Rambam - 1 Chapter a Day

The carcass of a kosher fowl that was not ritually slaughtered imparts impurity according to Scriptural Law. According to the Oral Tradition, it is taught that Leviticus 17:15: "Any soul that will partake of the carcass of a fowl or one that is tereifah - whether a native or a convert - shall launder his garments and bathe in water" is speaking only about one who partakes of the carcass of a fowl from a kosher species that is forbidden because it is a carcass or tereifah.

How is its impurity defined? It does not impart impurity when touched or when carried or when it is in one's mouth, only in one's gullet. This is implied by the phrase: "Any soul that will partake...," i.e., it imparts impurity only when it has been ingested in "the chamber of the soul." It uses the term "partake" to define that the minimum measure that imparts impurity is the measure to which the prohibition against eating applies, i.e., an olive-sized portion. Moreover, it is written: "shall launder his garments;" this teaches that one who contracts impurity from such a carcass imparts impurity to his garments until he separates himself from the object that imparted impurity to him, as we explained.

What is implied? When one swallows an olive-sized portion of the carcass of a fowl from a kosher species and touched keilim while swallowing it, they become impure and are considered a primary derivative of impurity. If he was touching a person or earthenware containers while swallowing it, he does not impart impurity to them, as we stated with regard to other primary categories of impurity. After he has ingested the meat from the fowl, he does not impart impurity to other keilim. He is like a k'li that is a primary derivative of impurity that has been separated from the substance that imparted impurity to him. For even though he must immerse himself and wait for nightfall to regain ritual purity, he does not impart impurity to keilim.

It is not necessary for one to have the intent to consider the carcass of a fowl from a kosher species as food to impart this severe type of impurity. Instead, whenever one swallows an olive-size portion of such a carcass, it imparts impurity when in the person's gullet.

If one thought to partake of it, it imparts the impurity of foods. It is considered as a primary derivative of impurity even though it did not touch another source of impurity, nor must it be made fit to contract impurity.

The above does not apply to a red heifer and goats that are to be burned. Even though they impart impurity to those involved in offering them, if one considers partaking of them, it is necessary for them to come in contact with a source of impurity. Only then, do they contract the impurity associated with food.

When a person skewered an olive-size portion of an animal carcass with a weaving needle and inserted it into the inner organs of a woman from below or inserted it into the gullet of a colleague in a place where the carcass of a fowl from a kosher species would impart impurity, the person contracts impurity, because he or she is carrying the impurity, not because he touches it, as we explained in the beginning of this book.

If a person wound an olive-sized portion of the carcass of a fowl from a kosher species in lettuce or the like and swallowed it, he is impure, even if it did not touch his throat. If he wound it with tree bast and swallowed it, he is pure.

If a person swallowed an olive-sized portion of the carcass of a fowl from a kosher species and, after swallowing it, vomited it before it was digested, he does not impart impurity to his garments when it passes his throat when vomiting it. For it imparts impurity in the gullet only when it is swallowed, but not when it is vomited.

The following rules apply when a person swallowed part of an intestine of a kosher species of fowl, part of it was in his gullet, and part was in his mouth. If there is an olive-sized portion in his gullet at one time, he is impure. If not, he remains pure.

When a person swallows an entire limb that is not as large as an olive-sized portion from such a carcass, it does not impart impurity. Even if he took an entire fowl and swallowed it, if it is as large as an olive, he becomes impure. If not, he remains pure.

Although the thin feathers and the wooly hairs on the carcass of a fowl are considered as food and contract and impart the impurity associated with food, they are not included when reckoning an olive-sized portion of the carcass of a kosher species of fowl.

In contrast, the soft portions of the beak and the nails that are close to the flesh are considered like meat and are included in the reckoning of an olive-sized portion. The tips of the wings, the tip of the tail, and the bones, even those which are soft, are not included.

When a person partakes of the soft bones, the sinews, underdeveloped eggs while in the mother's body, or the blood of the carcass of a fowl from a kosher species or meat cut from such a fowl while it was alive, he is pure. If, however, one partook of the meat to which the underdeveloped eggs were attached, the gizzard, or the intestines of such a fowl after it died, or he liquefied the fat in fire and drank it, he is impure like one who partakes of its meat. One who drinks is like who eats. If he liquefied it in the sun and partook of it, he is pure, for he has caused it to become rancid.

When the carcass of a fowl of a kosher species has decomposed to the extent that it is unfit to be eaten by a dog, it is pure. Similarly, if it becomes dry like a shard and would not return to its original state if left in lukewarm water for an entire day, it is pure. One who partakes of the netzel of the carcass of a fowl of a kosher species is pure.

When a fowl from a kosher species becomes tereifah, but was slaughtered in a kosher manner, the slaughter causes it to be considered pure. This applies even if it was slaughtered in the Temple Courtyard. If its head was snipped off through melikah and it was discovered to be tereifah, the melikah does not cause it to be considered as pure. Thus it can be inferred that when one slaughters a fowl from a kosher species, whether outside the Temple Courtyard or inside of it, whether the fowl is consecrated or not, it is pure. Whether one performs melikah on ordinary fowl within the Temple Courtyard or consecrated fowl outside the Temple Courtyard, they impart impurity to a person and his garments when in the gullet.

When one performs melikah on consecrated fowl in the Temple Courtyard, if they are fit for a sacrifice and do not have disqualifying blemishes, as explained in its place, they are pure. Similarly, when a calf that has its neck broken as required by law, it is pure, for "atonement" is mentioned with regard to it, as with regard to sacrificial offerings. Similarly, if it was slaughtered after it was taken down to the wadi, even though it is forbidden to benefit from it, the slaughter prevents it from being considered as an impure carcass.

The carcass of a fowl from a non-kosher species is pure and does not impart impurity in the gullet. If one thought to partake of it and it was made fit to contract impurity, it is considered as an impure food which is a primary derivative of impurity. The thin feathers, the wooly hairs, and the soft portions of its beak and its nails are considered as its meat.

When a limb is separated from a living fowl - whether from a kosher species or a non-kosher species - it is pure and does not impart impurity at all, as can be inferred from Leviticus 11:24-26: "Because of these, you will contract impurity... because of all the animals." This excludes fowl, because it does not have a hoof. According to the Oral Tradition, it was taught that the verse comes solely to teach that a limb from a living domesticated or wild animal is impure.

A limb separated from the carcass of a fowl is considered like the carcass of the fowl from which it was separated. If it was from the carcass of a kosher fowl, an olive-sized portion of it imparts severe impurity in the gullet. If one thought of partaking of it, it contracts the impurity associated with impure foods. If the carcass was from a non-kosher fowl, it contracts the impurity associated with impure foods if one thought of partaking of it and it was made fit to contract impurity. It does not impart impurity to other foods unless it is the size of an egg. This is the measure required for all foods to contract impurity, as will be explained.