Eduyot 3

כָּל הַמְטַמְּאִין בְּאֹהֶל שֶׁנֶּחְלְקוּ, וְהִכְנִיסָן לְתוֹךְ הַבַּיִת, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. כֵּיצַד. הַנּוֹגֵעַ בְּכִשְׁנֵי חֲצָאֵי זֵיתִים מִן הַנְּבֵלָה אוֹ נוֹשְׂאָן, וּבַמֵּת, הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וּמַאֲהִיל עַל כַּחֲצִי זַיִת אוֹ נוֹגֵעַ בְּכַחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, וּמַאֲהִיל עַל כִּשְׁנֵי חֲצָאֵי זֵיתִים, מַאֲהִיל עַל כַּחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. אֲבָל הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, אוֹ מַאֲהִיל עַל כַּחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, טָהוֹר. אָמַר רַבִּי מֵאִיר, אַף בָּזֶה רַבִּי דוֹסָא מְטַהֵר וַחֲכָמִים מְטַמְּאִין. הַכֹּל טָמֵא, חוּץ מִן הַמַּגָּע עִם הַמַּשָּׂא, וְהַמַּשָּׂא עִם הָאֹהֶל. זֶה הַכְּלָל, כֹּל שֶׁהוּא מִשֵּׁם אֶחָד, טָמֵא. מִשְּׁנֵי שֵׁמוֹת, טָהוֹר:

All (things) that cause tumah in a tent, [such as a corpse, or netzel (decomposed matter of a corpse), or a tarvad (a type of spoon) full of decayed matter, and all those things mentioned in the beginning of Chapter II of Ohaloth], whose [minimum size for uncleanliness] have been divided into two and brought into a house [i.e., into a tent] — R. Dossa b. Hyrcanus rules it tahor, [holding that the parts to not combine into the required size], and the sages rule it tamei. How so? If one touches or carried two half-olive sizes of neveilah (carrion) [(He opens with "tent-" (uncleanliness) and explains "neveilah," to teach that just as R. Dossa holds that they do not combine for tent-uncleanliness, he also holds that they do not combine for "touching and carrying" uncleanliness, both for a dead body and for neveilah)], and, with a dead body, if one touches a half-olive size and "tents" over a half-olive size, [for one who tents over a dead body is tamei, just as if he were with the dead body in a tent. (And all of these "tentings" in the first part, speak of "compressed" tumah ("tumah retzutzah), where there is not, between the tumah and the tent, the space of a tefach, for which reason the sages rule it tamei. For a "tent" of this kind is considered "touching." And the second part, viz.: "But if one touches a half-olive size and something else tents over him and a half-olive size, etc.," where the sages concur that it is tahor — this obtains where there is a space of (at least) a tefach between the tumah and the tent, in which instance the sages concur that they do not combine — "touching" and "tent" (uncleanliness) being two separate "names" (i.e., categories), and all that are of "two names" do not combine. And R. Dossa holds that even in "compressed tumah" they do not combine.)], or if he touches a half-olive size, and a half-olive size tents over him; or if he tents over two half-olive sizes, tenting over a half-olive size, and a half-olive size tenting over him — R. Dossa b. Hyrcanus rules tahor and the sages rule tamei. But if one touches a half-olive size and something tents over him and a half-olive size; or if he tents over a half-olive size and something else tents over him and a half-olive size, he is tahor. R. Meir says: Even in such an instance R. Dossa rules tahor, and the sages, tamei. [R. Meir disagrees with the first tanna, who says that when there is a tefach space between the tumah and the tent, the sages concur that it is tahor, the pieces not combining, (R. Meir) saying that even in such an instance the sages disagree with R. Dossa, holding that "touching" and "tent" are one name, wherefore they combine to make the (required) minimum size (for tumah), and they rule tamei. (The halachah is not in accordance with R. Meir)]. Everything is tamei, except "touching" with "moving," [as when he "touched" a half-olive size and "moved" (heset) a half-olive size], and "carrying" with "tent", [as when he moved a half-olive size and tented over a half-olive size.] This is the rule: Everything which is of "one name" [as in "touching" with "touching," "moving" with "moving," "tent" with "tent"] is tamei; of two names, tahor.

אֹכֶל פָּרוּד, אֵינוֹ מִצְטָרֵף, דִּבְרֵי רַבִּי דוֹסָא בֶּן הַרְכִּינַס. וַחֲכָמִים אוֹמְרִים, מִצְטָרֵף. מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אֵין מְחַלְּלִין. מַטְבִּילִין יָדַיִם לַחַטָּאת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:

Separated food [e.g., a clump of nuts, pistachios, and almonds, which, when they are separated from each other, do not contain the size of an egg, (the minimum size for making other foods tamei)], do not combine, each with the other, [(if they are tamei, and clean food touched them when they are clumped together) to make clean food tamei, since there is not in each one of them the minimum size for making food tamei.] These are the words of R. Dossa b. Hyrcanus. And the sages say that they do combine.

מְעֵי אֲבַטִּיחַ וּקְנִיבַת יָרָק שֶׁל תְּרוּמָה, רַבִּי דוֹסָא מַתִּיר לְזָרִים, וַחֲכָמִים אוֹסְרִין. חָמֵשׁ רְחֵלוֹת גְּזוּזוֹת מָנֶה מָנֶה וּפְרַס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת כָּל שֶׁהֵן:

R. Dossa permits the innards [i.e., the seeds and the juice] of a melon and the discards of greens (of terumah) to zarim (non-Cohanim), and the sages forbid them. The shearings of five lambs, [each lamb] yielding a maneh and a half of wool, [less than that not being considered "shearings," this being the minimum] are subject to the mitzvah of "the first of the shearings" — These are the words of R. Dossa. The sages say: five lambs, any amount (of shearings). [Not really, for the rabbis did not mandate "the first of the shearings" for less than sixty selaim. But since R. Dossa required a (relatively) large amount, the tanna called the small amount of the sages "any amount." (The weight of a sela is twenty-four ma'im, and the weight of each ma'ah, sixteen barley grains.)]

כָּל הַחוֹצָלוֹת טְמֵאוֹת טְמֵא מֵת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, מִדְרָס. כָּל הַקְּלִיעוֹת טְהוֹרוֹת, חוּץ מִשֶּׁל גַּלְגִּילוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, כֻּלָּם טְמֵאוֹת, חוּץ מִשֶּׁל צַמָּרִים:

All kinds of mattings [made of rubber and the like, which have a border roundabout, and being a "receptacle"] are susceptible of dead-body uncleanliness, [but not of mishkav ("lying down") and moshav ("sitting") uncleanliness, not being fit for those functions)] — These are the words of R. Dossa. And the sages say: midras. [i.e., they are also susceptible of mishkav uncleanliness, being also fit for lying down].

הַקֶּלַע שֶׁבֵּית קִבּוּל שֶׁלָּהּ אָרוּג, טְמֵאָה. וְשֶׁל עוֹר, רַבִּי דוֹסָא בֶּן הַרְכִּינָס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. נִפְסַק בֵּית אֶצְבַּע שֶׁלָּהּ, טְהוֹרָה. בֵּית הַפָּקִיעַ שֶׁלָּהּ, טְמֵאָה:

A sling whose receptacle [(where the stone is placed)] is woven, is tamei. And one of leather — R. Dossa b. Hyrcanus rules it tahor, and the sages, tamei. If its finger-hole, [where the finger is placed to fling the stone], is severed, it is tahor; if its handle, it is tamei.

הַשְּׁבוּיָה אוֹכֶלֶת בַּתְּרוּמָה, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, יֵשׁ שְׁבוּיָה אוֹכֶלֶת וְיֵשׁ שְׁבוּיָה שֶׁאֵינָהּ אוֹכֶלֶת. כֵּיצַד. הָאִשָּׁה שֶׁאָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אוֹכֶלֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ אוֹכֶלֶת:

A captive woman [i.e., the wife of a Cohein, who had been taken captive,] eats terumah [and we do not fear that the gentile lived with her and rendered her a zonah, to whom terumah is forbidden.] These are the words of R. Dossa. And the sages say: There is a captive woman that eats, and a captive woman that does not eat. How so? A woman who says: "I was taken captive, but I am clean" eats. For "the tongue that forbids" [i.e., her saying "I was taken captive"] is the tongue that permits, [when she says "but I am clean." ] And if there were witnesses [that she was taken captive], and she says "I am clean," she does not eat.

אַרְבָּעָה סְפֵקוֹת רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כֵּיצַד. הַטָּמֵא עוֹמֵד וְהַטָּהוֹר עוֹבֵר, הַטָּהוֹר עוֹמֵד וְהַטָּמֵא עוֹבֵר, טֻמְאָה בִּרְשׁוּת הַיָּחִיד וְטָהֳרָה בִּרְשׁוּת הָרַבִּים, טָהֳרָה בִּרְשׁוּת הַיָּחִיד וְטֻמְאָה בִּרְשׁוּת הָרַבִּים, סָפֵק נָגַע סָפֵק לֹא נָגַע, סָפֵק הֶאֱהִיל סָפֵק לֹא הֶאֱהִיל, סָפֵק הֵסִיט סָפֵק לֹא הֵסִיט, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין:

Four doubts (i.e., in four cases of doubt): — R. Yehoshua rules tamei and the sages rule tahor. How so? The tamei stands [under a tent or under a tree] and the tahor passes by [that way. There is a doubt as to whether he touched or did not touch; or whether or not the tree "tented" over both of them and the tahor became tamei — This is one doubt.] The tahor stands and the tamei passes by. [This is a second doubt.] Tumah (an object that is tamei) in a private domain, and taharah in the public domain, [as in the instance of a shop that is open to the public domain, and he is in doubt as to whether he entered it or not]; or taharah in a private domain and tumah in the public domain, [two other doubts] — If there is a doubt as to whether he touched or did not touch, tented or did not tent, moved (hesit) or did not move, R. Yehoshua rules tamei, [holding that since a private domain is involved in this doubt, it is considered "a doubt of tumah in a private domain," which is ruled tamei.] And the sages rule tahor, [holding that since the public domain is involved in this doubt, it is considered "a doubt of tumah in the public domain," which is ruled tahor. The halachah is not in accordance with R. Yehoshua.]

שְׁלֹשָׁה דְבָרִים רַבִּי צָדוֹק מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. מַסְמֵר הַשֻּׁלְחָנִי, וְאָרוֹן שֶׁל גָּרוֹסוֹת, וּמַסְמֵר שֶׁל אֶבֶן שָׁעוֹת, רַבִּי צָדוֹק מְטַמֵּא וַחֲכָמִים מְטַהֲרִין:

Three things, R. Tzaddok rules tamei [i.e., susceptible of tumah], and the sages, tahor: the nail of the money changer, [on which he hangs his scales. Our rabbis have explicated it as a nail fixed into a post before the money changer on which he hangs the shutter of the shop, and which they rule tahor because it is ground-based], and the grist-maker's closet [(Those who make grist of beans in their mill have a wooden closet (in which to deposit them)], and an hour-stone [a stone which has lines on which are inscribed the signs of the hours into which is stuck a nail by which they indicate the hours.] R. Tzaddok rules [the closet] tamei [because it is considered a "vessel"], and the sages rule it tahor, [for it is a wooden vessel intended to remain stationary and not to be moved. (R. Tzaddok holds that sometimes it is made to be movable.) The halachah is not in accordance with R. Tzaddok.]

אַרְבָּעָה דְבָרִים רַבָּן גַּמְלִיאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כִּסּוּי טֶנִי שֶׁל מַתָּכוֹת שֶׁל בַּעֲלֵי בָתִּים, וּתְלוֹי הַמַּגְרֵדוֹת, וְגָלְמֵי כְלֵי מַתָּכוֹת, וְטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנָיִם. וּמוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל בְּטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר:

Four things, R. Gamliel rules tamei, and the sages, tahor: the teni-cover of the metals of home-owners [("teni":) a metal vessel into which home-owners place refuse or shards of metal. R. Gamliel rules the cover tamei, for it (the cover), too, is considered a vessel, a cover also having a receptacle. And the sages rule it tahor, holding that since it was made only for covering it is not considered a vessel], and the strigil hooks [on which are hung the strigils ("scratchers") in the bath houses. (Each of the clients takes a strigil and scratches his feet and his body)], and unfinished metal vessels, [which still require to be smoothed or scraped or hammered, or which lack a rim or an ear. They are not susceptible of tumah according to the sages until they are finished], and a table of two halves [i.e., a clay table which has rims and which is made in such a way that one part is not larger than the other. It is in such an instance that R. Gamliel and the sages differ.] And the sages concur with R. Gamliel that in a table of two parts, where one part is large and the other small, the large part is tamei and the small part, tahor. [The halachah is in accordance with the sages.]

שְׁלֹשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחְמִיר כְּדִבְרֵי בֵית שַׁמָּאי. אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לְשַׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְּיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ שֶׁהָיוּ מַחְמִירִין עַל עַצְמָן וּמְקִלִּין עַל יִשְׂרָאֵל לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וָחֹרִי:

In three things R. Gamliel takes the stringent view, according to the words of Beth Shammai: Hot foods are not stored from Yom Tov to Shabbath. [Beth Shammai hold that one may not bake (from Yom Tov to Shabbath) unless he has made an eruv tavshilin with a loaf. And he may not cook unless he has made an eruv tavshilin with something cooked. And he may not store food (for warmth) unless he had stored something from the eve of Yom Tov). And Beth Hillel hold that one may bake and cook and store on an eruv of cooked food alone], and a menorah is not assembled on Yom Tov [i.e., a menorah whose parts have been disassembled may not be restored, this being like "building," which obtains with vessels. And Beth Hillel hold that "building" does not obtain with vessels], and thick loaves are not baked (on Yom Tov), but only thin ones. [Beth Shammai hold that much bread is not baked on Yom Tov because of "exertion." And Beth Hillel say that it is baked, for when there is more bread it bakes better.] R. Gamliel said: From the days of Beth Shammai they did not bake thick loaves but only thin ones. They said to him: What shall we do for your father's house, who were stringent with themselves and lenient with Israel, allowing them to bake thick breads and chari? [(ample dough baked over coals.) The halachah is not in accordance with R. Gamliel in all of his stringencies according to the words of Beth Shammai.]

אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל. מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמְנִיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂים גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִים:

He (R. Gamliel) also stated three leniencies: It is permitted (on Yom Tov) to sweep between the beds [on which they used to recline to eat], and mugmar (frankincense) may be placed [on coals, to be inhaled] on Yom Tov. [But all hold that it is forbidden to do so to "scent" the vessels], and it is permitted to eat a "helmeted" (mekulass) goat on Pesach night. [Its legs and innards hung at its side when they roasted it. They would do this as a remembrance of the Pesach offering, in respect to which it is written (Exodus 12:9): "its head with its legs with its innards." ("mekulas":) like a warrior, whose weapons are at his side. The targum of "a copper helmet" is "kulsa denachsha."] And the sages forbid [all three: sweeping, because of the making of holes; mugmar, because it is not needed by all, but only by the very delicate or those with body odor; a "helmeted" goat, because it gives the impression of consecrated food being eaten outside (the sanctuary). The halachah is in accordance with the sages.]

שְׁלֹשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין:

Three things were permitted by R. Elazar b. Azaryah and forbidden by the sages: His cow went out (into the public domain on Shabbath) with the strap between her horns [for adornment. And the sages said that it is a "burden" and not "adornment" to her. (It was not the cow of R. Elazar b. Azaryah, but that of his neighbor, but because he did not protest, it was called by his name.)], and a beast may be curried on Yom Tov [with a kind of iron comb with small teeth. One may comb and scratch a beast with it even though he thereby makes a sore], and he may crush peppers with their [small] mills [made for this purpose]. R. Yehudah says: A beast is not curried on Yom Tov because he thereby makes a sore; but he may scrape [it with a wooden comb, whose teeth are large and do not make a sore.] And the sages say: They are not curried and also not scraped, scraping being decreed against because of currying. The halachah is not in accordance with R. Elazar b. Azaryah, except in the instance of currying a beast alone; for in this he follows the view of R. Shimon, who says that something not intended (like making a sore, in this instance) is permitted, and we rule according to him. And the sages who differ with him hold with R. Yehudah, who says that something not intended is forbidden, and this is not the halachah.]