Pharisees and Ritual Purity

m. á¸¤agigah 2:7

70–220

The garments of an ‘am ha’arets [a common person] possess midras-impurity for Pharisees.

The garments of Pharisees possess midras-impurity for those who eat terumah [gifts for the priests].

The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things.

The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification.

Yosi ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things.

Yoḥanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification [from the red heifer].

Adapted from the translation ofJoshua Kulp.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.

This mishnah reflects the Pharisaic focus on regulating laws of ritual purity and presents a hierarchy of those who are most careful to maintain a high state of purity. The topic is midras, a specific type of ritual impurity that can be imparted to objects and, as discussed in this mishnah, to garments. These garments are not inherently unclean for the wearer but transmit ritual impurity to a person in a higher state of purity. The two concluding vignettes describe men who sought to preserve the highest level of ritual purity but whose aprons were nevertheless still subject to midras impurity. For more texts on purity concerns, see Purity and Dietary Observance.

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Pharisees and Ritual Purity

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