Temurah 24

Chapter 24

א והן טהורין שהשאיבה מטהרת ברבייה ובהמשכה
1 and [the collected waters] are clean ritually,<span class="x" onmousemove="('comment',' Fit to immerse therein.');"><sup>1</sup></span>
ב מכלל דרבנן סברי דברבייה ובהמשכה לא אלא [הא] דכי אתא רבין א"ר יוחנן שאובה שהמשיכוה כולה טהורה מני לא רבנן ולא ר' אליעזר
2 for collected drawn waters are rendered clean by the greater part [in the mikweh being rain-water] and by being conducted through a channel.<span class="x" onmousemove="('comment',' This is therefore what the Mishnah means by the expression in this connection of ONLY IN PROPORTION, since collected drawn water does not disqualify a mikweh when it is conducted through a channel, unless there is twenty se'ah of this in the mikweh.');"><sup>2</sup></span> We can infer from this that according to the opinion of the Rabbis [drawn waters are not rendered clean] by the greater part [of rain-water] and by being conducted through a channel.<span class="x" onmousemove="('comment',' Since you say that the Mishnah is the view of R. Eliezer and not that of the Rabbis, and since the Mishnah gives a lenient ruling in this connection for the very language DRAWN WATER ONLY IN PROPORTION proves that the object of the Mishnah is to be lenient in the matter - we can conclude that the Rabbis, in differing with R. Eliezer, adopt a stricter view.');"><sup>3</sup></span> Then the ruling which when Rabin came he reported in the name of R'Johanan: Collected water which has been drawn entirely through a channel is ritually clean, will represent neither the opinion of the Rabbis nor that of R'Eliezer? - Rather said R'Papa: [The words IN PROPORTION] mean according to the number of the vessels, and it [the Mishnah] is the opinion of Joseph B'Honi. For it has been taught: If three<span class="x" onmousemove="('comment',' Tosef. Mik. III.');"><sup>4</sup></span>
ג אלא אמר רבה לפי חשבון כלים ויוסף בן חוני היא
3 log of collected water fell into a mikweh,<span class="x" onmousemove="('comment',' Not by being conducted through a channel.');"><sup>5</sup></span> if [the waters] came from two or three vessels or even from four or five vessels, they disqualify the mikweh.
ד דתניא שלשת לוגין מים שאובין שנפלו למים בשנים ושלשה כלים ואפי' בארבעה וחמשה כלים פוסלים את המקוה יוסף בן חוני אומר בשנים ושלשה כלים פוסל את המקוה בארבעה וחמשה אין פוסלין את המקוה
4 Joseph B'Honi says: If the waters came from two or three vessels,<span class="x" onmousemove="('comment',' So that a whole log of drawn water fell at once into the mikweh.');"><sup>6</sup></span> they disqualify the mikweh, but if from four or five vessels,<span class="x" onmousemove="('comment',' So that there was no whole log of drawn water which fell at once into the mikweh.');"><sup>7</sup></span> they do not disqualify the mikweh. THE WATERS OF PURIFICATION BECOME RITUALLY FIT etc. Whose opinion is here represented? - R'Hiyya B'Abba reported in the name of R'Johanan: It is not the opinion of R'Simeon.<span class="x" onmousemove="('comment',' For according to R. Simeon, if one puts the ashes first into the vessel before the water, the water is ritually permitted.');"><sup>8</sup></span>
ה ואין מי חטאת נעשה מי חטאת כו' מאן תנא אמר רבי חייא בר אבא אמר ר' יוחנן דלא כרבי שמעון
5 For it has been taught: If one puts the ashes [into the vessel] first before the water, it [the water of purification] is disqualified, whereas R'Simeon says: It is fit. What is the reason of R'Simeon? - Since it is written: And for the unclean they shall take the ashes ['afar] of the burning of the purification from sin [and the running water shall be put thereto].<span class="x" onmousemove="('comment',' Num. XIX, 17. In connection with the waters of purification.');"><sup>9</sup></span> And it has been taught: R'Simeon says, Now is it 'afar [dust]?<span class="x" onmousemove="('comment',' Which is mixed with the waters of purification. rpt');"><sup>10</sup></span> Is it not efer [ashes]?<span class="x" onmousemove="('comment',' .');"><sup>11</sup></span>
ו דתניא הקדים עפר למים פסול ורבי שמעון מכשיר
6 The text departs from the natural expression<span class="x" onmousemove="('comment',' I.e., the word 'ashes'.');"><sup>12</sup></span> in the matter in order to permit of a gezerah shawah.<span class="x" onmousemove="('comment',' An analogy established on the basis of verbal congruities in the text, v. Glos. s.v.');"><sup>13</sup></span> We read here 'afar<span class="x" onmousemove="('comment',' With reference to the waters of purification.');"><sup>14</sup></span>
ז מאי טעמא דר"ש דכתיב (במדבר יט, יז) ולקחו לטמא מעפר שרפת החטאת ונתן עליו מים חיים ותניא רבי שמעון אומר וכי עפר הוא והלא אפר הוא
7 and we read there 'afar.<span class="x" onmousemove="('comment',' With reference to the waters of jealousy given to a woman suspected of faithlessness.');"><sup>15</sup></span> Just as there<span class="x" onmousemove="('comment',' In connection with the waters of jealousy, since Scripture says: And of the dust . . and put it into water (Num. V, 17) .');"><sup>16</sup></span> the 'afar is placed upon the water, so here<span class="x" onmousemove="('comment',' With reference to the waters of purification. This procedure is at the outset the proper performance of the ritual.');"><sup>17</sup></span> also the 'afar is placed upon the water. And just as here<span class="x" onmousemove="('comment',' In connection with the waters of purification.');"><sup>18</sup></span>
ח שינה הכתוב ממשמעו לדון הימנו גזירה שוה נאמר כאן עפר ונאמר להלן (במדבר ה, יז) עפר מה להלן עפר ע"ג המים אף כאן עפר על גבי המים ומה כאן הקדים עפר למים כשר אף כאן הקדים עפר למים כשר
8 if the dust<span class="x" onmousemove="('comment',' Really the ashes.');"><sup>19</sup></span> is placed in the vessel before the water the ritual is fit, so there<span class="x" onmousemove="('comment',' With reference to the waters of jealousy.');"><sup>20</sup></span> if he placed the dust before the water, it [the water] is ritually fit.<span class="x" onmousemove="('comment',' we thus see that according to the opinion of R. Simeon in connection with the waters of purification, if one puts first the ashes into the vessel before the water, the water is ritually fit.');"><sup>21</sup></span> And whence do we derive this [in connection with waters of purification]?<span class="x" onmousemove="('comment',' That the putting of ashes before the water into the vessel does not disqualify the water.');"><sup>22</sup></span>
ט והכא מנלן תרי קראי כתיבי (במדבר יט, יז) ונתן עליו אלמא אפר ברישא והדר כתיב מים חיים אל כלי הא כיצד רצה עפר למטה רצה עפר למעלה
9 - There are two Scriptural texts. It first says: And [running water] shall be put thereto,<span class="x" onmousemove="('comment',' Ibid. XIX, 17. Implying that the ashes are already in the vessel and the water was then added.');"><sup>23</sup></span> from which we see that ashes are put first in the vessel, and then the text continues: Running water. in a vessel.<span class="x" onmousemove="('comment',' Implying that the water was poured directly into the vessel and not on the ashes, and that if the ashes were put first in the vessel prior to the water, the water would not be ritually fit for the purpose.');"><sup>24</sup></span>
י ותנא דידן מאי טעמא אמר לך לך סיפיה דקרא דוקא ונתן עליו לערבן
10 How [do we reconcile these texts]? If he wishes [he puts] 'afar<span class="x" onmousemove="('comment',' The word here really means 'ashes'.');"><sup>25</sup></span> at the bottom [of the vessel],<span class="x" onmousemove="('comment',' And then the water is poured on the ashes.');"><sup>26</sup></span>
יא מאי חזית דאמרת סיפיה דקרא דוקא דלמא רישא דוקא לא מצית אמרת מה מצינו בכל מקום מכשיר למעלה אף כאן מכשיר למעלה
11 and if he wishes, he puts 'afar on top [of the water].<span class="x" onmousemove="('comment',' It is permissible either way.');"><sup>27</sup></span> And what is the reason of our Tanna?<span class="x" onmousemove="('comment',' I.e., the first Tanna who disputes with R. Simeon. This Tanna holds that if one should put the ashes first and then the water into the vessel, the water is not ritually fit. Now what may be his reason?');"><sup>28</sup></span>
יב ואין בית הפרס עושה בית הפרס כו' מתניתין דלא כרבי אליעזר דתנן רבי אליעזר אומר בית הפרס עושה בית הפרס
12 - He can answer you: The latter part of the verse<span class="x" onmousemove="('comment',' 'Running water . . in a vessel'.');"><sup>29</sup></span> is to be strictly interpreted,<span class="x" onmousemove="('comment',' As implying that the water must be put direct into the vessel, and if he put the ashes first, then the water does not cleanse ritually.');"><sup>30</sup></span> and [the text]: 'And [running water] shall be put thereto teaches us that one must mix [the ashes and the water together].<span class="x" onmousemove="('comment',' The object of the text is not to teach us that if he first put ashes in the vessel and then the water, the water cleanses, but to warn us that after putting the ashes in the water he must mix them well with his finger so that the water below may come on top.');"><sup>31</sup></span> But why do you see fit to say that the latter part of the verse is to be strictly interpreted perhaps the first part of the text is to be strictly interpreted,<span class="x" onmousemove="('comment',' The text: 'And (running water) shall be put thereto', thus implying that the ashes were put first in the vessel.');"><sup>32</sup></span>
יג ורבנן עד כמה כי אתא רב דימי אמר ר"ל אמר ר"ש בר אבא
13 [and the text, 'in a vessel' teaches us that<span class="x" onmousemove="('comment',' Inserted with Sh. Mek.');"><sup>33</sup></span> the waters must be fresh in the vessel]?<span class="x" onmousemove="('comment',' That he draws the water in the vessel direct and fresh from a fountain and the water is not poured into it from another vessel.');"><sup>34</sup></span> - You cannot interpret the text in this way: Just as we find with regard to all other cases<span class="x" onmousemove="('comment',' E.g., with reference to the waters of jealousy.');"><sup>35</sup></span> that which makes [the water] ritually fit<span class="x" onmousemove="('comment',' I.e., the ashes.');"><sup>36</sup></span> is placed on top,<span class="x" onmousemove="('comment',' For all the authorities concerned agree that it is the proper performance of the ritual to put the water first into the vessel.');"><sup>37</sup></span> so here<span class="x" onmousemove="('comment',' In connection with the waters of purification.');"><sup>38</sup></span> that which makes [the water of purification] ritually fit is put on top.<span class="x" onmousemove="('comment',' Therefore inevitably the latter part of the text 'running water in a vessel' is interpreted in the exact sense, and the first part of the text refers to the need for effective mixing of the water and the ashes.');"><sup>39</sup></span> A GRAVE AREA CANNOT CREATE A GRAVE AREA etc. Our Mishnah will not represent the opinion of R'Eliezer. For we have learnt: R'Eliezer says: A grave area creates a grave area,<span class="x" onmousemove="('comment',' All the four fields surrounding a grave area if ploughed become unclean, for the dust of the grave area causes uncleanness (Rashi) . Tosaf, however, explains R. Eliezer's teaching as follows: If one ploughs a grave area and beyond it to another field, the latter becomes a grave area. If this second field in turn was ploughed and beyond it, the latter field becomes a grave area. Similarly from the third to the fourth, all making each other a grave area.');"><sup>40</sup></span> [whereas<span class="x" onmousemove="('comment',' Inserted with Sh. Mek.');"><sup>41</sup></span> the Sages say: A grave area does not create a grave area].<span class="x" onmousemove="('comment',' Oh. VII, 2.');"><sup>42</sup></span> According to the Rabbis, up to how much?<span class="x" onmousemove="('comment',' According to the Sages, how far does uncleanness extend to other fields.');"><sup>43</sup></span> - When R'Dimi came [from Palestine] he reported in the name of Resh Lakish who reported in the name of R'Simeon B'Abba: