Talmud sur Mikvaot 7:8

It was stated: If the heave became a plurality it is as if he had added intentionally⁸⁹It cannot be lifted even in very large amount of profane produce, as stated in Mishnah 9. If so much heave can fall into profane food it shows that the negligence borders on intentional misconduct.. But did we not state⁹⁰Mishnah Miqwaot 7:2. The expression “he added” shows that a religious bath (miqweh) which contains the required amount (40 seah) of natural water, additional water may intentionally be added from vessels without impairing the validity of the bath.: “If it contained 40 seah, he added a seah and removed a seah, it is in order.” How far? Rebbi Assi in the name of Rebbi Mana bar Tanḥum⁹¹An Amora in Tyre between the second and third generation of Galilean authorities., Rebbi Abbahu in the name of Rebbi Joḥanan, up to the larger part of the miqweh⁹²In the Babli (Yebamot 82b), it is made clear that in a miqweh of exactly 40 seah, exactly 20 seah can be added and removed. This also seems to be the meaning here.. And here you say so? There it was a plurality, you add to it and it is in order. But here, every single seah needs 100 seah. Rebbi Yose said, this means that anything becoming insignificant by biblical law is activated by its own kind to become forbidden⁹³Since 40 seah in a miqweh permit the addition of water from a vessel, once the water enters the miqweh its quality as poured from a vessel becomes insignificant and it becomes like natural (spring or rain) water. But if the added and removed quantities become more than 20 seah, the miqweh becomes forbidden. This proves that the insignificance of the invalid water is conditional. The principle stated here is accepted in both Talmudim..

There, we have stated²⁰⁰Mishnah Taharot 8:9.: “A staff which is full of impure fluids²⁰¹Not that the staff contains fluid but that it is covered by fluid from top to bottom. If the staff touches the water, for R. Joshua all the fluid is connected to and becomes part of the 40 seah which purify., when it touched the miqweh it is pure, the words of Rebbi Joshua. But the Sages are saying, only if he immerses it completely.” Rebbi Simeon ben Laqish said, where do they disagree? For easy impurity; but for severe impurity¹⁸⁴An easy impurity is one which is removed by immersion in a miqweh. A severe impurity needs some additional action, either a waiting period or a sacrifice to regain access to Temple and sancta. even Rebbi Joshua agrees. Rebbi Joḥanan said, they even disagree for severe impurity. A baraita disagrees with Rebbi Simeon ben Laqish: “As long as his feet are in the water, he may consider himself pure for any stage he chooses.” Explain it about one who ate impure food and drank impure drinks²⁰²Whose impurity is rabbinic. Babli 18b.. Did not Rebbi Jacob bar Zavdi, Rebbi Abbahu say in the name of Rebbi Simeon ben Laqish, the body of one who ate impure food and drank impure drinks is pure without special intention²⁰³Unless the person has the intention of being pure for heave etc., he is biblically pure and, since in this instance his rabbinic disqualification is inactive, also rabbinically.? From the moment he intended elevated purity he (needs) [does not need] intention²⁰⁴The correction is unnecessary; once a higher level of purity is desired, no specific intention is needed to invalidate the prior immersion.. A Mishnah disagrees with Rebbi Simeon ben Laqish²⁰⁵Mishnah Miqwaot 7:6. Babli 19a.: “A miqweh containing exactly 40 seah into two persons descended, [both are pure]. One after the other, the first one is pure, the second impure²⁰⁶If the first one left the miqweh before the second entered, the water clinging to his body is missing in the miqweh which therefore cannot contain the full 40 seah needed to purify.. Rebbi Jehudah says, if the feet of the first touched the water, the second one also is pure²⁰⁷Following R. Joshua (Note 201)..” Still this is about one who ate impure food and drank impure drinks²⁰²Whose impurity is rabbinic. Babli 18b.. A baraita disagrees with Rebbi Simeon ben Laqish: A woman in her period may rinse a radish in a cave²⁰⁸Containing 40 seah of water and therefore being a natural miqweh. and it is pure. If she lifted it in any way out of the water it is impure. And we have stated thereto: Rebbi Jehudah declares it pure in the name of Rebbi Joshua²⁰⁹But for the Sages the radish remains pure only if at all times it is fully immersed.. And represents a menstruating woman not a severe impurity? This disagrees with Rebbi Simeon ben Laqish and it has no standing²¹⁰There is no explaining away and R. Joḥanan’s opinion on the point of view of R. Joshua is proven..