immerse

MISHNAH: One adds flour neither to haroset nor to mustard. If one did add, he has to eat it immediately, but Rebbi Meïr forbids. One may not cook the Passover sacrifice either in fluid or in fruit juice, but one may rub it or immerse it in them. Water used by a baker has to be poured out because it causes leavening.

It was stated: “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it.” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “ From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice?

In Rebbi Jehudah’s opinion, how does one act if they are half and half? Rebbi Abba in the name of Rav: One defiles one person with a crawling animal. Samuel said, one sends one person on a far-away trip. This follows him who said, a single person clinches for impurity. But for him who said, a single person does not clinch for impurity, one has to send two persons away. Rav’s opinion parallels Rebbi Eleazar, as Rebbi Eleazar said, if the public was touching carcasses, touching crawling animals, one makes it in impurity if there is not water there to immerse in; but if there is water to immerse in, one does not make it in impurity. Rebbi Eleazar said, if it comes while the Temple vessels are impure, comes in impurity; if it comes in impurity of Temple vessels, comes in impurity of hands, comes in impurity of knives.

In Rebbi Jehudah’s opinion, how does one act if they are half and half? Rebbi Abba in the name of Rav: One defiles one person with a crawling animal. Samuel said, one sends one person on a far-away trip. This follows him who said, a single person clinches for impurity. But for him who said, a single person does not clinch for impurity, one has to send two persons away. Rav’s opinion parallels Rebbi Eleazar, as Rebbi Eleazar said, if the public was touching carcasses, touching crawling animals, one makes it in impurity if there is not water there to immerse in; but if there is water to immerse in, one does not make it in impurity. Rebbi Eleazar said, if it comes while the Temple vessels are impure, comes in impurity; if it comes in impurity of Temple vessels, comes in impurity of hands, comes in impurity of knives.

It was stated: “The day of information is like the day of burial as regards tearing, and mourning, and counting Seven and Thirty; but to eat sancta it is like gathering bones, (he immerses himself and eats sancta).” About gathering bones, may he immerse himself and eat sancta? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, explain it if he was buried after nightfall. “In both cases they immerse themselves and eat their Pesaḥ in the evening.” After burial may one eat sancta? Rebbi Yose ben Rebbi Abun said, both are about information. If he was informed that a relative died the day before, he immerses himself and eats sancta; if he was informed that bones were collected the day before, he immerses himself and eats sancta.

It was stated: “The day of information is like the day of burial as regards tearing, and mourning, and counting Seven and Thirty; but to eat sancta it is like gathering bones, (he immerses himself and eats sancta).” About gathering bones, may he immerse himself and eat sancta? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, explain it if he was buried after nightfall. “In both cases they immerse themselves and eat their Pesaḥ in the evening.” After burial may one eat sancta? Rebbi Yose ben Rebbi Abun said, both are about information. If he was informed that a relative died the day before, he immerses himself and eats sancta; if he was informed that bones were collected the day before, he immerses himself and eats sancta.

MISHNAH: Nobody enters the courtyard to serve, even if he was pure, unless he immerses himself. Five immersions and ten sanctifications did the High Priest immerse himself and sanctify on that day, and all of them in the Sanctuary in the Parwa house, except this one alone.

It was stated: Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back. There, we have stated: “the woman who started menstruating while having intercourse, needs immersion, but Rebbi Jehudah declares them not liable.” Why does Rebbi Jehudah disagree? Is it about immersion of discipline or because even if he immerses himself what would be its use? What is the difference? If he had an emission. If you say that Rebbi Jehudah disagrees about immersion of discipline, it is a word of the Torah. If you say, even if he immerses himself, what would be its use? It is useful that he immerse himself, as it was stated, Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back. This implies that Rebbi Jehudah did not disagree about immersion of discipline but because even if he immerses himself, what would be its use?

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]

MISHNAH: All spittle found in Jerusalem is pure except on the Upper Market, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. A dagger in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife.

MISHNAH: All spittle found in Jerusalem is pure except on the Upper Market, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. A dagger in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife.

HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

HALAKHAH: The Mishnah is about large implements, but for small implements one may use a trick and immerse them. Rebbi Hoshaya stated, a person may fill am impure vessel from the cistern, and be tricky about it and immerse it. If his pail fell into the cistern, his vessel fell into the cistern, he may be tricky about it and immerse it. Two Amoraim, one said about implements impure in original purity; the other said, about implements impure in derivative impurity. The one who said impure in derivative impurity objected to the one who said impure in original purity, even on a weekday would it not need sundown? He said to him, about one who wants to eat his profane food in purity.

All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement. Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim.

All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement. Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim.

MISHNAH: Also they agree that one lets the water in a stone vessel touch but not immerse. One immerses from stage to stage and from group to group on the holiday.

HALAKHAH: The Mishnah does not follow Rebbi, as it was stated: “One does not immerse from stage to stage on the holiday and one does not let the water touch in a stone vessel to purify it on the Sabbath, the word of Rebbi. But the Sages say one immerses from stage to stage on the holiday and one lets the water touch in a stone vessel in purity on the Sabbath.” It only said, in a stone vessel. Therefore not in a wooden vessel.

How is from stage to stage? If he wants to work his dough but then his wine press, or his wine press and then his dough; he has to immerse his implements. How is from group to group? He was eating with one group and then changed his mind to eat with another group, then he has to immerse.

How is from stage to stage? If he wants to work his dough but then his wine press, or his wine press and then his dough; he has to immerse his implements. How is from group to group? He was eating with one group and then changed his mind to eat with another group, then he has to immerse.

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

MISHNAH: Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage. Rebbi Jehudah qualifies the underage. One does nor read the scroll, nor circumcises, nor immerses, nor sprinkles, nor may the woman observing a day for a day immerse herself, before sunrise. But all who did it after dawn are qualified.

“Nor immerses,” for it is written, he sprinkles, he immerses. Since sprinkling is during daytime, also immersion is during daytime. From where that sprinkling is during daytime? For it is written, the pure one sprinkles on the impure one on the third day. All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night. A woman after her period whose time has passed immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There they say, even one whose time has passed not, because of her mother-in-law and her daughter-in-law. They saw a woman of the family of our rabbis immersing herself normally during daytime. We shall say that her time had passed.

MISHNAH: He who immersed himself for profane food and considers himself pure for profane food is prohibited tithe. He who immersed himself for tithe and considers himself pure for tithe is prohibited heave. He who immersed himself heave and considers himself pure for heave is prohibited sancta. He who immersed himself for sancta and considers himself pure for sancta is prohibited handling ashes of the Red Cow. He who immersed himself for the more stringent is permitted the lesser one. He who immersed himself and does not consider himself pure is as if he did not immerse.

May the body of a Pharisee be considered like that of a sufferer from gonorrhea for heave? Rebbi Joḥanan asked, but did we not state, “somebody who let a vulgar watch his house, at times when he sees those who enter and those who leave, food, and drinks, and open clay vessels are impure. But couches and seats and clay vessels tightly wound closed are pure”? If you are saying, they considered the body of a Pharisee like that of a sufferer from gonorrhea for heave then even those tightly [wound] closed should be impure. Rebbi Jehudah bar Pazi said, explain it concerning a vulgar at a Pharisee’s, and you cannot infer anything. Rebbi Mana said, so said my teacher Rebbi Yose, all that we are considering here refers to heave. You may know that this is so, since we have stated there, “even moved, even tied, everything is impure.” Did they not say they are impure, not because moving? Did not Rebbi Joḥanan say, concerning heave there is neither separations, nor movings, nor [private domain, nor] vulgar. May heave itself be considered like a sufferer from gonorrhea in relation to sancta? Let us hear from the following. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. May a sanctum itself be considered like a sufferer from gonorrhea in relation to the ashes of the Red Cow? Let us hear from the following. Two pitchers, one pure for sancta and one pure for heave, who touched one another are both pure. But does not a baraita disagree? They made that the person pure for the ashes of the Cow who moved spittle or semen of one pure for heave that it became impure. The same is pure for heave and pure for sancta.

May the body of a Pharisee be considered like that of a sufferer from gonorrhea for heave? Rebbi Joḥanan asked, but did we not state, “somebody who let a vulgar watch his house, at times when he sees those who enter and those who leave, food, and drinks, and open clay vessels are impure. But couches and seats and clay vessels tightly wound closed are pure”? If you are saying, they considered the body of a Pharisee like that of a sufferer from gonorrhea for heave then even those tightly [wound] closed should be impure. Rebbi Jehudah bar Pazi said, explain it concerning a vulgar at a Pharisee’s, and you cannot infer anything. Rebbi Mana said, so said my teacher Rebbi Yose, all that we are considering here refers to heave. You may know that this is so, since we have stated there, “even moved, even tied, everything is impure.” Did they not say they are impure, not because moving? Did not Rebbi Joḥanan say, concerning heave there is neither separations, nor movings, nor [private domain, nor] vulgar. May heave itself be considered like a sufferer from gonorrhea in relation to sancta? Let us hear from the following. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. May a sanctum itself be considered like a sufferer from gonorrhea in relation to the ashes of the Red Cow? Let us hear from the following. Two pitchers, one pure for sancta and one pure for heave, who touched one another are both pure. But does not a baraita disagree? They made that the person pure for the ashes of the Cow who moved spittle or semen of one pure for heave that it became impure. The same is pure for heave and pure for sancta.

MISHNAH: Sancta are more stringent than heave in that one may immerse vessels inside vessels for heave but not for sancta. One considers back, inside, and finger-holes for heave but not for sancta. He who carries “support” may carry heave but not sancta. The garments of eaters of heave are “support” for sancta. The action for sancta is different from that for heave in that for sancta one unties before immersing whereas for heave one may tie and then immerse.

MISHNAH: Sancta are more stringent than heave in that one may immerse vessels inside vessels for heave but not for sancta. One considers back, inside, and finger-holes for heave but not for sancta. He who carries “support” may carry heave but not sancta. The garments of eaters of heave are “support” for sancta. The action for sancta is different from that for heave in that for sancta one unties before immersing whereas for heave one may tie and then immerse.

HALAKHAH: “Sancta are more stringent than heave,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan, because eaters of heave are vigilant but eaters of sancta are not vigilant. Rebbi Ḥanania said before Rebbi Mana, is that eminence? If it were a thing equal for both but impure for one and pure for the other, that would be eminence. He said to him, explain it if it is connected to sancta. Rebbi La in the name of Rebbi Joḥanan, if the impure was [heavy] a lb. one does not immerse it. Abba Shaul said, also for heave one immerses only a basked or a willow-basket. Rebbi Joḥanan said, Abba Shaul and Rebbi Simeon said the same, as we have stated there, “if one holds a human or vessels and immerses them, they are impure, but if he had rinsed his hands in water they are pure. Rebbi Simeon said, he should hold them loosely so the water may come into them.” Rebbi Joḥanan said, it is reasonable that Rebbi Joḥanan would agree with Abba Shaul but Abba Shaul not with Rebbi Simeon. The rabbis of Caesarea in the name of Rebbi Joḥanan: Practice follows Abba Shaul. It was stated thus: Practice follows his words. Rebbi Jonah said, the Mishnah is Rebbi Meïr’s, but the words of the Sages are that one acts thus even for sancta, since finger-holes are no interior; for vessels of sancta all is interior.

“The action for sancta is different from that for heave in that for sancta one unties the strings and wipes the holes and then ties whereas for heave one may tie and then immerse.” Eaters of heave are vigilant and they hollow it but eaters of sancta are not vigilant and do not hollow.

If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. Rebbi Joshua ben Levi said, up to here about sanctified Temple sancta. From here on, about profane food prepared in the purity of sacrifices.

If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. Rebbi Joshua ben Levi said, up to here about sanctified Temple sancta. From here on, about profane food prepared in the purity of sacrifices.

It was stated: “If the table became impure one immerses it at its time, even on the Sabbath, the words of Rebbi Meïr. But the Sages are saying, immediately.” You find to say, in Rebbi Meïr’s opinion it makes two breads impure; in the rabbis’ opinion it only makes one bread impure. Rebbi Jacob bar Sosai said before Rebbi Yose, even according to Rebbi Meïr it makes only one bread impure. Explain it if it became impure by fluids of questionable status. “Once they immersed the candelabrum. The Sadducees said, look the Pharisees immerse the ball of the sun.”

Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree.

Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree.

Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree.

Rebbi Isaac bar Naḥman also said: Rebbi Joshua ben Levi was in Laodicea and met there Rebbi Jehudah the Patriarch. He wanted to leave early, when he said to him wait for us tomorrow to immerse this woman convert. Rebbi Zera asked Rebbi Isaac bar Naḥman: Was that to honor the old man or because one does not immerse a woman convert at night? He said to him, because one does not immerse a woman convert at night. A case came before Rebbi Yose whether one may immerse converts at night. They could not agree.

MISHNAH: If he fell into water, both enclosed and open, his wife is forbidden. Rebbi Meїr said, if happened that someone fell into a large cistern and came up after three days. Rebbi Yose said, it happened with a blind man who went to immerse himself in a cave, and his guide went after him, they stayed there the time to die [from drowning] and they permitted their wives to remarry. It also happened in Assos that one lowered a person into the sea and only his leg was recovered. The Sages said, if from the knee and higher, she can remarry, from lower than the knee she cannot remarry.

MISHNAH: In the following cases, one is trustworthy to testify as an adult about what one saw in one’s minority. A man is trustworthy to say, this is my father’s handwriting, my teacher’s handwriting, my brother’s handwriting; I remember that this person went out in hinuma and uncovered hair, or that this man left school to immerse himself to eat heave, or that he took his part with us on the threshing floor, or that this place is bet happeras, or this far we went on the Sabbath. But a person is not trustworthy to say that X had a right of way at this place, or that X had a space for eulogies at this place.

If he was born on the eightieth day, he eliminates ten. If he was born on the ninetieth day, he eliminates twenty. If he finished his nezirut and came to complete his son’s nezirut and became impure within the first ten days, he eliminates everything. Within the last twenty days? Rebbi Abba in the name of Rab and Rebbi Joḥanan both say, he eliminates thirty. Rebbi Samuel said, he eliminates seven only. Samuel bar Abba asked before Rebbi Yose: Does Rebbi Joḥanan think that eliminating by a shaving knife is identical with substantial eliminating? Rebbi Ze‘ira said, if Rebbi Joḥanan thought that eliminating by a shaving knife is identical to substantial eliminating, why would he say that he eliminates thirty? Should he not invalidate everything? Rebbi Abin bar Ḥiyya said before Rebbi Ze‘ira: Explain it if he was born on a day unsuitable to bring a sacrifice. Think of it, if he was born in the night, is that not unsuitable to bring a sacrifice? It is suitable; the night caused it. Think of it, if he was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave when [the son] was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave before his son was born, he celebrates one shaving for both. If he had dedicated his sacrifices but did not manage to shave before his son was born. There, they say that he celebrates one shaving for both. Rebbi Joḥanan said, he shaves and then shaves a second time. A baraita disagrees with Rebbi Joḥanan: “They asked Rebbi Simeon ben Ioḥai: Assume that he was both a nazir and a sufferer from scale disease, may he shave once and have it counted for his nezirut and his scale disease? He said to them: If he shaved to remove hair, you would be correct. But the nazir shaves to remove hair whereas the sufferer from scale disease shaves to have hair grow. They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave to remove hair. (They said to him. If both of them shaved before the sprinkling of the blood, you would be correct. But the nazir shaves before the sprinkling of the blood and the sufferer from scale disease shaves after the sprinkling of the blood! They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave before the sprinkling of the blood!) He said to them, if both shaved before they immerse themselves in water, you would be correct. But the nazir shaves before he immerses himself in water and the sufferer from scale disease shaves after he immerses himself in water. They said to him, the matter is settled. It cannot be counted for the days of his completeness, it cannot be counted for the days of his count. It cannot be counted for purification; it cannot be counted for impurity. That is, if he was a nazir and sufferer from scale disease. But if he was a nazir and nazir, he may shave once for both.” What does Rebbi Joḥanan do with this? He explains that they disagree with Rebbi Simeon ben Laqish.

MISHNAH: If a nazir was informed that he was impure after he had shaved and it was a known impurity he cancels, but if it was impurity of the abyss he does not cancel. If it was before he shaved, he cancels in any case. How is that? If he went to immerse himself in a cave where a corpse was floating at the entrance, he is impure. If it was found buried in the ground and he went there to refresh himself, he is pure, but to purify himself from the impurity of the dead he is impure since the presumptive state of the impure is impure and the presumptive state of the pure is pure, for it is not unsubstantiated.

Rebbi Ḥiyya bar Abba went to Tyre. When he came before Rebbi Joḥanan, he asked him, what case did you handle? He said to him, a proselyte who had been circumcised but had not immersed himself. He asked him, why did you not injure him? Rebbi Joshua ben Levi told him, leave him alone, he acted correctly not to injure him. The argument of Rebbi Joshua ben Levi seems inverted. There, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Joshua ben Levi, in the name of Rebbi Gamliel ben Rebbi: The child is neither qualified nor disqualified but dirtied. And here, he says so? Did we not state: If a proselyte was circumcised but not immersed, immersed but not circumcised, everything depends on circumcision, the words of Rebbi Eliezer. Rebbi Joshua says, immersion also is necessary. But Rebbi Joshua ben Levi follows what Bar Qappara stated, as Bar Qappara stated: A proselyte who was circumcised but not immersed is qualified since there is no proselyte who did not immerse himself for his emission of semen. Is that not difficult? The cleansing from a minor impurity is counted for him for a major impurity? Rebbi Yose ben Abun said, since either one is for the holiness of Israel, it is counted for him.

Did those daughters of Barzilai’s convert in the name of Heaven or not in the name of Heaven? If you say that they converted in the name of Heaven should not [their descendants] eat most holy sacrifices? But if you say that they converted not in the name of Heaven, then [their descendants] should not eat even outside sancta. Even if you say that they converted in the name of Heaven, is a female proselyte not like a prostitute for the priesthood? Explain it that they were not daughters but daughters of daughters. But if they were daughters of daughters, they are like Israel! But following Rebbi Simeon, since Rebbi Simeon said, a proselyte who converted at less that three years and one day of age. She had no intent to immerse herself but [her mother] immersed her, if then later she immerses herself for the holiness of Israel, each of them then becomes a proselyte and a proselyte is like a prostitute for the priesthood.

It was stated: He is believed about the adult but is not believed about the young. Who is adult? Rebbi Ze‘ira said, any one who has a wife and children; Rebbi Abbahu, any one who has a wife. A baraita disagrees with Rebbi Abbahu: A proselyte who was circumcised but did not immerse himself but has children; if he said, I was circumcised but did not immerse, he is believed and one immerses him even on the Sabbath because of parsimony, the words of Rav Jehudah. What does Rebbi Abbahu do with this? He explains it, because who cares?

It was stated: He is believed about the adult but is not believed about the young. Who is adult? Rebbi Ze‘ira said, any one who has a wife and children; Rebbi Abbahu, any one who has a wife. A baraita disagrees with Rebbi Abbahu: A proselyte who was circumcised but did not immerse himself but has children; if he said, I was circumcised but did not immerse, he is believed and one immerses him even on the Sabbath because of parsimony, the words of Rav Jehudah. What does Rebbi Abbahu do with this? He explains it, because who cares?

Somebody became impure through a corpse and knew it; by a crawling animal and did not know it. The minor impurity is not mentioned with the severe impurity. Somebody became impure through a corpse and did not know it; by a crawling animal and did not know it. Then it became known to him about the crawling animal, and after that it became known to him about the corpse. Since it first became known to him about the crawling animal, is there minor impurity together with the severe one, or since the impurity of the corpse preceded, should the impurity of the crawling animal and the knowledge about it be pushed aside so that the minor impurity not be mentioned with the severe impurity? Somebody became impure through a corpse and knew it; by a crawling animal and did not know it, and entered the Sanctuary. When he was oblivious of the corpse he is liable; when he was oblivious of the crawling animal he is not liable. If he went to immerse himself for the severe impurity and the minor impurity was additional, it is counted also for the minor impurity. In which respect? If he immersed himself and then entered the Sanctuary he is not liable.

If he went to immerse himself for a minor impurity and a severe impurity was additional, it does not count for him for the severe impurity. In which respect? If he immersed himself and then entered the Sanctuary he is liable. Therefore not for a severe impurity and a severe impurity was additional. Therefore not for a minor impurity and a minor impurity was additional. If he went to immerse himself for severe impurity and tree limbs and wall extensions were additional are these like severe impurity since Rebbi Joḥanan said that for heave all of them are [impure] from the Torah, or are they like minor impurity since the nazir does not shave because of them?

If he went to immerse himself for a minor impurity and a severe impurity was additional, it does not count for him for the severe impurity. In which respect? If he immersed himself and then entered the Sanctuary he is liable. Therefore not for a severe impurity and a severe impurity was additional. Therefore not for a minor impurity and a minor impurity was additional. If he went to immerse himself for severe impurity and tree limbs and wall extensions were additional are these like severe impurity since Rebbi Joḥanan said that for heave all of them are [impure] from the Torah, or are they like minor impurity since the nazir does not shave because of them?

Rebbi Simeon ben Ḥalfuta, Rebbi Ḥaggai in the name of Rebbi Joḥanan. Lambs for your clothing; the price of a field are rams. It is written “suppressings”. How is this? If the students are young, suppress before them the secrets of the Torah. If they grew and became like rams, reveal to them the secrets of the Torah. This lends support to what Rebbi Simoen ben Ioḥai stated: And these are the laws which you shall put before them. Just as this putting is not revealed to everybody so you do have permission to immerse yourself in words of the Torah only before legitimate people.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them, as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted. Then even vessels. Rebbi Hoshaia bought vessels and immersed them.

HALAKHAH: Abba bar Jeremiah, Cahana in the name of Samuel: Any woman without a definite period is forbidden to her house unless she checked herself. But did we not state: “All women are presumed pure for their husbands.” He explains it, for those who come from a trip. But did we not state: “The wives of men coming from a trip are presumed pure”? Rebbi Abun bar Ḥiyya said, explain it if he came and found her awake. But was it not stated: Whether he found her awake or found her sleeping. Rebbi Abba said, explain it if he left her in a state of purity. {What is the period that is counted for her? Rebbi Simeon ben Laqish said: One gives her 30 days as average period.} Rebbi Joḥanan said, I am stating that it is permitted even after three years, but only for a woman who has a regular period. Rebbi Abbahu said, only if it was seven days after the onset of her period. Are you not worried that maybe she did not immerse herself? Rebbi Ḥanina said, that means that it is forbidden for a woman to stay in her impurity. Samuel bar Abba asked: Even if it was certain that she had given birth? Rebbi Yose said, so we are saying, even if she became impure. But since her prior state was invalidated when she gave birth, so her prior state was invalidated when she became impure.

R. Hannina replied : They have erected a great fence thereby; for there is a teaching : Once a man solicited a woman for an immoral purpose, and she said to him, "Thou good-for-nothing! Hast thou forty Saot of water in which to immerse?" He immediately left her.

If he had gone down to bathe, should he have time to ascend, clothe himself and read [the Shema'] before sunrise, he must ascend, clothe himself and read ; but if not, he should immerse his body in the water and read. He may not immerse himself in evil-smelling water, nor water of soaking, until he has poured [fresh] water therein. To what distance must he remoce himself from it and excrement [if he wishes to read the Shema'] ? Four cubits.

If he had gone down to bathe, should he have time to ascend, clothe himself and read [the Shema'] before sunrise, he must ascend, clothe himself and read ; but if not, he should immerse his body in the water and read. He may not immerse himself in evil-smelling water, nor water of soaking, until he has poured [fresh] water therein. To what distance must he remoce himself from it and excrement [if he wishes to read the Shema'] ? Four cubits.

But if not, he should immerse his body in the water and read. But his heart sees his nakedness !

He may not immerse himself in evil-smelling water, nor water of soaking, until he has poured [fresh] water therein. How much water must he proceed to add? Nay, the Mishnah must be read thus: He may not immerse himself at all in evil-smelling water, nor in water of soaking ; nor [may he read the Shema' by a vessel containing] urine, until he has poured [fresh] water therein, and then he may read it.

He may not immerse himself in evil-smelling water, nor water of soaking, until he has poured [fresh] water therein. How much water must he proceed to add? Nay, the Mishnah must be read thus: He may not immerse himself at all in evil-smelling water, nor in water of soaking ; nor [may he read the Shema' by a vessel containing] urine, until he has poured [fresh] water therein, and then he may read it.

Shall we say that R. Ḥisda's view is supported by the following Baraita: "All those bound to take an immersion, immerse as usual even on the Ninth of Ab or on the Day of Atonement"? What kind of immersion is here intended? It cannot be in warm water, for such water is drawn. The Baraita means therefore immersion in cold water and yet it permits it only to those "bound to take an immersion," while all other people are excluded! Said R. Ḥama b. R. Ḳeṭina, the Baraita has reference to the hot springs of Tiberias. If so, how will you understand the following statement that was made with relation to the above Baraita: "R. Ḥanina, the Segan of the priests, said, the house of our God is worth that one should give up for its sake one bath in a year"? If, as you say, the Baraita permits immersion in cold water, they could immerse in cold water (and would not have to give it up even once a year). Said R. Papa, R. Ḥanina refers to a place where there is no cold water (for bathing). Come and hear: "When it was said that bathing on a fast day is forbidden, it was said only with regard to the whole body, but washing the face, hands, and feet is allowed; when it was said that work on a fast day is forbidden, it was said only with regard to the day, but during the preceding night it is allowed; and when it was said that wearing shoes is forbidden, it was said only with reference to the city, but on the road it is allowed. How is it done? When one comes on the road, he puts his shoes on, but as soon as he reaches the city, he must take them off. Thou wilt find the same law applied also to an excommunicated person and to a mourner." Now, does not the last statement (that the same law applies also to mourners) cover all three points (bathing, working, and wearing shoes)? No, it refers only to the latter two.

Shall we say that R. Ḥisda's view is supported by the following Baraita: "All those bound to take an immersion, immerse as usual even on the Ninth of Ab or on the Day of Atonement"? What kind of immersion is here intended? It cannot be in warm water, for such water is drawn. The Baraita means therefore immersion in cold water and yet it permits it only to those "bound to take an immersion," while all other people are excluded! Said R. Ḥama b. R. Ḳeṭina, the Baraita has reference to the hot springs of Tiberias. If so, how will you understand the following statement that was made with relation to the above Baraita: "R. Ḥanina, the Segan of the priests, said, the house of our God is worth that one should give up for its sake one bath in a year"? If, as you say, the Baraita permits immersion in cold water, they could immerse in cold water (and would not have to give it up even once a year). Said R. Papa, R. Ḥanina refers to a place where there is no cold water (for bathing). Come and hear: "When it was said that bathing on a fast day is forbidden, it was said only with regard to the whole body, but washing the face, hands, and feet is allowed; when it was said that work on a fast day is forbidden, it was said only with regard to the day, but during the preceding night it is allowed; and when it was said that wearing shoes is forbidden, it was said only with reference to the city, but on the road it is allowed. How is it done? When one comes on the road, he puts his shoes on, but as soon as he reaches the city, he must take them off. Thou wilt find the same law applied also to an excommunicated person and to a mourner." Now, does not the last statement (that the same law applies also to mourners) cover all three points (bathing, working, and wearing shoes)? No, it refers only to the latter two.

Our Rabbis have taught: If a man is guilty of a sin and confesses it, but does not change his way, unto what is he like? He is like a man who holds a reptile in his hand, to whom, though he should immerse himself in all the waters of the world, it will avail nothing; but as soon as he throws away the defiling reptile, an immersion in forty se'ah of water will be accounted to him as a cleansing bath, as it is said (Prov., 28. 13): "But whoso confesseth and forsaketh them shall obtain mercy," and as it is further said (Lament., 3. 41): "Let us lift up our heart with our hands unto God in the heavens."

Neither should one immerse [in a mikveh] nor sprinkle. As it is written, “And the clean person shall sprinkle on the unclean . . . And on the seventh day” (Numbers 19:19) and immersing is compared to sprinkling.

And similarly a woman keeping day for day should not immerse until the sun has risen. This is obvious! Why should a woman keeping day for day be different from all others who are obligated to immerse?

And similarly a woman keeping day for day should not immerse until the sun has risen. This is obvious! Why should a woman keeping day for day be different from all others who are obligated to immerse?

This woman, however, cannot immerse on that day, because it is written, “All the days of her discharge she shall be as in the days of her menstrual impurity”; (Leviticus 15:26) so [you might say], by night at least she might keep watch for a short time and then immerse; therefore we are told that [she must not do this], because she requires to count [day for day];

This woman, however, cannot immerse on that day, because it is written, “All the days of her discharge she shall be as in the days of her menstrual impurity”; (Leviticus 15:26) so [you might say], by night at least she might keep watch for a short time and then immerse; therefore we are told that [she must not do this], because she requires to count [day for day];