5. If the Sin-offering water becomes invalid it may not be trampled into the mud lest it become a snare for others;7 but R. Judah says: It becomes harmless. If a heifer drank of the Sin-offering water, its flesh becomes unclean for a space of twenty-four hours. R. Judah says: It becomes harmless in its bowels.
6. Sin-offering water or the ashes of the Sin-offering may not be taken over a river in a ship, nor may they be floated over the water, nor may a man stand on one side and throw them to the other side; but he may cross over [on his feet] with water up to the neck. Yet he that is clean for the Sin-offering water may cross over bearing in his hands an empty vessel that is clean for the Sin-offering water or with water that has not yet been mixed with the ashes.
7. If ashes that were valid were confused with ashes from a stove, whether they convey uncleanness is determined by which of them is greater in quantity; but they may not sanctify water therewith.8 R. Eliezer says: They may use them all together9 to sanctify water therewith.
8. Sin-offering water even when it is invalid still conveys uncleanness to him that is clean for Heave-offering10 whether it touched his hands or his body, but it conveys no uncleanness to him that is clean for the Sin-offering whether it touched his hands or his body. [Sin-offering water] that is become unclean conveys uncleanness to him that is clean for Heave-offering The contents of the flask. - Before other Sin-offering water can be put in.
* i.e. they do not render the Sin-offering water invalid. s And said so.
'* So that his mouth did not touch the flask.
7 Who unsuspectingly touched it while it was yet moist, since it still conveys uncleanness; cf. below, par. 8.
* Even if the greater part is valid ashes.
9 Ensuring the presence of valid ashes.
:0 But he that is clean only for common food is not affected.
whether it touched his hands or his body, and also to him that is clean for the Sin-offering if it touched his hands, but not if it touched his body.
9. If ashes that were valid were put on water that was not fit for mixing the ashes therewith, the water conveys uncleanness to him that is clean for Heave-offering whether it touched his hands or his body; but it conveys no uncleanness to him that is clean for the Sin-offering, whether it touched his hands or his body.
10. 1. Whatsoever is susceptible to wn't/ras-uncleanness,1 whether it is unclean or clean, is deemed to be unclean with maddaf- uncleanness2 for them that occupy themselves with the Sin-offering water.3 And the like applies also to men.4 Whatsoever is susceptible [only] to corpse uncleanness, whether it is unclean or clean, R. Eliezer says: It is not deemed to be unclean with wftft£fo/-uncleanness. And R. Joshua says: It is deemed to be unclean with maddaf -un cleanness. But the Sages say: It can convey ffzadda/-uncleanness if it is unclean, but not if it is clean.
2. If he that was clean for the Sin-offering water touched him that suffered maddaf -unc\ea.nncss, he becomes unclean; if a flagon appointed for Sin-offering water touched aught that suffered »M</<fo/-uncleanness, it becomes unclean. If he that was clean for the Sin-offering water touched foodstuffs or liquid with his hand, he becomes unclean; if [he touched them] with his foot he remains clean. If he shifted them with his hand R. Joshua declares him unclean, but the Sages declare him clean.
3. If the jar containing the [ashes of the] Sin-offering, touched a [dead] creeping thing, the jar remains clean;5 if the jar was set above it, R. Eliezer declares it clean, but the Sages declare it unclean.6 If the jar touched [unclean] foodstuffs or liquids or the Holy Scriptures,7 it remains clean; if it was put above them, R. Jose declares it clean, but the Sages declare it unclean.
4. If he that was clean for the Sin-offering water touched an oven with his hand he becomes unclean; but if with his foot he remains clean. If he stood over the oven and stretched his hand beyond the oven with the flagon8 in his hand (so, too, if a carrying-yoke was set over the oven with two jars hanging from either end), R. Akiba declares them clean, but the Sages declare them unclean.
5. If he stood away from the oven and stretched out his hand to the window and took the flagon [therefrom] and passed it over the oven, R. Akiba declares it unclean, but the Sages declare it clean. Yet he that is clean for the Sin-offering water may stand over the oven bearing in his hands an empty vessel that is clean for the Sin-offering water or with water that has not yet been mixed with the ashes.
6. If the flagon containing the Sin-offering water touched another 3 Cf. Hag. 2'. If he that is ‘clean for Sin-offering water’ touched, carried or shifted any object liable to contract widrtis- unclean ness, whether or not it was unclean, he is deemed to suffer uncleanness from it to the same degree that one who was ‘clean for Heave-offering’ would suffer uncleanness from an object that, in fact, suffered wfdr«j- unclean ness.
4 If he that was ‘clean for Sin-offering water’ touched, carried or shifted a man who was ‘clean for Heave -offering’, the latter is deemed as unclean as if he had a flux and renders the former unclean in what concerns the Sin-offering water, 5 Since the inner part of an earthenware jar cannot contract uncleanness from its outer part. 6 Num. 19s ordains that the ashes must be set ‘in a clean place’.
s Containing the water intended for mixing with the ashes.
710 SIXTH DIVISION: TOHOROTH containing Hallowed Things or Heave-offering, that containing Sin-offering water becomes unclean, and that containing Hallowed Things or Heave¬ offering remains clean. If he held them one in each of his two hands, they both become unclean; if they were each wrapped in paper they both remain clean; if the one containing the Sin-offering water was wrapped in paper and that containing Heave-offering was in his [bare] hand, they both be¬ come unclean; if that containing Heave-offering was wrapped in paper and that containing the Sin-offering water was in his [bare] hand, they both remain clean. R. Joshua says: That containing the Sin-offering water becomes unclean. If they were set on the ground and he touched them, that containing the Sin-offering water becomes unclean and that containing Hallowed Things or Heave-offering remains clean. If he shifted them, R. Joshua declares them unclean, but the Sages declare them clean.
11. i. If a man left uncovered a flask [containing the Sin-offering water] and came and found it covered, it is invalid.1 If he left it covered and came and found it uncovered and a weasel could have drunk from it or, according to Rabban Gamaliel,2 a serpent, or if dew fell into it in the night, the water is invalid. Sin-offering water is not protected [from uncleanness in the ‘Tent’ wherein lies a corpse] by a tightly stopped-up cover;3 but water that has not yet been mixed with the ashes is protected by a tightly stopped-up cover.
2. Any condition of doubt that is deemed clean when it concerns Heave¬ offering is also deemed clean when it concerns the Sin-offering water. Any condition in which the decision is left in suspense when it concerns Heave¬ offering,4 in like condition the Sin-offering water must be poured away. If acts that must be done in cleanness were done after sprinkling by such Sin- offering water, their validity must be left in suspense. Wooden lattice work is clean5 in what concerns Hallowed Things or Heave-offering or the Sin- offering water. R. Eliezer says: Loosely fastened boards are unclean in what concerns the Sin-offering water.6 3. If pressed figs that were Heave-offering fell into Sin-offering water, and were taken out and eaten, and there was an egg’s bulk7 of them, whether they were unclean or clean the water becomes unclean8 and he that ate of them is guilty of death.9 If10 there was not an egg’s bulk of them the water remains clean, yet he that ate of them is guilty of death. R. Jose says: If the pressed figs were clean the water remains clean.1 1 If he that was clean for the Sin-offering water put in his head and the greater part of his body into the Sin-offering water, he becomes unclean.
I It must have been touched by a man; and he may be assumed not to have been ‘clean 3 Since such a place does not conform to the rule of Num. 19“; cf. above, io'.
s Since such cannot count as vessels, and they cannot contract?;«'drar-uncleanness or corpse-uncleanness.
6 They may be used to sit or lie upon; therefore they are susceptible to miffrus-uncleanness, and even when clean (cf. iol) count as suffering 'maddaf- uncleanness’ so far as concerns the cleanness required for the Sin-offering water.
7 The minimum quantity in foodstuffs that conveys uncleanness.
8 Since the degree of cleanness required in Heave-offering is uncleanness in what con¬ cerns Sin-offering water.
9 Because of eating Heave-offering while his person is unclean from the Sin-offering water. 10 Some texts omit this sentence.
II He is not of the opinion that the condition of cleanness required in Heave-offering is uncleanness in what concerns the Sin-offering water.
4. Whosoever according to what is prescribed in the Law requires im¬ mersion,1 conveys uncleanness to Hallowed Things, to Heave-offering, to common food, and to [Second] Tithe, and he is forbidden to enter into the Temple. After he has immersed himself he still conveys uncleanness to Hallowed Things and renders Heave-offering invalid. So R. Meir. But the Sages say: He renders Hallowed Things and Heave-offering invalid; but common food and [Second] Tithe are permitted to him. But if he entered the Temple, whether before or after he had immersed himself, he is culpable.
5. Whosoever according to the words of the Scribes requires immer¬ sion,2 conveys uncleanness to Hallowed Things and renders Heave-offering invalid; but common food and [Second] Tithe are permitted to him. So R. Meir. But the Sages say: He is forbidden [Second] Tithe. But after he has immersed himself they are all permitted to him; and if he entered the Temple, whether before or after he had immersed himself, he is not culpable.
6. Whosoever, whether according to what is prescribed in the Law or according to the words of the Scribes, requires immersion, conveys un¬ cleanness, whether by contact or by carrying, to the Sin-offering water and to the ashes of the Sin-offering, and to him that sprinkles the water of the Sin-offering. Moreover [he conveys uncleanness], whether by contact or by carrying, to the hyssop3 that has been rendered susceptible to unclean¬ ness,4 and to the water that has not yet been mixed with the ashes, and to an empty vessel that is clean for the Sin-offering water. So R. Meir. But the Sages say: [He conveys uncleanness] by contact but not by carrying.
7. Any kind of hyssop that is given a special name5 is invalid, but hyssop, simply so called, is valid; Greek hyssop, stibium hyssop, Roman hyssop or wild hyssop are invalid; if it is unclean Heave-offering it is invalid, and even if it is clean Heave-offering it should not be used for sprinkling, but if they sprinkled with it it is valid. They may not sprinkle with the young shoots or with the berries [of the hyssop]. But if a man was sprinkled with the young shoots he is not culpable if he enters the Temple. R. Eliezer says: Nor if he was sprinkled with the berries. By young shoots is meant [the hyssop] before the buds have ripened.
8. Hyssop that was used for sprinkling the Sin-offering water is valid for the cleansing of the leper.6 If it was gathered for firewood and liquid fell thereon it must be dried and it is then valid. If it was gathered for food and liquid fell thereon, even though it is dried, it is invalid. If it was gathered for the Sin-offering water, it is regarded as if it had been gathered for food. So R. Meir. R. Judah, R. Jose, and R. Simeon say: As if it had been gathered for firewood.
9. The [bunch of] hyssop should be made up from three stalks having [in all] three buds. R. Judah says: Three to each. If the hyssop had three stalks [from the one root] these are severed and then bound up; yet if they were severed and not bound up or bound up and not severed, or neither 1 i.e. men and vessels that have been rendered unclean by a ‘father of uncleanness’. They therefore suffer first-grade uncleanness, which suffices to render common food and Second Tithe unclean at one remove, and Heave-offering invalid at the second remove, and Hallowed Things unclean even at the third remove.
1 They who eat or drink what is unclean, vessels that have touched unclean liquids, and the hands. These suffer ‘second-grade uncleanness’. See Zab. 5“.
712 SIXTH DIVISION: TOHOROTH severed nor bound up, the hyssop is still valid. R. Jose says: The [bunch of] hyssop should be made up from three stalks having [in all] three buds; and its remnants1 [continue valid] if there are [at least] two stalks and if there is aught soever of the stumps thereof.
12. i. If the hyssop was too short2 it may be made to suffice with thread and a spindle-reed, and thus it may be dipped in and brought up again; yet a man must hold it by the hyssop [itself] when he sprinkles. R. Judah and R. Simeon say: As the sprinkling must be with the hyssop alone, so must the dipping be with the hyssop alone.
2. If he sprinkled and it is in doubt whether it was from the thread or the spindle-reed or the buds, his sprinkling is invalid. If he sprinkled two vessels and it is in doubt whether he sprinkled them both or whether water from the one dripped on to the other, his sprinkling is invalid. If there was a needle fixed in the earthenware and he sprinkled thereon and it is in doubt whether he sprinkled the needle or whether water from the earthen¬ ware dripped thereon, his sprinkling is invalid. If the mouth of the flask3 was narrow, he may dip in the hyssop and draw it out in usual fashion.4 R. Judah says: [Only] at the first sprinkling. If there was but little re¬ maining of the Sin-offering water it suffices to dip only the tips of the buds and then to sprinkle, provided that [the hyssop] is not dried [by the inner sides of the neck]. If a man intended to sprinkle in front of him and he sprinkled behind him, or behind him and he sprinkled in front of him, his sprinkling is invalid; but if [he intended to sprinkle] in front of him and he sprinkled to the sides, his sprinkling that is in front of him is still valid. They may sprinkle a man with his knowledge or without his knowledge; they may sprinkle a man and vessels together even though there be a hundred of them.
3. If he intended to sprinkle what was susceptible to uncleanness and he sprinkled what was not susceptible to uncleanness, and there was still water enough on the hyssop he need not dip again. But if [he intended to sprinkle] what was not susceptible to uncleanness and he sprinkled what was susceptible to uncleanness, even if there was still water enough on the hyssop he must dip again. If [he intended to sprinkle] a man and he sprinkled a beast, and there wTas still water enough on the hyssop he need not dip again; but if [he intended to sprinkle] a beast and he sprinkled a man, even if there was still water enough on the hyssop he must dip again. Water that drips [off the hyssop] is valid; therefore it still conveys un¬ cleanness as Sin-offering water.
4. If a man sprinkled from [Sin-offering water standing in] a wall-niche in a public place and [an unclean person so sprinkled] entered the Temple, and the water was found to be invalid, he is not culpable; but if it was from a wrall-niche belonging to a private person and he entered the Temple, and the water was found to be invalid, he is culpable. But if it was the High Priest, whether it was from a wall-niche belonging to a private person or from a wall-niche in a public place, he is not culpable, since the High Priest is never subject to penalty for entering the Temple. They used to slip before such a wall-niche in a public place [because of the much water 1 After it has become broken up by use.
2 To be dipped into the ilask containing the Sin-offering water.
2 Containing the Sin-offering water.
+ Not scrupling lest the bunch be squeezed dry in drawing it out of the narrow neck.
that was sprinkled there,] but they could still go their way [into the Temple] and not refrain, for they have said, ‘The water of the Sin-offering that has fulfilled its purpose does not convey uncleanness’.1 5. He that is clean may hold in his skirt an unclean axe and sprinkle it: and although there is thereon sufficient for a sprinkling, he remains clean. How much water should there be to be sufficient for a sprinkling'- Sufficient for the buds to be dipped therein and [water sufficient] to be sprinkled. R. Judah says: The buds are regarded as though they were on brazen hyssop.2 6. If a man sprinkled with unclean hyssop and there was an egg’s bulk [of the hyssop] the water is invalid and his sprinkling is invalid; if there was less than an egg’s bulk the water remains valid but his sprinkling is invalid. Such [hyssop] renders other hyssop unclean, and this other [hys¬ sop] renders other [hyssop] unclean, even though they be a hundred.
7. If the hands of one that was clean for the Sin-offering water became unclean, his body becomes unclean, and he conveys uncleanness to his fellow, and he to his fellow, even though they be a hundred.
8. If the outer part of the flagon3 containing the Sin-offering water became unclean, its inner part becomes unclean also,4 and it conveys uncleanness to another flagon, and this to another, even though they be a hundred. A bell and clapper count as connectives5 with each other. In sprinkling a spindle used for spinning coarse stuff, they should not sprinkle the spindle-rod or the spindle ring [since they do not count as connectives with the spindle-hook], but if it was so sprinkled it is valid; but in a spindle used for spinning flax they count as connectives. If the leathern cover of a cot was fastened on to the knobs [of the cot], it counts as a connective. The base [on which a bed stands] does not count as a connective whether in contracting uncleanness or in being rendered clean. Handles of utensils in which is drilled a hole [to fasten them to the utensils] count as connectives. R. Johanan b. Nuri says: Also when [the handles] are wedged [into the utensils].
9. The several baskets of a pack-saddle, the bed of a harrow, *> the [iron] corner7 of a bier, the [drinking] horns8 of wayfarers, a key-chain,9 the loose stitches of the washermen, or a garment stitched together with threads of mixed stuff- — these count as connectives in contracting uncleanness, but not in being rendered clean.
10. If the lid is joined to the kettle by a chain, the School of Shammai say: It counts as a connective in contracting uncleanness but not when it is sprinkled. The School of Hillel say: If a man sprinkled the kettle he has sprinkled the lid also; but if he sprinkled the lid he has not sprinkled the kettle. All are qualified to sprinkle excepting one that is of doubtful sex or of double sex, a woman or a child that is without understanding. A woman may aid a man when he sprinkles and hold the water for him while he dips 2 i.e. no account is taken of the water they soak up in measuring whether there remains in the flask sufficient for a sprinkling. 2 It was of wood or metal.
5 So that if but the one was sprinkled the other also is rendered clean, and if the one contracted uncleanness the other also becomes unclean.
6 Made up of detachable links.
7 Some detachable device for holding the corpse in position.
* Made out of a series of links which are extended telescope-wise when in use; and which can be made to collapse one within the other when not required for use.
* Holding many separable keys.
714 SIXTH DIVISION: TOHOROTH and sprinkles; but if she held his hand, even at the moment of sprinkling, it is invalid.1 ii. If a man dipped the hyssop during the day and sprinkled the same day it is valid. But if he dipped during the day and sprinkled at night, or dipped at night and sprinkled during the [next] day,2 it is invalid. But a man may immerse himself by night and be sprinkled during the [next] day, for they may not sprinkle until the sun is risen; yet if any have done so at the rise of dawn [only] it is valid.
1. i. Thirteen things apply to carrion of a clean bird.4 [Before it can contract or convey uncleanness] there must be intention [to use it for food], but it does not need5 to be rendered susceptible [to uncleanness by contact with a liquid]; an egg’s bulk of it conveys food uncleanness;6 and an olive’s bulk when in the [eater’s] gullet;7 he that eats it remains unclean until sunset;8 because of it they are culpable that enter the Temple; because of it9 Heave-offering10 must be burnt; he that eats a member from the living bird incurs the Forty Stripes; slaughtering it or wringing its neck makes it to be no longer terefah11 (so R. Meir; R. Judah says: This does not render it clean; R. Jose says: Slaughtering it renders it clean but not wringing its neck); 2. the small feathers and down12 contract uncleanness and convey uncleanness but they are not included together [with the flesh to make up the prescribed bulk13 that suffices to convey uncleanness] (R. Ishmael says: The down is also14 included together [with the flesh]); the beak and claws contract uncleanness and convey uncleanness, and they are included together [with the flesh] (R. Jose says: Also the ends of the wings and the end of the tail15 are included together [with the flesh], since they are suffered to remain on fattened birds).
1 Num. I9IS ordains explicitly that a ‘clean man’ shall take the hyssop and dip and sprinkle. 1 Some texts add: ‘or dipped one day and sprinkled the next day’.
3 ‘Cleannesses’, euphemistic for ‘uncleannesses’. The tractate deals with the suscepti¬ bility to uncleanness of foodstuffs and liquids used for food, and the conditions in which they are rendered unclean from contact with human beings, with utensils, and with other food¬ stuffs, and the degree of uncleanness to which they are liable. Common food can suffer uncleanness from ‘a father of uncleanness’ (see Kel. iia.) at one remove (‘first-grade un¬ cleanness’) and at a second remove (‘second-grade uncleanness’); Heave-offering, with its special sanctity, is one degree more highly susceptible, and can suffer uncleanness at one farther remove (‘third-grade uncleanness’, whereby it becomes pasul, unfit or invalid, and must be burnt); ‘Hallowed Things’ (i.e. flesh, meal-offerings and drink-offerings, which have been brought as offerings in the Temple) are susceptible to a still higher degree, and can be rendered unclean even at a fourth remove (‘fourth-grade uncleanness’). See App. IV.
s Like other dry foodstuffs, which only contract and convey uncleanness when purposely made wet (see p. 758, n. 1; Maksh. 6J).
6 i.e. if it is an egg’s bulk in quantity it is like other unclean foodstuffs and conveys uncleanness to clean foodstuffs, making them suffer ‘second-grade uncleanness’.
7 At the moment when an olive’s bulk is in contact with his gullet he becomes a ‘father of uncleanness’ so that he (at that moment) conveys first-grade uncleanness to garments or vessels which he touches or carries. After the olive’s bulk is swallowed he suffers only first- grade uncleanness. 8 See Lev. i7l“.
v After having eaten of it.
10 If the carrion, or a man who ate the carrion, touched it. 11 See Zeb. 70.
12 So Maim. Others: ‘the large feathers and the small feathers’.
13 The egg’s bulk, or the olive’s bulk in the gullet.
'4 Cf. Uktz. i1, where the principle is stated that what ‘serves as a protection’ is included with the rest to make up the prescribed bulk that is susceptible to uncleanness.
' 5 The (sometimes) edible portions nearest the body.
3. As for the carrion of an unclean bird, [before it can contract or convey uncleanness] there must be intention [to use it as food] and it needs to be rendered susceptible [to uncleanness by contact with a liquid]; an egg’s bulk of it conveys food uncleanness;1 he that eats half a half-loaf’s bulk of it becomes unfit2 [to eat of Heave-offering]; an olive’s bulk in the gullet does not convey uncleanness; he that eats of it does not remain unclean until sunset; because of it they are not culpable that enter the Temple; but because of it Heave-offering must be burnt; he that eats a member from the living bird does not incur the Forty Stripes; slaughtering it does not render it clean; the small feathers and down contract uncleanness and convey uncleanness, and they are included together [with the flesh]; the beak and claws contract uncleanness and convey uncleanness, and they are included together [with the flesh].
4. In cattle,3 the hide, grease, sediment, flayed-off flesh, bones, sinews, horns and hoofs are included together [to make up the egg’s bulk that suffices] to convey food uncleanness, but not [to make up the olive’s bulk that suffices to convey] carrion uncleanness. In like manner if a man slaughtered an unclean beast for a gentile and it still jerks [its limbs] it can convey food uncleanness but it only conveys carrion uncleanness after it is dead or has its head chopped off. [Scripture] has prescribed more con¬ ditions that convey food uncleanness than that convey carrion uncleanness.4 5. Food rendered unclean by a Father of Uncleanness5 and food rendered unclean by an Offspring of Uncleanness6 may be included together so as to convey uncleanness according to the lighter degree of uncleanness of the two. Thus if a half-egg’s bulk of food suffering first-grade uncleanness and a half-egg’s bulk of food suffering second-grade uncleanness were mixed together, they together count as suffering only second-grade un¬ cleanness; if a half-egg’s bulk of food suffering second-grade uncleanness and a half-egg’s bulk of food suffering third-grade uncleanness were mixed together, they together count as suffering only third-grade uncleanness. If an egg’s bulk of food suffering first-grade uncleanness and an egg’s bulk of food suffering second-grade uncleanness were mixed together, they to¬ gether count as suffering first-grade uncleanness;7 if they were then divided, each part counts as suffering only second-grade uncleanness.8 If each by itself fell on a loaf of Heave-offering, they only render it invalid; but if they fell both together, they convey to it second-grade uncleanness.
6. If an egg’s bulk of food suffering second-grade uncleanness and an egg’s bulk of food suffering third-grade uncleanness were mixed together, they together count as suffering second-grade uncleanness; if they were then divided, each part counts as suffering only third-grade uncleanness. If each by itself fell on a loaf of Heave-offering, they do not render it invalid;9 but if they fell both together they convey to it third-grade uncleanness.10 If an egg’s bulk of food suffering first-grade uncleanness and an egg’s bulk of 1 If there is already ‘intention’ and it has been rendered susceptible (cf. Uktz. 31*.).
2 Cf. Meil. 4“. He suffers second-grade uncleanness, and so would render Heave-offering pasul, unfit or invalid. 3 See Hull. 91. Cf. Zeb. 3J.
4 In the cases cited in the preceding rules. 5 And so suffering first-grade uncleanness.
6 By first grade uncleanness, and so suffering second-grade uncleanness.
i Since there is now in the mixture a complete egg’s bulk suffering first-grade uncleanness.
8 Since in neither of the halves would there be a complete egg’s bulk suffering first-grade uncleanness.
9 Since they convey fourth-grade uncleanness to which Hallowed Things alone are susceptible. 10 Which renders Heave-offering invalid so that it must be burnt.
SIXTH DIVISION: TOHOROTH food suffering third-grade uncleanness were mixed together, they together count as suffering first-grade uncleanness; if they were then divided each part counts as suffering second-grade uncleanness; for third-grade un¬ cleanness, if it has touched first-grade uncleanness, counts as suffering second-grade uncleanness. If two eggs’ bulk of food suffering first-grade uncleanness and two eggs’ bulk of food suffering second-grade uncleanness were mixed together, they together count as suffering first-grade unclean¬ ness; if they were then divided each counts as suffering first-grade un¬ cleanness; but if [they were divided] into three parts or four, they each count as suffering second-grade uncleanness only. If two eggs’ bulk of food suffering second-grade uncleanness and two eggs’ bulk of food suffer¬ ing third-grade uncleanness were mixed together, they together count as suffering second-grade uncleanness; if they were then divided, each part counts as suffering second-grade uncleanness; but if [they were divided] into three parts or four, they each count as suffering only third-grade uncleanness.