הַמֵּבִיא כְּלִי חֶרֶס לְחַטָּאת, טוֹבֵל וְלָן עַל הַכִּבְשָׁן.
רַבִּי יְהוּדָה אוֹמֵר, אַף מִן הַבַּיִת הוּא מֵבִיא וְכָשֵׁר, שֶׁהַכֹּל נֶאֱמָנִים עַל הַחַטָּאת.
וּבַתְּרוּמָה, פּוֹתֵחַ אֶת הַכִּבְשָׁן וְנוֹטֵל.
רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַסֵּדֶר הַשֵּׁנִי.
רַבִּי יוֹסֵי אוֹמֵר, מִן הַסֵּדֶר הַשְּׁלִישִׁי:
הַמַּטְבִּיל כְּלִי לְחַטָּאת בְּמַיִם שֶׁאֵינָם רְאוּיִים לְקַדֵּשׁ, צָרִיךְ לְנַגֵּב.
בְּמַיִם שֶׁהֵם רְאוּיִים לְקַדֵּשׁ, אֵינוֹ צָרִיךְ לְנַגֵּב.
אִם לְהוֹסִיף לְתוֹכוֹ מַיִם מְקֻדָּשִׁין, בֵּין כָּךְ וּבֵין כָּךְ צָרִיךְ לְנַגֵּב:
קֵרוּיָה שֶׁהִטְבִּילוּהָ בְמַיִם שֶׁאֵין רְאוּיִין לְקַדֵּשׁ, מְקַדְּשִׁין בָּהּ עַד שֶׁתִּטְמָא.
נִטְמְאָה, אֵין מְקַדְּשִׁין בָּהּ.
רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִם מְקַדֵּשׁ הוּא בָהּ בַּתְּחִלָּה, אַף בַּסּוֹף יְקַדֵּשׁ בָּהּ. אִם אֵינוֹ מְקַדֵּשׁ בָּהּ בַּסּוֹף, אַף לֹא בַתְּחִלָּה.
בֵּין כָּךְ וּבֵין כָּךְ, לֹא יוֹסִיף לְתוֹכָהּ מַיִם מְקֻדָּשִׁים:
שְׁפוֹפֶרֶת שֶׁחֲתָכָהּ לְחַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַטְבִּיל מִיָּד. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יְטַמֵּא וְיַטְבִּיל.
הַכֹּל כְּשֵׁרִים לְקַדֵּשׁ, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן.
רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן, וּפוֹסֵל בְּאִשָּׁה וּבְאַנְדְּרוֹגִינוֹס:
בְּכָל הַכֵּלִים מְקַדְּשִׁים, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, וּבִכְלֵי אֲדָמָה. וּבִסְפִינָה, מְקַדְּשִׁין בָּהּ.
אֵין מְקַדְּשִׁין לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית, וְלֹא בְחָפְנָיו,
מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת אֶלָּא בְכֶלִי.
אֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים,
שֶׁאֵין מַצִּילִים מִיַּד כְּלֵי חֶרֶס אֶלָּא כֵלִים:
בֵּיצַת הַיּוֹצְרִים, כְּשֵׁרָה. רַבִּי יוֹסֵי פוֹסֵל.
בֵּיצַת הַתַּרְנְגֹלֶת, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה מַכְשִׁירִין, וַחֲכָמִים פּוֹסְלִין:
הַשֹּׁקֶת שֶׁבַּסֶּלַע, אֵין מְמַלְּאִין בָּהּ וְאֵין מְקַדְּשִׁין בָּהּ וְאֵין מַזִּין מִמֶּנָּה,
וְאֵינָהּ צְרִיכָה צָמִיד פָּתִיל, וְאֵינָהּ פּוֹסֶלֶת אֶת הַמִּקְוֶה.
הָיְתָה כְלִי וְחִבְּרָהּ בְּסִיד, מְמַלְּאִין בָּהּ וּמְקַדְּשִׁין בָּהּ וּמַזִּין מִמֶּנָּה, וּצְרִיכָה צָמִיד פָּתִיל, וּפוֹסֶלֶת אֶת הַמִּקְוֶה.
נִקְּבָה מִלְּמַטָּן, וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ פְּסוּלִין, מִפְּנֵי שֶׁאֵינָן עֲגֻלִּים כֶּלִי.
מִן הַצַּד וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ כְּשֵׁרִים, מִפְּנֵי שֶׁהֵם עֲגֻלִּים כֶּלִי.
עָשׂוּ לָהּ עֲטָרָה שֶׁל טִיט, וְהָלְכוּ הַמַּיִם לְשָׁם, פְּסוּלִין.
אִם הָיָה בָרִיא כְּדֵי שֶׁיִּנָּטֵל עִמָּהּ, כְּשֵׁרִים:
שְׁתֵּי שְׁקָתוֹת שֶׁבְּאֶבֶן אַחַת, קִדֵּשׁ אַחַת מֵהֶם, הַמַּיִם שֶׁבַּשְּׁנִיָּה אֵינָן מְקֻדָּשִׁין.
הָיוּ נְקוּבוֹת זוֹ לָזוֹ כִּשְׁפוֹפֶרֶת הַנּוֹד, אוֹ שֶׁהָיוּ הַמַּיִם צָפִין עַל גַּבֵּיהֶן אֲפִלּוּ כִקְלִפַּת הַשּׁוּם, וְקִדֵּשׁ אֶת אַחַת מֵהֶן, הַמַּיִם שֶׁבַּשְּׁנִיָּה מְקֻדָּשִׁין:
שְׁתֵּי אֲבָנִים שֶׁהִקִּיפָן זוֹ לָזוֹ וַעֲשָׂאָן שֹׁקֶת,
וְכֵן שְׁתֵּי עֲרֵבוֹת,
וְכֵן הַשֹּׁקֶת שֶׁנֶּחְלְקָה, הַמַּיִם שֶׁבֵּינֵיהֶם אֵינָן מְקֻדָּשִׁין.
עֲשָׂאָן בְּסִיד אוֹ בְגִפְסִים וְהֵן יְכוֹלוֹת לְהִנָּטֵל כְּאַחַת, הַמַּיִם שֶׁבֵּינֵיהֶם מְקֻדָּשִׁין:
(1) One who brings an earthenware vessel for the chatat [to fill with water to be sanctified by the ashes of the red heifer], he immerses himself [first, for purification], and sleeps at the furnace [in order to make sure no impure person touches it once it is completed]. Rabbi Yehuda says: He can even bring it from the house [of the potter] and it is valid, since [the testimony of] everyone believed regarding the chatat [due to the stringency of the matter]. And regarding trumah [a portion separated from grains and fruit grown in Israel and given to a priest, and which must be kept pure], one should open the furnace and take it [to ensure that the vessel stays pure]. Rabbi Shimon says: from the second row [and not from the first row, since someone impure may have already opened the furnace and touched it]. Rabbi Yose says: from the third row.
(2) One who immerses a vessel for the chatat in water which is not suitable for sanctifying [for the chatat ritual, by mixing it with the ashes], it needs to be dried; in water which is suitable for sanctifying, it does not need to be dried. If [he intends] to add into it water which has already been sanctified, either way, it requires drying.
(3) A [dried and hollowed] gourd that was immersed in water that is unsuitable for sanctification, we sanctify [water for the ritual] in it as long as it has not yet become impure. Once it becomes impure, we do not sanctify in it [because we are concerned that it will emit invalid water into the sanctified water]. Rabbi Yehoshua says: If you allow it to be used for sanctification from the start [before it became impure], so too at the end [after it became impure] may you sanctify in it. If you do not allow sanctifying in it at the end, so too not at the beginning. Either way, one should not add into it [already] sanctified water.
(4) A tube which was cut for the chatat [as a vessel in which to sanctify the water with the ashes], Rabbi Eliezer says: it should be immersed immediately; Rabbi Yehoshua says: it should be made impure [first] and then immersed. Everyone is valid to sanctify [the water for the ritual, by mixing it with the ashes] except for a deaf-mute, a shoteh, and a minor. Rabbi Yehuda validates with a minor and invalidates with a woman or an androginos [person (or animal) with both male and female sexual organs. It is halachically uncertain whether such is is male, female or, perhaps, has a uniquely defined halachic gender].
(5) We may sanctify with all vessels, even with vessels made from feces, stone vessels and earthen vessels. And we may sanctify in a boat. We do not sanctify with the sides of [broken] vessels, nor in the crevices of a machatz [a large jug used for drawing water, which had hollow crevices], nor with a barrel lid [which had hollow indentations for handles], nor with cupped hands; for we only fill, sanctify, and sprinkle chatat water in a vessel. [Similarly,] a tight seal only saves [from impurity the contents of] vessels [but it does not save the contents of things not considered vessels]; and only vessels can save from [the impurity of] earthenware vessels [in which they are contained]. [Earthenware vessels have the property that they can only become impure from their inside however if something impure is placed in such a vessel, anything else inside the vessel and the vessel itself become impure. However, if a vessel which cannot become impure or an earthenware vessel are tightly fitted with a cover, or 'tight seal,' the inside is considered protected from the outside and thus things inside cannot become impure. Similarly, if a sealed vessel is inside an earthenware vessel, despite the fact that a ritually impure object placed in the earthenware vessel makes everything inside it impure, the contents of a tightly sealed vessel which is incapable of becoming impure nonetheless remain pure. Our mishnah states that in order for these applications of 'tight-seal' to apply, the container must qualify as a vessel.]
(6) The craftsman's egg [a type of plaster mold with a cavity for creating vessels] is valid [for sanctifying the chatat waters]. Rabbi Yosse invalidates it. A chicken's egg[shell], Rabbi Meir and Rabbi Yehuda validate it; and the Sages invalidate it.
(7) A trough in a rock [in which water gathers from nearby spring], we do not fill [water for sanctification] from it, and we do not sanctify [water with ashes] in it, and we do not sprinkle from it, and it does not require a 'tight-seal' [to protect its contents from impurity, rather a mere covering suffices], and it does not invalidate a mikvah [if water gathered in the rock trough and then flowed into a mikvah, that water is still considered undrawn, and thus valid for a mikvah, which must be filled with water which has never been drawn in order to be valid for ritual immersion and purification]. If a vessel was attached [to the ground] with plaster, we may fill [water for sanctification] with it, and we may sanctify [water] in it, and we may sprinkle from it, and it requires a 'tight-seal' [to protect its contents from impurity], and it invalidates a mikvah [if water flowed from it into a mikvah, it is considered to be drawn water and invalid]. If one punctured [the vessel attached to the ground] from below and stopped it with a cloth, the water inside is invalid [for sanctification for the ritual] since they are not encircling vessels [i.e. the water is not surrounded by vessel]. If [it was punctured] from the side and stopped with a cloth, the water inside is valid, since they are encircled by vessel [note: this only works if the puncture is sufficiently elevated from the bottom]. [If] they made for it [around its rim] a crown of plaster [for the vessel attached to the ground] and the water [level] reached to there, it [the water] is invalid [for the ritual, since the crown is not considered a vessel]. If [the connection] is sufficiently strong such that lifting it [the crown] would cause the vessel to come with it, it is valid [since it is part of the vessel].
(8) Two troughs in one stone [vessel], if one sanctified [water in] one of them, the water in the second is not sanctified. If they were punctured [connecting] one to the other, like the tube of a waterskin, or if the water overflows over them even [the thickness of] a garlic skin, if one sanctified [water in] one of them, the water in the second is sanctified.
(9) Two stones made to surround one another, forming a trough [between them], and similarly two willows, and similarly a trough which was divided [into two], the water in between them is not sanctified [when the water in the troughs is]. If they were formed with plaster or gypsum and they can be lifted as one [vessel], the water between them is sanctified [along with the water in the troughs].