they require intent to be used for human consumption once they are detached from the ground, in order for them to be susceptible to ritual impurity. Rabbi Yoḥanan rules in this manner because he holds that intent to designate produce while it is attached to the ground is not considered intent.

Rava said: We learn in a mishna (Teharot 1:1) as well: Thirteen matters were stated with regard to the carcass of a kosher bird, and this is one of them: In order for such a carcass to be susceptible to impurity and to be capable of imparting impurity to food through contact, it requires a person’s intention to eat it, but it does not require exposure to liquid to be rendered susceptible to impurity. Even if one had intent to eat the bird while it was still alive, intent is still required after it became a carcass for it to transmit impurity. Rava concludes: Evidently, intent that the bird be eaten while the bird is alive is not considered intent. Here too, intent to designate produce while it is attached to the ground is not considered intent.

Rabbi Zeira said: Rava’s proof is inconclusive, as here we are dealing with a young bird that fell from a height, where the bird was not before us prior to it becoming a carcass, so that one could have had intent that it is food. Consequently, it requires intent afterward for it to impart impurity, but had there been intent while it was still alive, that would have sufficed.

Abaye said to Rabbi Zeira: What is there to say about the case of the chicken in Yavne? In that instance the Sages deemed the chicken impure due to intent only after it became a carcass, despite the fact that it was present before them while it was alive. This apparently indicates that intent which occurred while the bird was alive is not considered intent. Rabbi Zeira said to Abaye: That was actually a wild chicken, which was not before them while it was alive, and therefore there was no intent that it should be food while it was alive.

Those who heard this comment laughed at Rabbi Zeira’s interpretation: A wild chicken is a non-kosher bird, and does a non-kosher bird impart impurity? Abaye said to them: A great man has stated a matter; do not laugh at him. Rabbi Zeira means that this is referring to a chicken that rebelled against its owner, ran away to the wild, and raised its kosher chicks there. One of those chicks subsequently returned from the wild. Consequently, it had not been present before the Sages while it was alive. And what did Rabbi Zeira mean when he mentioned a wild [bara] chicken? He meant one that was created [de’ivrai] from a chicken that rebelled.

Rav Pappa stated an alternative interpretation: It was a marsh [de’agma] hen. Since no one lives in a marsh, there was no opportunity for intent while it was alive, and therefore intent was necessary afterward. The Gemara adds: Rav Pappa conforms to his standard line of reasoning in this regard, as Rav Pappa said: The animal called the marsh rooster is prohibited, as it is a non-kosher bird, whereas the marsh hen is kosher and permitted.

And your mnemonic to remember which animal is permitted and which is prohibited is the well-known statement of the Sages with regard to the verse: “An Ammonite or a Moabite shall not enter into the assembly of the Lord” (Deuteronomy 23:4). An Ammonite man is unfit to enter the assembly but not an Ammonite woman. Here too, the animal with a female name is permitted, whereas the one with a male name is prohibited. Mareimar taught: The marsh hen is prohibited, contrary to the opinion of Rav Pappa, as the Sages saw that it mauled and ate its prey. And this is the geiruta, a non-kosher bird.

§ Apropos the case of a young kosher bird that fell and died, the Sages taught in a baraita: A young kosher bird that fell into a winepress and died there, where the owner intended to draw it up from the press for a Samaritan to eat, is ritually impure, like any carcass of a kosher bird. If he intended to draw it up from the press for a dog to eat, it is ritually pure. Rabbi Yoḥanan ben Nuri says: Even if he intended to draw it up from the press for a dog to eat, it is impure, as the bird does not require intent for it to be impure.

Rabbi Yoḥanan ben Nuri says in explanation of his opinion: This halakha can be derived by the following a fortiori inference: If the carcass of a kosher bird transmits severe ritual impurity, i.e., it renders one’s garments impure when an olive-bulk of it is in the throat, without thought, i.e., even if no one had intent that a person should eat it, should it not transmit a lenient impurity of food, by touch alone, likewise without thought?

The Rabbis said to Rabbi Yoḥanan ben Nuri: No, this is not a valid a fortiori inference. If you said that there is no requirement of intent with regard to severe ritual impurity, that is because severe ritual impurity does not assume its status with that requirement of thought, i.e., intent is not relevant to that type of impurity. Shall you also say that there is no requirement of thought with regard to lenient impurity, which does assume its status with that requirement of thought? The Gemara will soon explain the precise meaning of this concept of assuming its status with the requirement of thought.

Rabbi Yoḥanan ben Nuri said to the Rabbis: The case of the chicken in Yavne can prove that the question of whether or not intent is required does not depend on that factor. The case in Yavne involved an item that does assume its status with that requirement of thought, and yet the Sages declared it impure without intent. The Rabbis said to Rabbi Yoḥanan ben Nuri: Will you cite proof from there? In that case there were Samaritans there, and the people in Yavne intended that it be eaten by the Samaritans.

The Gemara analyzes the case of a young kosher bird that fell into a winepress: What type of situation are we dealing with? If we say that we are dealing with cities, where there are many people available to consume all sorts of food, including the carcass of a kosher bird, why does it require intent? But didn’t we learn in a mishna (Okatzin 3:3): An unslaughtered carcass of a kosher animal in any location, whether the population is large or small, and the carcass of a kosher bird or the fat of a kosher animal found in cities [bakerakim], require neither intent for human consumption nor contact with liquid for them to be rendered susceptible to impurity?

Rather, it must be referring to villages, where the population is small and there are not many people who would eat the carcass. But this too is difficult: Is there anyone who said that intent is not required in the case of a carcass of a non-kosher bird for the impurity of food? Didn’t we learn in the beginning of that same mishna: A carcass of a non-kosher animal found in any location, and an unslaughtered carcass of a kosher bird in the villages both require intent to consume them, but they do not require contact with a liquid to become susceptible to ritual impurity?

Rabbi Zeira bar Ḥanina says: Actually, the baraita is referring to a case that occurred in a city, and even so intent is required. The reason is that the young bird fell into a winepress, and the winepress rendered it disgusting and thereby rendered it like the carcass of a kosher bird in a village, where there are few people who would eat it.

The Gemara analyzes the exchange cited above. Rabbi Yoḥanan ben Nuri says that this halakha can be derived by an a fortiori inference: If the carcass of a kosher bird transmits severe ritual impurity without thought, should it not transmit lenient impurity without thought?

The Rabbis said to Rabbi Yoḥanan ben Nuri: No, this is not a valid a fortiori inference. If you said so with regard to severe ritual impurity, that is because it does not assume its status with that requirement of thought.

The Gemara asks: What is the meaning of the clause: It does not assume its status with that requirement of thought? In what manner is thought required for the lenient impurity of food it imparts in the case of a bird carcass but not required for the severe impurity it imparts when it is in the throat? Rava said that this is what the Rabbis said to Rabbi Yoḥanan ben Nuri: No, if you said that there is no requirement of thought