Offerings brought with improper intent, rabbinically: Pesachim 15b Offerings brought outside their Areas, rabbinically: Pesachim 15b
Assumption of impurity for offerings touched by a minor, until a certain age: Succah 42a
Disqualifying offerings because they were not watched, because they may have become impure: Keritot 26b
Prohibitions against touching Kodashim while one is impure
The textual source against touching Kodashim while one is impure: Makkot 14b; Zevachim 33b-34a, 43b
The punishment of lashes for doing this intentionally: Makkot 14b; Zevachim 33b
Applying the penalty of kareit [Divine excommunication] or bringing a sliding-scale korban chatat [sin offering] for this sin: Keritot 2a, 10b
Touching Kodashim before the blood is sprinkled: Makkot 14b
Eating Kodashim before the blood is sprinkled: Zevachim 34a
Liability for eating impure kodashim, or making them impure, begins when their matirin are brought; if there are no matirin, then the liability begins once they are sanctified in Beit haMikdash implements: Zevachim 34a
Prohibitions against eating Kodashim while one is impure
The textual source prohibiting eating Kodashim while one is impure: Makkot 14b; Zevachim 33b-34a, 46a-b; Keritot 2b
The set of cases to which the prohibition against consumption while one is impure applies is broader than the set to which pigul applies; this prohibition and notar apply to the same set of cases: Zevachim 45b, 45b-46a
At what point in the process of bringing a korban is one liable if he eats it while impure: Zevachim 45b
Applying the penalty of kareit [Divine excommunication] or bringing a sliding-scale korban chatat [sin offering] for this sin: Zevachim 33b-34a; Keritot 2a, 10b
Eating the meat of a korban that is brought on the mizbeiach in the heichal when one is impure: Zevachim 46a-b
Eating a part of the animal that is not considered edible: Zevachim 35a-b, 45b, 46a-b
Eating the blood of a korban while one is impure [aside from the general prohibition against eating blood]: Zevachim 45b, 46a
Eating the wood of the altar, frankincense or incense while one is impure: Zevachim 45b
Eating from a stew that contains korban meat, without eating actual pieces of meat: Zevachim 35a-b
Eating eggs or drinking milk from a korban, when one is impure: Zevachim 35a-b
For a Tevul Yom to eat kodashim: Pesachim 35a; Keritot 10a
For a Mechusar Kippurim to eat kodashim: Keritot 10a
Eating Kodashim of lesser holiness [kodashim kalim] while one is impure: Pesachim 96a
Eating kodashim which were dedicated for the upkeep of the Beit haMikdash [bedek habayit] while one is impure: Keritot 2b Checking for menstrual blood before eating sanctified foods [Terumah, Kodashim]: Niddah 11a, 11b, 16b
Requiring the husband to check himself after sexual relations for blood which may have come from her, if she is [not] going to consume sanctified foods [Terumah, Kodashim]: Niddah 11b
The punishment for eating Kodashim while one is impure: Makkot 13a, 14b
What happens if witnesses say one ate offerings while impure, and he denies it: Keritot 12a-b
License for a person to eat kodashim when he says he is pure, even if others say he is impure - but only to eat them in private, because of Marit Ayin concerns: Keritot 12b
Liability for eating impure kodashim, or making them impure, begins when their matirin are brought; if there are no matirin, then the liability begins once they are sanctified in Beit haMikdash implements: Zevachim 34a
Eating meat from the korban pesach before it is roasted, when one is impure: Zevachim 36b
Eating loaves from the korban todah before the kohen's loaves have been tithed, when one is impure: Zevachiim 36b
Eating korban fats that are meant to go on the mizbeiach, when one is impure: Zevachim 36b
Prohibition against eating Kodashim which are impure
The rules of which korbanot are subject to notar disqualification are deduced from those of pigul, and the rules of which korbanot are subject to disqualification for impurity are deduced from those of notar: Zevachim 44a
Bringing a korban with intent to feed it to an impure person, or have him perform the service: Zevachim 36a
If blood or flesh or fat becomes impure, no matter how, and no matter if intentional or not or whether the korban is from an individual or the group, and it is used anyway, ritzui tzitz renders the offering acceptable: Pesachim 16b, 62a
Eating inedible kodashim when they are impure: Zevachim 46b
Eating Kodashim while they are Impure: Pesachim 24a, 24b; Zevachim 34a
Increasing the level of impurity for Kodashim which already are impure: Pesachim 14a-15b
Burning Kodashim which are of the Third Level of Descendant Impurity with Kodashim which are of the first level: Pesachim 14a
Lighting Oil which is Impure from contact with a dead body, with oil which is impure from a tevul yom: Pesachim 14a
Burning leftovers of korbanot or Offerings Brought with Improper Intent with Temple Offerings which are Biblically Impure: Pesachim 15b
Disposal of Impure Kodashim of Lesser Holiness via Burning in the Outer Room of the Temple: Pesachim 24a
The punishment for eating impure Kodashim: Makkot 13a
Handling a nochri's offering if it becomes impure: Zevachim 45a; Temurah 2b, 3a
Whether ritzui tzitz works for a nochri's korban: Zevachim 15b
Communication of Impurity
A korban cannot become impure, such that it will disqualify itself as a korban, while it is alive: Zevachim 16a
Bringing a korban olah v'yored [sliding-scale offering] for accidentally contaminating kodashim, and therefore not bringing an asham taluy [korban for uncertain guilt] if one is uncertain whether he contaminated kodashim: Keritot 2a, 7a
Using "Seeding" within a Mixture to remove Impurity: Pesachim 34b-35a
Communication from Solid Food to Solid Food: Pesachim 14a
A Vessel combines all foods of Kodashim [but not of Terumah] within it, to become Impure if one of them becomes Impure: Pesachim 19a
The above also applies to Flour of a Flour Offering, Incense, Frankincense, and Coals of Kodashim as well: Pesachim 19a
Whether the above 2 laws are Rabbinic or Biblical: Pesachim 19a
Whether even wood and frankincense of the Beit haMikdash receive impurity like korbanot do, before or after they are handled with beit hamikdash implements [klei shareit]: Pesachim 24b, 35a; Zevachim 34a
For a Person Awaiting Offerings for Purification to eat Kodashim: Pesachim 18b
An Item on the Third Descendant Level of Impurity makes Kodashim a Fourth Descendant Level of Impurity: Pesachim 18b
There is no Fifth Descendant Level of Impurity for Kodashim: Pesachim 19a Impurity of Kodashim which were touched by a woman shortly before she discovered menstrual blood: Niddah 6a-b
Bringing an impure korban
What if an impure korban was put on the mizbeiach: Zevachim 27b, 43a-b, 51a Sprinkling impure blood: Zevachim 45a-b
Application of ritzui tzitz for impure blood from personal or communal korbanot: Zevachim 45a-b
Beyond the law
The musaf offerings of holidays are brought for forgiveness for Impurity in the Temple and its Offerings: Rosh HaShanah 4b
Equating general sins of the Kohanim with bringing korbanot in impurity: Pesachim 17a
