Parah Chapter 10


כֹּל הָרָאוּי לִטַּמֵּא מִדְרָס, מַדָּף לְחַטָּאת, בֵּין טָמֵא בֵּין טָהוֹר.

וְאָדָם, כַּיּוֹצֵא בוֹ.
כֹּל הָרָאוּי לִטַּמֵּא טְמֵא מֵת, בֵּין טָמֵא בֵּין טָהוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ מַדָּף. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מַדָּף. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא, מַדָּף. וְהַטָּהוֹר, אֵינוֹ מַדָּף:


הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּמַדָּף, טָמֵא.
לָגִין שֶׁל חַטָּאת שֶׁנָּגַע בְּמַדָּף, טָמֵא.
הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּאֳכָלִים וּמַשְׁקִים, בְּיָדוֹ, טָמֵא. וּבְרַגְלוֹ, טָהוֹר.

הֱסִיטָן בְּיָדוֹ, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים:


קָלָל שֶׁל חַטָּאת שֶׁנָּגַע בְּשֶׁרֶץ, טָהוֹר.

נְתָנוֹ עַל גַּבָּיו, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִים.
נָגַע בְּאֳכָלִים וּמַשְׁקִין וּבְכִתְבֵי הַקֹּדֶשׁ, טָהוֹר.

נְתָנוֹ עַל גַּבֵּיהֶן, רַבִּי יוֹסֵי מְטַהֵר, וַחֲכָמִים מְטַמְּאִים:


הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּתַנּוּר, בְּיָדוֹ, טָמֵא. וּבְרַגְלוֹ, טָהוֹר.
הָיָה עוֹמֵד עַל גַּבֵּי תַנּוּר וּפָשַׁט יָדוֹ חוּץ לַתַּנּוּר, וְהַלָּגִין בְּתוֹכוֹ,

וְכֵן הָאֵסֶל שֶׁהוּא נָתוּן עַל גַּבֵּי הַתַּנּוּר וּבוֹ שְׁנֵי קְלָלוֹת, אֶחָד מִכָּאן וְאֶחָד מִכָּאן,

רַבִּי עֲקִיבָא מְטַהֵר, וַחֲכָמִים מְטַמְּאִין:


הָיָה עוֹמֵד חוּץ לַתַּנּוּר וּפָשַׁט יָדָיו לַחַלּוֹן וְנָטַל אֶת הַלָּגִין וְהֶעֱבִירוֹ עַל גַּבֵּי הַתַּנּוּר,

רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין.
אֲבָל עוֹמֵד הוּא הַטָּהוֹר לְחַטָּאת עַל גַּבֵּי תַנּוּר וּבְיָדוֹ כְּלִי רֵיקָן הַטָּהוֹר לְחַטָּאת, וּבְמַיִם שֶׁאֵין מְקֻדָּשִׁין:


לָגִין שֶׁל חַטָּאת שֶׁנָּגַע בְּשֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, שֶׁל חַטָּאת, טָמֵא. וְשֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, טְהוֹרִין.
שְׁנֵיהֶן בִּשְׁתֵּי יָדָיו, שְׁנֵיהֶן טְמֵאִים.
שְׁנֵיהֶם בִּשְׁנֵי נְיָרוֹת, שְׁנֵיהֶם טְהוֹרִים.
שֶׁל חַטָּאת בִּנְיָר וְשֶׁל תְּרוּמָה בְּיָדוֹ, שְׁנֵיהֶן טְמֵאִין.
שֶׁל תְּרוּמָה בִּנְיָר וְשֶׁל חַטָּאת בְּיָדוֹ, שְׁנֵיהֶן טְהוֹרִין.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר, שֶׁל חַטָּאת, טָמֵא.
הָיוּ נְתוּנִין עַל גַּבֵּי הָאָרֶץ וְנָגַע בָּהֶם, שֶׁל חַטָּאת, טָמֵא. שֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, טְהוֹרִים.

הֱסִיטָן, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין:

(1) Anything capable of becoming impure due to midras [a type of impurity due to being sat on by certain types of impure individuals, which can then transfer impurity to other things] is madaf [treated as if ritually impure due to midras] for chatat, [regardless of] whether it is impure or pure. [This is all part of an extra stringency imposed by the rabbis to elevate the purity of the chatat.] And people are also like this [like objects capable of becoming ritually impure due to midras, they too become madaf for chatat]. Things which are capable of becoming impure due to contact with a corpse, [regardless of] whether they are pure or not, Rabbi Eliezer says: "they are not madaf." Rabbi Yehoshua says: "they are madaf." And the Sages say: "one that is impure is madaf, one that is pure is not madaf."

(2) One who is pure for chatat, who [then] touched a madaf object, is made impure [for chatat]. Jugs [which are sufficiently pure and intended for holding the waters] for a chatat, which [then] touched a madaf object, are made impure [for chatat]. One who is pure for chatat, who [then] touched foods or drinks, if [he touched them] with his hand, he is impure, if with his foot, he his pure. If he moved them with his hand [without touching them], Rabbi Yehoshua considers him impure, and the Sages consider him pure.

(3) A kallal [a type of stone or earthenware vessel] of chatat [containing the ashes of a red heifer], which touched a [dead] sheretz [certain types of small creature which are impure when dead], is [still] pure. If it [the kallal] was placed on top [of the sheretz], R Eliezer considers them [the ashes] pure, and the Sages consider them impure. If it touched foods or drinks or holy texts, it is pure. If it was placed on top of them, Rabbi Yose considers it pure, and the Sages consider it impure.

(4) One who is pure for chatat, who [then] touched an oven, with his hand, he is impure, with his foot, he is [still] pure. If he was standing on top of an oven and his hand was outstretched beyond the oven and [holding] in it the jug [with the ashes], and similarly a rod [for holding jugs] placed on top of an oven with two kallalot [hanging] on it, one on one side and one the other, Rabbi Akiva considers them pure, and the Sages consider them impure.

(5) If one [who was sufficiently pure for chatat] was standing beyond the oven, and he stretched out his hand to a window and he took the jug and passed it over the oven, Rabbi Akiva considers it impure, and the Sages consider it pure. But one who is pure for chatat may stand on an oven with an empty vessel which is pure for chatat in his hand, or with water that had not [yet] been sanctified [and they will remain pure].

(6) Jugs of chatat that touched jugs of sanctified property or of trumah [a portion of produce which must be given to a priest and must be kept ritually pure], [the jug] of chatat is [made] impure and that of the sanctified property or of trumah is pure. If [he holds] both of them in two hands [i.e. the chatat jug in one hand and one of the other types in the other], both of them [the jugs] are impure. If the two of them were [wrapped] in two pieces of paper [as he held them in each hand], they are both pure. If that of chatat were in paper and that of trumah was in his hand, they are both impure. If that of trumah was in paper and that of chatat was in his hand, both of them are pure; Rabbi Yehoshua says: "that of the chatat is impure." If they were placed on the ground and one touched them [both, simultaneously], that of the chatat is impure, and that of the sanctified property or of the trumah are pure. If he moved them [without touching them], Rabbi Yehoshua considers [them] impure, and the Sages consider [them] pure.