9. If a man had drawn water from a swape-well [and produce fell into the wTater in the bucket] it is susceptible to uncleanness during three days. R. Akiba says: If [the bucket] had been dried, the produce is forthwith deemed insusceptible to uncleanness, but if it was not dried, it remains susceptible even for thirty days.
10. If [unclean] liquid fell on pieces of wood, and rain fell on them, and the rain was more [than the unclean liquid], they become clean; but if they had been taken outside so that rain should fall on them, even if the rain was more [than the unclean liquid] they remain unclean;9 if they had absorbed the unclean liquid, even if they were taken out so that rain should fall on them, they become clean;10 but they may not be set alight 1 Nor to what is in the trough, since the trough was not put there to catch the water.
2 Until it is brought to the place where it is to be poured out; the presumption is that until it is poured away its presence is acceptable.
3 Since the water’s presence in the trough was from the first acceptable.
4 Since water in a pool (i.e. water still connected with the ground) does not render susceptible. 5 In their basket.
6 The basket suffers first-grade uncleanness, the lupines that touch it suffer second-grade uncleanness; and the uncleanness cannot be further transferred in the case of common 7 i.e. he suffered first grade uncleanness.
8 Since a vessel can contract uncleanness only from a Father of Uncleanness.
® The raindrops themselves become unclean since it was intended that they should fall on the uncleanness. 10 Since the two liquids did not come into contact.
764 SIXTH DIVISION: TOHOROTH [to heat the oven] save only with clean hands.1 * R. Simeon says: If thej were still wet and were set alight, and more liquid came out of them thar the [unclean] liquid which they had absorbed, then they are clean.
5. 1. If a man immersed himself in a river7 and before him was anothe: river and he passed through it, the second water3 makes the first watei clean. If by reason of his drunkenness another had pushed him in [a seconc time]4 (so, too, if he had pushed in his beast), the second water makes the first water clean; but if he had done so in play, the law If water be put or, applies.
2. If a man was swimming in the water, the law If water be put on does not apply to water that is splashed;5 but if it was his purpose to splash his fellow, the law If water be put on applies. If he made ‘a bird’6 in the water, the law If water be put on does not apply to what is splashed7 and what is left therein.
3. If water leaking from a roof fell among fruits, and they were mixec up together to dry them, R. Simeon says: The law’ If water be put or, applies. But the Sages say: It does not appiy.
4. If a man measured a cistern, the law If water be put on applies [to the water that comes up on the measuring rod] whether he measured the depth thereof or the breadth thereof. So R. Tarr’on. R. Akiba says: It applies to [the water that comes up when he measures] the depth thereof, but not [when he measures] the breadth thereof.
5. If he thrust his hand or his foot or a reed into a cistern to find out whether there was water in it, the law If water be put on does not apply to the water [that comes up]; but if it was to find out how much water there was in it, the law If water be put on applies. If he threw a stone into the cistern to find out whether there was water in it, the law If water be put on does not apply to the water that is splashed; and the water that is on the stone is clean.8 6. If a man beat upon a [wetted] pelt beyond the wetness,9 the law IJ water be put on applies; but if amid the witness it does not apply. R- Jose says: Even if he beat it amid the wetness the law If water be put on applies, since his purpose was that it should flow off together with the offscourings.
7. To water that comes up on a ship’s hull or in its bilge or on its oars, the law If water be put on does not apply. The law' If water be put on does not apply to water in snares, gins, or nets; but it applies [to water that comes out of them] if they are shaken. If a man took out a ship into the Great Sea to tighten [the seams], or took out a nail into the rain to temper it, or left a burning brand out in the rain to quench it, the law If water be put on applies.
8. To [any water that falls on] the covering that is stretched over tables [whereon food is laid], or on the matting that is stretched over bricks, the law If water be put on does not apply; but if they were shaken it does apply.
9. Any unbroken stream of liquid [that is poured from a clean to an 1 Unclean hands would render the clean liquid unclean (with first-grade uncleanness) and so render his food in the oven unclean.
* The water on him (cf. above, 4*) renders susceptible what it falls upon, since its presence was acceptable. 3 Which was not acceptable.
♦ Into a pool in which he had intentionally immersed himself. s Accidentally.
6 Explained as a device for making bubbles. Variant: ‘squirt', ‘water-spout’.
r Accidentally. ® i.e. is not such as to be susceptible to uncleanness.
9 As a means of drying it.
unclean vessel] remains clean, save only a stream of thick honey or batter.1 The School of Shammai say: Also one of porridge made from grits or beans, since [at the end of its flow] it shrinks backwards.2 10. If hot water was emptied out into hot water [from a clean into an unclean vessel], or cold into cold, or hot into cold, [the liquid stream] remains clean; but if cold [water was emptied out] into hot, the stream becomes unclean.3 R. Simeon says: Moreover if hot water was emptied out into hot, and the heat of the lower water was more than the heat of the upper, the stream becomes unclean.
11. If a woman whose hands were clean stirred up a cooking-pot that was unclean, and her hands sweated [by reason of the steam], they become unclean. If her hands were unclean and she stirred up a cooking-pot4 and her hands sweated, the pot becomes unclean. R. Jose says: [Only] if they dripped [does the pot become unclean]. If grapes were weighed in the cup of a balance, the wine [that remains] in the cup does not make anything susceptible unless it is emptied out into a vessel.5 In this it is like to a basket of olives or grapes when moisture drips from them.
6. 1. If a man took his produce up to the roof to keep it free from maggots and dew fell upon it, the law If water be put on does not apply; but if such had been his purpose, the law If water be put on does apply. If a deaf-mute, an imbecile, or a minor took it up, even if his purpose was that the dew should fall upon it, the law If water be put on does not apply, because with them only the act is of consequence, while the intention is of no conse¬ quence.6 2. If a man took up to the roof bundles of vegetables or blocks of figs or garlic to keep them fresh, the law If water be put on does not apply [if dew fell upon them]. All bundles of vegetables in the market places are unclean.7 R. Judah declares them clean if they were fresh. R. Meir said: Then why have they declared them unclean? — only because of liquid from the mouth.8 All kinds of meal and flour in the market places are unclean. Pounded wheat, groats, and grits are everywhere unclean.9 3. All eggs can be presumed clean excepting those that belong to sellers of liquids; but if they sold dry produce also they are clean. All fish can be presumed unclean. R. Judah says: Pieces of Iltith fish, Egyptian fish that is brought packed in baskets, and Spanish tunny fish, can be presumed clean. All manner of brine can be presumed to be unclean. And concern¬ ing any of them an Am-haaretz 10 may be believed if he says that they are clean,11 excepting the brine of fish, since such is left in the care of any Am-haaretz. R. Eliezer b. Jacob says: If any water at all fell into brine that had been made clean, it becomes susceptible to uncleanness.
4. There are seven liquids [to which applies the law If water be put ori\: 1 Maim, renders 'honey from Zifin or Tsappahath’. Cf. Sot. 912.
2 A thick, glutinous tongue of it has such elasticity that after touching the lower vessel it can spring back to the upper vessel.
3 Since the cold water causes steam to rise from the lower, unclean, hot liquid, and this steam mixes with the unbroken liquid stream, so communicating the uncleanness to the upper vessel. 4 Some texts add: ‘that was clean’.
3 Only then is it regarded as a liquid in its own right.
6 See above, 3s. 7 They have been purposely wetted to keep them fresh, and have contracted uncleanness by handling. 8 The bundles were untied with the teeth.
0 Because they have been moistened in their preparation. These three varieties are explained as grain split into two, three, and four parts, respectively. 10 App. I. 3.
'i i.e. have not been rendered susceptible.
766 SIXTH DIVISION: TOHOROTH dew, water, wine, oil, blood, milk, and bees’ honey. Hornets’ honey does not render anything susceptible, and it is permitted to be eaten.
5. Under water is included any liquid that comes forth from the eye, ear, nose, or mouth; liquid excrement and urine,1 whether it issues inten¬ tionally or unintentionally. Under blood is included blood that flows in the slaughtering of clean beasts, wild animals, or birds, blood let out from the veins to be given as a drink. Water that comes from milk counts as milk, and the sap of olives counts as oil, since it has never departed out of the category of oil. So R. Simeon. R. Meir says: Even if there is no oil in it. The blood of a creeping thing is like to its flesh: it conveys unclean¬ ness but, [as a liquid], it does not render anything susceptible to unclean¬ ness; and there is naught that is like to it.2 6. These alike convey uncleanness and render susceptible to unclean¬ ness: the issue of one that has a flux and his spittle, semen and urine; a quarter-/o£ [of blood] from a corpse, and the blood of a menstruant. R. Eliezer says: Semen does not render anything susceptible. R. Eleazar b. Azariah says: Nor the blood of a menstruant. R. Simeon says: The blood of a corpse does not render anything susceptible; and if it fell on a gourd, this may be scraped and is forthwith clean.
7. These neither convey uncleanness nor render anything susceptible to uncleanness: sweat, foul secretion, excrement, the blood that comes forth with them, any liquid pertaining to an eight months’ abortion (R. Jose says: Excepting its blood); [the excrement of him] that drinks the water of Tiberias though it comes forth clean, the blood of unclean beasts, wild animals, and birds, and the blood that is let for healing. R. Eliezer declares these unclean. R. Simeon b. Eleazar says: The milk of a male is clean.
8. A woman’s milk3 renders anything susceptible to uncleanness whether it is drawn purposely or not purposely. The milk of cattle renders anything susceptible to uncleanness only if it is drawn purposely. R. Akiba said: It is an argument from the less to the greater: If a woman’s milk (which is intended for children alone) renders anything susceptible to uncleanness whether it is drawn purposely or not purposely, how much more must the milk of cattle (which is intended both for children and for them that are fully grown) render anything susceptible to uncleanness whether it is drawn purposely or not purposely! [The Sages] said to him, No! — if the milk that is not drawn purposely is unclean in the case of a woman (of whom the blood from a wound is unclean), [wouldest thou argue that] the milk that is not drawn purposely is unclean in the case of cattle (of which the blood from a wound is clean)! He said to them, I would apply to milk a more stringent ruling than to blood; for if milk is drawn for healing it is unclean; but blood that is let for healing is clean. They answered, Let baskets of olives or grapes afford proof: for the liquid that is drawn from them pur¬ posely is susceptible to uncleanness, but what is not drawn purposely is not susceptible to uncleanness. He said to them, No! — as ye argue of baskets of olives or grapes (whose first state is [solid] food and their last state a liquid), would ye likewise argue of milk (whose first state and last state are both a liquid)? Thus far is the answer. R. Simeon said: From this 1 So Bert. Others render more literally: Urine, whether of grown men or children.
1 Where blood and flesh alike render unclean and in like bulk. Cf. Meil. 4’.
point we used to make answer before him, Let rain afford the proof: both :in its first state and in its last state it is a liquid, but it only renders any¬ thing susceptible to uncleanness if it is used purposely. He said to us, No! — as ye argue of rain, of which the greater part is intended not for man but for the ground and the trees, [would ye likewise argue of milk] when the greater part of milk is intended for man!
1. 1. If a man has suffered one issue of flux the School of Shammai say: He is like to the woman that awaits day against day.2 And the School of Hillel say: Like to one that has suffered a pollution.3 If he suffered one issue and on the second day it ceased, and on the third day he suffered two issues, or one as profuse as if it were two, the School of Shammai say: He is wholly a Zab. And the School of Hillel say: He conveys uncleanness to what he lies upon or sits upon, and he must bathe in running water,4 but he is exempt from the offering.5 R. Eleazar b. Judah said: The School of Shammai agreed that such a one was not wholly a Zab; and about what did they dispute? — about him that suffered two issues, or one as profuse as two, but suffered none on the second day, and on the third day again suffered an issue; [of such a one] the School of Shammai say: He is wholly a Zab. And the School of Hillel say: He conveys uncleanness to what he lies upon or sits upon, and he must bathe in running water, but he is exempt from the offering.
2. If he suffered an issue of semen on his third day of reckoning after his flux, the School of Shammai say: It makes void6 the two clean days that went before. And the School of Hillel say: It makes void that day only.7 R. Ishmael says: If he suffered it on the second day it makes void the [clean] day that went before. R. Akiba says: It is all one whether he suffered it on the second or on the third day. For the School of Shammai used to say: It has made void the two days that went before. And the School of Hillel used to say: It has made void that day only. But they agree that if he suffered it on the fourth day it makes void that day only if it was an issue of semen; but if he suffered a flux, even on the seventh day, it makes void [all] the days that went before.
3. If he suffered one [issue of flux] on one day and two on the morrow, or two on the one day and one on the morrow, or three in three days or in three nights, he is wholly a Zab.
4. If he suffered one issue and it then ceased time enough for him to immerse himself and dry himself, and he then suffered two issues, or one as profuse as two; or if he suffered two issues or one as profuse as two, and it then ceased time enough for him to immerse himself and dry himself, and he again suffered an issue, he is wholly a Zab.
1 The subject is that of Lev. 15*"“ (‘when any man hath an issue out of his flesh’) and 15**"** ('if a woman have an issue of her blood any days not in the time of her impurity’). Such a man is called a Zab, and the woman a Zabah. For the nature and intensity of their uncleanness, and the means by which it can be conveyed to others, see App, I. 26, and App. IV. 1 a i, ii; 2 i, ii; 3 a, b; 17 b; 18 b; 20; 21. To be subject to the laws affecting die Zab there must have been three issues on one day or on consecutive days. After the issues have ceased he must wait until seven ‘clean days’ have passed, when he must wash his clothes and immerse himself in ‘living’ (running) water. On the eighth day he must bring two turtle doves or two young pigeons, which the priest shall offer, the one for a Sin- offertng and the other for a Whole-offering. 2 See Pes. 8‘; Meg. 2*: Hor. 1*; Nidd. 4’.
* He must wait still another seven days. 7 He need wait but five days more.
768 SIXTH DIVISION: TOHOROTH 5. If he suffered an issue as profuse as three, continuing time enough [for a man to go] from Gad-Yavan! to Siloam1 (which is time enough for two immersions and two dryings], he is wholly a Zab. If he suffered an issue as profuse as two, he conveys uncleanness to what he lies upon or sits upon, and he must bathe in running water, but he is exempt from the offering. R. Jose said: They have not spoken of one issue that was profuse unless it was enough to make up three.
6. If he suffered an issue on the one day and one at twilight, or one at twilight and one on the morrow, and it was known that part of the issue [at twilight] was on the one day and part on the morrow, his condition is certain as touching uncleanness and he is liable to the offering; but if it is in doubt whether part of the issue was on the one day and part on the morrow, then his condition is certain as touching uncleanness, but in doubt as touching the offering. If he suffered issues on two days at twilight, his condition is in doubt as touching uncleanness and the offering; if one at twilight, his condition is in doubt as touching uncleanness.
2. 1. All are susceptible to uncleanness by reason of a flux, even prose¬ lytes, even slaves, whether freedmen or not, a deaf-mute, an imbecile or a minor, a eunuch of man’s making or a eunuch by nature.3 To one that is of doubtful sex or of double sex the stringencies that bear in the case of a man and the stringencies that bear in the case of a woman both apply: they convey uncleanness through blood like a woman, and through semen like a man; but their uncleanness remains in doubt.
2. Along seven lines4 do they examine a Zab if he has not already come within the bonds of uncleanness5 as a Zab: concerning what he had eaten, what he had drunk, what he had carried, whether he had jumped, whether he had been sick, what he had seen, or whether he had had impure thoughts: whether he had had impure thoughts before he saw [a woman] or saw [the woman] before he had had impure thoughts. R. Judah says: Even whether he had seen beasts, wild animals, or birds engaged with each other, even whether he had seen a woman’s coloured garments. R. Akiba says: Even whether he had eaten any food, good or bad, or had drunk any liquid. They said to him, If so there would henceforward be no Zabs. He said to them, Ye are not answerable for them that must be deemed Zabs. After he has already come within the bonds of uncleanness as a Zab they do not examine him; for any flux that he suffers from inadvertence, or a flux that is in doubt, or a discharge of semen, these are accounted unclean, since there is whereon to rely. If he suffered a first issue, they must examine him; if he suffered a second, they must examine him; but if he suffered a third issue they need not examine him. R. Eliezer says: Even if he suffered a third issue they must examine him to determine whether he is liable to the offering.
3. If he suffered an issue of semen6 he does not convey uncleanness as if it was a flux, nor for twenty-four hours. R. Jose says: For that day alone. If a gentile suffered an issue of semen and became a proselyte, he forthwith conveys uncleanness as if it was a flux. If a woman suffered a flow of blood,7 1 Lit. ‘Gad (the god of fortune; cf. Is. 65“) of the Greeks’. 1 Sukk. 4’- 14; Par. 3*.
5 i.e. if he had not yet suffered the three issues which render him ‘wholly a Zab’.
or was in hard travail,1 [the time prescribed2 is] twenty-four hours. If a man strikes his servant, the day or two3 is twenty-four hours. If a dog ate the flesh of a corpse, it continues in its natural state during three days, each of twenty-four hours.4 4. By five means the Zab conveys uncleanness to what he lies upon, so that it conveys uncleanness to men and to garments: by standing, sitting, lying, hanging, or leaning. By seven means what he lies upon conveys uncleanness to a man so that he conveys uncleanness to garments: if he stands, sits, lies, hangs, or leans upon it, or touches or carries it.
3. 1. If a Zab and one that was clean sat together in a boat or on a raft or rode on a beast, even if their garments do not touch, [he that was clean and his garments] suffer midrar-uncleanness.5 If they sat on a plank, or bench, or bed-frame, or beam, when these were not secured tightly, or if they mounted a tree that was infirm, or an infirm branch in a firm tree, or an Egyptian ladder6 when it was not secured with a nail, or a bridge, rafter, or door, when they were not held firm with clay, [he that was clean and his garments] become unclean. R. Judah declares them clean.
2. If they were both closing or opening a door, the Sages say: [The uncleanness is not conveyed] unless the one was shutting and the other opening it.7 If the one lifted the other out of the cistern, R. Judah says: [The uncleanness is not conveyed] unless he that is clean lifted out him that was unclean. If they were twisting ropes together, the Sages say: [The uncleanness is not conveyed] unless the one pulled one way and the other pulled the other. If they were weaving together, whether standing or sitting, or grinding wheat together, in every case R. Simeon declares dean [him that was before clean], save only when they were grinding with a handmill. If they were unloading an ass or loading it, and the load was heavy, [they that were clean become] unclean, but if it was light [they remain] clean. But in every like case they are clean for [ordinary] members of the congregation, and undean only for [them that eat of] Heave-offering.
3. If a Zab and one that was clean sat together in a large boat (What is a large boat? R. Judah says: Any that cannot be made to rock with [the weight of] a man), or if they sat on a plank, or a bench, or a bed-frame, or a beam, when these were secured tightly; or if they mounted a tree that was firm, or a branch that was firm, or a Tyrian ladder,8 or an Egyptian [ladder] when it was secured with a nail, or a bridge, rafter, or door, when they were held firm with clay, if only at one end, [he that was dean and his garments] remain clean. If one that was clean struck one that was un¬ clean he remains dean; but if one that was unclean struck one that was clean, [he that was clean] becomes unclean, since if he that was clean drew back, he that was unclean [and that struck him] would fall.6 4. 1. R. Joshua says: If a menstruant sat on a bed together with one that was clean, the cap on the head of her [that was clean] suffers midras- When, outside the period of menstruation, an issue of blood is not deemed unclean.
- During which, in the former case, the blood is not deemed unclean as a flux; and, in the latter case, she must be deemed to have been unclean as a menstruant.
* See App. I. 26. The clean person, by his weight, causes the boat, raft, or beast to sink to one side and rise at the other; thereby the Zab is, indirectly, lifted up or suspended by 7 In such a way that the clean person bore the weight of the Zab. 8 B.B. 3*.
4 It is virtually as though the Zab leaned against him.
770 SIXTH DIVISION: TOHOROTH uncleanness. If she sat in a boat, the vessels on the top of the mast of the boat suffer mn/raj-uncleanness. If she took a trough full of clothes and their weight was heavy, they become unclean, but if their weight was light they remain clean. If a Zab knocked against a balcony so that a loaf of Heave¬ offering fell off, it remains clean.1 2. If he knocked against a king-beam, rafter-frame, water-spout or fixed shelf, even though it was secured only with ropes; or against an oven or a flour-mill’s container or lower mill-stone or the jack of a hand-mill or an olive-grinder’s seah-measure (R. Jose says: Also the bath-keeper’s beam), [so that a loaf of Heave-offering fell off], it remains clean.
3. If he knocked against a door, door-pin, lock, rudder, or mill-frame, or against a tree that was infirm, or an infirm branch on a firm tree, or against an Egyptian ladder when it is not secured with a nail, against a bridge, beam, or door when they are not held firm with clay — these become unclean.2 If [he knocked] against a chest, a box, or a cupboard, they become unclean, but R. Nehemiah and R. Simeon declare them clean.
4. If a Zab lay down on five benches or five bags, and he lay along their length, they become unclean;3 but if along their breadth they remain clean. If he slept [on them along their breadth] and it is in doubt whether he turned himself [along their length] they are deemed unclean. If he lay on six seats, with his two hands on two, his two feet on two, his head on one, and his body on one, that only which is beneath his body becomes unclean. If he stood on two seats, R. Simeon says: If they were far apart they remain clean.
5. If there were ten cloaks one above another and he sat4 on the upper¬ most, they all become unclean. If a Zab sat in one cup of a scale-beam and at the opposite end were places to lie upon or sit upon, if the Zab went down they remain clean, s but if they went down they become unclean. R. Simeon says: If there was but one [place to lie upon or sit upon at the opposite end] and that end went down, it becomes unclean; but if there were many they remain clean, since no one of them bears [the weight of] the greater part of the Zab.
6. If a Zab sat in one cup of a balance and there were foodstuffs and liquids in the other cup, they become unclean; but if it had been a corpse, anything [in the other cup] would remain clean excepting a man. Herein greater stringency applies to a Zab than to a corpse. But greater stringency may apply to a corpse than to a Zab,6 since the Zab conveys uncleanness, by lying or sitting, to whatsoever is beneath him so that these convey uncleanness both to men and to garments, and [he also conveys] maddaf- uncleanness to what lies above him, so that these convey uncleanness to foodstuffs and liquids — uncleanness which a corpse does not convey. But greater stringency may apply to a corpse, since the corpse conveys unclean¬ ness by overshadowing and it also conveys seven-day uncleanness — uncleanness which the Zab does not convey.
7. If he sat on a bed, and there were four cloaks under the four legs of the bed, they become unclean, since the bed cannot stand on three legs.
1 It was not moved by the direct application of pressure from the Zab.
1 Being infirm they suffered the full weight of the Zab.
3 Since the greater part of each will suffer the Zab's weight.
4 Variant: ‘slept’. 5 From mifrar-uncleanness, since they do not sustain the