Pesachim

It [the water] is nullified in its bowels.1 Now if you think that he retracted [only] from [his ruling on] utensils, yet in [respect to] eatables he holds as R. Jose and R. Simeon, why is it completely nullified in its bowels: granted that it cannot defile [with] the graver uncleanness,2 yet it can at least defile [with] the lighter uncleanness?3 — What does, ‘it is nullified in its bowels’ mean? It is indeed nullified from [imposing] grave uncleanness, but it does defile [with] light uncleanness. Hence it follows that the first Tanna holds that it is unclean even with the graver uncleanness; but surely he states, ‘Its flesh is unclean?’4 The whole is R. Judah. but the text is defective, and it was thus taught: If a cow drinks the water of lustration, its flesh is unclean. When is that said? In respect of light uncleanness, but not in respect of grave uncleanness, for R. Judah maintained: It is nullified in its bowels. R. Ashi said: In truth it is completely nullified in its bowels, because it is [now] noisome liquid.5 ‘R. Jose and R. Simeon maintained: In respect of eatables they are unclean; in respect of utensils they are clean.’ Rabbah b. Bar Hanah said in Resh Lakish's name: R. Jose stated this in accordance with the opinion of R. Akiba his teacher,6 who interprets yitma [it shall be unclean] as yetamme [it shall defile] — For we learned: on that very day7 R. Akiba lectured: And every earthen vessel, wherein any of them [sc. creeping things] falleth, whatsoever is in it shall be unclean [yitma]:8 it does not state tame [unclean] but yitma. [intimating that] it defiles [yetamme] others, [thus] teaching that a loaf of the second degree produces a third in the case of hullin.9 And how does he interpret [it] here?10 — And all drink that may be drunk in every such vessel [yitma] shall be unclean:11 it ‘shall defile’ [yetamme] in respect of defiling eatables —12 You say. ‘In respect of defiling eatables’: yet perhaps it is not so, but rather in respect of defiling liquids? — You can answer, It was not thus. What does ‘it was not thus’ mean? — Said R. Papa: We do not find that uncleanness renders that which is similar to itself [unclean].13 Rabina said: From the verse itself too you cannot say ‘it shall defile’ is in respect of defiling liquids. For if you should think that ‘it shall be unclean’ of the second part [of the verse] is in respect of defiling liquids, [while] ‘it shall be unclean’ of the first part is also in respect of defiling liquids,14 then let it [the Torah] combine them and write them [together]. All food therein which may be eaten, that on which water cometh, and all drink that may be drunk in every such vessel shall be unclean: what is the purpose of ‘shall be unclean’ twice? Hence ‘shall be unclean’ of the first part is in respect of defiling liquids. [while] ‘shall be unclean’ of the second part is in respect of defiling eatables. Yet perhaps it is in respect of defiling vessels?15 — Does it [the reverse] not follow a minori: if a utensil, which defiles liquids, cannot defile [another] utensil,16 then how much the more should liquids which are unclean17 through a utensil not defile utensils! Yet perhaps, they do18 not defile [utensils] [when they are] liquids unclean through a utensil; but liquids which are unclean through a sherez, do indeed defile [utensils]? — Are then liquids which are unclean through a sherez, written [in Scripture]? regarded as though it touched itself while it was yet the water of purification, and in turn it should defile the flesh. and that in turn makes the food in it a second, and since the verse teaches that it defiles others, without specifying terumah, it follows that this makes a third even in respect of hullin.