R. Chanina, der Adjutant des Hohepriesters, sagt: Seit den Tagen der Cohanim haben sie sich nie zurückgehalten, das Fleisch zu verbrennen, das durch ein v'lad (Derivat) von tumah (Unreinheit) zusammen mit dem Fleisch, das es hatte, unrein geworden war durch av hatumah (Proto-Unreinheit) unrein werden, obwohl sie seiner Unreinheit Unreinheit hinzufügten. [Dies wird hier aufgrund dessen gesagt, was folgen soll (1: 7): "Aus ihren Worten haben wir gelernt, dass saubere Terumah zusammen mit unreiner Terumah verbrannt wird." ("vom Verbrennen des Fleisches, das durch eine v'lad hatumah unrein geworden war" :) Wir sprechen von einem v'lad eines v'lad. Das heißt, Fleisch, das von Unreinheit dritten Grades ist, das durch Unreinheit zweiten Grades unrein geworden war, so dass es ein v'lad eines v'lad ist. Sie hielten sich nicht zurück, es zusammen mit Fleisch zu verbrennen, das durch av hatumah unrein geworden war und das Unreinheit ersten Grades angenommen hatte. Wenn dieses Fleisch, das am Anfang von Unreinheit dritten Grades ist, mit dem Fleisch in Kontakt kommt, das durch die Av Hatumah unrein geworden war, kehrt es in seinen Zustand der Unreinheit zweiten Grades zurück, nachdem es die Unreinheit ersten Grades berührt hat. Es stellt sich also heraus, dass sie ihrer Unreinheit Unreinheit hinzufügten. Denn am Anfang war es von Unreinheit dritten Grades, und jetzt ist es von Unreinheit zweiten Grades—Trotzdem hielten sie sich nicht zurück, es zusammen mit einer strengeren Sorte zu verbrennen. Denn da auch die geringere Sorte zum Verbrennen vorgesehen war, war es ihnen nicht wichtig, ihr ein höheres Maß an Unreinheit zu verleihen. Und obwohl das Essen nach dem Tora-Gesetz dem Essen keine Unreinheit verleiht, wird es in Bezug auf die Unreinheit des Essens geschrieben (3. Mose 11:38): "Es ist unrein"— Es ist unrein, aber es macht ein Lebensmittel wie dieses nicht unrein —Dennoch verfügten die Rabbiner, dass Essen dem Essen Unreinheit verleihen sollte.] R. Akiva fügte hinzu: Seit den Tagen der Cohanim hielten sie sich nie zurück, das Öl [der Terumah] zu entzünden, das durch einen T'vul pasul (ungeeignet) geworden war yom (einer in einem Zustand der Unreinheit, der sich tagsüber eingetaucht hatte und der bis zum Sonnenuntergang nicht sauber ist) (sie hielten sich nie zurück, dieses Öl anzuzünden) in einer Lampe, die durch eine Lampe mit Unreinheit des toten Körpers sogar unrein geworden war obwohl sie Unreinheit zu seiner Unreinheit hinzufügten. [("vom Anzünden des Öls, das durch ein t'vul yom pasul geworden war" :) Dieses Öl nimmt Unreinheit dritten Grades an, t'vul yom macht Terumah pasul nach dem Tora-Gesetz und verleiht ihm immer Unreinheit dritten Grades, ob es kann Essen oder Flüssigkeit sein. ("in einer Lampe, die von jemandem mit Unreinheit des toten Körpers unrein geworden war" :) Diese Lampe ist aus Metall. Alle Gefäße (außer Steingutgefäße), die die Unreinheit des toten Körpers berühren, werden so—wenn ein av, ein av; wenn erster Grad, erster Grad, wird geschrieben (Numeri 19:16): "der Erschlagene eines Schwertes", was erklärt wird: Das Schwert wird wie der Erschlagene, dh das Schwert, das den toten Körper berührt, wird avi-avoth ("der Vater der Väter der Unreinheit"), wie die Leiche selbst. Und wenn das Schwert einen mit Unreinheit des toten Körpers berührt, der ein Av ist, wird das Schwert selbst ein Av. Gleiches gilt für alle Schiffe außer Steingutgefäßen. Es ist also zu sehen, dass eine Metalllampe, wenn sie eine mit Unreinheit des toten Körpers berührt, zu einer Av-Hatumah wird. R. Akiva hat also die Worte von R. Chanina, dem Adjutanten-Hohepriester, ergänzt. Denn R. Chanina erlaubte nur die Umkehrung der Unreinheit dritten Grades zur Unreinheit zweiten Grades, während R. Akiva die Umkehrung der Unreinheit dritten Grades zur Unreinheit ersten Grades erlaubte. Für das Öl, das durch ein t'vul yom pasul wurde und das von Unreinheit dritten Grades ist— Wenn dieses Öl in einer Lampe entzündet wird, die durch eine Lampe mit Unreinheit des toten Körpers unrein geworden ist, wird die Lampe selbst, wie angegeben, zur Av-Hatumah —Das Öl der Unreinheit dritten Grades kehrt zur Unreinheit ersten Grades zurück, obwohl sie sich nicht zurückhielten (von der Erhöhung des Unreinheitsniveaus). Denn da es bereits als "Unreinheit" bezeichnet wird, waren sie nicht besorgt (über den besonderen Grad der Unreinheit), und es ist erlaubt, (zu seinem Grad an Unreinheit) direkt hinzuzufügen.]
Bartenura on Mishnah Pesachim
מימיהם של כהנים לא נמנעו – because it was necessary to teach the conclusion (the next Mishnah, Mishnah 7), “from their opinions,” we learned that we burn the pure priest’s due with the impure [he used the phrase] here.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Pesachim
Introduction
This mishnah deals with burning impure sacrificial meat of a low degree of impurity with impure sacrificial meat of a higher degree of impurity, a potential problem since it causes the less impure meat to become more impure. The mishnah is brought here because of the mishnah which follows it, which deals with burning unclean chametz with clean chametz.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Pesachim
מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of an offspring is stated, that is to say, the meat which is third [level of impurity] which was defiled with something of second-level impurity, which is the offspring of an offspring, they did not prevent from burning it with the meat that was defiled by something of a direct cause of Levitical uncleanness, which is first level of impurity. And when this meat that was at first third-level of impurity comes in contact with this meat that was defiled by something of a direct cause of Levitical uncleanness, it goes back to become second-degree [of impurity/uncleanness], for it came in contact with first-degree and became second [degree] and it is found that they added to it a degree of impurity upon its [initial] impurity , for that which was initially third-degree and is now second-degree. And even though they could not prevent from burning it with something that is is more severe than it, for since, even this which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though that one does not consume something that defiles food from the Torah, as it states regarding the defiling of food (Deuteronomy 14:8,14): “it is impure [for you].” It is impure, but it does defile [other foods] that are like it. Nevertheless, the Rabbis decreed that it would be food that does defile other food.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Pesachim
Rabbi Hanina the vice-chief of the priests said: during all of the days of the priests they never refrained from burning [sacrificial] meat which had been defiled by an offspring of uncleanness with meat which had been defiled by a father of uncleanness, even though they add uncleanness to its uncleanness. Rabbi Hanina, a rabbi who served in the Temple, testifies that the priests did not refrain from burning meat which had become unclean with other meat that had become unclean, even if the levels of uncleanness were different. When what is called a “father of uncleanness” (av hatuma) comes into contact with something that is receptive to impurity it renders it impure in the first degree; something impure in the first degree renders that which it comes into contact with impure in the second degree, and so on (up to four degrees). Everything besides the “father of uncleanness” is called an “offspring of uncleanness”. Meat which has come into contact with an “offspring” is at most impure in the second degree, since the “offspring can be no higher than a first degree. This meat is nevertheless rendered ineffective as a sacrifice. Rabbi Hanina teaches that they would burn this type of meat with meat that had come into contact with a “father of impurity”, even though this meat was of first degree uncleanness and hence it would add to the uncleanness of the other meat by making it of second degree uncleanness. Since both pieces of meat were impure in any case, they did not refrain from burning them together.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Pesachim
השמן – of priest’s due.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Pesachim
Rabbi Akiva added and said: during [all] the days of the priests they did not refrain from lighting oil which had been rendered unclean by a tevul yom in a lamp which had been made unclean by one who had contracted corpse impurity, even though they add uncleanness to its uncleanness. Rabbi Akiva adds that the same halakhah is also true with regard to oil. A “tevul yom” is someone who was impure, immersed in a mikveh but because the sun has not set, thereby ending the day, he is still impure. Until the sun sets he is considered to be of second degree impurity. If he comes into contact with oil that is terumah he renders it of third degree impurity. Rabbi Akiva teaches that this oil may be put into a lamp that is of first degree impurity, because it (the lamp) had been in contact with someone who had contracted corpse impurity (the corpse is the “granddaddy of all uncleanness, and one who comes into contact with a corpse is a “father of uncleanness). The lamp renders the oil of second degree impurity, bumping it up one level.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Pesachim
שנפסל בטבול יום – which is third-level of impurity, for a person who has ritually bathed but must wait for sunset to be perfectly clean (Leviticus 22:7), defiles the priest’s due from the Torah and makes it third-level of impurity forever, and there is not difference between food or liquids.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Pesachim
בנר שנטמא בטמא מת – this metallic candle, and all utensils outside of an earthenware vessel which came in contact with the defilement of the dead become like it, if it is a principal level of impurity, it is a principal level of impurity, if first-level of defilement, it is a first-level of defilement, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or who died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that came in contact with the dead became one of the original causes of Levitical uncleanness like the dead person himself, and when it (i.e., the sword) came In contact with the person defiled by the dead who is a principal cause of Levitical uncleanness, the sword also became a principal form of Levitical uncleanness and the same law applies to all utensils except for an earthenware vessel. It is found, therefore, that the metallic candle that came in contact with someone defiled by contact with the dead became one of the principal forms of Levitical uncleanness, and now Rabbi Akiva added to the words of Rabbi Hananiah the Assistant Priest, for Rabbi Hananiah did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted to restore something third-level of uncleanness to first-level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when he kindles it (i.e., the oil) with the candle that had been defiled through contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated. It is found that the third-level of Levitical impurity becomes first, and even though they did not prevent it, for since there is the title of impurity upon it, we do not suspect him and it is permissible to add with ones hands.
