Tahorot 8

הַדָּר עִם עַם הָאָרֶץ בְּחָצֵר, וְשָׁכַח כֵּלִים בֶּחָצֵר, אֲפִלּוּ חָבִיּוֹת מֻקָּפוֹת צָמִיד פָּתִיל, אוֹ תַנּוּר מֻקָּף צָמִיד פָּתִיל, הֲרֵי אֵלּוּ טְמֵאִין. רַבִּי יְהוּדָה מְטַהֵר בְּתַנּוּר בִּזְמַן שֶׁהוּא מֻקָּף צָמִיד פָּתִיל. רַבִּי יוֹסֵי אוֹמֵר, אַף הַתַּנּוּר טָמֵא, עַד שֶׁיַּעֲשֶׂה לוֹ מְחִצָּה גָבוֹהַּ עֲשָׂרָה טְפָחִים:

One who lives in the same courtyard as an <i>am ha'aretz</i> [a non-learned person, assumed to be impure], if he [the former] leaves vessels in the courtyard, even if they are barrels with a tight seal, or an oven with a tight seal, these are all impure. Rabbi Yehuda declares the oven pure when it has a tight seal. Rabbi Yose says: even the oven is impure, until he makes a wall around it ten handbreadths high.

הַמַּפְקִיד כֵּלִים אֵצֶל עַם הָאָרֶץ, טְמֵאִים טְמֵא מֵת וּטְמֵאִין מִדְרָס. אִם מַכִּירוֹ שֶׁהוּא אוֹכֵל בַּתְּרוּמָה, טְהוֹרִין מִטְּמֵא מֵת, אֲבָל טְמֵאִין מִדְרָס. רַבִּי יוֹסֵי אוֹמֵר, אִם מָסַר לוֹ תֵבָה מְלֵאָה בְגָדִים, בִּזְמַן שֶׁהִיא רוֹצֶצֶת, טְמֵאִין מִדְרָס. אִם אֵינָהּ רוֹצֶצֶת, טְמֵאִין מַדָּף, אַף עַל פִּי שֶׁהַמַּפְתֵּחַ בְּיַד הַבְּעָלִים:

One who leaves vessels in the care of an <i>am ha'aretz</i>, they are [assumed to be] impure with the impurity of a dead body and with <i>midras</i> impurity [a type of impurity due to being sat on by certain types of impure individuals, rendering it an Origin of impurity]. If he [the <i>am ha'aretz</i>] knows that he [the vessels' owner] is one who eats <i>terumah</i>, they are pure from the impurity of a dead body, but they are still impure with <i>midras</i> impurity. Rabbi Yose says: If he gave him a chest full of clothes, if it was brimming they are impure with <i>midras</i> impurity, if it was not brimming [but rather, was loosely packed] they are impure with <i>madaf</i> impurity [a lesser type of impurity which can only render food and liquids impure], even if the key remains with the owner.

הַמְאַבֵּד בַּיּוֹם וּמָצָא בַיּוֹם, טָהוֹר. בַּיּוֹם וּמָצָא בַלַּיְלָה, בַּלַּיְלָה וּמָצָא בַיּוֹם, בַּיּוֹם וּמָצָא בַיּוֹם שֶׁלְּאַחֲרָיו, טָמֵא. זֶה הַכְּלָל, כֹּל שֶׁיַּעֲבֹר עָלָיו הַלַּיְלָה אוֹ מִקְצָתוֹ, טָמֵא. הַשּׁוֹטֵחַ כֵּלִים, בִּרְשׁוּת הָרַבִּים, טְהוֹרִין. וּבִרְשׁוּת הַיָּחִיד, טְמֵאִין. וְאִם הָיָה מְשַׁמְּרָן, טְהוֹרִים. נָפְלוּ וְהָלַךְ לַהֲבִיאָן, טְמֵאִים. נָפַל דָּלְיוֹ לְתוֹךְ בּוֹרוֹ שֶׁל עַם הָאָרֶץ וְהָלַךְ לְהָבִיא בְמַה יַּעֲלֶנּוּ, טָמֵא, מִפְּנֵי שֶׁהֻנַּח בִּרְשׁוּת עַם הָאָרֶץ שָׁעָה אֶחָת:

If one loses something during the day and finds it that day, it is pure. If [he loses it] during the day and he finds it that night, or at night and he finds it the next day, or that day and finds it the next day, it is impure. This is the rule: Anything which the night, or part of it, passed over it [while it was lost] is impure. If one spread out vessels in a public domain they are pure. If [he did so] in a private domain they are impure, but if he was guarding them they are pure. If they fell [beyond his view] and he went to retrieve them, they are impure. If his bucket fell into the pit of an <i>am ha'aretz</i>, and he [the owner] went to bring something with which to bring it up, it is impure because it was left it in the domain of an <i>am ha'aretz</i> for even one moment.

הַמַּנִּיחַ אֶת בֵּיתוֹ פָתוּחַ וּמְצָאוֹ פָתוּחַ, נָעוּל וּמְצָאוֹ נָעוּל, פָּתוּחַ וּמְצָאוֹ נָעוּל, טָהוֹר. נָעוּל וּמְצָאוֹ פָתוּחַ, רַבִּי מֵאִיר מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין, שֶׁהָיוּ גַנָּבִים וְנִמְלְכוּ וְהָלְכוּ לָהֶן:

One who left his house open and finds it open, locked and finds it locked, open and finds it locked, it is pure. If he left it locked and finds it open, Rabbi Meir declares it impure, but the Sages say it is pure because [they assume that] there were robbers who changed their minds and left [without entering the house].

אֵשֶׁת עַם הָאָרֶץ שֶׁנִּכְנְסָה לְתוֹךְ בֵּיתוֹ שֶׁל חָבֵר לְהוֹצִיא בְנוֹ אוֹ בִתּוֹ אוֹ בְהֶמְתּוֹ, הַבַּיִת טָהוֹר, מִפְּנֵי שֶׁנִּכְנְסָה שֶׁלֹּא בִרְשׁוּת:

The wife of an <i>am ha'aretz</i> who enters the house of a <i>chaver</i> [one who is meticulous about keeping all his foods pure] in order to take out his son or his daughter or his animal, the house is pure because she entered without permission [to stay in the house].

כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב. וְכֹל שֶׁאֵינוֹ מְיֻחָד לְאֹכֶל אָדָם, טָהוֹר, עַד שֶׁיְּיַחֲדֶנּוּ לְאָדָם. כֵּיצַד. גּוֹזָל שֶׁנָּפַל לְגַת וְחִשַּׁב עָלָיו לְהַעֲלוֹתוֹ לְנָכְרִי, טָמֵא. לְכֶלֶב, טָהוֹר. רַבִּי יוֹחָנָן בֶּן נוּרִי מְטַמֵּא. חִשַּׁב עָלָיו חֵרֵשׁ, שׁוֹטֶה וְקָטָן, טָהוֹר. אִם הֶעֱלָהוּ, טָמֵא, שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה:

A rule was stated with regard to purities [of foods]: Anything which is designated for human consumption [if it becomes impure it] remains impure until it is rendered unfit for a dog to consume; and anything which is not designated for human consumption remains pure [and cannot be rendered impure] until one designates it for a human. How so? A fledgling which fell into a wine press, if one intended to take it out for a non-Jew [to eat], it is impure; if for a dog, it is pure. Rabbi Yochanan ben Nuri declares it impure [in either case]. If a deaf-mute, a fool, or a minor had the intention [to take it out, even for a non-Jew to eat], it is pure. If he took it out [for a non-Jew to eat], it is impure because these [categories of people] are capable of action but not of intention.

אֲחוֹרֵי כֵלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וְאֵין פּוֹסְלִין אֶת הָאֳכָלִין. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וּפוֹסְלִין אֶת הָאֳכָלִין. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, לֹא כָךְ וְלֹא כָךְ, אֶלָּא מַשְׁקִין שֶׁנִּטְמְאוּ בַאֲחוֹרֵי הַכֵּלִים, מְטַמְּאִין אֶחָד וּפוֹסְלִין אֶחָד. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי, וְאַתָּה טִמֵּאתָנִי:

The outsides of vessels which were rendered impure by liquids, Rabbi Eliezer says: they can render liquids impure but do not invalidate [<i>terumah</i>] foods [by rendering htem impure]. Rabbi Yehoshua says: they can make liquids impure and invalidate [<i>terumah</i>] foods. Shimon the brother of Azaryah says: neither this or that, but rather liquids that became impure from the outsides of vessels render impure one [item upon contact, rendering it a second degree level of impurity], and [that item, in turn, is able to] invalidate one [more item, rendering it a third degree level of impurity, which invalidates <i>terumah</i> foods]. Behold it [is as though the <i>terumah</i> food] says [to the liquids], "that which renders you impure [i.e. the outsides of vessels] does not impurify me, yet you have rendered me impure!"

עֲרֵבָה שֶׁהִיא קְטַפְרֵס, וְהַבָּצֵק מִלְּמַעְלָן וּמַשְׁקֶה טוֹפֵחַ מִלְּמַטָּן, שָׁלשׁ חֲתִיכוֹת בְּכַבֵּיצָה, אֵינָן מִצְטָרְפוֹת. וּשְׁתַּיִם, מִצְטָרְפוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף שְׁתַּיִם אֵינָן מִצְטָרְפוֹת, אֶלָּא אִם כֵּן הָיוּ רוֹצְצוֹת מַשְׁקֶה. וְאִם הָיָה מַשְׁקֶה עוֹמֵד, אֲפִלּוּ כְעֵין הַחַרְדָּל, מִצְטָרֵף. רַבִּי דוֹסָא אוֹמֵר, אֹכֶל פָּרוּד אֵינוֹ מִצְטָרֵף:

An inclined kneading trough with dough above and liquid dripping [enough to wet something that touches it] below, if there are three pieces [of impure dough] that [together] make up the equivalent to [the volume of] an egg, they do not combine [to constitute a sufficient measure of foods to render the liquid impure; this is because the incline of the container prevents us from considering the liquid to be touching all three pieces at once]; but two [pieces of dough that together add up to the volume of an egg] do combine [to constitute a sufficient measure to render the liquid impure]. Rabbi Yose says: even two do not combine, unless they were pushing against the liquid [preventing it from falling down the incline]. And if the liquid was standing [i.e. not on an incline], even [if the egg's volume of dough was crumbled into pieces] the size of mustard seeds, they do combine [to constitute the sufficient measure to render the liquid impure, since the standing liquid is considered to be touching all the pieces at once]. Rabbi Dosa says: crumbled food does not combine.

מַקֵּל שֶׁהִיא מְלֵאָה מַשְׁקִין טְמֵאִין, כֵּיוָן שֶׁהִשִּׁיקָהּ לַמִּקְוֶה, טְהוֹרָה, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיַּטְבִּיל אֶת כֻּלָּהּ. הַנִּצּוֹק וְהַקְּטַפְרֵס וּמַשְׁקֶה טוֹפֵחַ, אֵינָן חִבּוּר לֹא לַטֻּמְאָה וְלֹא לַטָּהֳרָה. וְהָאֶשְׁבֹּרֶן, חִבּוּר לַטֻּמְאָה וְלַטָּהֳרָה:

A stick which is full of impure liquid, once it touches a <i>mikvah</i> it becomes pure, according to Rabbi Yehoshua. And the Sages say: [it is not rendered pure] until one immerses its entirety. A shower [of liquids being poured], or [liquids flowing down] an incline, or a dripping liquid [enough to make something else wet, but not enough to, in turn, wet something else], these do not constitute a connection for impurity or for purity [i.e. if part of them is rendered pure or impure it does not affect the purity status of the rest]. But a pit [of stagnant water] does constitute a connection for impurity and for purity.