and placed in a receptacle such that the flour of the measure was in two places, not in contact with each other, and one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed touched one of the portions of the meal offering, what is the halakha? Does he disqualify only the part of the meal offering that he touched, or the other part as well? When we learned in a mishna (Ḥagiga 20b) that a vessel joins all the food that is in it with regard to sacrificial food, meaning that if some of the contents become impure all the contents become impure as well, does this matter apply only where the contents are touching each other, but where the contents are not touching each other the ritual impurity is not imparted to the other contents? Or perhaps there is no difference.

Rav Kahana said to the sons of Rabbi Ḥiyya: Did we learn in the mishna that a vessel connects the contents within it? We learned that a vessel joins the contents within it, indicating that it does so in any case, whether or not the contents are in contact with one another. The sons of Rabbi Ḥiyya then asked Rav Kahana: If one inserted another one half-tenth of an ephah between them, and one who was ritually impure who immersed that day touched it, what is the halakha? Are the first two half-tenths rendered impure?

Rav Kahana said to them: Only when an item requires a vessel in order for it to be sanctified, e.g., in the case of the two half-tenths of an ephah of a meal offering, does the vessel join it together. In the case of an item that does not require a vessel, such as this half-tenth that was placed between them, the vessel does not join it.

The sons of Rabbi Ḥiyya then asked: If one who immersed that day inserted his finger between the two half-tenths of the ephah that were placed in the receptacle, without touching either one, what is the halakha? Are the two half-tenths rendered impure? Rav Kahana said to them in response: The only item you have that transmits impurity through its airspace is an earthenware vessel alone.

Rav Kahana himself then asked the sons of Rabbi Ḥiyya: If two half-tenths of an ephah of a meal offering are placed in one vessel but are not in contact with each other, what is the halakha? Can one remove a handful from this half-tenth of an ephah on behalf of that half-tenth of an ephah? Is the joining of the contents of the vessel effective by Torah law or by rabbinic law? If it is effective by Torah law, then the removal of the handful is valid. If it is effective by rabbinic law, then the removal of the handful was not performed correctly, since it was not taken from the entire tenth of an ephah of the meal offering.

They said to Rav Kahana: We did not hear the halakha with regard to this case explicitly, but we heard the halakha with regard to a case similar to this. As we learned in the mishna: In the case of two meal offerings from which a handful was not removed and which were intermingled with each other, if the priest can remove a handful from this meal offering by itself and from that meal offering by itself, they are fit meal offerings, but if not, they are unfit, as the handful of each meal offering must be taken from its original source.

They explain: In any event, the mishna teaches that in a case when he can remove a handful from each meal offering, the meal offerings are fit. Why is this considered a valid removal of the handful? But this part of the meal offering that is intermingled with the other meal offering does not touch the part of the meal offering from which the handful is removed. Evidently, the vessel joins the different parts of the meal offering together, and one can remove the handful from any part of its contents, even if they are not touching.

Rava said: This cannot be inferred from the mishna, as perhaps the ruling of the mishna is stated with regard to a case where the clumps of the meal offering are divided like the teeth of a comb, so that although the handful is removed from a clump of the meal offering that is separate from the clump that is intermingled with the other offering, all parts of the meal offering are still in contact with one another. It may still be that in the case presented by Rav Kahana, where the parts are truly separated from one another, it is possible that one cannot remove the handful from one part on behalf of the other.

The Gemara asks: Since this question was not resolved, what halakhic conclusion was reached about this matter? Rava said: Come and hear a proof, as it is taught in a baraita: The verse states: “And he shall take up from it his handful” (Leviticus 6:8), meaning that he shall take the handful from the meal offering that is connected. This teaches that one shall not bring a tenth of an ephah divided in two vessels and remove the handful from one on behalf of the other. It can therefore be inferred that in the case of one vessel that is similar to two vessels, as the entirety of the meal offering is brought in one vessel although the different parts are not touching, one may remove the handful from one part on behalf of the other part.

Abaye said to Rava: Perhaps one could say: What are the circumstances when the baraita states that one may not bring a tenth of an ephah in two vessels? The circumstances are, for example, if one hollowed out the area of a smaller kefiza measure within the area of a larger kav measure, so that within the one receptacle there were two cavities divided by a partition that did not reach the top of the receptacle. In this case, even though the two are intermingled on top, above the partition, since the partition of the kefiza measure divides them below, they are still separated and not joined together.

Abaye continues: What are the circumstances of one vessel that is similar to two vessels, with regard to which you inferred that one may remove the handful from one part on behalf of the other part? The circumstances are, for example, a hen trough that is filled with water or fodder, and even though a partition divides the top of the trough, the contents are touching below. But here, in the case of two half-tenths of an ephah that are placed in a receptacle that are not touching each other at all, you should raise the dilemma as to whether the handful may be removed from one part on behalf of the other.

Rabbi Yirmeya raises a dilemma: In a scenario where a vessel joins the two half-tenths of an ephah that are inside the vessel but not touching, and there is a connection by means of water between one of the half-tenths of the ephah inside the vessel and another half-tenth of an ephah that is outside the vessel, and one who immersed that day touched the other half-tenth of an ephah that is inside the vessel, what is the halakha? Does he also disqualify the half-tenth of an ephah that is outside the vessel?

When we learned in a mishna (Ḥagiga 20b) that a vessel joins all the food that is in it with regard to sacrificial food, meaning that if some of the contents become impure all the contents become impure as well, does this matter apply only to that which is inside the vessel, but not to that which is outside of it, despite the fact that the outer item is connected to an item inside the vessel? Or perhaps, since the half-tenth of an ephah found outside the vessel is connected to an impure item, it is connected and becomes impure.

Rabbi Yirmeya continues: And if you say that since the half-tenth of an ephah found outside the vessel is connected to an impure item, it is connected and becomes impure, one can raise another dilemma. In a case where there is a connection by means of water between a half-tenth of an ephah outside a vessel and another half-tenth of an ephah that is inside the vessel, and the vessel joins two half-tenths of an ephah that are inside the vessel, and one who immersed that day touched the half-tenth of an ephah that is outside the vessel, what is the halakha?

When we learned in a mishna that a vessel joins all the food that is in it with regard to sacrificial food, meaning that if some of the contents become impure all the contents become impure as well, does this matter apply only in a case where the one who immersed that day touched that which is inside the vessel, thereby transmitting impurity to all of the contents of the vessel, and due to the connection by means of water the impurity is then transmitted to that which is outside the vessel, but it does not apply in a case where the one who immersed that day touched that which is outside of the vessel, and only the half-tenth of an ephah that is connected to the outer item becomes impure? Or perhaps this case is no different, and the vessel joins all of its contents with regard to ritual impurity. The Gemara comments: The dilemma shall stand unresolved.

§ It has been demonstrated that a vessel joins the contents that are found in it, even if they are not touching one another, with regard to ritual impurity, such that if some of the contents become impure, all of the contents are rendered impure. Rava raised a dilemma: With regard to a tenth of an ephah of a meal offering that one divided and then placed the two halves in different vessels, and one of them became impure and afterward he placed it in a receptacle along with the second half-tenth of an ephah, and then one who immersed that day touched that one that was already rendered impure, what is the halakha? Do we say that the item is already saturated with impurity and cannot be rendered impure a second time, and therefore the second half-tenth of the ephah is not rendered impure even though it is joined in the same receptacle, or not?

Abaye said to him: And do we say that an item that is already saturated with impurity cannot be rendered impure a second time? But didn’t we learn in a mishna (Kelim 27:9): With regard to a sheet that is impure due to ritual impurity