In Parashat Tazria (Vayikra 12:4), amidst the Torah’s discussion of a woman’s state of impurity after childbirth, it commands, “Be’chol Kodesh Lo Tiga” – literally, “She shall not touch anything hallowed.” The Sages understood this verse as introducing a prohibition forbidding somebody in a state of Tum’a – Halachic impurity – from eating sacred food, namely, Teruma (the mandatory gift to a Kohen from agricultural produce) and sacrifices. The reason behind this command, as the Sefer Ha’hinuch explains, is to maintain our high esteem and reverence for the Bet Ha’mikdash. The Torah impresses upon us the great importance and significance of the Bet Ha’mikdash and the sacrifices offered there by forbidding partaking of the sacrifices in a state of impurity. A person who is Tameh according to Torah law (as opposed to a status of impurity legislated by the Sages) and eats a Ke’zayit of sacrificial food, intentionally violating this command, is liable to Karet (eternal excision from the Jewish Nation). However, this applies only if he ate the food after it became permissible through the sprinkling of the blood and the offering of fats on the altar. Sacrificial meat becomes permissible for consumption only after everything is placed on the altar as required, and it is only at that point when the prohibition against eating sacrifices in a state of Tum’a takes effect. This transgression is especially severe. Whereas other misdeeds are atoned for through the offering of one atonement sacrifice, the sin of entering the Mikdash in a state of Tum’a, or eating sacrifices in a state of Tum’a, requires the offering of thirty-two sacrifices. The Se’ir La’azael – the goat sent to the wilderness on Yom Kippur – serves to atone for these violations, as does the goat brought as a sin-offering twelve times a year, each Rosh Hodesh. In addition to these thirteen sacrifices, the goat brought as a sin-offering on every Yom Tob as part of the Musaf offering also serves to atone for this violation, for a total of 32 sacrifices. There is a special law called “Tum’a Hutra Be’sibur” which allows offering sacrifices in a state of impurity if the majority of the Jewish Nation is Tameh, in order to allow for the opportunity to achieve atonement. As a general rule, sacrifices may be offered in a state of impurity under such conditions, but the meat may not be eaten. The important exception to this rule is the Korban Pesach, which is offered on the 14 th of Nissan. If the majority of the nation is Tameh, then the Korban Pesach is both offered and consumed in a state of Tum’a. The reason for this exception is because the primary aspect of the Korban Pesach is the consumption of the meat of the sacrifice. When it comes to other offerings, the primary component is the sprinkling of the blood on the altar for atonement. In the case of the Korban Pesach, however, the consumption of the meat constitutes the most important element of the Korban, and so even the consumption of the meat is permitted in a state of Tum’a when the majority of the nation is impure. This Misva applies in the times of the Bet Ha’mikdash, and is binding upon both men and women. As mentioned, somebody who was Tameh by force of Torah law and intentionally ate a Ke’zayit of hallowed food is liable to Karet. If he transgressed this command unintentionally, he offers a special sacrifice called the Korban Oleh Ve’yored. If a person who had been Tameh immersed in a Mikveh, but he ate sacrificial food before waiting until sunset, he has violated this prohibition, but he is liable to Malkut, rather than Karet. Since he is not completely divested of his impure status until sundown, he is still considered Tameh, and thus he may not eat hallowed food during this interim period. The same applies in the case of a form of impurity which requires a sacrifice for purification. If the person ate sacrificial food after immersing in a Mikveh but before offering the required sacrifice, he is liable to Malkut. The p