Parah Chapter 9


צְלוֹחִית שֶׁנָּפַל לְתוֹכָהּ מַיִם כָּל שֶׁהֵן, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַזֶּה שְׁתֵּי הַזָּיוֹת. וַחֲכָמִים פּוֹסְלִין.
יָרַד לְתוֹכָהּ טַל, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַנִּיחֶנָּה בַחַמָּה וְהַטַּל עוֹלֶה. וַחֲכָמִים פּוֹסְלִין.
נָפַל לְתוֹכָהּ מַשְׁקִין וּמֵי פֵרוֹת, יְעָרֶה וְצָרִיךְ לְנַגֵּב.
דְּיוֹ, קוֹמוֹס, וְקַנְקַנְתּוֹם, וְכָל דָּבָר שֶׁהוּא רוֹשֵׁם, יְעָרֶה וְאֵינוֹ צָרִיךְ לְנַגֵּב:


נָפַל לְתוֹכָהּ שְׁקָצִים וּרְמָשִׂים וְנִתְבַּקְּעוּ, אוֹ שֶׁנִּשְׁתַּנּוּ מַרְאֵיהֶם, פְּסוּלִין.
חִפּוּשִׁית, בֵּין כָּךְ וּבֵין כָּךְ פּוֹסֶלֶת, מִפְּנֵי שֶׁהִיא כִשְׁפוֹפֶרֶת.
רַבִּי שִׁמְעוֹן וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמְרִים, הַדִּירָה וְהַכִּנָּה שֶׁבַּתְּבוּאָה כְּשֵׁרִים, מִפְּנֵי שֶׁאֵין בָּהֶם לֵחָה:


שָׁתָת מֵהֶן בְּהֵמָה אוֹ חַיָּה, פְּסוּלִין.
כָּל הָעוֹפוֹת פּוֹסְלִין, חוּץ מִן הַיּוֹנָה, מִפְּנֵי שֶׁהִיא מוֹצֶצֶת.
כָּל הַשְּׁרָצִים אֵינָם פּוֹסְלִין, חוּץ מִן הַחֻלְדָּה, מִפְּנֵי שֶׁהִיא מַלֶּקֶת.
רַבָּן גַּמְלִיאֵל אוֹמֵר, אַף הַנָּחָשׁ, מִפְּנֵי שֶׁהִיא מְקִיאָה.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָעַכְבָּר:


הַחוֹשֵׁב עַל מֵי חַטָּאת לִשְׁתּוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, פָּסוּל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כְּשֶׁיַּטֶּה.
אָמַר רַבִּי יוֹסֵי, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַיִם שֶׁאֵינָם מְקֻדָּשִׁים. אֲבָל בְּמַיִם הַמְקֻדָּשִׁין,

רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּשֶׁיַּטֶּה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כְּשֶׁיִּשְׁתֶּה. וְאִם גִּרְגֵּר, כָּשֵׁר:


מֵי חַטָּאת שֶׁנִּפְסְלוּ, לֹא יְגַבְּלֵם בְּטִיט, שֶׁלֹּא יַעֲשֵׂם תַּקָּלָה לַאֲחֵרִים. רַבִּי יְהוּדָה אוֹמֵר, בָּטְלוּ.
פָּרָה שֶׁשָּׁתָת מֵי חַטָּאת, בְּשָׂרָהּ טָמֵא מֵעֵת לְעֵת. רַבִּי יְהוּדָה אוֹמֵר, בָּטְלוּ בְמֵעֶיהָ:


מֵי חַטָּאת וְאֵפֶר חַטָּאת, לֹא יַעֲבִירֵם בְּנָהָר וּבִסְפִינָה, וְלֹא יְשִׁיטֵם עַל פְּנֵי הַמַּיִם, וְלֹא יַעֲמוֹד בְּצַד זֶה וְיִזְרְקֵם לְצַד זֶה.

אֲבָל עוֹבֵר הוּא בַמַּיִם עַד צַוָּארוֹ. עוֹבֵר הוּא הַטָּהוֹר לְחַטָּאת וּבְיָדָיו כְּלִי רֵיקָם הַטָּהוֹר לְחַטָּאת, וּבְמַיִם שֶׁאֵינָם מְקֻדָּשִׁין:


אֵפֶר כָּשֵׁר שֶׁנִּתְעָרֵב בְּאֵפֶר מִקְלֶה, הוֹלְכִין אַחַר הָרֹב לְטַמֵּא, וְאֵין מְקַדְּשִׁין בּוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַדְּשִׁין בְּכֻלָּן:


מֵי חַטָּאת שֶׁנִּפְסְלוּ,

מְטַמְּאִין אֶת הַטָּהוֹר לִתְרוּמָה, בְיָדָיו וּבְגוּפוֹ.

וְאֶת הַטָּהוֹר לְחַטָּאת, לֹא בְיָדָיו וְלֹא בְגוּפוֹ.

מְטַמְּאִים אֶת הַטָּהוֹר לִתְרוּמָה בְיָדָיו וּבְגוּפוֹ.

וְאֶת הַטָּהוֹר לְחַטָּאת, בְּיָדָיו, אֲבָל לֹא בְגוּפוֹ:


אֵפֶר כָּשֵׁר שֶׁנְּתָנוֹ עַל גַּבֵּי הַמַּיִם שֶׁאֵינָן רְאוּיִין לְקַדֵּשׁ,

מְטַמְּאִין אֶת הַטָּהוֹר לִתְרוּמָה, בְּיָדָיו וּבְגוּפוֹ.

אֶת הַטָּהוֹר לְחַטָּאת, לֹא בְיָדָיו וְלֹא בְגוּפוֹ:

(1) A flask [of water which has already been mixed with ashes and sanctified] into which an[y] amount of water fell, Rabbi Eliezer says: One should sprinkle two sprinklings [instead of one, on a ritually impure individual in order to purify him]; and the Sages invalidate [the waters]. If dew fell into it, Rabbi Eliezer says: One should leave it in the sun and the dew will rise [i.e. evaporate]; and the Sages invalidate [the water]. If liquids or fruit juices fell into it, one should pour it out [because it has been invalidated], and drying [of the vessel before reuse] is required. If ink, or coloured charcoal, or coloured water, or anything which leaves a mark [fell into the water], one should pour it out [because it has been invalidated] and drying [the vessel before reuse] is not required.

(2) If insects or crawling creatures fell into it [the water] and they split open [and released liquid into the water], or if their [the waters'] appearance was changed [because of the insects], they [the waters] are invalid. If [the insect was] a chipushit [a type of black worm], either way [even if no change occurred] it invalidates [the water] because it is like a tube [and invalidates the water like any tube or open vessel containing liquid]. Rabbi Shimon and Rabbi Eliezer ben Ya'akov say: If [what fell in the water was] a dira or kina of the produce [types of insect], they [the waters] are valid because those [insects] contain no liquid.

(3) If a domesticated or wild animal drank from them, they [the waters] are invalid. All birds invalidate them [by drinking], except for the dove, for it [only] sucks [and no saliva leaves its mouth]. None of the rodents invalidate it [by drinking] except for the weasel for she laps it. Rabban Gamliel says: even the snake [invalidates] for it regurgitates. Rabbi Eliezer says: even the mouse [invalidates].

(4) One who thinks of drinking the chatat waters, Rabbi Eliezer says: he has invalidated [the waters]. Rabbi Yehoshua says: Once he tilts [the vessel to drink from it, the waters then become invalid]. Rabbi Yose says: To which [case] do these words refer? To water which was not [yet] sanctified; but with sanctified water Rabbi Eliezer says: Once he tilts [the vessel to drink from it, the waters then become invalid]. Rabbi Yehoshua says: Once he drinks. If he swallowed it [without bringing the vessel to his mouth], it [the water left in the vessel] is valid.

(5) Chatat waters which were invalidated should not be mixed with plaster, lest they be to be a mishap for others [since one who would touch the mixture would become impure]; Rabbi Yehuda says: They [the waters] are nullified [and no longer cause impurity once they are mixed in]. A cow that drank the chatat waters, its meat is ritually impure [only] between that time and the [corresponding] time [i.e. if the slaughtering occurred within twenty-four hours of the drinking, the meat is impure]. Rabbi Yehuda says: They [the waters] are nullified in her intestines [and no longer cause impurity, even if the slaughtering occurred within twenty-four hours of drinking].

(6) The chatat waters and ashes of a chatat may not pass over a river or in boat, and one may not float them [in a vessel] on the water's surface, and one may not stand on one side [of a river] and throw them to the other side. But one can pass through water [by foot] up to his neck [while carrying the chatat waters]. One who is [sufficiently] pure for the chatat may pass [over water] with an empty vessel that is [sufficiently] pure for the chatat in his hand, or [while carrying] water that has not [yet] been sanctified.

(7) Valid ashes which mixed with [regular] charred ashes, we go after the majority for [determining its status of] causing impurity [i.e. if the majority is red heifer ashes then it causes impurity like the chatat ], and we do not sanctify [water] with it [even if the majority is red heifer ashes]. Rabbi Eliezer says: We sanctify with all of them [with all of the ashes].

(8) Chatat waters which became invalid render impure [with regard to trumah] one who is [sufficiently] pure for trumah, by [the waters touching] one's hands or one's body. [Trumah is a portion of grain separated from produce that must be given to priest and is not allowed to become impure or be eaten by one who is impure.] But one who was [sufficiently] pure for the chatat, neither [contact with the invalidated water] by his hands nor by his body [render him impure]. If they [the chatat waters] became impure, they render impure one who is [sufficiently] pure for trumah, by [the water touching] his hands or his body, and [they render] one who is [sufficiently] pure for the chatat [impure] by [touching] his hands but not by [touching] his body.

(9) Valid ashes placed on the top of water, which are unfit for sanctification, render impure one who is [sufficiently] pure for trumah, by [touching] his hands or his body. And [they do not render impure] one [sufficiently] pure for the chatat, neither by [touching] his hands nor his body.