R. Meir dijo: De sus palabras aprendimos que la terumah limpia (de jametz) se quema junto con la terumah impura en Pesaj. [Tanto R. Meir como R. Yossi sostienen que la carne que se volvió inmunda a través de v'lad hatumah, de la cual habla R. Chanina, es carne que se volvió inmunda a través de líquidos que se hicieron inmundos a través de un recipiente que se había vuelto inmundo a través de un sheretz. R. Meir sostiene que la impureza de los líquidos para hacer impuros a otros no es la ley de la Torá—Los líquidos que hacen que otros, e incluso los alimentos queden impuros, son una representación rabínica. Por lo tanto, dice que de las palabras de R. Chanina, quien dice que quemamos carne que se ha vuelto inmunda a través de líquidos, que es inmunda por ordenanza rabínica, siendo absolutamente limpia por la ley de la Torá, aprendimos que el terumah limpio se quema junto con impuro. terumah en Pesaj [cuando llega la sexta hora, cuando está prohibido por ordenanza rabínica, así como quemamos carne que quedó impura a través de líquidos (que está absolutamente limpia por la ley de la Torá) junto con carne que se volvió impura a través de un av hatumah, y que es inmundo por la ley de la Torá.] R. Yossi le dijo: Esta no es una comparación correcta. [R. Yossi es consistente con su punto de vista de que la impureza de los líquidos para hacer impuros a otros es la ley de la Torá, de modo que la carne que se volvió impura a través de los líquidos es impura por la ley de la Torá. Por lo tanto, dice: "Esta no es una comparación correcta". Es decir, no se puede deducir de sus palabras que si se permite quemar impurezas de menor grado junto con impurezas de mayor grado, se debe permitir quemar lo que está limpio (según la ley de la Torá) con lo que no está limpio. Y la halajá está de acuerdo con R. Yossi, que terumah limpio no se quema junto con terumah impuro en Pesaj. Y la impureza de los líquidos para dejar impuros a otros no es la ley de la Torá, sino la ordenanza rabínica, según R. Meir.] Y R. Eliezer y R. Yehoshua coinciden en que cada uno debe ser quemado por sí mismo. [R. Yossi dice esto—que aunque R. Eliezer y R. Yehoshua difieren en cuanto a la quema de terumah, coinciden en que cada uno se quema solo.] ¿En qué difieren? Con respecto a lo dudoso (posiblemente limpio, posiblemente inmundo) y lo (definitivamente) inmundo. R. Eliezer dice: Cada uno debe ser quemado por sí mismo. [R. Eliezer sostiene que uno es exhortado a proteger a los dudosos (contra la impureza), está escrito (Números 18: 8): "la protección de mi terumoth"—La Torá habla de dos terumoth: uno, dudoso; uno, limpio.] R. Yehoshua dice: Ambos se queman juntos. [Dado que su estado es dudoso, no se le exhorta a protegerlo. Y no difieren en la quema de lo dudoso y lo limpio juntos, ya que no es definitivamente inmundo, no se da la impresión de que él está limpiando terumah impuro.]
Bartenura on Mishnah Pesachim
מדבריהם למדנו – whether [speaking of] Rabbi Meir or Rabbi Yosi, both hold that meat that had been defiled by the offspring of a Levitical uncleanness , as Rabbi Hananiah had stated, we are speaking about meat that had become defiled by liquids which had been defiled with a utensil that had been defiled by contact with an unclean reptile, and Rabbi Meir holds that defilement by liquids that defile other things is not from the Torah, for liquids do not defile other things, even food-stuffs, other than according to the Rabbis, and because of this, we state from the words of Rabbi Hananiah who said that we burn meat that had been defiled [through contact] by liquids, is that it is impure according to the Rabbis, but from the Torah, it is perfectly pure, with the meat that had been defiled [by contact] with the primary form of impurity which is impure according to the Torah.
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English Explanation of Mishnah Pesachim
Introduction
In today’s mishnah Rabbi Meir and Rabbi Yose argue over whether we may draw an analogy between the cases in the previous mishnah (burning together meats and oils of differing degrees of impurity) and the case of burning together clean and unclean terumah chametz on the eve of Pesah.
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Bartenura on Mishnah Pesachim
למדנו ששורפין תרומה טהורה עם הטמאה – when the sixth hour [on the 14th of Nisan] arrived, which is prohibited according to the Rabbis, just like we burn meat that had been defiled with liquids which is completely pure, from the Torah, with meat that had been defiled by [contact with] meat that had been defiled by [contact with] the primary form of Levitical uncleanness which is impure according to the Torah.
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English Explanation of Mishnah Pesachim
Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Meir draws an analogy between the cases presented in yesterday’s mishnah and the case of burning impure terumah chametz with pure terumah chametz before Pesah. The analogy is that in both cases it is permitted to increase levels of impurity in the process of burning something in order to get rid of it.
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Bartenura on Mishnah Pesachim
אמר לו רבי יוסי אינה הוא המדה – Rabbi Yosi according to his reasoning holds that the impurity of liquids can defile other things according to the Torah, and meat that was defiled by liquids is impure according to the Torah. Therefore, he said that it is not the correct conclusion to draw, which means to say that one cannot learn this from their conclusions; for if you had permitted to burn something impure that had been defiled with a lighter form of impurity with something impure that had been defiled by a graver form of impurity, you would permit to burn the pure with the impure. But the Halakha is according to Rabbi Yosi , that we don’t burn pure priest’s due with that which is impure on Passover, and that impure liquids defile other things is not from the Torah but rather, according to the Rabbis, like Rabbi Meir.
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English Explanation of Mishnah Pesachim
Rabbi Yose said: that is not a [proper] analogy. Rabbi Yose says that this is poor analogy. In the cases in yesterday’s mishnah the meat or oil was already impure and the only issue was increasing its level of impurity. In the case of pure and impure terumah chametz we are talking about something pure. Therefore, they must burn both separately.
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Bartenura on Mishnah Pesachim
ומודים רבי אליעזר ורבי יהושע – Rabbi Yosi had stated it that even though Rabbi Eliezer and Rabbi Yehoshua disagree regarding the burning of priest’s due, in this, they agree that we burn this by itself and that by itself.
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English Explanation of Mishnah Pesachim
And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together. Rabbi Yose continues to point out that both Rabbi Joshua and Rabbi Eliezer agree that impure and pure terumah are not burnt together. And if the two of them agree, then Rabbi Meir’s conclusion must be wrong. Rabbi Eliezer and Rabbi Joshua disagreed only concerning the burning of doubtfully impure terumah with pure terumah. Rabbi Eliezer is strict and rules that both must still be burnt separately, whereas Rabbi Joshua rules that since one is only doubtfully impure it may be burned with terumah that is certainly impure.
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Bartenura on Mishnah Pesachim
על התלויה ועל הטמאה – Rabbi Eliezer holds that we are warned on the guarding of something that is held in suspense, as it is written (Numbers 18:8): “[The LORD spoke further to Aaron: I hereby give you] charge of My gifts, [all the sacred donations of the Israelites…”]. The Biblical verse speaks of two priest’s dues – one that is priest’s due held in suspense and the other is pure priest’s due.
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Bartenura on Mishnah Pesachim
ורבי יהושע אומר שתיהן כאחת – Since it is held in suspense, you are not warned on its being guarded, and on that which is held in suspense and that which is pure, they didn’t dispute that we burn them, for since it was not presumed to be impure, it did not appear as that which is defiled by the hands.
