5. If they did not find the ashes from the seven [earlier] Sin-offerings, they could use them from six, or from five, or from four, or from three, or from two, or from one. Who had prepared them? Moses prepared the first, Ezra prepared the second, and five were prepared after Ezra. So R. Meir. But the Sages say: Seven since Ezra. And who prepared them? Simeon the Just and Johanan the High Priest prepared two each, and Eliehoenai6 the son of Hakkof7 and Hanamel the Egyptian and Ishmael the son of Piabis prepared one each.
6. They made a causeway9 from the Temple Mount to the Mount of Olives, an arched way built over an arched way. with an arch directly above each pier [of the arch below], for fear of any grave in the depths below.10 By it the priest that was to burn the Heifer, and the Heifer, and all that aided him went forth to the Mount of Olives.
7. If the Heifer refused to go forth they may not send out with her a black heifer lest any say, ‘They slaughtered a black heifer’; nor another red heifer, lest any say, ‘They slaughtered two’. R. Jose says: It was not for this reason, but because it is written, And he shall bring her forth-,11 by herself. And the elders of Israel used to go forth before them on foot to the Mount of Olives. There was a place of immersion there; and they had [first] rendered unclean the priest that should bum the Heifer, because of the Sadducees: that they should not be able to say,12 ‘It must be performed only by them on whom the sun has set’.13 8. They laid their hands upon him and said, ‘My lord the High Priest, immerse thyself this once’. He went down and immersed himself and came up and dried himself. Wood was set in order there: cedarwood and pine and spruce and pieces of smooth fig-tree wood; and they built up [the pile] 1 The text 18 doubtful. There is • variant: ‘and tied a stick and (or) a bushy twig (?pine- cone)’.
* So avoiding the risk of rendering them unclean by taking them out by hand.
J Lit. ‘sanctified’; this verb is consistently used where the reference is to mixing the ashes of the Red Heifer with water.
* At such excessive scruples. According to some commentators this complicated proce¬ dure was essential when the exiles returned from Babylon (where they had had no means of freeing themselves from corpse-uncleanness) and wished to make use of the ashes of the Red Heifer that had been left in the Temple, safely hidden, when the nation went into exile.
5 But if the Red Heifer died or became invalid, or if the child became unclean, all the preparations must be carried out afresh for another Red Heifer, or for another child.
6 Cf. Ezra 8‘. 7 Variant: ka-Kayyaf (cf. the name 'Caiaphas').
* Sot. 9*‘. Variant: Fabi. 9 Cf. Shek. 4*; Yom. 6‘.
10 If there was only solid structure between those who crossed the causeway and any corpse-uncleanness below, the uncleanness, if confined in less than a cubic handbreadth’s space, would cleave perpendicularly upwards; but if a hollow space intervened, measuring a cubic handbreadth or more, the uncleanness penetrates no farther (p. 649, n. 3 f.).
“ Num. 19*. 1* Variant: For they used to say...
11 i.e. he must be wholly clean. See p. 773, n. 6.
in the fashion of a tower and opened [as it were] windows in it; and its fore side was to the west.1 9. They bound the Heifer with a rope of bast2 and set it on the pile [lying] with its head to the south and its face to the west. The priest stood to the east with his face to the west. He slaughtered with his right hand and received the blood with his left. R. Judah says: He used to receive the blood on his right hand, put it on his left hand and sprinkle with his right. He dipped his hand and sprinkled the blood seven times towards the Holy of Holies,3 dipping anew for each sprinkling. When he made an end of sprinkling he wiped his hand on the Heifer’s body. He came down and kindled the fire with small chips of wood. R. Akiba says: With branches of date palm.
10. When the Heifer burst he stood outside the pit. He took cedarwood, hyssop and scarlet wool and said to them, ‘Is this cedarwood?’ ‘Is this cedarwood?’ ‘Is this hyssop?’ ‘Is this hyssop?’ ‘Is this scarlet wool?’ ‘Is this scarlet wool?’ — asking three times for each; and they answered, ‘Yea! Yea!’ — three times for each.
11. He wrapped them together with the ends of the strip of wool and cast them inside the burning [Heifer]. When it was burnt up they beat the cinders with rods and sifted the ashes with sieves. R. Ishmael says: They used stone hammers and stoneware sieves. If a black cinder had ashes thereon it was beaten up small; otherwise it was suffered to remain; in either case if it was a bone it was beaten up small. The ashes were divided into three: one part was kept on the Rampart, one on the Mount of Olives, and one was divided among the Courses of the priests.4 4. 1. If the Heifer for the Sin-offering was slaughtered under some other name,5 or if its blood was received or sprinkled under some other name, or under its own name and then under another name, or under another name and then under its own name, it is invalid; but R. Eliezer declares it valid. If it was slaughtered by one with hands and feet unwashed it is invalid; but R. Eliezer declares it valid. If it was slaughtered not by the High Priest it is invalid; but R. Judah declares it valid. If [it was slaughtered] by one that had not on the proper garments, it is invalid; for the rite was per¬ formed in a white garment.
2. If it was burnt outside its [appointed] pit, or in two pits, or if two beasts were burnt in the same pit, it is invalid. If the blood was sprinkled not in the direction of the entrance [of the Holy of Holies] it is invalid. If he sprinkled as if for a seventh time instead of a sixth time, and then sprinkled again a seventh sprinkling, it is invalid; but if he sprinkled as if for an eighth time instead of the seventh time, and then sprinkled again an eighth sprinkling, it remains valid.
3. If it was burnt but not with wood, or with any [other than the prescribed] wood, or with straw or stubble, it remains valid. If it was flayed and cut up it remains valid. If it was slaughtered with an intention of eating its flesh or drinking its blood, it is valid. R. Eliezer says: No [wrong] intention can render invalid aught that concerns the [Red] Heifer.
4. All that engage in the rite of the [Red] Heifer, from the beginning until the end, render garments unclean;6 and they render it invalid if they 1 Cf. Tam. 24. 2 A material not susceptible to uncleanness. 3 See Midd. 24.
SIXTH DIVISION: TOHOROTH do then any [other] act t>f work. If aught befell that rendered it invalid when it was slaughtered it does not render garments unclean. If aught rendered it invalid while the blood was being sprinkled, for all them that engaged in the rite before the Sin-offering became invalid, it renders the garments unclean; but for them that engaged in the rite after it was rendered invalid it does not render the garments unclean. Thus wherein stringency applies1 leniency applies2 also. The law of Sacrilege3 applies throughout. They may continue to add wood [to the fire]. Its every act must be carried out by day and by a priest. Any act of work renders it invalid until it becomes ashes; and any act of work4 renders the water invalid until the ashes are put into it.
5. 1. He that brings the earthenware vessel for [the water or the ashes of] the Sin-offering must immerse himself, and spend the night by the furnace.5 R. Judah says: He may bring it from the house [of the potter] and it will still be valid, for all are accounted trustworthy6 in what concerns the Sin- offering. For ajar that is to contain Heave-offering, the potter may open the furnace and [forthwith] take out [any jar]. R. Simeon says: Only from the second row. R. Jose says: Only from the third row.
2. If the vessel for the Sin-offering water was immersed in water that was not fit7 for mixing [the ashes],8 it must be dried; but if in water that was fit for mixing the ashes it need not be dried; but if [it was immersed] to collect therein water that was already mixed with the ashes, it must be dried in either case.9 3. If a gourd-shell was immersed in water that was not fit for mixing the ashes, they may mix10 the ashes therein if it had never before contracted uncleanness; if it had before contracted uncleanness, the ashes may not be mixed therein. R. Joshua says: If the ashes may be mixed therein in the beginning they may also be mixed therein at the end; but if they cannot be mixed therein at the end neither can they be mixed therein in the beginning. But whether it had before contracted uncleanness or not, water may not be collected therein that was already mixed with the ashes.
4. If a [reed] pipe11 was cut 12 for the sake of [containing the water or the ashes of] the Sin-offering, R. Eliezer says: It should be immersed forth¬ with. R. Joshua says: Let it be rendered unclean and then let it be im¬ mersed.13 All are qualified to mix the ashes excepting a deaf-mute, an imbecile or a minor. R. Judah declares a minor qualified but not a woman or one that is of double sex.
5. They may14 mix the ashes in any vessel, even in vessels made from cattle-dung or vessels of stone or vessels of unbaked clay;15 and they may 1 In that engagement with other work renders the Heifer invalid.
2 In that after it becomes invalid it does not render garments unclean.
4 Engagement with other work, while drawing, carrying or pouring out the water intended for mixing with the ashes of the Red Heifer.
s Where new earthenware vessels are being burnt, so that no other, who may be unclean, shall have touched the vessel intended for the Sin-offering water.
7 It must be ‘running water’ (Num. 1917). See below, 8911.
9 Whether the water of immersion was or was not fit for mixing the ashes; for even water fit for mixing renders invalid water that is already mixed (cf. below, 62).
10 After it has been dried, even though the unfit water may have soaked into the surface of the gourd. 11 Cf. Kel. 1717.
12 Freshly from the ground. 12 On the grounds states in 37.
14 Cf. the parallel paragraph, Yad. ia. Lit. ‘earth’. Cf. App. IV. 16 c.
mix the ashes in a ship.1 But they may not mix the ashes in the sides of [broken] vessels,2 or in the flanks of a ladling-jar,3 or in the plug of ajar, or in the cupped hands, since they may not draw the water or mix the ashes or sprinkle the Sin-offering water save only in a vessel. Only vessels that have a tightly stopped-up cover4 afford protection [against uncleanness in the ‘Tent’ wherein lies a corpse]; and only vessels afford protection against [uncleanness present in] earthenware vessels.5 6. A potter’s ‘egg’6 is valid; but R. Jose declares it invalid. A hen’s egg R. Meir and R. Judah declare valid, but the Sages declare it invalid.
7. A trough7 hewn in the rock — they may not gather the water into it or mix the ashes therein or sprinkle from it; it does not need a tightly stopped- up cover,8 nor does it render an Immersion-pool invalid.9 If it was a movable vessel, although it had been joined [to the ground] with lime, they may gather water into it or mix the ashes therein or sprinkle from it; and it needs a tightly stopped-up cover, and it renders an Immersion-pool invalid. If there was a hole in it below and this was stopped up with rags, the water therein is invalid [for mixing the ashes] since it is not wholly enclosed by the vessel; but if the hole was in the side and it was stopped up with rags, the water therein is valid since it is wholly enclosed by the vessel. If the vessel was crowned with a brim of clay and the water reached it, it10 is invalid; but if the brim was firm enough for the vessel to be moved there¬ with, the water remains valid.
8. If there were two troughs hewn out in the same stone11 and the ashes were mixed in one, the water in the other is not thereby sanctified.12 If there was a hole passing from one to the other, as large as the spout of a water-skin,33 or if the water washed over [from one to the other] if only to a depth the thickness of garlic peel, and the ashes were mixed in one of them, the water also in the other is thereby sanctified.
9. If two stones were set closely together and made into a rock-trough (so, too, if there were two kneading-troughs;14 so, too, if a rock-trough was split [and ashes were mixed in the water therein]), water that lies between them is not thereby sanctified, but if they were joined together with lime or gypsum and they could be moved together, water that lies between them is thereby sanctified.
6. 1. If a man was mixing the ashes [with the water in the stone trough] and the ashes'5 fell on his hand or on the side [of the trough] and then fell into the [water of the] trough, [the water] is not valid.16 If the ashes fell [of themselves] into the trough from the pipe,17 the water is not valid. If he 1 Cf. Shab. 9*; Kel. 23. See below, 9*. 2 Cf. Kel. 4’.
6 The hollowed-out lump of clay out of which the pot is shaped.
? Mikw. 45. It does not constitute a ‘vessel’.
8 But it affords protection from corpse-uncleanness if it has a simple cover; see Ohol. s6.
9 If water from it flowed into an Immersion-pool (see p. 732, n. 5) which did not yet contain the prescribed forty seahs, such water is not deemed ‘drawn water’ which would render the pool invalid for immersion.
10 i.e. such of the water as reaches the clay brim.
11 Which was not fixed to the ground.
12 Mixed with the ashes in such fashion that the water can be used efficaciously for sprinkling. 12 Wide enough for two fingers to pass into it.
14 Set side by side, forming one large receptacle, but with an accidental gap between.
16 From Num. 1917 it is inferred that the ashes must ‘be put thereto in a vessel’, and not fall in of themselves. 17 In which the ashes were kept.
704 SIXTH DIVISION: TOHOROTH took [the ashes] from the pipe and then covered up [the pipe], or if he shut the door,1 the ashes remain valid but the water becomes invalid.2 If he set it3 upright on the ground, the water becomes invalid; if he set it upright in his hand it remains valid because it is possible so to do.4 2. If the ashes floated on the water, R. Meir and R. Simeon say: He may take [some of] them off and mix them with other water. But the Sages say: What has once touched water they may not mix with other water. If the water was emptied out and ashes were found at the bottom, R. Meir and R. Simeon say: They may be dried and used to mix with other water. But the Sages say: What has once touched water they may not mix with other water.
3. If a man was mixing the ashes in [the water of] a stone trough and a ewer was therein, however narrow its neck, water therein is thereby sancti- ried. If there was a sponge [in the trough] water that is in the sponge is not valid.5 What should be done? The water [in the trough] may be emptied out0 until the sponge is reached; when once the sponge is reached, however much water still washes over it, the water is not valid.
4. If a man so placed his hand or his foot or leaves of vegetables as to direct water7 into the jar, the water is not valid; but if he used leaves of reeds or nuts in like fashion,8 it remains valid. This is the general rule: [If he used] aught that is susceptible to uncleanness, the water is invalid; but if aught that is not susceptible to uncleanness it remains valid.
5. If water from a well was made to flow into a wine vat or into rain- cisterns, the water is not valid9 for such as have a flux or for lepers or for mixing the ashes of the Sin-offering,10 since the water was not drawn into a vessel.
7. 1. If" five men had drawn water into five jars purposing to mix the ashes therein by five several acts of mixing, [each for himself,] but they bethought themselves and mixed therein by one single act of mixing [in a single vessel]; or if they purposed to mix the ashes therein by one single act of mixing [in a single vessel], but they bethought themselves and mixed therein by five several acts of mixing, [each for himself], the whole water remains valid. But if one man drew water into five jars purposing to mix the ashes therein by five several acts of mixing, but he bethought himself and mixed therein by one single act of mixing, the water in the last jar alone is valid; or if he purposed to mix the ashes by one single act of mixing, but he bethought himself and mixed therein by five several acts of mixing, the water in the first jar alone is valid; if he said to another,12 ‘Do thou mix these for thyself’, the water in the first jar alone is valid; [and if he said,] ‘Do thou mix these for me’, the water in them all is valid.
1 After taking the ashes from the pipe and before mixing them.
I See above, 4* (end). •> The pipe containing the rest of the ashes.
4 The act of holding it safely is so simple as not to count as a distraction or an act of work. A variant reads: Because it is impossible (to do otherwise)'.
5 Since a sponge does not count as a vessel.
* Into another vessel; and this water is valid for sprinkling.
7 ‘Living water' intended for mixing with the ashes. The vessel must be filled directly from the water source.
* Cf. Eduy. 74. They are not edible and so cannot contract food- uncleanness.
9 It ceases to count as ‘living water’.
10 For all three ‘living water’ (Lev. 1 51*; 14*; Num. 19*’) is prescribed.
I I The cases cited in this chapter deal with the application of the rule against doing other work while engaged in the act of mixing the ashes or drawing the water.
11 When he drew the water into five vessels purposing to mix the ashes by one single act of mixing.
2. If he drew the water with one hand and did other work with the other hand; or if he drew water both for himself and for another; or if he drew water into two [jars] at the same time, the water of both is invalid, since an act of work renders the water invalid whether he drew it for him¬ self or for another.
3. If he mixed the ashes with one hand and did other work with the other hand and he mixed them for himself, it is invalid; but if for another it is valid. If he mixed the ashes both for himself and for another, his own is invalid but that of the other is valid. If he mixed the ashes for two [others] at the same time both are valid.
4. [If a man said,] ‘Mix the ashes for me and I will mix the ashes for thee’, the first [alone] is valid. [If he said,] ‘Draw' water for me and I will draw' water for thee’, the last is valid. Flf he said,] ‘Mix the ashes for me and I will draw the water for thee’, both are valid. [If he said.] ‘Draw the water for me and I will mix the ashes for thee’, both are invalid.
5. If a man drew water both for his own [common] needs and for the [ashes of the] Sin-offering, he must draw for himself first and fasten [the bucket to] the carrying-yoke and then draw the water for the Sin-offering. If he drew first the water for the Sin-offering and afterward drew the water for himself, it is invalid. He must bear his own behind him and that for the Sin-offering before him, and if he bore that for the Sin-offering behind him it is invalid. If both were for the Sin-offering, he may bear one before him and one behind him; because it is possible [so to do].1 6. If a man could carry back in his hand a [borrowed] rope [to its owner] without turning off his path, the water remains valid; but if not without turning off his path it becomes invalid. Three times was this matter brought [for decision] to Jabneh and the third time they declared it valid but as a special dispensation.2 7. If he coiled the rope little by little [while he drew up the water] the water remains valid; but if he coiled it afterward it is invalid. R. Jose said: This too they declared valid but as a special dispensation.
8. If he [afterward] hid away the jar lest it be broken, or turned it upside down to dry it that he might draw [other] water therein, [the water that he had already drawn] remains valid; but if to carry the sanctified water therein, it becomes invalid. If he cleared out potsherds from the trough [before he mixed the ashes] that it might hold the more water, the water remains valid; but if that it might not hinder him when he empties out the water [for sprinkling], it becomes invalid.
9. If a man was carrying his water on his shoulder and he [stopped and] decided a matter of the Law or showed others the way or killed a serpent or a scorpion or removed food to a place of safety, the water becomes invalid; but if he took the food to eat it, the water remains valid; or [if he killed] the serpent or the scorpion because they hindered him, it remains valid. R. Judah said: This is the general rule: If his act was of the nature of work, whether he stayed to do it or not, the water becomes invalid; if it was not of the nature of work, yet he stayed to do it, the water becomes invalid; if he did not stay, it remains valid.
to. If a man gave the water into the keeping of one that was unclean, it becomes invalid; if of one that was clean it remains valid. R. Eliezer says: : Variant: 'Because it is impossible (to do otherwise)’. The grounds are the same as above, 6‘. - Lit. ‘instruction of the hour’.
706 SIXTH DIVISION: TOHOROTH It remains valid even if he gave it into the keeping of one that was unclean, provided that [meanwhile] the owner did no act of work.
n. If two were drawing the water for the Sin-offering and they helped each other to raise it, or one pulled out a thorn for the other, and the water was intended for one single act of mixing the ashes, it remains valid; but if it was for two several acts, it becomes invalid. R. Jose says: Even if it was for two several acts, it remains valid if they had made terms between them.1 12. If [while he bore the water] he broke down a wall with the intention of building it up again, the water remains valid; but if he did build it up it becomes invalid. If [after he had drawn the water] he ate [of figs] and had the intention of storing them, it remains valid; but if he did store them, it becomes invalid. If he ate some and left some over and cast what was in his hand under the fig-tree or into the storing-place lest it be wasted, the water becomes invalid.
8. i. If two kept watch over the stone trough2 and one of them became unclean, the water remains valid, since it is yet in the keeping of the other; if the first became clean again and the other became unclean it still remains valid since it is in the keeping of the first; but if they both at one time became unclean it becomes invalid. If one of them did an act of work, it remains valid since it is yet in the keeping of the other; if the first ceased from the work and the other did an act of work it still remains valid since it is in the keeping of the first; but if they both at one time did an act of work it becomes invalid.
2. He that mixes3 the Sin-offering water may not wear his sandals, for if the liquid fell on his sandal, his sandal becomes unclean and renders him unclean. Thus he may say, ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.4 If the liquid fell on his flesh he remains clean; but if it fell on his garment it becomes unclean and renders him unclean. Thus he may say, ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.
3. He that burns the [Red] Heifer or the bullocks,5 and he that takes away the Scape-goat,6 render garments unclean; but the [Red] Heifer and the bullocks and the Scape-goat cannot themselves render garments un¬ clean. Thus they may say,7 ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.
4. If a man ate of the carrion of a clean bird and it is yet in his gullet,8 he renders garments unclean; but the carrion itself does not render gar¬ ments unclean. Thus they may say, ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.
5. A derived uncleanness cannot convey uncleanness to a vessel but only to a liquid; howbeit if a liquid becomes unclean it can render vessels un¬ clean. Thus they may say,9 ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.
6. An earthenware vessel cannot convey uncleanness to another vessel, 1 If, e.g,, one said to the other, Only if thou helpest me to raise my water will I help thee to raise thine.
2 In which was water in readiness for mixing with the ashes.
3 So, too, he that sprinkles it. 4 Cf. Kel. 84; Toh. 87.
5 Whose flesh is not burnt on the Altar. Cf. App. IV. 1 c. 6 Lev. i636.
7 The garments to the man. 8 See Zeb. 79, “■ Toh. i1, 3; Zab. 59. See App. IV.
14 c. 9 The vessels to the liquid.
but only to a liquid; howbeit if the liquid becomes unclean it can render the other vessel unclean. Thus it may say,1 ‘What renders thee unclean does not render me unclean, but thou hast rendered me unclean’.
7. Whatsoever renders Heave-offering invalid2 conveys uncleanness to liquids3 so that they suffer first grade uncleanness, whereby they can convey uncleanness4 at one remove and render [Heave-offering] invalid at a second remove (excepting only him that had immersed himself the selfsame day [because of uncleanness]).5 Thus they may say,6 ‘What renders thee un¬ clean does not render me unclean,7 but thou hast rendered me unclean’.
8. All seas8 are valid as an Immersion-pool ( Mikweh ),9 for it is written, And the Mikweh10 of the waters called he Seas.11 So R. Meir. R. Judah says: The Great Sea12 is valid as an Immersion-pool, and it is written, Seas, only because there are in it many kinds of seas. R. Jose says: All seas render clean by virtue of being flowing waters; but they are not valid for them that have a flux or for lepers or for mixing therein the ashes of the Sin-offering.
9. Smitten waters13 are not valid.14 They are deemed smitten waters that are salty or warm. Intermittent waters15 are not valid. They are deemed intermittent waters that fail [even] once in a week of years; but they that have failed only in times of war or in years of drought are valid. R. Judah declares them invalid.
10. The waters of the Keramiyon16 and the Puga17 are invalid because they are miry waters. The waters of the Jordan and the Yarmuk are invalid because they are mixed waters.18 They are deemed mixed waters whereof the one is valid and the other invalid and they mingle together; if they both are valid and they mingle together they remain valid. R. Judah declares them invalid.
11. The Well of Ahab and [the pool in] the Cave of Pamias19 are valid. If the colour of the water changed but the change arose from itself, it remains valid. A water-channel20 that comes from far is valid, if only they take heed that none interrupts its flow. R. Judah says: Even so the presumption is that its water is permitted. If clay or earth fell into a well a man must wait until it becomes clear. So R. Ishmael. R. Akiba says: There is no need to wait.
9. 1. If there fell into a flask21 any water soever, R. Eliezer says: Let it be 1 The other vessel to the liquid.
2 Namely whatever suffers second-grade uncleanness, and the hands, and those enume¬ rated in Zab. 512. 2 See Toh. 2°. 4 To foodstuffs.
s Who does not render common foodstuffs and liquids unclean. See p. 773, n. 6.
The common foodstuffs that have been rendered unclean, to the liquids.
• Since common foodstuffs cannot suffer third-grade uncleanness. 8 Mikw. 51.
9 i.e. they are valid for immersion in cases of uncleanness; but they do not count as ‘living water’ prescribed (see above, 65) for them that have a flux, for the leper, and for mixing the Sin-offering ashes. 10 R.V. ‘the gathering together’. 11 Gen. i10.
12 The Mediterranean Sea, and not small inland seas. 13 Cf. Ex. 717.
14 For use in the cases where ‘living water’ is prescribed.
12 Lit. ‘disappointing waters’ whose flow is not to be relied upon. The term is derived 16 Identifications with the rivers Kishon or Amana have been suggested.
12 Or Piga. The Belus (a few miles north of the Kishon) has been suggested; also the Biblical Pharpar.
18 Fed by tributary streams of which some are ‘smitten’ or ‘disappointing’.
19 Banias, at the source of the Jordan.
20 By which spring-water is conducted from a distance. Cf. above, 6s.
21 Meaning, as often in this and the succeeding chapters, a flask containing the ashes of the Red Heifer mixed with water and ready for sprinkling.
~0$ SIXTH DIVISION: TOHOROTH sprinkled twice over. But the Sages declare it1 invalid. If dew dropped mto it, R. Eliezer says: Let it be left out in the sun and the dew will go up from it. But the Sages declare it invalid. If liquid or fruit juice fell into it, all must be poured away and the vessel must be dried;2 but if it was ink or gum or copperas3 or aught that leaves a trace, all must be poured away, but the vessel need not be dried.
2. If insects or creeping things fell therein, and they broke asunder or the colour of the water changed, it becomes invalid. If it was a beetle [that fell therein] it in any wise renders the water invalid since it is as it were a tube. R. Simeon and R. Eliezer b. Jacob say: If a maggot or a weevil from out of the corn [fell therein], they are valid4 since they contain no moisture.
t. If cattle or wild animals drank thereof it becomes invalid. All birds 'ender it invalid excepting the dove, since it sucks up the wrater. No creeping things render it invalid excepting the weasel, since it laps up :he w'ater. Rabban Gamaliel says: The serpent also, since it vomits. R. Eliezer says: The mouse also.
4. If a man had the intention5 to drink the Sin-offering water, R. Eliezer says: It becomes invalid. But R. Joshua says: Only after he turns up [the flask to drink out of it], R. Jose said: This only applies to the water before the ashes are mixed in it; but if the ashes have been mixed with the water, R. Eliezer says, [It becomes invalid] after he turns up [the flask to drink out of it]; and R. Joshua says, [It first becomes invalid] only when he drinks. But if he poured it into his throat6 it remains valid.