[Si] on se penche pour boire [d'une rivière] l'eau qui monte dans sa bouche et sur sa moustache atteint BeKhi Yutan [un état où le liquide mis sur la nourriture la rend sensible aux impuretés]. [L'eau qui monte] sur son nez, sur sa tête et dans sa barbe n'atteint pas BeKhi Yutan . [Si] on remplit un bocal avec l'eau qui vient après, et [l'eau] sur la corde qui est enroulée autour de son cou, et [l'eau] sur la corde nécessaire [pour la tirer vers le haut] atteint BeKhi Yutan . Combien de [corde] est nécessaire? Rabbi Shimon ben Elazar dit: Une largeur de mains. [Si] on met [la jarre] sous la gouttière [de son toit], cela n'atteint pas BeKhi Yutan .
Bartenura on Mishnah Makhshirin
השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).
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English Explanation of Mishnah Makhshirin
If one bent down to drink, the water which came up on his mouth or on his moustache comes under the law of ‘if water be put’; But [what came up] on his nose or on his head or on his beard does not come under the law of ‘if water be put’. When one drinks water from a river there is no way to avoid getting one's mouth or mustache wet. Therefore, the water that comes up on his mouth or mustache is, in a sense, something he wanted, because without it, he couldn't drink. It will therefore cause susceptibility. But he didn't need to get his nose, head or beard wet. Therefore, the water that comes up with these parts of the body does not cause susceptibility.
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Bartenura on Mishnah Makhshirin
הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.
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English Explanation of Mishnah Makhshirin
If one drew water with a jar, the water which came up on its outside, or on the rope which was wound round its neck, or on the rope which was needed for its use, comes under the law of ‘if water be put’. How much rope is needed for its use? Rabbi Shimon ben Eleazar says: a handbreadth. When he lets the jar down into the cistern to bring up water, these parts of the jar/rope will certainly get wet. Therefore, the water on them will cause susceptibility. But he really only needs enough rope to lower the jug down into the cistern. Since he could lean down and fill the jug and only have a small bit of rope get wet, he doesn't really need the rest to become wet. Therefore, the water on the rest of the rope does not cause susceptibility.
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Bartenura on Mishnah Makhshirin
מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”
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English Explanation of Mishnah Makhshirin
If he put the jar under the rain-pipe, it does not come under the law of ‘if water be put’. In this case, he wants the water to fall into the bucket and if he were to place it correctly there would be no rain on the outside the bucket. Therefore, any water on the outside of the jar does not cause susceptibility.
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Bartenura on Mishnah Makhshirin
נתנה – [put] for the jug.
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Bartenura on Mishnah Makhshirin
תחת הצנור – to receive the water.
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Bartenura on Mishnah Makhshirin
אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone.
