Temurah

and [the collected waters] are clean ritually,1 for collected drawn waters are rendered clean by the greater part [in the mikweh being rain-water] and by being conducted through a channel.2 We can infer from this that according to the opinion of the Rabbis [drawn waters are not rendered clean] by the greater part [of rain-water] and by being conducted through a channel.3 Then the ruling which when Rabin came he reported in the name of R. Johanan: Collected water which has been drawn entirely through a channel is ritually clean, will represent neither the opinion of the Rabbis nor that of R. Eliezer? — Rather said R. Papa: [The words IN PROPORTION] mean according to the number of the vessels, and it [the Mishnah] is the opinion of Joseph b. Honi. For it has been taught: If three4 log of collected water fell into a mikweh,5 if [the waters] came from two or three vessels or even from four or five vessels, they disqualify the mikweh. Joseph b. Honi says: If the waters came from two or three vessels,6 they disqualify the mikweh, but if from four or five vessels,7 they do not disqualify the mikweh. THE WATERS OF PURIFICATION BECOME RITUALLY FIT etc. Whose opinion is here represented? — R. Hiyya b. Abba reported in the name of R. Johanan: It is not the opinion of R. Simeon.8 For it has been taught: If one puts the ashes [into the vessel] first before the water, it [the water of purification] is disqualified, whereas R. Simeon says: It is fit. What is the reason of R. Simeon? — Since it is written: And for the unclean they shall take the ashes [‘afar] of the burning of the purification from sin [and the running water shall be put thereto].9 And it has been taught: R. Simeon says, Now is it ‘afar [dust]?10 Is it not efer [ashes]?11 The text departs from the natural expression12 in the matter in order to permit of a gezerah shawah.13 We read here ‘afar14 and we read there ‘afar.15 Just as there16 the ‘afar is placed upon the water, so here17 also the ‘afar is placed upon the water. And just as here18 if the dust19 is placed in the vessel before the water the ritual is fit, so there20 if he placed the dust before the water, it [the water] is ritually fit.21 And whence do we derive this [in connection with waters of purification]?22 — There are two Scriptural texts. It first says: And [running water] shall be put thereto,23 from which we see that ashes are put first in the vessel, and then the text continues: Running water . . . in a vessel.24 How [do we reconcile these texts]? If he wishes [he puts] ‘afar25 at the bottom [of the vessel],26 and if he wishes, he puts ‘afar on top [of the water].27 And what is the reason of our Tanna?28 — He can answer you: The latter part of the verse29 is to be strictly interpreted,30 and [the text]: ‘And [running water] shall be put thereto teaches us that one must mix [the ashes and the water together].31 But why do you see fit to say that the latter part of the verse is to be strictly interpreted? perhaps the first part of the text is to be strictly interpreted,32 [and the text, ‘in a vessel’ teaches us that33 the waters must be fresh in the vessel]?34 — You cannot interpret the text in this way: Just as we find with regard to all other cases35 that which makes [the water] ritually fit36 is placed on top,37 so here38 that which makes [the water of purification] ritually fit is put on top.39 A GRAVE AREA CANNOT CREATE A GRAVE AREA etc. Our Mishnah will not represent the opinion of R. Eliezer. For we have learnt: R. Eliezer says: A grave area creates a grave area,40 [whereas41 the Sages say: A grave area does not create a grave area].42 According to the Rabbis, up to how much?43 — When R. Dimi came [from Palestine] he reported in the name of Resh Lakish who reported in the name of R. Simeon b. Abba: collected drawn water does not disqualify a mikweh when it is conducted through a channel, unless there is twenty se'ah of this in the mikweh. lenient ruling in this connection for the very language DRAWN WATER ONLY IN PROPORTION proves that the object of the Mishnah is to be lenient in the matter — we can conclude that the Rabbis, in differing with R. Eliezer, adopt a stricter view. 17). the ashes into the vessel before the water, the water is ritually fit. in the vessel prior to the water, the water would not be ritually fit for the purpose. the water into the vessel, the water is not ritually fit. Now what may be his reason? cleanse ritually. but to warn us that after putting the ashes in the water he must mix them well with his finger so that the water below may come on top. another vessel. vessel. first part of the text refers to the need for effective mixing of the water and the ashes. uncleanness (Rashi). Tosaf, however, explains R. Eliezer's teaching as follows: If one ploughs a grave area and beyond it to another field, the latter becomes a grave area. If this second field in turn was ploughed and beyond it, the latter field becomes a grave area. Similarly from the third to the fourth, all making each other a grave area.