jar

They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.

They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.

They can make the mixture in all kinds of vessels, even in vessels made of cattle dung, of stone or of earth. The mixture may also be prepared in a boat. It may not be prepared in the walls of vessels, or in the sides of a large jug, or in the stopper of a jar, or in one's cupped hands, for one does not fill up, or mix in, or sprinkle the hatat with anything but a vessel. Only on a vessel does tightly fitting cover afford protection, for only in vessels is protection afforded against uncleanness within an earthen vessel.

If he placed his hand or his foot or leaves of vegetables in such a manner as to enable the water to run into a jar, the water is invalid. If he used leaves of reeds or leaves of nuts the water is valid. This is the general rule: [water passing over] that which is susceptible to uncleanness is invalid, but [water passing over] that which is not susceptible to uncleanness is valid.

One who puts the jar away in order that it shall not be broken, or if he inverted it in order to dry it, [If he did one of these things] so that he might draw more water with it, [the water he had already drawn] is valid; But if he intended to carry in it the ashes, it is invalid. One who cleared potsherds from a trough: If in order that it may hold more water, the water is valid; But if he intended that they should not hinder him when he pours out the water, it is invalid.

A jar of hatat waters that touched a [dead] sheretz, remains clean. If the jar was put on it: Rabbi Eliezer rules that it remains clean, And the sages rule that it becomes unclean. If the jar touched foods or liquids or the Holy Scriptures, it remains clean. If it was put on them: Rabbi Yose rules that it remains clean; And the sages say that it becomes unclean.

A jar of hatat waters that touched a [dead] sheretz, remains clean. If the jar was put on it: Rabbi Eliezer rules that it remains clean, And the sages rule that it becomes unclean. If the jar touched foods or liquids or the Holy Scriptures, it remains clean. If it was put on them: Rabbi Yose rules that it remains clean; And the sages say that it becomes unclean.

A jar of hatat waters that touched a [dead] sheretz, remains clean. If the jar was put on it: Rabbi Eliezer rules that it remains clean, And the sages rule that it becomes unclean. If the jar touched foods or liquids or the Holy Scriptures, it remains clean. If it was put on them: Rabbi Yose rules that it remains clean; And the sages say that it becomes unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean.

A mikveh which contains forty seahs of water and mud [combined]: Rabbi Eliezer says: one may immerse objects in the water but one may not immerse them in the mud. But Rabbi Joshua says: in the water and also in the mud. In what kind of mud may objects be immersed? Mud over which water floats. If the water was on one side only, Rabbi Joshua agrees that objects may be immersed in the water but may not be immersed in the mud. Of what kind of mud have they spoken? Mud into which a reed will sink of itself, the words of Rabbi Meir. Rabbi Judah says: [mud] in which a measuring-rod will not stand upright. Abba Elazar ben Dulai says: [mud] into which a plummet will sink. Rabbi Eliezer says: such as will go down into the mouth of a jar. Rabbi Shimon says: such as will enter into the tube of a water-skin. Rabbi Elazar bar Zadok says: such as can be measured in a log measure.

A jar full of produce which was put into liquids, or a jar full of liquids was put into produce and [the produce] absorbed, all [the produce] which absorbed comes under the law of ‘if water be put’. Concerning what liquids were they speaking? Water, wine and vinegar; but all the other liquids do not cause susceptibility to uncleanness. Rabbi Nehemiah says pulse is insusceptible, because pulse does not absorb [liquids].

A jar full of produce which was put into liquids, or a jar full of liquids was put into produce and [the produce] absorbed, all [the produce] which absorbed comes under the law of ‘if water be put’. Concerning what liquids were they speaking? Water, wine and vinegar; but all the other liquids do not cause susceptibility to uncleanness. Rabbi Nehemiah says pulse is insusceptible, because pulse does not absorb [liquids].

One who drew hot bread off the side of an oven and put it upon the mouth of a jar of wine: Rabbi Meir declares it susceptible to uncleanness; But Rabbi Judah declares it insusceptible. Rabbi Yose declares it insusceptible in the case of wheat bread and susceptible in the case of barley bread, because barley absorbs [liquids].

If one bent down to drink, the water which came up on his mouth or on his moustache comes under the law of ‘if water be put’; But [what came up] on his nose or on his head or on his beard does not come under the law of ‘if water be put’. If one drew water with a jar, the water which came up on its outside, or on the rope which was wound round its neck, or on the rope which was needed for its use, comes under the law of ‘if water be put’. How much rope is needed for its use? Rabbi Shimon ben Eleazar says: a handbreadth. If he put the jar under the rain-pipe, it does not come under the law of ‘if water be put’.

If one bent down to drink, the water which came up on his mouth or on his moustache comes under the law of ‘if water be put’; But [what came up] on his nose or on his head or on his beard does not come under the law of ‘if water be put’. If one drew water with a jar, the water which came up on its outside, or on the rope which was wound round its neck, or on the rope which was needed for its use, comes under the law of ‘if water be put’. How much rope is needed for its use? Rabbi Shimon ben Eleazar says: a handbreadth. If he put the jar under the rain-pipe, it does not come under the law of ‘if water be put’.

A jar into which a leak [from a roof] fell: Bet Shammai say: it should be broken. But Bet Hillel say: it may be emptied out. But they agree that one may put out his hand and take produce from it and they are insusceptible to uncleanness.

A jug which sunk into a cistern containing wine, and a tevul yom touched it: If [he touched it] from the rim and inwards, it serves as a connective; If from the rim and outwards, it does not serve as a connective. Rabbi Yohanan ben Nuri says: even though [the level of wine in the cistern] is the height of a man [above the sunken jar], and he touched [the wine] directly above the mouth of the jar, it serves as a connective.

A jug which sunk into a cistern containing wine, and a tevul yom touched it: If [he touched it] from the rim and inwards, it serves as a connective; If from the rim and outwards, it does not serve as a connective. Rabbi Yohanan ben Nuri says: even though [the level of wine in the cistern] is the height of a man [above the sunken jar], and he touched [the wine] directly above the mouth of the jar, it serves as a connective.

Water may be poured over the hands out of any kind of vessel, even out of vessels made of animal dung, out of vessels made of stone or out of vessels made of clay. Water may not be poured from the sides of [broken] vessels or from the bottom of a ladle or from the stopper of a jar. Nor may one pour [water] over the hands of his fellow out of his cupped hands. Because one may not draw, nor sanctify, nor sprinkle the water of purification, nor pour water over the hands except in a vessel. And only vessels closely covered with a lid protect [their contents from uncleanness]. And only vessels protect [their contents from uncleanness] inside earthenware vessels.

MISHNAH: One dissolves vows on the Sabbath and one may ask about vows if it is a need for the Sabbath. One plugs the skylight and measures a rag and a miqweh. It happened in the days of Rebbi Ṣadoq’s father and in the days of Abba Shaul ben Botnit, that they plugged the skylight with a jar and tied a dish to bast to know whether a barrel had a hand-breadth width opening or not. From their words we infer that one plugs, and measures, and ties on the Sabbath.

Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything. Rebbi Huna said, this is correct. Would Cordovanian wheat in the desert be any good on the holiday? A person deposited a double sack of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination. A person deposited a jar of kutaḥ with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination? Rebbi Jeremiah said, in the morning. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner? In the fifth [hour] following Rebbi Jehudah it is not worth anything.

HALAKHAH: “He who transports wine jugs,” etc. Rebbi Ḥanin bar Levi said, the Mishnah is about these little flasks of which one carries two or three in a hand. If it is one big one, in front of him it is usual, on the back it is usual. Just as you are saying, he brings it with its hide, similarly he brings it with its jar. Just as you are saying, he brings it limb by limb, similarly he brings it vial by vial.

MISHNAH: If somebody puts his jar down in the public domain and another person stumbled over it and broke it, [the second person] does not have to pay; if he was hurt, the owner of the amphora has to pay his damages.

HALAKHAH: “If somebody puts his jar down in the public domain,” etc. Is it not usual for a person to put things in the public domain? Rav said, if it was filling the entire public domain. But if it does not fill the entire public domain, is it not usual to put things in the public domain? Samuel said, either if it was filling the entire public domain or if it is at a corner. Rebbi Eleazar said, even if it does not fill the entire public domain (if he took it from here and put it down there he would create a “pit”) and even if it was at a corner; it is not usual for a person to put things in the public domain.

MISHNAH: If his jar was broken in the public domain and another person slipped on the water or was hurt by one of its shards, he must pay. Rebbi Jehudah said, if intentionally, he has to pay; if unintentionally, he is free.

HALAKHAH: “If his jar was broken in the public domain,” etc. Rebbi Eleazar said, they disagree at the moment of the accident. But after the accident everybody agrees that he must pay. Rebbi Joḥanan said, the disagreement is both at the moment of the accident and afterwards. Rebbi Joḥanan objected to Rebbi Eleazar: If he does not have to pay at the moment of the accident, is it not an inference de minore ad majus afterwards? Why should he be free at the moment of the accident? For a person declares his damaged property in the public domain as ownerless. A baraita supports both of them, as it was stated: “The Sages agree with Rebbi Jehudah that somebody who puts down his stone or his load in the public domain does not have to pay if another person stumbled over it, for on this condition did Joshua distribute the Land.” Therefore, if Joshua had not distributed the Land on this condition, he would have to pay. In the opinion of Rebbi Joḥanan, if he intended use of the potsherds. In the opinion of Rebbi Eleazar, if he intended to cause damage. Rebbi Ze‘ira and Rebbi La both say that Rebbi Jehudah agrees with the Sages that one has to pay if he declares his bull who gored in the public domain ownerless. Stationary damage cannot be compared to walking damage.

MISHNAH: If the carrier of the beam was first and the carrier of the amphora last. If the jar broke on the beam, he is not liable; but if the carrier of the beam stopped walking, he is liable, except that he is not liable if he said to the carrier of the amphora: stop! If the carrier of the amphora was first and the carrier of the beam last. If the jar broke on the beam, he is liable, but if the carrier of the amphora stopped walking, he is not liable, except that he is liable if he said to the carrier of the beam: stop! The same applies if one carries fire and the other flax.

MISHNAH: If the carrier of the beam was first and the carrier of the amphora last. If the jar broke on the beam, he is not liable; but if the carrier of the beam stopped walking, he is liable, except that he is not liable if he said to the carrier of the amphora: stop! If the carrier of the amphora was first and the carrier of the beam last. If the jar broke on the beam, he is liable, but if the carrier of the amphora stopped walking, he is not liable, except that he is liable if he said to the carrier of the beam: stop! The same applies if one carries fire and the other flax.

They said [to Bar Hedja] : We saw [in a dream] lettuce upon the mouth of a jar. To Abbai he said : Thy business will be doubled like the lettuce. To Raba he said : Thy business will be bitter like the lettuce.

They said to him : We saw [in a dream] meat upon the mouth of a jar. To Abbai he said : Thy wine will be sweet and everybody will come to buy meat and wine of thee. To Raba he said : Thy wine will be sour and everybody will come to buy meat to eat therewith.

They said to him : We saw [in a dream] a pomegranate sprouting on the mouth of a jar. To Abbai he said : Thy wares will be high-priced like the pomegranate. To Raba he said : Thy wares will be stale [and taste] like the pomegranate.

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.