פירוש על טהרות 10:12

הנועל בית הבד מפני הבדדין – commoners who are not careful in their observance of Levitical uncleanness and tithing who do work in the olive press, the owner of the olives purified the in order that they would make the [olive] oil in ritual purity, and locked the olive press in their faces so that commoners should not enter there and they should not leave and be defiled through the contact of their commoner colleagues.

Introduction Chapter ten continues to deal with purity laws related to the pressing of olives. Today's mishnah deals with the owner of an olive press who locks the workers in the olive press so that they won't go out and become impure. [Not very nice to the workers, but I guess they'll be okay].

והיו שם – within the olive press.

If one locked in olive-workers in the olive-press and there were objects in there that had midras uncleanness: The owner first purified the olive-workers and then locked them in the olive press. Unfortunately for his sake, there were objects inside the olive-press that had become impure through contact with a zav. This gives them "midras impurity" which means that they defile a person who has contact with them, who carries them or who shifts them (even without touching them).

כלים טמאין מדרס – which is a primary source of ritual impurity an they defile humans whether by contact, whether by carrying or whether by shaking.

Rabbi Meir says: the olive-press is deemed to be unclean. Rabbi Meir says that we must be concerned lest the olive-workers became defiled through contact with the objects and therefore the entire olive-press is unclean.

ר' מאיר אומר בית הבד אמא – for we are concerned that perhaps these ritually pure commoners were defiled and they returned and defiled everything, for they are not concerned about being careful on [matters of] defilement.

Rabbi Judah says: the olive-press remains clean. Rabbi Judah rules leniently. Since the owner went through the process of purifying the workers, they know that they must be careful. Assuming that they know that the objects are impure, they will be careful and not have contact with them.

רבי יהודה אומר בית הבד טהור – for they are careful on definitive defilement, since this member of the order for the observance of Levitical laws in daily intercourse purified them for this.

Rabbi Shimon says: if they regard them as clean, the olive-press is deemed unclean; but if they regard them as unclean,the olive-press remains clean. Rabbi Shimon says that it depends on what the am haaretz thinks about the objects. If he mistakenly thinks that they are pure, then he won't be careful about touching them, and the rest of the olive press is impure. However, if he thinks they are impure, then he won't touch other things and the olive press is pure. It is interesting to note that Rabbi Shimon assumes that the am haaretz will try to preserve the purity of the olive press. He just doesn't always know what objects are pure and what are not. In other words, he is trustworthy, but ignorant.

ר' שמעון אומר אם טהורים להם – these are the vessels. As for example, that the wife of a commoner sat upon them or that they belonged to a commoner, that in their eyes were ritually pure.

Rabbi Yose: why are they unclean? Only because the am haaretz is not an expert in the laws of hesset. Rabbi Yose says that the am haaretz doesn't know that shifting causes impurity. Therefore, even if he thinks that the stuff is impure and he refrains from touching it, he will not know not to shift the objects and he will be defiled. Therefore, he agrees that everything in the olive press is considered unclean.

בית הבד טמא – for the workmen in the olive press are not careful from touching them, and one has to be concerned that perhaps they were defiled.

ואם טמאין הן – as, for example, that they knew that a menstruating woman or a woman with a flux sat upon them.

א"ר יוסי – like Rabbi Meir, he (i.e., Rabbi Yossi) holds that the olive press is ritually impure, but the reason of Rabbi Meir is because the olive press workmen are not concerned about defilement, whereas Rabbi Yossi holds that they are concerned about contact but they are not expert in [questions of] shaking, and they think that they are pure all the tine that they didn’t touch it. Therefore, the olive press is ritually impure, for we are concerned that perhaps they shook it, even though they didn’t touch them. And the Halakha is according to Rabbi Yossi.

ומשקין טמאין בתוך בית הבד – and they are spilled on the ground and the olive press workmen tread upon them and they (i.e., the liquids) become attached to their feet and they return those liquids and defile the olives when the olive press workmen ascend and tread upon the olives unless there is land between the liquids and the olives in order that they can dry their feet from the impure liquids through their treading/walking on the land. But when there aren’t shoes on their feet and the impure liquids that are on their feet dried through their treading on the land, furthermore, the olives do not become defiled when they tread on them, for ritually impure liquids defile vessels but do not defile humans.

If the olive-workers in an olive-press went in and out, and in the olive-press there was unclean liquid, if there is space enough [on the ground] between the liquid and the olives for their feet to be dried on the ground, the olive workers remain clean. This section deals with clean olive-press workers. There is unclean liquid on the floor inside the olive press. The workers tread on the liquid with their bare feet. This does not cause them to be impure because impure liquid does not defile people. But, if this liquid comes into contact with the olives, it will defile it. If there is space enough for them to walk on the ground and have their feet dried off before they get to the olives, then the olives are clean.

הבדדין והבוצרין – surely that it (i.e., the Mishnah) did not use [the language] of those who harvest olives and those who cut grapes/"המוסקים והבוצרים" , because they (i.e., the Sages) made a degree on the cutting of grapes that it should be done [in a state of] ritual purity, but they didn’t make a decree on those who harvest olives, and the reason is explained in the first chapter of [Tractate] Shabbat (17a), for sometimes a person goes to his vineyard to know if his grapes have arrived [at the proper time] to cut them or not, and he takes a cluster of grapes and wrings them out and sprinkles them over the grapes, and at the time of the cutting of the grapes liquid still flows upon them and they have been made fit to be susceptible to receive ritual defilement. And this reason does not belong with the harvesting of olives.

If something unclean was found in front of olive-workers in the olive-press or grape harvesters, they are believed to say, "We have not touched it." And the same law applies also to the young children among them. In general, olive workers and grape-harvesters are believed to say that they didn't touch something unclean. Similarly, they are believed to say that the grapes or olives that they are working with were not touched by any children who are categorically assumed to be impure.

נאמנים לומר לא נגענו – and as for example, that a member of the order for the observance of Levitical laws in daily intercourse/חבר stands with them in the olive press, and we are not concerned that perhaps they touched it but it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse.

They may go outside the door of the olive-press and relieve themselves behind the wall, and still be deemed clean. How far may they go and still be deemed clean? As far as they can be seen. The olive-workers can go outside of the olive-press in order to "go to the bathroom" (this is how we like to say this, but obviously there was no bathroom back then). They are not assumed to be impure unless they go further away than they can be seen. [The consequences of this would of course be that the area surrounding the olive press might get a bit dirty. Something you might want to keep in mind next time you order Israeli olive oil!]

התינוקות – olive press workmen who brought their children with them, and purified them for this, and when their sons want to defecate, their fathers exit outside with them and they defecate beyond the wall, and we are not concerned that perhaps he touched defilement, and it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse/חבר.

כיון שנכנסו לרשות מערה – that they ritually immerse there [in the cavern], like narrow pits, lengthy ditches and spacious cavities/caverns.

Introduction Our mishnah deals with taking the olive or grape workers to a mikveh for them to immerse themselves and the vessels with which they will be working.

דיו – and we are not concerned that perhaps they would not ritually immerse or that they would not immerse the vessels and they would say, “we ritually immersed and we ritually immersed [the vessels].”

If the olive-workers or the grape harvesters were only brought within the domain of the cavern, it is sufficient, the words of Rabbi Meir. The mikveh in which they are immersing happens to be found in a cavern, as mikvaot probably often were in this period. According to Rabbi Meir it is sufficient for the employer who wants to preserve the purity of his grapes or olives to bring the workers to the cave. Once he sees that they have entered, he can trust that they will immerse themselves and the vessels. [This kind of reminds me of telling your kid to get in the shower. Do you need to make sure that he soaps and shampoos? I'm sure you know what I'm talking about].

צריך לעמוד עליהן. לפי שאין בקיאין בדין טבילה וחציצה (this section is not found in the printed editions of the Mishnah and is a reading of the Bartenura commentary on this Mishnah)

Rabbi Yose says: he should stand over them until they immerse. Rabbi Yose does not trust that the workers will immerse without supervision.

טהורים להם – as, for example, the vessels of another commoner who is not careful in the observance of the laws of Levitical uncleanness and tithing, that in their eyes these are ritually pure vessels because they are not warned/careful against the contact of a commoner. And Rabbi Shimon is according to his reasoning that we have explained above (in Mishnah 1 of this chapter). And the Halakha is according to Rabbi Yossi.

Rabbi Shimon say: if they regard the vessels as clean, one must stand over them until they immerse; but if they regard them as unclean, it is not necessary to stand over them until they immerse. This is similar to Rabbi Shimon's opinion in mishnah one. The workers can be trusted if they think that the vessels or their bodies are unclean. However, if they think they and the vessels are clean, he must make sure they immerse them and themselves.

הנותן מן הסלים ומן המשטיח של אדמה (he who puts in the press grapes collected in baskets or as such as were spread on the ground) – grapes that were cut from the beginning for consumption and were not fit to be susceptible to receive ritual defilement, for they (i.e., the Rabbis) did not decree other on the person who cut the grapes from the beginning to [bring them to] the vat for wine-pressing and afterwards changed his mind regarding them and took them from the baskets or from the ground that he had spread the grapes upon them and placed them in the vat for wine-pressing.

One who puts his grapes [into the wine-press] from the baskets or from what was spread out on the ground: Bet Shammai says: he must put them in with clean hands, and if he puts them in with unclean hands he defiles them. Bet Hillel says: he may put them in with unclean hands and then he may set aside his terumah in a condition of cleanness. Someone wants to take grapes out of either a basket or from the ground and putting them into the wine press. According to Bet Shammai, he must first purify his hands, for if he touches the liquid that is exuded from the grapes with unclean hands, he will defile them. Bet Hillel says that the liquid that comes out at this point does not render the grapes susceptible because this liquid is not something he wishes to preserve. The baskets and the ground will just let the liquid seep through. Therefore, the grapes are not susceptible to impurity. When he goes to separate terumah from the wine in the winepress, only then must be make sure he is pure.

בית שמאי אומרים נותן בידים טהורות – since he came to placed them in the vat for wine-pressing, he is as if he cut them from the beginning [to bring them] to the vat for wine-pressing, and he needs to bring them to the vat for wine-pressing in ritual purity.

[If they are taken] from the grape-pot or from what was spread out on leaves, all agree that they must be put in with clean hands, and if they are put in with unclean hands they become unclean. Both houses agree that if he takes the grapes out of a special pot made to hold grapes or off of leaves on the ground, that he must be pure. In this case, the liquid is preserved (the leaves serve to prevent the liquid for being wasted into the ground), and therefore this is liquid that he wants. In this case, the liquid makes the grapes susceptible to impurity.

ואם נתן בידים טמאות טמאן – but even though mere hands are second-degree [of ritual impurity], and nothing that is second-degree [of ritual impurity] can make something third-degree [of ritual impurity] with non-consecrated produce, perhaps they thought that what is ritually immersed for heave-offering is like heave-offering itself, alternatively, we are dealing with hands that first-degree [of ritual impurity]. And this is the opinion of Rabbi Shimon ben Eleazar as it is brought in the second chapter of [Tractate] Hullin [folio 33b].

ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרוה – because they were not fitted for Levitical uncleanness since they were cut from the outset for consumption.

מן העביט ומן המשטיח של עלים (from the large basket, strapped on the carrier’s back, in which the grapes are carried during the vintage and/or from the grapes spread out on leaves) – the עביט is a vessel that they place the grapes in it that they cut to bring to the vat for wine-pressing. And the grapes spread out on leaves on the face of the ground, and now the matter is proven that the person who cuts these grapes from the outset, he cut them for the vat for wine-pressing and not for consumption, therefore, the School of Shammai and the School of Hillel are in agreement in this that one brings them with ritually pure hands, for this that [the School of] Hillel is silent in the first chapter of [Tractate] Shabbat (Mishnah 4) and agrees him with the person who cuts grapes for wine-pressing in the vat is fitted for Levitical uncleanness.

האוכל – [he, (who is ritually unclean) eats] grapes.

One who eats grapes out of the baskets or from what is spread out on the ground, even though they burst and dripped into the wine-press, the wine-press remains clean. The person who is acting in this mishnah is assumed to be impure, for most people are assumed not to preserve their purity. In the first case, since the liquid that comes out of the grapes is not something he desires, it does not render the grapes susceptible to impurity. Even if some of this liquid should burst out and go into the winepress, the other grapes in the winepress remain pure. This accords with Bet Hillel's opinion in yesterday's mishnah.

מן הסלים ומן המשטיח של אדמה – for they were cut, undefined, for consumption. Even though his hands were ritually impure and the grapes were dripping wine into the vat.

If he eats the grapes out of a grape-basket or from what was spread out on leaves, and a single berry dropped into the vat: If it has a seal all in the vat remains clean; But if it has no seal, all in the vat becomes unclean. In this case he takes the grape from a place where if liquid had oozed out, the liquid would render it susceptible to impurity. One grape then falls into the vat. If the grape had a "seal" meaning that the stem from which the grape was plucked from the cluster remained in the grape (this happens to me all the time then I end up spitting it out), then the other grapes remain pure because we can assume that no liquid came out. When the man touched the grape it was not susceptible to impurity. However, if it had no seal, then we can assume that some liquid had come out and the grape was impure. It would defile the rest of the grapes in the vat.

הרי הגת טהורה – for those drops do not have the status of liquid, since they were cut for consumption, and it was not satisfactory to him with what it drips. But a person who eats from the large basket, strapped on the carrier’s back, in which grapes are carried during the vintage or from the gapes spread on leaves, even though the grapes are not split and they are not flowing in drops, if there fell from him a single berry and there isn’t the oblate side of a berry to which the stalk is attached for that berry, that is, in the place where the peduncle/stalk is on the mouth of the berry there is a kind of oblate side of a berry to which the stalk is attached and that oblate side of the berry to which the stalk is attached closes/conceals the mouth of berry so that liquid does not exude, and when the peduncle/stalk is uprooted with the oblate side of a berry to which the stalk is attached, liquid exudes and even though he took them to consume them, they have the status of liquid, since from the outset, he cut them for the vat and that liquid was defiled with his ritually unclean hands, and when it fell to the vat, it became defiled. And these words apply when he touched it with his hands in the place of the oblate side of the berry to which the stalk is attached, but if he didn’t touch in the place of the oblate side of the berry to which the stalk is attached, the vat was not defiled, for his hands didn’t touch the liquids in order that the liquid would return and defile the vat.

If he dropped some of the grapes and trod upon them in an empty part of the wine-press: If the bulk of the grapes was exactly that of an egg, the contents remain clean; But if it was more than the bulk of an egg, the contents become unclean, for so soon as the first drop came out it contracted uncleanness from the remainder whose bulk is that of an egg. In this case, a cluster of grapes falls in a part of the vat that is empty. Then he steps on the grapes. If there is exactly an egg's volume of grapes then the vat remains pure. When the first drop comes out of the grapes, the cluster now has less than the volume of an egg and food that is less than the volume of an egg does not defile liquid. Even though he defiled the food, the liquid is pure. However, if there is even a little bit more than the volume of an egg, the liquid that is emitted becomes impure by virtue of contact with the impure egg. Then the liquid will defile the winepress, for liquid can defile vessels. This is a similar situation to that found in Toharot 3:1.

נפלו ממנו ענבים – meaning to say a cluster of grapes, that the berries are attached to the cluster and the liquid does not exude, and they were defiled by his ritually impure hands, and they were made fit for Levitical uncleanness because it was cut for the vat.

ודרכן במקום המפונה (and one trampled them in an empty part) – an empty/vacant place in the vat where there is nothing – not wine nor grapes and he trampled them ritual purity.

כביצה מכוון טהור (if there was exactly an egg’s bulk there – it is pure) – the vat, for a food does not defile a vessel and when it exuded the first drop, it was missing from an egg’s bulk and food does not defile other food with less than an egg’s bulk. It is found that there is no defilement for this drop other than on account of the defilement that it received when it was food, therefore now also that it became a liquid, it lacks the strength other than as a food. But more than an egg’s bulk, it is ritually impure, for the egg’s bulk defiles the first drop according to the law of liquids, and the drop returned and defiled the vat, for the liquid defiles a vessel.

וניתזה צנורא (and spittle splashed forth) – spittle splashed forth from the mouth of a commoner who is speaking, and the spittle that exits from the mouth of a commoner defiles people and vessels according to the Rabbis, and all the more so food and liquids.

One who was standing and speaking by the edge of the cistern and some spittle squirted from his mouth, and there arises the doubt whether it reached the cistern or not, the condition of doubt is regarded as clean. If the spit went into the vat and reached the wine, the wine would be impure. However, the Tosefta explains that the Mishnah rules that the wine is pure because the spit may have been absorbed into the walls of the vat and it may not have reached the wine. Therefore, the vat is pure.

פסיקו טהור – for we said that the edge of a cistern collected the ejection of spittle and prevents it from descending into the wine. And our Mishnah is speaking about a plastered cistern that does not receive ritual defilement. But in the Tosefta [Tractate Taharot, Chapter 11, Halakha 12] they stated that the cistern of [olive] oil is ritually impure, because the oil smoothens the edge of the cistern and [the ejection of spittle] smoothens and descends below to the oil that is in the cistern.

הזולף את הבור (if one empties the pit- of wine/oil) – he removes the wine or oil that is in the cistern/pit, and because he doesn’t remove all of it at once but rather bit by bit, it (i.e., the Mishnah) calls it זולף/pours, drips.

If one is emptying out the cistern [into jars] and a [dead] sheretz was found in the first jar, all the other jars are deemed unclean; but if it was found in the last, only that one is unclean but all the others remain clean. A person is emptying out the wine from a cistern and placing it into jars. He finds a dead sheretz which will defile the wine (and make it a bit gross, but that's another matter). If he finds it in the first jar, we must assume that all of the wine put into all of the jars is impure, for the sheretz might have been in the cistern and then got into the first jar. Alternatively, if the sheretz was in the first jar (and not in the cistern) when he dipped that jar into the cistern, the rest of the wine in the cistern was defiled. However, if he finds it in the last jar, then we can assume that the sheretz was originally in the last jar. Only the contents of that jar are impure.

ונמצא שרץ בראשונה – that he brought in a jug into the cistern and filled it, and similarly and second and similarly a third, and afterwards found a creeping insect in the jug that he filled first.

When does this apply? When the wine was drawn directly with each jar, but if it was drawn with a ladle and a [dead] creeping thing was found in one of the jars, it alone is unclean. If he draws with a ladle and pours that wine into each jar, and a dead sheretz is found in one of the jars, then only that jar's wine is impure. This is because it is possible that the sheretz was originally in that jar and never was in the cistern.

כולן טמאות that from the first, everything that was in the cistern was defiled, whether the creeping insect was in the cistern or whether it was in the jug.

When does this apply? Only when the man examined [the jars] but did not cover them up or covered them up but did not examine them; The leniencies in the previous two sections can only occur if he wasn't cautious with the jars. If he didn't cover the jars up, it is possible that a sheretz got in directly to the jar. If he didn't check the jars before he filled them then it is possible that the sheretz was there before he filled them (from the ladle). In any of these cases, it is possible to isolate the impurity to one jar.

באחרונה היא טמאה וכולן טהורות – for from it (i.e., in the last jug) was the creeping insect but not from the cistern, and even if t was from cistern, perhaps it fell into the cistern after all the first [jugs] had been filled.

But if he both examined them and covered them up and a [dead] creeping thing was found: If in one jar, all the contents of the cistern are deemed unclean. If it was found in the cistern, all its contents are deemed unclean And if it was found in the ladle all the contents of the cistern are deemed unclean. However, if he checked and covered the jars, then it is clear that the sheretz came from the cistern. Therefore, no matter where the sheretz is found, all of the wine in all of the containers is unclean.

אימתי בזמן שהוא זולף – when he brings in the jugs themselves into the cistern and fills each of them one at a time.

אבל היה זולף במחץ (but if he emptied the pit/cistern by using a ladle – to pour into the vessels) – that the jugs stand outside of the cistern, and he fills them through the ladle, and it is an earthenware vessel that is made/used to fill wine with it.

נמצא שרץ באחת מהן היא טמאה בלבד – for I could say that the creeping insect was within the jug and not in the cistern.

אימתי בזמן שהוא בודק – [when he examines] the ladle and the jugs, that he examined them that were wasn’t in them a creeping insect before he placed [olive] oil into tit, but he did not cover neither the cistern/pit nor the jugs all the time that he was bringing the ladle from this one to that one, for I could say that while he was walking the creeping insect fell into the jug, and similarly, if he covered it and did not examine also, perhaps it (i.e., the creeping insect) was in the jug beforehand.

אבל היה בודק ומכסה – that he examined the jugs, and on every occasion that he would bring the ladle from one to another he would cover whether the pit/cistern or whether the jug, and whichever way you turn, this creeping insect was in the cistern from the outset, whether it was found in the jug or whether it was found in the pit, or whether it was found in the ladle.

העגולים לזגים (the space between the molds and the deposit of grape shells) – An עיגול is a kind of large millstone that they would put on the grape shells after they tread on the grapes by foot, in order that they wring out and all of the wine exuded that remained in them, and as a result of its weight and size of this mold/roller, they need many people to raise it on the pile of grape shells that are made like a kind of pile and to lower it, therefore it is considered the public domain to ritually purify a matter of doubtful defilement, because man are found there.

Introduction Last mishnah in Toharot!

כרם שלפני הבוצרים רשות היחיד (that [part of the] vineyard that is in front of the grape gatherers is the private domain) – for people are fearful to enter there, because he will be arrested/seized like a thief.

[The space] between the rollers and grape skins is regarded as a public domain. The rollers are used to press the grapeskins to try to get more juice out of them after the grapes have already been trodden upon. The area between the rollers and the grapeskins is considered a public domain, such that if a case of doubtful impurity is found there, the doubt is ruled pure. It is considered a public domain because many people are found in this area.

אחר הבוצרים רשות הרבים (that which is behind the grape gatherers is public domain) – for there is a domain for all people to enter.

A vineyard in front of the grape harvesters is deemed to be a private domain and one which is behind the harvesters is deemed to be a public domain. The part of the vineyard that the grape harvesters still have not harvested is considered a private domain. This is because people are not allowed into that area, since the grapes are still on the vines. Once the grape harvesters have been through a section of the vineyard, it is considered a public domain.

כלי בית הבד של גת – meaning to say, and of (i.e., belonging to) the vat, for the olive press is for [olive] oil and there is a vat for wine.

When is this so? When the public enter at one end and go out at the other. However, it is only considered a public domain if people will go in one side and out the other. If there is only one way to go in and out, then it seems less people will go there and it can be considered a private domain.

והעקל (and a bale of loose texture containing the olive pulp to be pressed) - it is made like a kind of knit box similar to a net, and after they have squeezed/wrung out the olives, they place the olive peat in that bale of loose texture containing the olive pulp to be pressed and place upon it something heavy to remove the remainder.

The vessels of the olive-press, the wine-press and the basket-press, if they are of wood, need only be dried and they become clean; But if they are of reed grass they must be left unused for twelve months, or they must be scalded in hot water. Rabbi Yose says: if he put them in the current of the river, it is sufficient. The mishnah now discusses what must be done to vessels used in presses in order to purify them. If these vessels are of wood, all one needs to do is dry them off from the liquid that defiled them and they are pure. This is because the wood is not assumed to have absorbed the liquid. However, the vessels are more absorbent if they are made of reed grass. In this case they either need to be scalded in hot water in order to get the impure liquid out. Or they can be left unused for 12 months (this is probably impractical). Rabbi Yose says that he can put them in the river and (according to the Tosefta) leave them there for 12 hours. The current will wash them out and they will be pure. Congratulations! We have completed Tractate Toharot! As I always write, it is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tractate Toharot was not easy. It contains somewhat of a random assortment of purity laws, which are in general difficult for us to relate to. I thought that there were two very interesting parts. The first was what to do with cases of doubtful impurity. In a world in which people were very concerned with these laws, it is certain that these situations would have arisen quite frequently. The second interesting part were the laws governing interaction between the "haver" (one who is careful about the laws of purity) and the am haaretz, who does not observe many of these laws. I found these laws interesting because we can see how people of different religious inclinations and practices can live together. As always, a hearty yasher koach on completing the tractate and keep up the good work. Tomorrow we begin Mikvaot.

מנגבן – but prior to this the ritually immersion is not benefitting/effective if they were defiled before the ritually impure liquids exuded from them that had been attached to them.

חולטן (scalds them in hot water) – pours upon them hot water and afterwards ritually immerses them.

בשבולת הנהר (in a rapid stream/ the current of the river) – a place where the waters flow/run, in order to remove the liquid that is attached on them. But the Halakha is not according to Rabbi Yossi.