Yoma 59

מצוה לשפשף מסייע ליה לרבי אמי דאמר רבי אמי אסור לאדם שיצא בניצוצות שעל גבי רגליו מפני שנראה ככרות שפכה ומוציא לעז על בניו שהן ממזרים

the right thing to wipe off [squirtings]. This supports the view of R'Ammi who says: A man must not go out with squirtings on his feet, because he may appear as one that has his privy member cut off and he may thus cause evil talk against his children that they are bastards.<span class="x" onmousemove="('comment',' Men afflicted with such blemish are incapable of reproduction, hence people, mistaking him for a man thus afflicted and hearing that he has children, will spread the rumour that they are begotten in adultery.');">¹</span> R'Papa said: If there be excrement in its place,<span class="x" onmousemove="('comment',' In the anus.');">²</span>

אמר רב פפא צואה במקומה אסור לקרות ק"ש היכי דמי אי דנראית פשיטא אי דלא נראית לא ניתנה תורה למלאכי השרת לא צריכא דיושב ונראית עומד ואינה נראית

he must not read the Shema'.<span class="x" onmousemove="('comment',' V. Glos.');">³</span> How shall we imagine this case? If to say that it is invisible, that is self-evident; if to say that it is not seen surely<span class="x" onmousemove="('comment',' Ber. 25b.');">⁴</span>

ומאי שנא מצואה על בשרו דאיתמר צואה על בשרו או שהיו ידיו בבית הכסא רב הונא אמר מותר לקרות ק"ש ורב חסדא אמר אסור לקרות ק"ש במקומה נפיש זוהמא שלא במקומה לא נפיש זוהמא

'The Torah was not given to the ministering angels!' This has but reference to a situation in which it is obvious when he sits and invisible when he stands. But what is the difference between this and one who has filth on his body, for it has been stated: Where one who has filth on his body, or whose hands are in a privy,<span class="x" onmousemove="('comment',' He happens to have his hands still in the space of the privy, between its door and the wall which separates it from the next room.');">⁵</span> R'Huna permits the reading of the Shema' and R'Hisda forbids it?<span class="x" onmousemove="('comment',' Because the whole body ought to be attuned to prayer, as the psalmist has it: All my bones shall say: Lord, who is like unto Thee, Ps. XXXV, 10.');">⁶</span>

ת"ר הלכה בסעודה אדם יוצא להשתין מים נוטל ידו אחת ונכנס דיבר עם חבירו והפליג נוטל שתי ידיו ונכנס וכשהוא נוטל לא יטול מבחוץ ויכנס מפני חשד אלא נכנס ויושב במקומו ונוטל שתי ידיו ומחזיר הטפיח על האורחין

- In its place filth is most execrable, away from it, it is le so. Our Rabbis taught: This is the halachah with regard to meal-time:<span class="x" onmousemove="('comment',' Hands have to be washed before taking a meal.');">⁷</span> If a man goes forth to make water, he washes his one<span class="x" onmousemove="('comment',' The one which may have been touched by the squirtings of urine.');">⁸</span>

א"ר חסדא לא אמרן אלא לשתות אבל לאכול נוטל מבחוץ ונכנס דמידע ידיע דאנינא דעתיה אמר רב נחמן בר יצחק ואנא אפילו לשתות נמי מידע ידעי דאנינא דעתאי

hand and re-enters. If he conversed with his neighbour and waited [diverting himself], he washes both his hands [again] and re-enters. When he washes his hands, he should not wash them outside and enter, because of the suspicion,<span class="x" onmousemove="('comment',' That he failed to wash his hands outside.');">⁹</span>

<big><strong>מתני׳</strong></big> אין אדם נכנס לעזרה לעבודה אפילו טהור עד שיטבול חמש טבילות ועשרה קדושין טובל כ"ג ומקדש בו ביום וכולן בקדש על בית הפרוה חוץ מזו בלבד פרסו סדין של בוץ בינו לבין העם קידש ידיו ורגליו

but he should enter, sit at his accustomed place and wash his two hands there, then pass the pitcher<span class="x" onmousemove="('comment',' Which he had used for washing his hands.');">¹⁰</span> around the guests.<span class="x" onmousemove="('comment',' V. Tosef. Ber. IV.');">¹¹</span> - R'Hisda said: What we said refers to drinking,<span class="x" onmousemove="('comment',' [That he does not intend eating any more, but drinking, in which case the washing of the hands a second time is but a matter of precaution in case he does partake of some bread (Rashi) .]');">¹²</span>

<big><strong>גמ׳</strong></big> שאלו את בן זומא טבילה זו למה אמר להם ומה המשנה מקודש לקודש וממקום שענוש כרת למקום שענוש כרת טעון טבילה המשנה מחול לקודש וממקום שאין ענוש כרת למקום שענוש כרת אינו דין שטעון טבילה

but as to eating he may wash his hands outside and re-enter, people know that he is fastidious of taste.<span class="x" onmousemove="('comment',' The average man is assumed to be fastidious enough not to eat without his fingers having been washed before, esp. since eating with the fingers (rather than with fork and knife) was the general custom. V.T.A. III, p. 43.');">¹³</span> R'Nahman B'Isaac said: I would do the same<span class="x" onmousemove="('comment',' And wash my hands outside.');">¹⁴</span> before drinking as people know me to be fastidious.

רבי יהודה אומר סרך טבילה היא זו כדי שיזכור טומאה ישנה שבידו ויפרוש

<big><b>MISHNAH: </b></big>NO MAN EVEN IF HE WERE CLEAN COULD ENTER THE TEMPLE COURT WITHOUT HAVING IMMERSED HIMSELF. FIVE IMMERSIONS AND TEN SANCTIFICATIONS DID THE HIGH PRIEST UNDERGO ON THAT DAY. AND ALL ON HOLY GROUND IN THE PARWAH<span class="x" onmousemove="('comment',' In the southern part of the Temple Court, v. Mid. V, 3.');">¹⁵</span>

במאי קא מיפלגי

CELL WITH THE EXCEPTION OF THIS ONE<span class="x" onmousemove="('comment',' The first one (mentioned in preceding Mishnah 28a) which he performed on profane ground at the Water-Gate.');">¹⁶</span> ALONE. - A LINEN SHEET WAS SPREAD BETWEEN HIM AND THE PEOPLE. <big><b>GEMARA: </b></big>Ben Zoma was asked: What is the purpose of this immersion?<span class="x" onmousemove="('comment',' For every man who wishes to enter the Temple Court.');">¹⁷</span> He answered: If one<span class="x" onmousemove="('comment',' The high priest, in the course of his five services on the Day of Atonement, moved from the inner to the outer court, both being sacred and having the special restriction attached, viz., that one who entered them in uncleanness incurred divine penalty of death.');">¹⁸</span> who moves from one holy place to another and from one place [the entering of] which [in uncleanness] involves kareth<span class="x" onmousemove="('comment',' V. Glos.');">¹⁹</span> to another place [the entering of] which [in uncleanness] involves kareth, requires immersion, how much more shall he require immersion who moves from profane ground into holy ground, and from a place [the entering of] which [in uncleanness] does not involve kareth, to a place [the entering of] which [in uncleanness] involves kareth! R'Judah said: It is only an immersion required for the sake of uniformity,<span class="x" onmousemove="('comment',' Lit., 'an attached immersion'. There is no Biblical obligation, but a Rabbinic 'fence' to assure a consciousness of any uncleanness attaching to him who entered the Temple Court.');">²⁰</span> so that he may remember if there is any uncleanness on him and abstain.<span class="x" onmousemove="('comment',' From entering the Temple Court.');">²¹</span> In what principle do they differ?