Previously we mentioned that if all priests are ritually impure, they can bring sacrifices in the state of impurity. However, does this mean that everything is permitted and that the laws of purity are temporarily abrogated, or perhaps we only make an exception where we have to? For example, if the priest shift who is serving this week is completely impure – on the first point of view, they would do the service, but on the second point of view – another group of the priest, from a different week, would be invited. Rav Nachman represents the first, more lenient point of view, and Rav Sheshet – the second, more stringent.
First, the Talmud limits the disagreement: if there are foods that need to be eaten, such as two loaves on Shavuot, everybody agrees that we look for ways to do it in purity. Also, when the sacrifice can be brought at any time, they wait until the priests become pure again. Thus, the disagreement only exists for holidays, such as Passover. Then, the Talmud finds an earlier disagreement, between Rabbi Yehudah and Rabbi Shimon, on the same question. This points to the fact that the argument cannot be resolved. Rather, its roots go back to much earlier times.
As a practical matter, Rambam rules that not everything is permitted: the rules of purity are not abrogated, but only an exception is taken in specific cases. Thus, when it is possible to find a way to maintain the purity, it should be done.
Art: The Argument by William Henry Knight
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