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The Mishnah teaches that a part of the Korban that has no Matir cannot become prohibited as Pigul. For this reason, the Nesachim that are brought after the Korban has been offered, or that are brought alone without a Korban, cannot become prohibited as Pigul. The Mishnah records a Machlokes Tana'im with regard to Nesachim that are brought together with a Korban. Rebbi Meir says that the Nesachim can become Pigul because the Zerikah of the blood of the animal permits the Nesachim to be offered. The Chachamim argue and say that the Nesachim cannot become Pigul. They reason that since the Nesachim can be offered after the Korban was offered, they do not need the Zerikah in order to become permitted. Therefore, even when they are brought with the animal they also do not need the Zerikah in order to become permitted.
We trace the conceptual development of ritual purity from its biblical origins through its extensive elaboration in rabbinic literature. Beginning with the stark dichotomies of the Torah's purity system, the analysis proceeds through the prophetic reinterpretation of purity as moral category, culminating in the Talmudic transformation of purity into a complex theological and anthropological framework. Special attention is given to the rabbinic reconceptualization of purification mechanisms, the relationship between physical and spiritual contamination, and the emergence of purity as a paradigm for understanding human transformation and divine encounter.