Talking Talmud

The question of impure marrow from bone - if closed, it doesn't matter, but if punctured, it will impart impurity. Thus, bones become a whole discussion unto themselves, as exceptional cases. Also, the eggs of creepy crawlies - when would they render a person impure? (Begin with the perforation of the egg -- much as the hole in the bone to access the marrow makes a difference too). Note: Ahistorical scientific assumptions included. Also, consider the pervasiveness of impurity and the implications of that for society - much like our own.

The marrow of a bone - in a sacrificial offering, that was then leftover - leads to impurity, as do the bones themselves. But that can depend on whether they are opened or closed. Also, touching impurity turns out to have the same status as one would have after carrying impurity. And raises the question of the "ohel," tent, for when impurity is transferred as a matter of being there, as per all of the different categories. Also, the "list' of the Mishnah plays out in the Gemara. Plus, defining the impurity of the tent ("ohel").

A new mishnah! But first, procedure about how that which is rendered impure becomes pure again by virtue of an action, though that action is not necessarily needed. Plus, when is the impurity of such an item lasting? Some of the description are very fast, in contrast to some others. Plus, how one applies the cautionary tale of this verse. So, when is nevelah meat a debate? And would one want to prove the nevelah meat, and the correct kinds of all of these losses would happen?

A new mishnah! More on the hide, and how, without flesh, it doesn't transmit impurity. But in the process of flaying the hide, there is a short time when convey impurity is possible. Also, note that impurity can be removed by changes to the item itself, and not just ridding the item of its ritual impurity.

A new mishnah! But a difficult one. Specifically about skin and when it conveys impurity -- with specific reference to creepie-crawlies, but there is also discussion about the skin of other animals, and even of a dead body (human). And the gruesome discussion of skin being used functionally. With a different level of impurity for human skin -- from a Torah level and from a rabbinic level, which is more cautious and stringent than the Torah level (including the question of tanning). Also, a review of different statuses of different kinds of skin, and the potential of imparting impurity.