Mishnah
Mishnah

Talmud for Parah 12:2

הִזָּה, סָפֵק מִן הַחוּט, סָפֵק מִן הַכּוּשׁ, סָפֵק מִן הַגִּבְעוֹל, הַזָּיָתוֹ פְסוּלָה. הִזָּה עַל שְׁנֵי כֵלִים, סָפֵק עַל שְׁנֵיהֶם הִזָּה, סָפֵק מֵחֲבֵרוֹ מִצָּה עָלָיו, הַזָּיָתוֹ פְסוּלָה. מַחַט שֶׁהִיא נְתוּנָה עַל הַחֶרֶס, וְהִזָּה עָלֶיהָ, סָפֵק עַל הַמַּחַט הִזָּה, סָפֵק מִן הַחֶרֶס מִצָּה עָלֶיהָ, הַזָּיָתוֹ פְסוּלָה. צְלוֹחִית שֶׁפִּיהָ צַר, טוֹבֵל וּמַעֲלֶה כְדַרְכּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הַזָּיָה רִאשׁוֹנָה. מֵי חַטָּאת שֶׁנִּתְמַעֲטוּ, טוֹבֵל אֲפִלּוּ רָאשֵׁי גִבְעוֹלִין וּמַזֶּה, וּבִלְבַד שֶׁלֹּא יְסַפֵּג. נִתְכַּוֵּן לְהַזּוֹת לְפָנָיו וְהִזָּה לְאַחֲרָיו, לְאַחֲרָיו וְהִזָּה לְפָנָיו, הַזָּיָתוֹ פְסוּלָה. לְפָנָיו, וְהִזָּה עַל הַצְּדָדִין שֶׁלְּפָנָיו, הַזָּיָתוֹ כְשֵׁרָה. מַזִּין עַל הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ. מַזִּין עַל הָאָדָם וְעַל הַכֵּלִים, וַאֲפִלּוּ הֵן מֵאָה:

If one sprinkled, but there is a doubt as to whether [he sprinkled] from the string or from the rod [used to lengthen the short hyssop], or from the stalk [of the hyssop itself], his sprinkling is invalid. If one sprinkled onto two vessels, but there is a doubt as to whether he sprinkled on both of them [from the hyssop], or [that the water on one of them splashed] from its fellow [vessel] and onto it, his sprinkling is invalid. A needle which was placed on earthenware, if one sprinkled onto it, but there is a doubt as to whether he sprinkled on the needle, or [that the water splashed] from the earthenware onto it, his sprinkling is invalid [i.e. the needle remains impure]. A flask with a narrow mouth [containing <i>chatat</i> water], one dips [the hyssop in] and raises it out as usual. Rabbi Yehuda says: [only] the first sprinkling [can be done regularly; but for later sprinklings, there is a concern that hyssop will stick in the mouth of the flask and only absorb from the walls, and there might not be a proper dipping]. <i>Chatat</i> waters which became diminished [i.e. started running out], one dips even the tips of the stalks, and sprinkles, as long as it is not absorbing [water from the sides or bottom of the vessel, since there must be dipping]. If one intended to sprinkle forward and he sprinkled backwards, [or] backwards and he sprinkled forwards, his sprinkling is invalid; forward and he sprinkled to the sides in front of him, his sprinkling is valid. A person maybe be sprinkled, whether with his awareness, or without it. We sprinkle on a person and on vessels, even a hundred [in one sprinkling, so long as some water reaches them, with the sprinkler's intention].

Jerusalem Talmud Berakhot

Abbaye ben Rebbi Benjamin168In the Babli (Soṭah 38b) he is called Abba the son of Rav Minyamin bar Ḥiyya, a Babylonian Amora of the third generation. stated: Those who stand behind the Cohanim are not included in their blessing. Those who stand before the Cohanim; Rebbi Ḥiyya bar Abba said the blessing even cuts through an iron wall169In the Babli (loc. cit.) this is a tradition of R. Joshua ben Levi.. About those who stand on the side, we may understand from the following170Mishnah Parah 12:2, dealing with a man who wants to sprinkle from the water mixed with ashes from the red heifer on a person impure by contact with a dead body. It is a general rule that the water used for this purpose becomes invalid if, after it was taken from a flowing source, the person in charge of the water lets it slip from his mind. An action that contradicts the intention has the status of a slip of mind.: If he wanted to sprinkle before him and he sprinkled behind him, behind him and he sprinkled before him, his sprinkling is invalid. Before him and he sprinkled on his sides, his sprinkling is valid. This implies that those who stand on the side are included in the blessing171Since the Cohanim intend to bless the people before them, this intention automatically includes those who stand on their sides and excludes only those behind their backs. (The same reason is given in the Babli, loc. cit.).
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Jerusalem Talmud Orlah

Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there179Mishnah Parah 12:2. The flask contains water, with some ashes of the red cow, drawn for the express purpose of dipping into it a branch of hyssop and sprinkling the water on the hyssop leaves on a person or things impure by the impurity of the dead (Num. 19).: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling180R. Jehudah holds that the narrow neck will squeeze the hyssop so that the second time some water drops on the narrow neck will get on the hyssop and the second sprinkling will not all be from the new immersion of the hyssop, which for him makes the sprinkling invalid. It follows that “the first pushes out the last” means: The first makes the second inoperative..” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.
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