Ils ne feraient ni un chatat sur le dos d'un autre chatat , ni un enfant sur le dos de son ami. [c'est-à-dire que si le processus de purification était effectué pour une génisse rouge, on ne se fierait pas alors à ce même processus pour une autre génisse rouge; au contraire, tout le processus serait répété. De même, un enfant qui a été élevé pour le rituel d'une génisse ne serait pas utilisé pour une autre.] Et les enfants devaient subir un arrosage [pour être purifiés]. Rabbi Akiva dit: Ils n'étaient pas obligés de subir un arrosage.
Bartenura on Mishnah Parah
לא היו עושים חטאת על גבי חטאת – if they had purified themselves with the one sin-offering of a cow and it became invalid, they should not do another on top of this one. But rather, it requires guarding as at the outset.
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English Explanation of Mishnah Parah
One may not bring a sin-offering by virtue of [the purifications made for] another sin-offering, nor one child by virtue of [the preparations made for] another. If they begin to make preparations to burn one red cow and somehow that red cow becomes disqualified (for instance, someone performs work with it, or it grows some black hairs) they have to start the preparations all over again. The preparations for the burning of a red cow, in other words, must be done with that red cow in mind. So too, if one child begins to perform the preparations and then for whatever reason doesn't complete them, they can't bring another child to finish the process. They must start anew.
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Bartenura on Mishnah Parah
ולא תינוק על גבי תינוק – for if there were two young children, one is protected for the heifer of a sin-offering and the other is merely protected on account of this child, but not for the need of a heifer sin-offering, he one does not adapt oneself with this one on account of that one.
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English Explanation of Mishnah Parah
The children had to be sprinkle on each other, the words of Rabbi Yose the Galilean. Rabbi Akiva says: they did not need to sprinkle. According to Rabbi Yose the Galilean, the children need to sprinkle the water on each other, before they sprinkle it onto the priest who will burn the cow. Rabbi Akiva says that this is not necessary.
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Bartenura on Mishnah Parah
צריכים היו תינוקות להזות – and even though all of these being guarded were protected, we are concerned that perhaps a raven would bring an olive’s bulk from a corpse and cast it upon them, and all of these are greater gradations/preferences.
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Bartenura on Mishnah Parah
לא היו צריכים להזות – for we are not concerned about defilement through contact with a corpse, but ritual immersion would be required for everyone, lest hey were defiled by an unclean reptile or moving creature/שרץ. And the Halakha is according to Rabbi Akiba.
