7. Two pools may be combined together [to make up the prescribed forty sealis] if the stream that joins them together has the thickness and the space of the spout of a water-skin, [namely, if it is big enough to contain] two fingers doubled up. If it is in doubt whether it is as big as the spout of a water-skin or not, it is invalid, since [the immersion of what is unclean] is a thing enjoined in the Law;8 so, too, in what concerns the olive’s bulk of a corpse, and the olive’s bulk of carrion, and the lentil’s bulk of a [dead] creeping thing.9 If aught lies in the [space the size of the] spout of the water-skin, it makes it less than the prescribed measure.10 Rabban Simeon b. Gamaliel says: If it is a creature that lives in the water [that lies in the spout] whatsoever its size, the pool is accounted clean.11 8. They may render Immersion-pools clean [by mingling the drawn water in] a higher pool [with undrawn water] from a lower pool, or [the drawn water in] a distant pool [with undrawn water] from a pool that is near by. Thus a man may bring a pipe of earthenware or lead, and keep his hand beneath it until it is filled with water, and draw it along until the I Containing less than forty seahs. 2 Cf. y. 3 See above, 41.
+ See 7s, where it is taught that vessels having receptacles must be lifted out upside down lest they retain some of the water, thereby rendering it ‘drawn water’; in the present case, however, the vessels are not in a condition to contain any water. Cf. to1.
s It was unciean and its rim was broken, and though water entered the breach, part of its broken rim protruded out of the pool, and it therefore remains unclean, and it can convey uncleanness through its contained airspace (p. 604, n. 5).
6 A cylindrical, bottomless vessel, made of clay, hardened by the fire kindled inside it; it was fixed to the ground with clay. It was open at the top and was narrower at the top than at the bottom. The oven is here thought of as big enough to contain a man’s body. It is assumed to be unclean.
7 They contract uncleanness from the oven’s contained airspace. Even the water within the contained space does not nullify the uncleanness of the contained space; therefore the hands become clean only if they pass through water that is not contained within the oven.
* And a condition of doubt about uncleanness in a matter enjoined in the Law must be deemed unclean.
9 If it is in doubt whether they are of the prescribed bulk which is the minimum quantity to convey their particular uncleanness, they must be deemed unclean.
10 So that the adjoining pools are not a valid (‘clean’) Immersion-pool.
I I It is deemed to be like the water itself and does not lessen the space of the opening.
"40 SIXTH DIVISION: TOHOROTH surface of this water is made to touch the surface of the other water; if it touches by a hair’s breadth it suffices. If there were forty seahs [of undrawn water] in the upper pool and nothing at all in the lower, water may be drawn [into vessels and carried] on the shoulder and put into the upper pool until forty seahs flows down into the lower pool.1 q. If between two Immersion-pools [of which one lacked aught of the forty seahs] there was a wall in which was a perpendicular crack, they may be included together; but if it was a horizontal crack they may not be in¬ cluded together unless in one place there was a hole the size of the spout of a water-skin. R. Judah says: The rule is to the contrary’. If they flow to¬ gether through a breach [in the top of the dividing wall, they can be in¬ cluded together] if the height [of the connecting stream] is but the thickness of garlic peel and its width that of the spout of a water-skin.
10. If the outlet of a bath is in the middle, it renders the bath invalid [as an Immersion-pooi]; if it is at the side it does not render it invalid, since it is then like to one Immersion-pool that adjoins another. So R. Meir. But the Sages say: If the bath holds a quarter-log before the water reaches the outlet, it is valid; otherwise it is invalid. R. Eliezer b. R. Zadok says: If the outlet holds any water at all it is invalid.
11. If the lower pipe of a bath’s filter2 was full of drawn water and the upper one was full of undrawn water,3 and there were three logs 4 [of drawn water] opposite the hole, the bath is invalid [as an Immersion-pool]. How large must the hole be so that it shall contain three logs? A three-hundred- and-twentieth part of the pool.5 So R. Jose. R. Eliezer says: Even if the lower pipe was full of undrawn water and the upper full of drawn water and there were three logs by the side of the hole, the bath is valid, for they have said, Tf there fell therein three logs [of drawn water]’.
7. i. Some things there are that serve to fill up the Immersion-pool [to its prescribed measure of forty seahs] and do not render it invalid; some that render it invalid and do not serve to fill up its measure; and some that neither fill up its measure nor render it invalid. These serve to fill up its measure and do not render it invalid: snow, hail, hoar-frost, ice, salt, and thin mud. R. Akiba said: R. Ishmael was arguing before me, saying, ‘Snow does not serve to fill up the measure of an Immersion-pool’, and the men of Madeba testified in his name that he had said to them, ‘Go and bring snow, and make of it the beginning of an Immersion-pool’. R. Johanan b. Nuri says: Hailstones are like to [drawn] water. How do they serve to fill up the measure and not render it invalid? If an Immersion-pool held forty seahs less one and a seah of hailstones fell therein and filled it up, they thus serve to fill up its measure and do not render it invalid.
2. These render the Immersion-pool invalid and do not serve to fill up its measure: [drawn] water, whether clean or unclean, water in which food has been pressed or seethed; unfermented grape-skin wine.6 How do they 1 Since if an Immersion-pool contains forty seahs no quantity whatsoever of drawn water can ever render it invalid.
1 Lit. ’purifier’. This consisted of two pipes one above the other, the bottom of the one forming the top of the other; the top one led in fresh water and the bottom one let out the used water. The top pipe contained a hole on its bottom surface so that foreign matter fell into the lower pipe. 3 But less than forty seahs.
* Collected in the lower pipe, while forty seahs was poured in from the upper pipe.
5 Which is the proportion of three logs to forty seahs.
render the pool invalid and do not serve to fill up its measure? If an Immersion-pool held forty seaks less a kortab and a kortab from any of these fell therein, it does not serve to fill up its measure, and if it was three logs in quantity it renders it invalid; but other liquids, fruit-juice, brine and fish-brine and fermented grape-skin wine sometimes serve to fill up the measure and sometimes they do not; thus, if an Immersion-pool held forty seahs less one, and a scab from any of these fell therein, it does not serve to fill up its measure; but if it held already forty seahs, and a seah from any of these was put in and then one seah was taken away, it would remain valid.
3. If baskets of olives or baskets of grapes were rinsed therein and they changed the colour of the water, it remains valid. R. Jose says: Dye-water, if it is three logs in quantity, renders it invalid, but it does not render it invalid by changing the colour. If wine fell therein or olive sap and changed its colour, it becomes invalid. What should be done [to make it clean]? It should be left until the rains fall and its colour returns to the colour of water. If there was in it already forty seahs, water may be drawn [and borne] on the shoulder and poured therein until its colour returns to the colour of water.1 2 4. If wine or olive sap fell therein and changed its colour at one place and there nowhere remained forty seahs having the colour of water, none may immerse therein.
5. If into three logs of water there fell a kortab of wine, and their colour became like the colour of wine, and they fell into an Immersion-pool, they do not render it invalid. If into three logs of water all but one kortab, there fell a kortab of milk, and their colour remained the colour of water, and they fell into an Immersion-pool, they do not render it invalid. R. Johanan b. Nuri says: All is determined in accordance with the colour.
6. If an Immersion-pool held forty seahs exactly and two went down and immersed themselves, the one after the other, the first becomes clean, but the second remains unclean.3 R. Judah says: If the feet of the first were still touching the water, the second, too, becomes clean. If a man immersed his thick mantle therein and brought it up but part still touched the water, [and another immersed himself therein] he becomes clean. If a leathern cushion or mattress was lifted out of the water by its upper edges, the water contained therein is drawn water. What should be done? They should be immersed and lifted out by their bottoms.3 7. If a bed was immersed therein even if its legs sank into the thick mud, it becomes clean, since the water first touched them. If the water of an Immersion-pool was too shallow it may be dammed [to one side] even with bundles of sticks or reeds, that the level of the water may be raised and so he may go down and immerse himself. If a needle was put on the ledge of [an Immersion-pool in] a cavern and [its owner] stirred the water to and fro, after a wave has passed over it, it becomes clean.
8. 1. The Land of Israel is clean and the Immersion-pools thereof are clean. The pools of the gentiles outside the Land [of Israel] are valid for such as have suffered a pollution, even though they are filled with water 2 The water taken away on the body of the first would cause the pool to lack part of the forty seahs. 3 And so no water can be contained in their cavities. Cf. above, p. 739, n. 4.
742 SIXTH DIVISION: TOHOROTH from a swape-well,1 while those within the Land [of Israel] when they are outside the town-gate are valid also for menstruants, and when they are inside the town-gate they are valid for such as have suffered a pollution; but they are invalid for all [others] that are unclean. R. Eliezer says: Those near to the city or to a pathway are unclean because of the washing [of clothes], but those far off are clean.
2. These that have suffered a pollution need immersion: if in the begin¬ ning his urine issued in drips or was turbid, he is clean; if it did so in the middle and at the end he is unclean; if from the beginning to the end, he is clean. If it was white and continuous he is unclean. R. Jose says: The white is accounted like to what is turbid.
3. If he discharged thick drops from the member, he is unclean. So R. Eleazar Hisma. If he suffered impure thoughts in the night and rose up and found his flesh heated, he is unclean. If a woman discharged semen on the third day she is clean.2 So R. Eleazar b. Azariah. R. Ishmael says: Sometimes there are four seasons3 and sometimes five and sometimes six. R. Akiba says: They are always five.
4. If a gentile woman discharged seed from an Israelite it is unclean; if the daughter of an Israelite discharged seed from a gentile it is clean. If a woman had connexion and then went down and immersed herself but had not cleansed ‘the house’, it is as though she had not immersed herself. If he that suffered a pollution immersed himself but had not first made water,4 when he makes water he [again] becomes unclean. R. Jose says: If he was sickly or aged he is unclean, but if youthful or healthy he is clean.
5. If a menstruant put coins in her mouth and went down and immersed herself she is clean of her uncleanness but unclean from her saliva. If she put her hair in her mouth or closed her hand or pressed her lips together, it is as though she had not immersed herself at all. If one kept hold on a man or on vessels and immersed them they remain unclean, but if one had before rinsed his hand in the water they become clean. R. Simeon says: He should loose his hold on them so that the water can come into them. It is not needful that the water should enter into every orifice and wrinkle [in the body].
9. 1. These interpose5 in the case of a human creature: strips of wool or strips of flax; and the ribbons on the heads of girls (R. Judah says: Strips of wool or of hair do not interpose, since the water can penetrate them); 2. the matted hair over the heart and the hair of the beard and of the secret parts of a woman; the rheum outside the eye, the dried pus outside a w'ound and the plaster thereon, dried juice, clots of excrement on the skin, dough under the fingernail, dirt from sweatings, miry clay, potter’s clay and road-clay. What is miry clay? Such is the clay in pits, as it is written, He brought me up also out of an horrible pit, out of the miry clay.6 And potter’s clay? It is according to its common meaning. R. Jose declares potter’s clay insusceptible to uncleanness, blit the clay used for putty he declares susceptible. And road-clay? [This it is from which they make] the pegs by the road-sides; in such mud none may immerse himself, 3 Occasions of intercourse within the three days. 4 Tam. i1.
s Between the body and the water. For immersion to be valid, no part of the body's surface may be untouched by the water. 6 Ps. 401.
nor may he immerse himself while it is on his skin. But vessels may be immersed in any other kind of mud when it is wet. None may immerse himself with the dust on his feet. A kettle may not be immersed with the soot that is thereon unless it has been scraped.
3. These do not interpose [between the water and the body]: the matted hair of the head and armpits and of the secret parts of a man. R. Eliezer says: It is all one whether it be a man or a woman: aught concerning which a person is fastidious, this interposes; but aught concerning which a person is not fastidious, this does not interpose.
4. Dried rheum within the eye, the dried pus over a wound, juice that is moist, undried excrement on the skin, excrement that is under the finger¬ nail, a loosened fingernail and the downy hair of a child — these are not susceptible to uncleanness and do not convey uncleanness. The skin that grows over a wound is susceptible to uncleanness and conveys uncleanness.
5. These interpose in vessels:1 in vessels of glass, pitch, and the gum of myrrh,2 whether inside or outside; [if they are found] on a table or on a tablet or on a couch that are kept unsoiled, they interpose; but if these are [usually] suffered to remain dirty, they do not interpose. [If they are found] on beds belonging to a householder they interpose; but if on a bed belonging to a poor man they do not interpose. [If they are found] on a saddle belonging to a householder they interpose; but if on that of water¬ skin carriers, they do not interpose. [If they are found] on a packsaddle they interpose.3 Rabban Simeon b. Gamaliel says: [They interpose only] if the spots are as big as an Italian issar.4 6. [If they are found] on clothes, on one side only, they do not interpose; but if on both sides, they interpose. R. Judah in the name of R. Ishmael says: Even on one side only. R. Jose says: [They interpose in] the clothes of the edifiers5 if on one side only; but in [the clothes of] the boorish, only if on both sides.
7. [If the pitch or gum is found on] the aprons of pitch-workers or potters or tree-trimmers, they do not interpose. R. Judah says: Nor on those of fruit-driers. This is the general rule: Aught concerning which a person is fastidious, this interposes; but aught concerning which a person is not fastidious, this does not interpose.
10. 1. Any handles of utensils that are not fixed in in their usual fashion, or, if they are fixed in in their usual fashion, that have not been properly finished, or, if they have been properly finished, that have been broken — these interpose [between the water and the utensil]. If a vessel was im¬ mersed mouth downwards6 it is as though it had not been immersed at all. If it was immersed [and held] in its usual way without [immersing] the handle,7 [it does not become clean] unless it is turned on its side. If a vessel is narrow at either end and wide in the middle, it does not become clean unless it is turned on its side. A bottle whose mouth is turned down¬ wards8 does not become clean unless a hole is made at the side. The ink- 1 Including utensils and garments. 2 Variant: ‘Bitumen’.
3 Some texts omit this sentence. + See App. II, A.
s Lit. ‘builders’. ‘Disciples of the Sages who are engaged all their days in the building up of the world’ and who are scrupulous about spots of filth on their clothes (Shab. 114 a).
6 The air could not escape and the water could not touch the inner surfaces. Cf. above, 65; 7*. 7 The word is uncertain. Some commentators explain it as the long neck of a vessel. 8 And inwards to prevent the escape of liquid if it is overturned.
SIXTH DIVISION: TOHOROTH pot of ordinary folk does not become clean unless a hole is made at the side; and the inkpot of Joseph the priest1 had a hole at the side.
2. A cushion or mattress of leather requires that the water shall enter inside it; but a round cushion, a ball, a block, an amulet or a phylactery2 does not require that the water shall enter inside it. This is the general rule: Aught whose contents it is not usual to put in and take out, may be immersed sealed up.
3. These do not require that the water shall enter inside them: the knot [in the rags] of a poor man, or in fringes, the knotted thong of a sandal, or that of a head-phylactery if it is tight, or that of the arm-phylactery if it will not move up and down, or the handgrip of a water-skin or of a shep¬ herd’s wallet.
4. These require that the water shall enter inside them: the shoulder- knot of undergarments (the hem, also, of a sheet must be opened out) and [the knot of] a head-phylactery if it is not tight, and that of the arm- phylactery if it will move up and down, and the straps of a sandal. If garments are immersed when they are already wet from being washed [they need remain in the water only] until they bulge; but if they are dry [they must remain] until they bulge and until they cease from bulging.
5. Handles of utensils which are [too] long3 and which it is intended to cut down, need to be immersed [only] as far as the [appointed] length. R. Judah says: [They do not become clean] unless the whole is immersed. The chain of a big bucket4 [is susceptible to uncleanness to a length of] four handbreadths [from the bucket], and that of a little bucket [to a length of] ten handbreadths; they need to be immersed [only] as far as the [ap¬ pointed] length. R. Tarfon says: The whole of a ring [in the chain, if but part of it comes within the appointed length], needs to be immersed. A rope that is fastened to a basket does not count as a connective unless it is sewn on.
6. The School of Shammai say: They may not immerse hot water in cold, or cold water in hot, or fresh water in foul, or foul water in fresh. And the School of Hillel say: They may do so. If a vessel full of liquid was immersed, it is as though it was not immersed at all. If it was full of urine, it is looked upon as though it was water. If it was full of Sin- offering water5 [it is unclean] unless the water [from the Immersion-pool that flows into the vessel] is more than the Sin-offering water. R. Jose says: Even if the vessel could hold a kor 6 and there was in it but a quarter- fog', it is as though it was not immersed at all.
7. All7 foodstuffs can be included together to make up the bulk of half a half-loaf8 that suffices to render the body unfit [to eat of Heave-offering]. All liquids can be included together to make up the quarter-fog- that renders the body unfit. Herein greater stringency applies to him that drinks unclean liquids than to the Immersion-pool, since for him they have made all other liquids to be like to water.
8. If a man ate unclean food or drank unclean liquid and immersed himself and vomited them forth, they remain unclean since they have not become clean with the body; but if he drank unclean water and immersed himself and vomited it forth, it is clean, since it became clean with the body. If a man swallowed a clean ring and entered a ‘Tent’ wherein lies a corpse,1 and he sprinkled himself a first and a second time,* and then immersed himself and vomited forth the ring, it remains as it was before. If he swallowed an unclean ring and immersed himself, he may eat of Heave¬ offering [at sunset]; if he vomited forth the ring, it is [still] unclean and it renders him unclean. If an arrow was thrust into a man and it is still visible, it interposes [between the water and his flesh]; but if it is not visible, he may immerse himself and eat of Heave-offering.
1. 1. Shammai says:4 For all women it is enough for them [that they be deemed unclean only from] their time [of suffering a flow]. Hillel says: [A woman is deemed to have been unclean] from [the previous] examination to [the present] examination, even if [the interval is of] many days. But the Sages say: It is not according to the opinion of either; but [she is deemed to have been unclean] during the preceding twenty-four hours if this is less than [the time] from [the previous] examination to [the present] examination, or else from [the previous] examination to [the present] examination if this is less than twenty-four hours. If a woman has fixed periods it is enough for her [that she be deemed unclean only from] her time [of suffering a flow]. If she had connexion and used the test-rags, this counts as an examination, and may lessen either the interval of twenty- four hours, or the interval from [the previous] examination to [the present] examination.
2. ‘[If a woman has fixed periods] it is enough for her [that she be deemed unclean only from] her time [of suffering a flow]’ — thus if she was sitting on a bed and was occupied in matters requiring conditions of clean¬ ness and she went apart and suffered a flow, she is unclean but the other things remain clean. Although they have said that she conveys unclean¬ ness ‘during the preceding twenty-four hours’, she may take count [of the seven days prescribed in the Law]5 only from the time that she suffered a flow.
3. R. Eliezer says: For four kinds of women it is enough for them [that they be deemed unclean only from] their time [of suffering a flow]: a virgin (bethulah), a woman that is pregnant, one that gives suck, and an old woman. R. Joshua said: I have only heard [that such a rule applies to] a virgin. But the halakah 6 is according to R. Eliezer.
4. Who is accounted a bethulah? She that has never yet suffered a flow', even though she was married. And [who is accounted] pregnant? She in whom the young is manifest. And [who is accounted] one that gives suck? She that has not yet weaned her child. If she gave her child to another that should suckle it, or if she had weaned it,7 or if it died, R. Meir says: She conveys uncleanness during the preceding twenty-four hours. But the Sages say: It is enough for her [that she be deemed unclean only from] her time [of suffering a flow].
5. Who is accounted an old woman? She over whom three periods have J The main subject of the tractate is that of Lev. is14'*4. Niddah is, literally, ‘impurity’ or ‘separation’. The word has acquired the more specialized senses of (a) a menstruous woman, (6) menstrual impurity. * Eduy. i*.
746 SIXTH DIVISION: TOHOROTH passed [without her suffering a flow] about the time of her old age. R. Eliezer says: She over whom three periods have passed, it is enough for her [that she be deemed unclean only from] her time [of suffering a flow], R. Jose says: If over her that is pregnant or that gives suck, three periods have passed, it is enough for her [that she be deemed unclean only from] her time [of suffering a flow].
6. And of what did they speak1 when they said, ‘It is enough for her [that she be deemed unclean only from] her time [of suffering a flow]’? Of a first flow; but if it was a second flow, she conveys uncleanness during the twenty-four hours that have gone before. Yet if she suffered the first flow by reason of constraint,2 then, even for the second flow', it is enough for her [that she be deemed unclean only from] her time [of suffering a flow].
7. Although they have said,3 * ‘It is enough for her [that she be deemed unclean] only from her time [of suffering a flow]’, she must needs make examination, unless she is a menstruant [and making count of her pre¬ scribed seven days of uncleanness], or is abiding in the blood of her purifying* [after giving birth], or has connexion and uses the test-rags (unless she is abiding in the blood of her purifying), or is a virgin ( bethulah ) whose blood is clean. Twice must she make examination: in the morning and in the evening, and again at the time that she prepares for connexion; moreover women of the priestly stock [must make examination] when they eat of Heave-offering. R. Judah says: Also when they have ceased to eat of Heave¬ offering.
2. 1. The hand that oftentimes makes examination is, among women, praiseworthy; but among men — let it be cut off! If a woman was a deaf- mute or an imbecile or blind or not conscious, and there were at hand women of sound senses, these may do for her what is needful, and then she may eat of Heave-offering. It is the way of the daughters of Israel when they have connexion to use two test-rags, one for him and one for her; the more pious make ready a third wherewith they set in order ‘the house’.
2. If the blood was found with him, both are unclean and liable to an offering.5 If it was found with her at the time itself, both are unclean and liable to an offering; but if it was found with her after a time, their unclean¬ ness remains in doubt and they are exempt from the offering.
3. How long is meant by ‘after a time’? Time enough for her to get down from the bed and rinse her face;6 if after this [she suffered a flow] she is deemed to have conveyed uncleanness during the preceding twenty-four hours; but she has not rendered unclean him that has connexion with her. But the Sages agree with R. Akiba that if she observes a blood-stain she renders unclean him that has connexion with her.7 4. Women may always be assumed clean in readiness for their husbands. When men have come from a journey their wives may be assumed clean in readiness for them. The School of Shammai say: She needs two test- rags for every act; or else [on every occasion] she should examine it by the light of a lamp. And the School of Hillel say: Two test-rags suffice her throughout the night.
1 In the case of the four cited above, par. 3.
2 Through abnormal or unnatural causes.
5 Of her that has fixed periods. 4 Lev. 12*.
5 A Sin-offering (Lev. 427) in expiation of a transgression against Lev. i81*; 20”.
5. The Sages spoke in a parable about woman: [There is in her] a chamber, an ante-chamber, and an upper- room: blood in the chamber is unclean; if it is found in the ante-chamber, its condition of doubt is deemed unclean, since it is presumed to be from the fountain.
6. Five kinds of blood in a woman are unclean: red and black and bright crocus colour and a colour like earthy water and like mixed [water and wine]. The School of Shammai say: Also a colour like water in which fenugreek had been soaked and a colour like the juice that comes out of roast flesh. But the School of Hillel declare these clean. If it is yellow, Akabya b. Mahalaleel1 declares it unclean, but the Sages declare it clean. R. Meir said: Even if it does not convey uncleanness by virtue of being a blood¬ stain, it conveys uncleanness by virtue of being a liquid.2 R. Jose says: In neither case does it convey uncleanness.
7. What colour is meant by ‘red’? Like the blood of a wound. ‘Black’ means like ink sediment; if it is darker than this it is unclean, but if lighter it is clean. ‘Bright crocus colour’ means like the brightest shade in it. ‘Like earthy water’ means [a colour like that] when water is made to float over earth from the valley of Beth Kerem.3 And ‘like mixed [water and wine]’ [means a colour like as] when two parts of water [are mixed] with one part of wine, or the wine of Sharon.
3. 1. If a woman suffered a miscarriage and there was blood with it, she becomes unclean; but if there was not, she remains clean. R. Judah says: In either case she is unclean.4 2. If the abortion was the like of rind, or hair, or dust, or red flies, let her cast them into water: if they dissolve she is unclean, but if they do not, she is clean. If the abortion was the like of fishes, locusts, insects, or creep¬ ing things,5 and there was blood with them she is unclean; but if there was not, she is clean. If the abortion was like to a beast, a wild animal or a bird, be they clean or unclean, and it was a male, she must continue [unclean6 the number of days prescribed] for a male; and if it was a female she must continue [unclean the number of days prescribed] for a female; if the sex is not known she must continue [unclean the number of days prescribed] both for a male and for a female. So R. Meir. But the Sages say: What is not of the form of man is not accounted [human] young.