanan prohibited placing that Chulin food in his mouth when he is already eating Kodesh (lest he touch the saliva in his mouth, making his Tamei hands wet, and then touch the Chulin, making it Tamei, which in turn would make the Kodesh Tamei).

(a) Question: What is the reason?
(b) Answer: Since until now they were prohibited from eating Kodesh (but permitted to eat Terumah), the Rabanan required that they immerse in order to eat Kodesh.

(a) In Yehudah, an Am ha'Aretz is trusted the entire year with regard to the Taharah of wine and oil of Kodesh (which he designated at the time of their production to be used upon the Mizbe'ach).

1. For wine and oil of Terumah, though, he is only trusted during their production seasons (the wine-press and olive- press seasons).
2. If those seasons passed and the Am ha'Aretz brings a barrel of Terumah wine to the Kohen, the Kohen may not accept it.
3. Rather, he (the Am ha'Aretz) leaves it until the next wine- pressing season and then gives it to the Kohen.
4. If, however, the Am ha'Aretz says that he designated in the barrel some wine for Kodesh, he is trusted (and the Kohen may accept it from him at any time).

(b) An Am ha'Aretz is trusted for jugs of wine and jugs of oil that are Demai (have Terumah and Chulin mixed together) during the production seasons, and seventy days before them.