touches

The bramble sent to the pomegranate saying, 'Bramble to Pomegranate, what is the good of thy many thorns to him who touches thy fruit?'

. . . the pomegranate answered and said to the bramble, 'Thou art all thorns to him who touches thee.'

But if the bishop himself be an offender, how will he be able any longer to prosecute the offense of another? Or how will he be able to reprove another, either he or his deacons, if by accepting of persons, or receiving of bribes, they have not all a clear conscience? For when the ruler asks, and the judge receives, judgment is not brought to perfection; but when both are companions of thieves, and regardless of doing justice to the widows, those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? Let the bishop, therefore, with his deacons, dread to bear any such thing; that is, let him give no occasion for it. For an offender, when he sees any other doing as bad as himself, will be encouraged to do the very same things; and then the wicked one, taking occasion from a single instance, works in others, which God forbid: and by that means the flock will be destroyed. For the greater number of offenders there are, the greater is the mischief that is done by them: for sin which passes without correction grows worse and worse, and spreads to others; since a little leaven infects the whole lump, and one thief spreads the abomination over a whole nation and dead flies spoil the whole pot of sweet ointment; and when a king hearkens to unrighteous counsel, all the servants under him are wicked. So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a man infected with the plague is to be avoided by all men; and a mad dog is dangerous to every one that he touches. If, therefore, we neglect to separate the transgressor from the Church of God, we shall make the Lord's house a den of thieves. For it is the bishop's duty not to be silent in the case of offenders, but to rebuke them, to exhort them, to beat them down, to afflict them with fastings, that so he may strike a pious dread into the rest: for, as He says, make the children of Israel pious. For the bishop must be one who discourages sin by his exhortations, and sets a pattern of righteousness, and proclaims those good things which are prepared by God, and declares that wrath which will come at the day of judgment, lest he contemn and neglect the plantation of God; and, on account of his carelessness, hear that which is said in Hosea: Why have you held your peace at impiety, and have reaped the fruit thereof?

You, who has bound the strong man, and spoiled all that was in his house, who has given us power over serpents and scorpions to tread upon them, and upon all the power of the enemy; who has delivered the serpent, that murderer of men, bound to us, as a sparrow to children, whom all things dread, and tremble before the face of Your power; who has cast him down as lightning from heaven to earth, not with a fall from a place, but from honour to dishonour, on account of his voluntary evil disposition; whose look dries the abysses, and threatening melts the mountains, and whose truth remains for ever; whom the infants praise, and nursing babies bless; whom angels sing hymns to, and adore; who looks upon the earth, and makes it tremble; who touches the mountains, and they smoke; who threatens the sea, and dries it up, and makes all its rivers as desert, and the clouds are the dust of His feet; who walks upon the sea as upon the firm ground; You only begotten God, the Son of the great Father, rebuke these wicked spirits, and deliver the works of Your hands from the power of the adverse spirit. For to You is due glory, honour, and worship, and by You to Your Father, in the Holy Spirit, forever. Amen. And let the deacon say: Go out, you energumens. And after them, let him cry aloud: You that are to be illuminated, pray. Let all us, the faithful, earnestly pray for them, that the Lord will vouchsafe that, being initiated into the death of Christ, they may rise with Him, and become partakers of His kingdom, and may be admitted to the communion of His mysteries; unite them to, number them among, those that are saved in His holy Church. Save them, and raise them up by Your grace. And being sealed to God through His Christ, let them bow down their heads, and receive this blessing from the bishop:—

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

That it may appear more clearly, then, whether bodily matter can exist during intervals of time, and whether, as it did not exist before it was made, so it may again be resolved into non-existence, let us see, first of all, whether it is possible for any one to live without a body. For if one person can live without a body, all things also may dispense with them; seeing our former treatise has shown that all things tend towards one end. Now, if all things may exist without bodies, there will undoubtedly be no bodily substance, seeing there will be no use for it. But how shall we understand the words of the apostle in those passages, in which, discussing the resurrection of the dead, he says, “This corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory! Where, O death, is thy victory? O death, thy sting has been swallowed up: the sting of death is sin, and the strength of sin is the law.” Some such meaning, then, as this seems to be suggested by the apostle. For can the expression which he employs, “this corruptible,” and “this mortal,” with the gesture, as it were, of one who touches or points out, apply to anything else than to bodily matter? This matter of the body, then, which is now corruptible shall put on incorruption when a perfect soul, and one furnished with the marks of incorruption, shall have begun to inhabit it. And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, “Put ye on the Lord Jesus Christ.” As Christ, then, is the clothing of the soul, so for a kind of reason sufficiently intelligible is the soul said to be the clothing of the body, seeing it is an ornament to it, covering and concealing its mortal nature. The expression, then, “This corruptible must put on incorruption,” is as if the apostle had said, “This corruptible nature of the body must receive the clothing of incorruption—a soul possessing in itself incorruptibility,” because it has been clothed with Christ, who is the Wisdom and Word of God. But when this body, which at some future period we shall possess in a more glorious state, shall have become a partaker of life, it will then, in addition to being immortal, become also incorruptible. For whatever is mortal is necessarily also corruptible; but whatever is corruptible cannot also be said to be mortal. We say of a stone or a piece of wood that it is corruptible, but we do not say that it follows that it is also mortal. But as the body partakes of life, then because life may be, and is, separated from it, we consequently name it mortal, and according to another sense also we speak of it as corruptible. The holy apostle therefore, with remarkable insight, referring to the general first cause of bodily matter, of which [matter], whatever be the qualities with which it is endowed (now indeed carnal, but by and by more refined and pure, which are termed spiritual), the soul makes constant use, says, “This corruptible must put on incorruption.” And in the second place, looking to the special cause of the body, he says, “This mortal must put on immortality.” Now, what else will incorruption and immortality be, save the wisdom, and the word, and the righteousness of God, which mould, and clothe, and adorn the soul? And hence it happens that it is said, “The corruptible will put on incorruption, and the mortal immortality.” For although we may now make great proficiency, yet as we only know in part, and prophesy in part, and see through a glass, darkly, those very things which we seem to understand, this corruptible does not yet put on incorruption, nor is this mortal yet clothed with immortality; and as this training of ours in the body is protracted doubtless to a longer period, up to the time, viz., when those very bodies of ours with which we are enveloped may, on account of the word of God, and His wisdom and perfect righteousness, earn incorruptibility and immortality, therefore is it said, “This corruptible must put on incorruption, and this mortal must put on immortality.”

If a pile of grain was stacked [on part of a field] from which gleanings had not yet been collected, whatever touches the ground belongs to the poor. If the wind scattered the sheaves, they estimate the amount of gleanings the field would have yielded and they give that to the poor. Rabban Shimon ben Gamaliel says: he must give to the poor the amount that would fall.

The top of a single ear of grain [that remained] after the harvesting and its top touches the standing stalk: If it can be cut with the stalk, it belongs to the owner; But if not, it belongs to the poor. If an ear of grain of gleanings that became mixed up with a stack of grain, [the owner] must tithe one ear of grain and give it to him [the poor]. Rabbi Eliezer says: how can this poor man give in exchange something that had not yet become his? Rather, [the owner] must transfer to the poor man the ownership of the whole stack and then tithe one ear of grain and give it to him.

Earth from outside the land has come to the land [of Israel] in a boat, [the produce grown in it] is subject to tithes and to the [law relating to] the seventh year. Rabbi Judah: when does this apply? When the boat touches [the ground]. Dough which has been kneaded with fruit-juice is subject to hallah, and may be eaten with unclean hands.

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”

Rabbi Yose ben Yoezer, a man of Zereda, testified concerning the ayal-locust, that it is pure; And concerning liquid in the slaughter-house (of the Temple), that it is pure; And that one who touches a corpse is impure. And they called him “Yose the permitter”.

An unclean [person] who eats [of sacrifices], whether unclean sacrifices or clean sacrifices, is liable. Rabbi Yose the Galilean says: an unclean person who eats clean [sacrifices] is liable, but an unclean person who eats unclean [sacrifices] is not liable because he ate only that which is unclean. They said to him: even when an unclean person eats clean [sacrifices], when he touches it, he defiles it. A clean person who eats unclean [sacrifices] is not liable, because one is liable only on account of bodily uncleanness.

A hide which had an olive’s bulk of [unclean] flesh clinging to it, one who touches a shred hanging from it, or a hair that was opposite to it, he becomes unclean. If there were two pieces of flesh attached to it, each the size of half an olive, they convey uncleanness by carrying but not by contact, the words of Rabbi Ishmael. Rabbi Akiva says: neither by contact nor by carrying. Rabbi Akiva agrees that if there were two pieces of flesh, each the size of half of an olive, that he stuck on a twig and he waved them, he becomes unclean. Why then does Rabbi Akiva declare him clean in the [case where they cling to the] hide? Because the hide renders them negligible.

With regard to a thigh-bone of a corpse or a thigh-bone of a consecrated animal, he who touches it, whether it be stopped up or pierced, becomes unclean. With regard to a thighbone of a nevelah or of a [dead] sheretz, if it was stopped up, he who touches it remains clean, but if it was at all pierced it conveys uncleanness by contact. From where do we know [the same rules apply] for carrying? Scripture says, “He that touches and he that carries” (Leviticus 11:39-40), anything that [can become unclean] by contact [can become unclean] by carrying. And anything that cannot [become unclean] by contact, cannot become [unclean] by carrying.

With regard to a thigh-bone of a corpse or a thigh-bone of a consecrated animal, he who touches it, whether it be stopped up or pierced, becomes unclean. With regard to a thighbone of a nevelah or of a [dead] sheretz, if it was stopped up, he who touches it remains clean, but if it was at all pierced it conveys uncleanness by contact. From where do we know [the same rules apply] for carrying? Scripture says, “He that touches and he that carries” (Leviticus 11:39-40), anything that [can become unclean] by contact [can become unclean] by carrying. And anything that cannot [become unclean] by contact, cannot become [unclean] by carrying.

With regard to a thigh-bone of a corpse or a thigh-bone of a consecrated animal, he who touches it, whether it be stopped up or pierced, becomes unclean. With regard to a thighbone of a nevelah or of a [dead] sheretz, if it was stopped up, he who touches it remains clean, but if it was at all pierced it conveys uncleanness by contact. From where do we know [the same rules apply] for carrying? Scripture says, “He that touches and he that carries” (Leviticus 11:39-40), anything that [can become unclean] by contact [can become unclean] by carrying. And anything that cannot [become unclean] by contact, cannot become [unclean] by carrying.

As to dog's tooth which which they line large jars: anything that touches it becomes unclean. The plug of a jar is not regarded as connected. That which touches the lining of an oven is unclean.

As to dog's tooth which which they line large jars: anything that touches it becomes unclean. The plug of a jar is not regarded as connected. That which touches the lining of an oven is unclean.

A cauldron which was lined with mortar or with potter's clay: That which touches the mortar is unclean; But that which touches the potter's clay is clean. A kettle which was punctured and the hole was stopped with pitch: Rabbi Yose rules that it is clean since it cannot hold hot water as cold. The same ruling he also gave concerning vessels made of pitch. Copper vessels which were lined with pitch the lining is clean, But if they are used for wine, it is unclean.

A cauldron which was lined with mortar or with potter's clay: That which touches the mortar is unclean; But that which touches the potter's clay is clean. A kettle which was punctured and the hole was stopped with pitch: Rabbi Yose rules that it is clean since it cannot hold hot water as cold. The same ruling he also gave concerning vessels made of pitch. Copper vessels which were lined with pitch the lining is clean, But if they are used for wine, it is unclean.

A jar which which was pierced and the hole stopped up with more pitch than was necessary: That which touches the needed portion is unclean, But that which touches the unneeded portion is clean. Pitch which dripped upon a jar, that which touches it is clean. A wooden or earthen funnel which was stopped up with pitch: Rabbi Elazar ben Azariah says that it is unclean. Rabbi Akiva says that it is unclean when it is of wood and clean when it is of earthenware. Rabbi Yose says that both are clean.

A jar which which was pierced and the hole stopped up with more pitch than was necessary: That which touches the needed portion is unclean, But that which touches the unneeded portion is clean. Pitch which dripped upon a jar, that which touches it is clean. A wooden or earthen funnel which was stopped up with pitch: Rabbi Elazar ben Azariah says that it is unclean. Rabbi Akiva says that it is unclean when it is of wood and clean when it is of earthenware. Rabbi Yose says that both are clean.

A jar which which was pierced and the hole stopped up with more pitch than was necessary: That which touches the needed portion is unclean, But that which touches the unneeded portion is clean. Pitch which dripped upon a jar, that which touches it is clean. A wooden or earthen funnel which was stopped up with pitch: Rabbi Elazar ben Azariah says that it is unclean. Rabbi Akiva says that it is unclean when it is of wood and clean when it is of earthenware. Rabbi Yose says that both are clean.

If an oven contracted impurity how is it to be cleansed? He must divide into three parts and scrape off the plastering so that [the oven] touches the ground. Rabbi Meir says: he does not need to scrape off the plastering nor is it necessary for [the oven] to touch the ground. Rather he reduces it within to a height of less than four handbreadths. Rabbi Shimon says: he must move it [from its position]. If it was divided into two parts, one large and the other small, the larger remains unclean and the smaller becomes clean. If it was divided into three parts one of which was as big as the other two together, the big one remains unclean and the two small ones become clean.

A hob that has a receptacle for pots is clean as a stove but unclean as a receptacle. As to its sides, whatever touches them does not become unclean as if the hob had been a stove, But as regards its wide side: Rabbi Meir holds it to be clean But Rabbi Judah holds it to be unclean. The same law applies also where a basket was inverted and a stove was put upon it.

If a needle or a ring was found in the ground of an oven, and they can be seen but they don't stick out into the oven, if one bakes dough and it touches them, the [oven] is unclean. Regarding which dough did they speak? Medium dough. If they are found in the plaster of an oven with a tightly fitting lid: If the oven is unclean, they are unclean, If the oven is clean, they are clean. If they are found in the stopper of a jar: If on the sides, they are unclean. If opposite the mouth, they are clean. If they can be seen in it, but they do not enter its airspace, they are clean. If they sink into it, and there is [plaster] underneath them as thick as garlic peel, they are clean.

One who dismantles a bed in order that he might immerse it and [while doing so] touches the ropes remains clean. When does the rope begin to constitute a connective with the bed? As soon as three rows of meshes of it have been knotted. And [if another rope was tied to this one] and a person touches it: If from the knot inwards he becomes unclean; But if from the knot outwards he remains clean. As to the loose ends of the knot, any one that touches that part which is needed for it becomes unclean. And how much is needed for it? Rabbi Judah says: three fingerbreadths.

One who dismantles a bed in order that he might immerse it and [while doing so] touches the ropes remains clean. When does the rope begin to constitute a connective with the bed? As soon as three rows of meshes of it have been knotted. And [if another rope was tied to this one] and a person touches it: If from the knot inwards he becomes unclean; But if from the knot outwards he remains clean. As to the loose ends of the knot, any one that touches that part which is needed for it becomes unclean. And how much is needed for it? Rabbi Judah says: three fingerbreadths.

One who dismantles a bed in order that he might immerse it and [while doing so] touches the ropes remains clean. When does the rope begin to constitute a connective with the bed? As soon as three rows of meshes of it have been knotted. And [if another rope was tied to this one] and a person touches it: If from the knot inwards he becomes unclean; But if from the knot outwards he remains clean. As to the loose ends of the knot, any one that touches that part which is needed for it becomes unclean. And how much is needed for it? Rabbi Judah says: three fingerbreadths.

One who touches the upper beam, the lower beam, the harnesses, the sley, the thread that is drawn over purple material, or a spool which is not to be shot back, remains clean. If he touches the woof, the standing warp, the double thread that is drawn over purple material or a spool which is to be shot back, he becomes unclean. If one touches the wool that is on the distaff, or on the spool, he remains clean. If he touches the spinner: Before it was uncovered he is unclean, After it was uncovered he remains clean.

One who touches the upper beam, the lower beam, the harnesses, the sley, the thread that is drawn over purple material, or a spool which is not to be shot back, remains clean. If he touches the woof, the standing warp, the double thread that is drawn over purple material or a spool which is to be shot back, he becomes unclean. If one touches the wool that is on the distaff, or on the spool, he remains clean. If he touches the spinner: Before it was uncovered he is unclean, After it was uncovered he remains clean.

One who touches the upper beam, the lower beam, the harnesses, the sley, the thread that is drawn over purple material, or a spool which is not to be shot back, remains clean. If he touches the woof, the standing warp, the double thread that is drawn over purple material or a spool which is to be shot back, he becomes unclean. If one touches the wool that is on the distaff, or on the spool, he remains clean. If he touches the spinner: Before it was uncovered he is unclean, After it was uncovered he remains clean.

One who touches the upper beam, the lower beam, the harnesses, the sley, the thread that is drawn over purple material, or a spool which is not to be shot back, remains clean. If he touches the woof, the standing warp, the double thread that is drawn over purple material or a spool which is to be shot back, he becomes unclean. If one touches the wool that is on the distaff, or on the spool, he remains clean. If he touches the spinner: Before it was uncovered he is unclean, After it was uncovered he remains clean.

One who touches the yoke, the crossbar, the collar-piece, or the thick ropes, even when they are being used, he remains clean. If he touched the tail piece, knee or handle, he becomes unclean. If he touched the metal rings, the guides, or the flanks, he becomes unclean. Rabbi Judah says that he remains clean if he touched the guides since they only serve to increase the soil.

One who touches the handle of a saw at either end becomes unclean; [If he touched] its string, cord, cross-piece or side-pieces, a carpenter's vice, or the bow-handle of a bow-drill, he remains clean. Rabbi Judah says: so too he who touches the frame of a large saw remains clean. One who touches the bow-string or the bow, even though it was stretched, he remains clean. A mole-trap is clean. Rabbi Judah says: when it is stretched, the separate parts are [regarded as] connected.

One who touches the handle of a saw at either end becomes unclean; [If he touched] its string, cord, cross-piece or side-pieces, a carpenter's vice, or the bow-handle of a bow-drill, he remains clean. Rabbi Judah says: so too he who touches the frame of a large saw remains clean. One who touches the bow-string or the bow, even though it was stretched, he remains clean. A mole-trap is clean. Rabbi Judah says: when it is stretched, the separate parts are [regarded as] connected.

One who touches the handle of a saw at either end becomes unclean; [If he touched] its string, cord, cross-piece or side-pieces, a carpenter's vice, or the bow-handle of a bow-drill, he remains clean. Rabbi Judah says: so too he who touches the frame of a large saw remains clean. One who touches the bow-string or the bow, even though it was stretched, he remains clean. A mole-trap is clean. Rabbi Judah says: when it is stretched, the separate parts are [regarded as] connected.

If a ball, a mould, an amulet or tefillin were torn, one that touches them becomes unclean, But one that touches what is inside them remains clean. If a saddle was torn, one that touches its contents unclean, because the stitching joins them.

If a ball, a mould, an amulet or tefillin were torn, one that touches them becomes unclean, But one that touches what is inside them remains clean. If a saddle was torn, one that touches its contents unclean, because the stitching joins them.

If a ball, a mould, an amulet or tefillin were torn, one that touches them becomes unclean, But one that touches what is inside them remains clean. If a saddle was torn, one that touches its contents unclean, because the stitching joins them.

[A piece of cloth] three [handbreadths] square that was torn: if he put it on a chair, and his skin touches the chair, it is pure; And if not, it remains impure. [A piece of cloth] three [fingerbreadths] square one thread of which was worn away, or in which a knot was found, or in which two threads ran alongside each other, is pure. [A piece of cloth] three [fingerbreadths] square that was thrown on the rubbish heap becomes pure. If he brought it back, it it becomes susceptible to uncleanness. Throwing it away always renders it pure and taking it back renders it susceptible to uncleanness, except when it is of purple or fine crimson. Rabbi Eliezer says: a patch of new cloth is also subject to the same law. Rabbi Shimon says: all these materials become pure; they were mentioned only in connection with the return of lost property.

Two are defiled through a corpse, one being defiled with seven days' defilement and one being defiled with a defilement lasting until the evening. Three are defiled through a corpse, two being defiled with seven days’ defilement and one with a defilement lasting until the evening. Four are defiled through a corpse, three being defiled with seven days’ defilement and one with a defilement lasting until the evening. What [is the case of] two? A person who touches a corpse is defiled with seven days’ defilement and a person who touches him is defiled with a defilement lasting until the evening.

Two are defiled through a corpse, one being defiled with seven days' defilement and one being defiled with a defilement lasting until the evening. Three are defiled through a corpse, two being defiled with seven days’ defilement and one with a defilement lasting until the evening. Four are defiled through a corpse, three being defiled with seven days’ defilement and one with a defilement lasting until the evening. What [is the case of] two? A person who touches a corpse is defiled with seven days’ defilement and a person who touches him is defiled with a defilement lasting until the evening.

Persons and garments can be defiled by a zav. A greater stringency applies to persons than to garments and a greater stringency applies to garments than to persons. For a person who touches a zav can defile garments, whereas garments that touch a zav cannot defile [other] garments. A greater stringency applies to garments, for garments which form the support of a zav can defile persons, whereas a person who forms the support of a zav cannot defile [other] persons.

All objects that defile by overshadowing which were divided and then brought into a house: Rabbi Dosa ben Harkinas declares clean. But the sages declare [it] unclean. What is the case? One who touches two pieces of nevelah, each the size of half an olive, or carries them, Or, in the case of a corpse, if he touches a piece the size of half an olive and overshadows [another piece] the size of half an olive, Or if he touches [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him, Or if he overshadows two [pieces, each] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him: Rabbi Dosa ben Harkinas declares him clean, And the sages declare him unclean. But if he touches [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, he is clean. Rabbi Meir says: Even here Rabbi Dosa ben Harkinas declares him clean and the sages declare him unclean. Every [case] is unclean except [a case of] contact [combined] with carriage or of carriage [combined] with overshadowing. This is the general principle: every object [whose defilement] proceeds from one cause is unclean, from two causes is clean.

All objects that defile by overshadowing which were divided and then brought into a house: Rabbi Dosa ben Harkinas declares clean. But the sages declare [it] unclean. What is the case? One who touches two pieces of nevelah, each the size of half an olive, or carries them, Or, in the case of a corpse, if he touches a piece the size of half an olive and overshadows [another piece] the size of half an olive, Or if he touches [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him, Or if he overshadows two [pieces, each] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him: Rabbi Dosa ben Harkinas declares him clean, And the sages declare him unclean. But if he touches [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, he is clean. Rabbi Meir says: Even here Rabbi Dosa ben Harkinas declares him clean and the sages declare him unclean. Every [case] is unclean except [a case of] contact [combined] with carriage or of carriage [combined] with overshadowing. This is the general principle: every object [whose defilement] proceeds from one cause is unclean, from two causes is clean.

All objects that defile by overshadowing which were divided and then brought into a house: Rabbi Dosa ben Harkinas declares clean. But the sages declare [it] unclean. What is the case? One who touches two pieces of nevelah, each the size of half an olive, or carries them, Or, in the case of a corpse, if he touches a piece the size of half an olive and overshadows [another piece] the size of half an olive, Or if he touches [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him, Or if he overshadows two [pieces, each] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him: Rabbi Dosa ben Harkinas declares him clean, And the sages declare him unclean. But if he touches [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, he is clean. Rabbi Meir says: Even here Rabbi Dosa ben Harkinas declares him clean and the sages declare him unclean. Every [case] is unclean except [a case of] contact [combined] with carriage or of carriage [combined] with overshadowing. This is the general principle: every object [whose defilement] proceeds from one cause is unclean, from two causes is clean.

All objects that defile by overshadowing which were divided and then brought into a house: Rabbi Dosa ben Harkinas declares clean. But the sages declare [it] unclean. What is the case? One who touches two pieces of nevelah, each the size of half an olive, or carries them, Or, in the case of a corpse, if he touches a piece the size of half an olive and overshadows [another piece] the size of half an olive, Or if he touches [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him, Or if he overshadows two [pieces, each] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and [another piece] the size of half an olive overshadows him: Rabbi Dosa ben Harkinas declares him clean, And the sages declare him unclean. But if he touches [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, Or if he overshadows [a piece] the size of half an olive and another object overshadows him and [another piece] the size of half an olive, he is clean. Rabbi Meir says: Even here Rabbi Dosa ben Harkinas declares him clean and the sages declare him unclean. Every [case] is unclean except [a case of] contact [combined] with carriage or of carriage [combined] with overshadowing. This is the general principle: every object [whose defilement] proceeds from one cause is unclean, from two causes is clean.

If there is uncleanness in a wall, in a space of one cubic handbreadth, all upper stories above it, even if there are ten of them, are unclean. If there was a single upper story [built] over two houses, that one becomes unclean but all upper stories above it remain clean. [In a] beach-wall, uncleanness cleaves upwards and downward. [With regard to] a solid tomb monument, a person who touches it from the side remains clean, since [its] uncleanness cleaves upwards and downwards. But if there was a [free] space of a cubic handbreadth in the place where the uncleanness was, a person touching it anywhere becomes unclean, because it is like a closed grave. If he supported sukkot on [the monument] they become unclean. Rabbi Judah declares them clean.

All sloping [parts] of ‘tents’ are reckoned like ‘tents.' A ‘tent’ [whose sides] sloped downwards and finished off one fingerbreadth [from the ground]: If there is uncleanness in the ‘tent’, vessels beneath the slope become unclean. If there is uncleanness beneath the slope, vessels in the ‘tent’ become unclean. If there is uncleanness within, a person who touches [the tent] from the inside acquires a seven [days’] defilement, but from the outside, a defilement [lasting till] evening. If there had been uncleanness outside, a person who touches the ‘tent’ from the outside acquires a seven [days’] defilement, but from the inside, a defilement [lasting till] evening. If there was [a portion of uncleanness] the size of half an olive [touching it] from inside and half an olive from the outside, a person who touches [the ‘tent’] either from within or without acquires a defilement [lasting till] evening. If a part [of the ‘tent’ side] trailed along the ground, when there is uncleanness beneath or above [this part], the uncleanness cleaves upwards and downwards. [In the case of] a ‘tent’ erected in an upper story, with a portion [of its side] trailing over the hatch between the house and the upper story: Rabbi Yose says it does protect. Rabbi Shimon says: it does not protect unless it put up in the usual manner of erecting tents.

All sloping [parts] of ‘tents’ are reckoned like ‘tents.' A ‘tent’ [whose sides] sloped downwards and finished off one fingerbreadth [from the ground]: If there is uncleanness in the ‘tent’, vessels beneath the slope become unclean. If there is uncleanness beneath the slope, vessels in the ‘tent’ become unclean. If there is uncleanness within, a person who touches [the tent] from the inside acquires a seven [days’] defilement, but from the outside, a defilement [lasting till] evening. If there had been uncleanness outside, a person who touches the ‘tent’ from the outside acquires a seven [days’] defilement, but from the inside, a defilement [lasting till] evening. If there was [a portion of uncleanness] the size of half an olive [touching it] from inside and half an olive from the outside, a person who touches [the ‘tent’] either from within or without acquires a defilement [lasting till] evening. If a part [of the ‘tent’ side] trailed along the ground, when there is uncleanness beneath or above [this part], the uncleanness cleaves upwards and downwards. [In the case of] a ‘tent’ erected in an upper story, with a portion [of its side] trailing over the hatch between the house and the upper story: Rabbi Yose says it does protect. Rabbi Shimon says: it does not protect unless it put up in the usual manner of erecting tents.

All sloping [parts] of ‘tents’ are reckoned like ‘tents.' A ‘tent’ [whose sides] sloped downwards and finished off one fingerbreadth [from the ground]: If there is uncleanness in the ‘tent’, vessels beneath the slope become unclean. If there is uncleanness beneath the slope, vessels in the ‘tent’ become unclean. If there is uncleanness within, a person who touches [the tent] from the inside acquires a seven [days’] defilement, but from the outside, a defilement [lasting till] evening. If there had been uncleanness outside, a person who touches the ‘tent’ from the outside acquires a seven [days’] defilement, but from the inside, a defilement [lasting till] evening. If there was [a portion of uncleanness] the size of half an olive [touching it] from inside and half an olive from the outside, a person who touches [the ‘tent’] either from within or without acquires a defilement [lasting till] evening. If a part [of the ‘tent’ side] trailed along the ground, when there is uncleanness beneath or above [this part], the uncleanness cleaves upwards and downwards. [In the case of] a ‘tent’ erected in an upper story, with a portion [of its side] trailing over the hatch between the house and the upper story: Rabbi Yose says it does protect. Rabbi Shimon says: it does not protect unless it put up in the usual manner of erecting tents.

If an olive-sized portion of a corpse is stuck to the threshold: Rabbi Eliezer declares the house unclean. Rabbi Joshua declares it clean. If it was placed beneath the threshold, the [case] is judged by the half [in which the uncleanness is found]. If it is stuck to the lintel, the house becomes unclean. Rabbi Yose declares it clean. If it was in the house, a person touching the lintel becomes unclean. [As for] a person touching the threshold: Rabbi Eliezer declares him unclean. Rabbi Joshua says: [if he touches it at a point] below a handbreadth [from the surface] he remains clean; above that handbreadth he becomes unclean.

[With regard to] the courtyard of a tomb: A person standing in it remains clean as long as there is a space of four cubits square, according to the words of Bet Shammai. Bet Hillel says: four handbreadths. [With regard to] a roof beam which had been used as a covering stone for a tomb, whether it is standing upright or lying on its side, nothing becomes unclean except what [touches] opposite the opening of the grave. If the end [of the beam] were made the covering stone of a grave, only [that part] up to four handbreadths [from the grave] becomes unclean. [This applies] when [the beam] is going to be cut. Rabbi Judah says: all the beam is connected.

One who touches a corpse and touches vessels, one who overshadows a corpse and touches vessels, they [the vessels] are unclean. One who overshadows a corpse and overshadows vessels, one who touches a corpse and overshadows vessels, they [the vessels] are clean. If his hands are a handbreadth wide, they are unclean. Two houses, and in each there is a half an olive's worth of corpse and he puts one hand into each house: If his hands are a handbreadth wide, he brings uncleanness; But if not, he does not bring uncleanness.

One who touches a corpse and touches vessels, one who overshadows a corpse and touches vessels, they [the vessels] are unclean. One who overshadows a corpse and overshadows vessels, one who touches a corpse and overshadows vessels, they [the vessels] are clean. If his hands are a handbreadth wide, they are unclean. Two houses, and in each there is a half an olive's worth of corpse and he puts one hand into each house: If his hands are a handbreadth wide, he brings uncleanness; But if not, he does not bring uncleanness.

One who touches a corpse and touches vessels, one who overshadows a corpse and touches vessels, they [the vessels] are unclean. One who overshadows a corpse and overshadows vessels, one who touches a corpse and overshadows vessels, they [the vessels] are clean. If his hands are a handbreadth wide, they are unclean. Two houses, and in each there is a half an olive's worth of corpse and he puts one hand into each house: If his hands are a handbreadth wide, he brings uncleanness; But if not, he does not bring uncleanness.

One who touches a corpse and touches vessels, one who overshadows a corpse and touches vessels, they [the vessels] are unclean. One who overshadows a corpse and overshadows vessels, one who touches a corpse and overshadows vessels, they [the vessels] are clean. If his hands are a handbreadth wide, they are unclean. Two houses, and in each there is a half an olive's worth of corpse and he puts one hand into each house: If his hands are a handbreadth wide, he brings uncleanness; But if not, he does not bring uncleanness.

One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.

One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.

He who touches a zav, or a zavah, a menstruant, or a woman after childbirth, or a metzora, or any object on which these had been sitting or lying, conveys uncleanness at two [removes] and disqualifies [terumah] at one [further remove]. If he separated, he still conveys uncleanness at one [remove], and disqualifies [terumah] at one [further remove]. This is true whether he had touched, or had shifted, or had carried, or was carried.

If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it.

He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a "father of uncleanness" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].

He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a "father of uncleanness" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].

If a jug had a hole either at its neck, bottom or sides, and a tevul yom touched it [at the hole], it becomes unclean. Rabbi Judah says: if the hole is at its neck or bottom it becomes unclean; but if on its sides, on this side or on that, it remains clean. If one poured [liquid] from one vessel into another, and a tevul yom touched the stream, and there was something within the vessel, then [whatsoever he touches] is neutralized in a hundred and one.

If a beaten egg was on top of vegetables of terumah, and a tevul yom touches the egg, then he disqualifies only that stalk [of the vegetables] that is opposite the part [of the egg] he touched. Rabbi Yose says: the entire upper layer. But if it was arranged like a cap it does not serve as a connective.

If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, "My hands went into the air-space inside an earthenware vessel." He said to her: "My daughter, what was the cause of its uncleanness?" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.

Elijah, may he be well remembered, asked Rebbi Nehorai: Why do earthquakes occur in the world? He said to him, because of sin concerning heave and tithes. One verse says (Deut. 11:12): The eyes of the Eternal, your God, are permanently on it. Another verse says (Ps. 104:32): He who gazes on the Earth and it trembles, He touches mountains and they smoke. How can these two verses coexist? If Israel fulfill the will of the Omnipresent and separate their tithes following the rules, “the eyes of the Eternal, your God, are permanently on it from the start to the end of the year” and they will not be hurt by anything. If Israel do not fulfill the will of the Omnipresent and do not separate their tithes following the rules, “He gazes on the Earth and it trembles.” He said to him, my son, that is the reasonable explanation. But the main thing is that if the Holy One, praise to Him, sees theatres and circuses existing in safety and quiet, but His temple is destroyed, He is menacing His world to destroy it; that is what is written (Jer. 25:30): “He will roar on His Place,” about His place. Rebbi Aḥa said, because of homosexual activity. The Holy One, praise to Him, said: You made your member tremble for something that is not for you; by your life, I shall make My world tremble because of that man. But the rabbis said, because of quarrels (Zach. 14:5): “You will flee by the valley of the mountains, for the valley of the mountains will reach Aẓel.” Rebbi Samuel said, an earthquake presages a change of government, as one says (Jer. 51:29): “The earth quaked and trembled,” why? “for the intentions of the Eternal overtake Babylon.”

“ The trunk is aligned but the top is not aligned, that is a vineyard. The top is aligned but the trunk is not aligned, that is not a vineyard. If they were thin, but when they grow thick they will be aligned, that is a vineyard. How does one know that they are aligned? One brings a rope and stretches it.” Some Tannaïm state: “From within.” But some Tannaïm state: “From without.” Rebbi Jonah said, he who says “from within,” within a hand-breadth, but he who says “from without” requires that it touches. “If the outer row is not aligned in its trunks, one reserves for it the space to tend it and one may sow the rest.” Rebbi Yose says, if one sows within six hand-breadths all is forbidden; outside of six hand-breadths single vines are permitted but a vineyard is forbidden.

“ ‘Field Stones’ is an animal.” Yassi from Arke: It is a mountain man and lives from its navel. If its umbilical cord is cut, it cannot live. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose (Num. 19:16): “All that touches [a slain person] on the surface of the field”, when it grows on the field.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

HALAKHAH: Rebbi Zeїra said, they asked before Rebbi Yannai: What [are the rules] if he put it on the plug of the amphora? He said to them (Job 36:33): “Its neighbor will inform about it.” What means, “its neighbor will inform about it”? Rebbi Yose said, that which we have stated there: “An amphora full of fruits added to fluids, or one full of fluids added to fruits.” As you say there, only if the fluids touch the amphora; so here only if the loaf touches the plug. Rebbi Mana said, from this it follows as you say there, only if the fluids touch the amphora itself; so here only if the loaf touches the plug itself. His opinion implies, even [if the pitta] is cold. Rebbi Abba said, the problem was about a cold one. But did we not state “hot”? Rav Ḥisda said, that one should not say since the vapor absorbs it should be permitted.

HALAKHAH: Rebbi Zeїra said, they asked before Rebbi Yannai: What [are the rules] if he put it on the plug of the amphora? He said to them (Job 36:33): “Its neighbor will inform about it.” What means, “its neighbor will inform about it”? Rebbi Yose said, that which we have stated there: “An amphora full of fruits added to fluids, or one full of fluids added to fruits.” As you say there, only if the fluids touch the amphora; so here only if the loaf touches the plug. Rebbi Mana said, from this it follows as you say there, only if the fluids touch the amphora itself; so here only if the loaf touches the plug itself. His opinion implies, even [if the pitta] is cold. Rebbi Abba said, the problem was about a cold one. But did we not state “hot”? Rav Ḥisda said, that one should not say since the vapor absorbs it should be permitted.

MISHNAH: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

“Rebbi Jehudah said, when is this? When the ship touches ground.” Rebbi Ḥaggai said, Rebbi Jehudah follows his opinion since Rebbi Jehudah exempts water, as it has no consistency. Rebbi Abin said, it is more reasonable to assume his opinion changed; if the ship does not touch ground, would it not be as if the ship touched ground? If the ship does not touch ground, its tithes are of practice; one tithes from it for a flower pot without hole and from a flower pot without hole for it, as it was stated: “The tithes from a flower pot without hole are of practice, its heave does not create dema‘ and one does not owe a fifth for it.” Rebbi Hila in the name of Rebbi Eleazar: If somebody acquires a flower pot with a hole in Syria, even if he did not acquire the earth under it or the ground on which it stands, he acquired it to be obligated for tithes and the Sabbatical, even if it sits on two pegs. Even Rebbi Jehudah will agree with this. What is the difference between this case and that of a ship? A ship rises and falls, this [flower pot] rests in its place.

Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, it is forbidden. Rebbi Mana said, even though Rebbi Yose did not say this, he said something equivalent. As Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement. If he sat down and did not cleanse himself, his flesh touches the excrement.

HALAKHAH: “Cloth dyed with ‘orlah shells should be burned,” etc. It is written (Lev. 19:23): “You shall treat its foreskin with its fruit as foreskin.” Some Tannaїm state: What is close to the fruit. Some Tannaїm state: What envelopes the fruit. He who says what envelopes the fruit, understands shells and pits. He who says what is close to the fruit understands shells but not pits. From where pits? You must finally conclude that “its fruit” means “What touches its fruit.” Some want to understand it from here: “You shall treat its foreskin with its fruit as foreskin,” anything which envelopes its fruit or its fruit envelopes it.

HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree.

About all of them, Ben Zoma says, from yours they will give you, and by your name they are calling you, and according to your praise they place you, and there is no forgetting before the Omnipresent, and nobody touches what is prepared for you.

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

There, we have stated: “All vessels have back and interior, and they have finger-holes. Rebbi Tarphon says, concerning a large wooden trough. Rebbi Aqiba says, concerning cups. Rebbi Meïr says, concerning impure and pure hands. Rebbi Yose says, they referred only to pure hands.” Following Rebbi Meïr, if his hands were impure and the back of the cup pure, fluid outside on the cup and he touches it in his finger-hole, it is obvious that the fluid does not become impure from his hands to make the cup impure. Just as the fluid does not become impure from his hands to make the cup impure, will the fluid not become impure from his hands to make a loaf impure at another place? Let us hear from the following. Pure fluids are on the ground. If an impure loaf touched them, it made them impure. In which respect did it make impure? Not to make a loaf impure at another place? Because they are on the ground; therefore not on a cup. But maybe fluid is on the hand and he holds at finger-holes, even so does the fluid become impure from the cup to make the hand impure? Let us hear from the following. Impure fluids are on the ground. If a pure loaf touched them, it became impure. It only says, a loaf; therefore not a hand. And following Rebbi Yose, if his hands were pure but the back of the cup impure, there is fluid on his hand, and he holds in the finger-holes, it is obvious that the fluid does not become impure from the cup to make the hand impure. Just as the fluid does not become impure from the cup to make the hand impure, will the fluid not become impure from his hands to make a loaf impure at another place? Let us hear from the following. Impure fluids are on the ground. If pure loaf touched them, it became impure. In which respect did it become impure? Not to make a loaf impure at another place? Because they are on the ground; therefore not on a hand. But maybe fluid is on the cup and he holds at finger-holes, even so does the fluid become impure from the hand to make the cup impure? Let us hear from the following. Impure fluids are in the finger-holes. If a cup whose back is pure touched its finger-holes it became impure.

There we have stated: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel. Does she not lack expiation? Do people lacking expiation not need immersion for sancta? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned, that they should not say, we saw a woman losing blood and eating heave.

What is touching? Rav Jehudah in the name of Samuel: That the finger should be seen between the lips. Rebbi Joḥanan said, until the gland enters. Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: When the gland has entered that is completion of intercourse. What are we dealing with? If about incest prohibitions, He made the one who touches equal to him who finishes. If for a bound slave girl, until he ejaculates, since Rebbi Jeremiah, Rebbi Abba bar Mamal, said in the name of Rav: “Flow of semen”, until he ejaculates. But we must deal with a widow for the High Priest. When he touched her, he became guilty for desecrating her. When the gland entered, he became guilty for having intercourse. When he ejaculated, he became guilty because “he shall not desecrate his semen in his people.”

There, we have stated: “In all matters of incest, He made him who touches equal to him who completes and one is guilty for each single intercourse. He was more stringent with the slave girl since in her case He treated the intentional as unintentional.” Rebbi Jeremiah, Rebbi Abba bar Mamai in the name of Rav: “Flow of semen,” until he ejaculates. Here is written “flow of semen”, and here is written “flow of semen.” Here, you say “flow of semen” until he ejaculates. And here, you say so? Rebbi Yose said, there is a difference, for it is written: “She was hidden and became impure.” From the moment she was hidden, the Torah calls her “impure”. But here, “flow of semen,” until he ejaculates. For what reason is written “flow of semen”? For measures, as it is stated: “She was hidden and became impure”; what is counted as hiding? Time to become impure. What is the time for impurity? Time for intercourse. What is the time for intercourse? Time for ‘touching’.

HALAKHAH: “If she decided to bring him money,” etc. “If she decided to bring him 500 denars by appraisal, he makes it 400. If he did not do that but made it 1’000; if she made an agreement, she collects everything; if not, he deducts five denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 500 denars in coin, he makes it 750. If he did not do that but made them 1’000; if she made an agreement, she collects everything; if not, he deducts six denars for each tetradrachma, but he cannot touch the addition. If she decided to bring him 1’000 zuz, he must turn them into fifteen minas. If he did not do that but wrote over to her a field worth 12 minas in place of the 1’000 zuz. If she made an agreement, she collects everything; if not, one does not decrease for a virgin to less than 200 and for a widow to less than a mina.” Here, you say, he deducts. But there, you say, he does not deduct. Here, if she invalidated part of it, there if she did not invalidate part of it. Here, you say, he touches the addition but there, you say, he does not touch the addition. Here, he added but did not subtract; there, he subtracted but did not add. It was stated: Both for appraisal and for coin. Why for appraisal? Corresponding to what he subtracts, corresponding to what what he adds, corresponding to what she brings.

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent, a nazir shaves if he touches or carries it, should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent, a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice.

MISHNAH: Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Meïr said, this should not be less than the impurity of a dead reptile! Rebbi Aqiba said, I argued before Rebbi Eliezer: If for a barley-grain sized bone, which does not cause impurity to a human in a tent, a nazir shaves if he touches or carries it, should it not be logical that for a quartarius of blood, which causes impurity to a human in a tent, a nazir should have to shave if he touches or carries it? He said to me, what is that, Aqiba? This is not a place for an argument de minore ad majus! When I came and expounded that before Rebbi Joshua, he said to me, you have a good argument, but that is what they said was practice.

HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There, we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening. Three are impure from the dead, two are impure for seven days and one is impure until nightfall. Four are impure from the dead, three are impure for seven days and one is impure until nightfall. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave, but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person, not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water.

HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There, we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening. Three are impure from the dead, two are impure for seven days and one is impure until nightfall. Four are impure from the dead, three are impure for seven days and one is impure until nightfall. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave, but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person, not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water.

HALAKHAH: “Rebbi Eleazar said in the name of Rebbi Joshua,” etc. There, we have stated: “Two are impure from the dead, one is impure for seven days and one is impure by the impurity of evening. Three are impure from the dead, two are impure for seven days and one is impure until nightfall. Four are impure from the dead, three are impure for seven days and one is impure until nightfall. How is it for two? Any person who touches a corpse is impure for seven days; a person who touches him is impure until nightfall,” etc. Rebbi Joḥanan in the name of Rebbi Yannai: All are biblically [impure] for heave, but for entering the Sanctuary only the second impure who touched the first impure. What is the reason? “A person who would be impure and did not purify himself;” anybody needing purification is guilty for entering the Sanctuary; anybody not needing purification is not guilty for entering the Sanctuary. They objected: But a person who touches objects which touched a corpse needs purification, but is he the second? Rebbi Abin bar Ḥiyya said, for impurity of a person from a person, not for impurity of a person from objects. The statement of Rebbi Abin bar Ḥiyya [implies that] only the first is guilty. Since [for impurity of] a person from a person only the first is guilty, so here the first is guilty. Rebbi Yose said, only if he immersed himself. That is a statement of Rebbi, since Rebbi said, all impure persons remain impure until the are immersed in water.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Rebbi Illa said: He himself, who touched the corpse, is guilty. He said it and gave its reason: “who became impure,” that refers to the impurity of a human. But is there not a third? As Rebbi Abun bar Ḥiyya said, for impurity of a person from a person a man is guilty for impurity in the Sanctuary. They objected: If objects touch the corpse, a human the objects, and objects the human. For impurity of a person from a person, not for impurity of a person from objects. Rebbi Zeriqa in the name of Rav Hamnuna: The Tanna there disagrees with Rebbi Illa: “For an object made half of cement־earth and half of dung one is not guilty for coming to the Sanctuary” Because it is half of earth and half of dung; but if it were totally of earth, one would be guilty. Who is guilty? Not the one who touches it? Is he not the second who touches the first? Rebbi Phineas said before Rebbi Yose: Explain it if he threw it. He answered him, about him who threw it we stated: For washing his body he is subject to extirpation, for washing his garments to the forty. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yose, do we not have the Mishnah in support of that first Tanna, as is stated: “Rebbi Eleazar said in the name of Rebbi Joshua: For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” For the first, for which the nazir shaves, one is guilty if entering the Sanctuary; for the second, for which the nazir does not shave, one is not guilty if entering the Sanctuary. Rebbi Joḥanan said, it is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty if entering the Sanctuary; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty if entering the Sanctuary. Rebbi Jeremiah said, we were of the opinion that they disagree about a sacrifice, but one whips even the third, even the fourth. Rebbi Yose from Sidon stated before Rebbi Jeremiah in opposition to Rebbi Jeremiah: “For any impurity caused by a corpse for which the nazir shaves, one is guilty if entering the Sanctuary, but for any impurity caused by a corpse for which the nazir does not shave, one is not guilty if entering the Sanctuary.” Rebbi Yose ben Rebbi Abun said, Rebbi Yannai, Rebbi Joḥanan: It is needed from what comes from the corpse: For a quartarius of blood or a quarter qab of bones, for which the nazir does not shave, one is not guilty; for half a log of blood and half a qab of bones, for which the nazir shaves, one is guilty.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

Derivatives of the tooth. They wanted to say that if a cow ate barley, or a donkey ate leeks, or a dog licked olive oil, or a pig ate meat, all of these are derivatives of the tooth. Rebbi Isaac said, all these are of the essence of the tooth. But did we not state “derivatives of the tooth”? If it stepped on a skin full of oil, since its body enjoys anointing. As one says in general, the tooth eats and the body enjoys, so also here the body enjoys. Rebbi Jeremiah asked: If in walking if was disgorging grasses, what is the rule? Rebbi Yose said, just as one who puts a burning coal to the public domain, it causes damage as far as it moves. What does this mean? Rebbi Yose ben Rebbi Abun said, explain it if somebody puts a knife close to the public domain. As you say there, if the fire touches one side, it trembles in its entirety, so also here, a human touches on one side and trembles in his entirety. Rebbi Yose ben Rebbi Abun in the name of Rebbi Levi: If a pit is full of water and a small lamb fell in, if water enters its ears it trembles in its entirety, so here it trembles in its entirety. Rebbi Jeremiah asked: If in walking it tore out grasses with its body or its horns, what is the rule? Is this out of the ordinary? It is its common behavior.

A wine press on which a Gentile stopped a leak from the inside is forbidden, from the outside permitted, for it is impossible that there not be wet bast where he touches and turns the entire cistern into libation wine.

It was stated: For the 24 hours which were stated, one suspends but one does not burn. Rebbi Ze‘ira enjoyed this [because] he found stated: “A woman who detects a stain makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is in disorder, and she makes her sex partner impure retroactively. A woman who detects blood makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder, and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases, one suspends but one does not burn.” There, they say: For the 24 hours which were stated, her bed is like her touch. How? Like one who sleeps with a menstruating woman who does not make impure by moving and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving. For the 24 hours which were stated, what is the status of what she touches in the public domain? Let us hear from the following: Pregnant and nursing women are pure for their husbands, as is a woman with a regular period. And all other women are pure for sexual relations but impure in their touch. That means, what she certainly touched in the public domain is impure.

What is the period that is counted for her? An average period. Rebbi Simeon ben Laqish in the name of Rebbi Yudan Neśia: One gives her 30 days as average period. Can she not have a personal period? Since it cannot be verified by blood, she has no period. Should she [become impure] by stains? Hizqiah said, since you made her a full water pitcher, she has stains. Samuel said, even if the entire bedsheet is full of drops of blood she has no stains. Rebbi Joḥanan in the name of Rebbi Yannai: Even if she bled a hundred times, she has no stains. How long? Until she reaches the age of puberty. What is the age of puberty? When she grows two pubic hairs. Rebbi Abba, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Simeon ben Yoṣadaq: Her spittle is pure, what she sits on is pure, what she touches in the public domain is pure. They interpreted this: no 24 hours.