R. Chanina, il sommo sacerdote aiutante, dice: Dai tempi dei Cohanim, non si sono mai trattenuti dal bruciare la carne che era diventata sporca attraverso un vlad (derivato) di tumah (impurità) insieme alla carne che aveva diventare impuri attraverso av hatumah (proto-impurità) anche se hanno aggiunto impurità alla sua impurità. [Questo è affermato qui a causa di ciò che seguirà (1: 7): "Dalle loro parole abbiamo appreso che il teruma pulito viene bruciato insieme al teruma impuro". ("dal bruciare la carne che era diventata sporca attraverso un hatumah vlad" :) Stiamo parlando di un vlad di un vlad. Cioè, carne che è di impurità di terzo grado, che è diventata sporca per impurità di secondo grado, in modo che sia una vlad di una vlad. Non si trattennero dal bruciarlo insieme alla carne che era diventata sporca attraverso l'av hatumah e che aveva assunto impurità di primo grado. Quando questa carne, che all'inizio è di impurità di terzo grado, entra in contatto con la carne che è diventata impura attraverso l'av hatumah, ritorna al suo stato di impurità di secondo grado, avendo toccato l'impurità di primo grado. Risulta quindi che hanno aggiunto impurità alla sua impurità. Perché all'inizio era di impurità di terzo grado, e ora è di impurità di secondo grado—nonostante ciò non si trattennero dal bruciarlo insieme a una varietà più rigorosa. Poiché poiché anche la varietà minore era prevista per la combustione, non si preoccupavano di impartirle un maggior grado di impurità. E anche se dalla legge della Tora il cibo non impartisce impurità al cibo, è scritto in relazione all'impurità del cibo (Levitico 11:38): "È impuro"— È impuro, ma non rende impuro un cibo simile —tuttavia, i rabbini hanno decretato che il cibo dovrebbe impartire impurità al cibo.] R. Akiva ha aggiunto: Dai tempi dei Cohanim, non si sono mai trattenuti dall'accendere l'olio [di terumah] che era diventato pasul (inadatto) attraverso un t'vul yom (uno in uno stato di impurità, che si era immerso di giorno e che non è pulito fino al tramonto) (non si sono mai trattenuti dall'accendere quell'olio) in una lampada che era diventata sporca attraverso una con impurità del corpo morto, persino sebbene aggiungessero impurità alla sua impurità. [("dall'accendere l'olio che era diventato pasul attraverso un t'vul yom" :) Quel petrolio assume impurità di terzo grado, t'vul yom rende terumah pasul dalla legge della Torah e conferendole sempre impurità di terzo grado, sia sia cibo o liquido. ("in una lampada che era diventata sporca da una con impurità del corpo morto" :) Questa lampada è di metallo. Tutte le navi (tranne le navi di terracotta) che toccano impurità del corpo morto diventano simili—se un av, un av; se di primo grado, di primo grado, viene scritto (Numeri 19:16): "l'ucciso di una spada", che è spiegato: la spada diventa come quella uccisa, cioè la spada che tocca il cadavere diventa avi-avoth ("il padre dei padri dell'impurità"), come il cadavere stesso. E se la spada tocca una persona con impurità del corpo morto, che è un av, la spada stessa diventa un av. Lo stesso vale per tutte le navi, tranne le navi di terracotta. Si vede, quindi, che se una lampada di metallo tocca una persona con impurità del corpo morto, diventa una av-hatumah. R. Akiva, quindi, ha aggiunto alle parole di R. Chanina il sommo sacerdote aiutante. Per R. Chanina ha permesso solo il ripristino dell'impurità di terzo grado in impurità di secondo grado, mentre R. Akiva ha permesso di invertire l'impurità di terzo grado in impurità di primo grado. Per l'olio che è diventato pasul attraverso un t'vul yom e che è di impurità di terzo grado— quando quell'olio viene acceso in una lampada che è diventata sporca attraverso una con impurità del corpo morto, nel qual caso la lampada stessa diventa av-hatumah, come affermato —l'olio di impurità di terzo grado ritorna a impurità di primo grado, nonostante non si siano trattenuti (dall'innalzare il livello di impurità). Poiché poiché è già denominato "impurità", non erano interessati (circa il particolare grado di impurità), ed è consentito aggiungere direttamente (al suo livello di impurità).]
Bartenura on Mishnah Pesachim
מימיהם של כהנים לא נמנעו – because it was necessary to teach the conclusion (the next Mishnah, Mishnah 7), “from their opinions,” we learned that we burn the pure priest’s due with the impure [he used the phrase] here.
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English Explanation of Mishnah Pesachim
Introduction
This mishnah deals with burning impure sacrificial meat of a low degree of impurity with impure sacrificial meat of a higher degree of impurity, a potential problem since it causes the less impure meat to become more impure. The mishnah is brought here because of the mishnah which follows it, which deals with burning unclean chametz with clean chametz.
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Bartenura on Mishnah Pesachim
מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of an offspring is stated, that is to say, the meat which is third [level of impurity] which was defiled with something of second-level impurity, which is the offspring of an offspring, they did not prevent from burning it with the meat that was defiled by something of a direct cause of Levitical uncleanness, which is first level of impurity. And when this meat that was at first third-level of impurity comes in contact with this meat that was defiled by something of a direct cause of Levitical uncleanness, it goes back to become second-degree [of impurity/uncleanness], for it came in contact with first-degree and became second [degree] and it is found that they added to it a degree of impurity upon its [initial] impurity , for that which was initially third-degree and is now second-degree. And even though they could not prevent from burning it with something that is is more severe than it, for since, even this which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though that one does not consume something that defiles food from the Torah, as it states regarding the defiling of food (Deuteronomy 14:8,14): “it is impure [for you].” It is impure, but it does defile [other foods] that are like it. Nevertheless, the Rabbis decreed that it would be food that does defile other food.
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English Explanation of Mishnah Pesachim
Rabbi Hanina the vice-chief of the priests said: during all of the days of the priests they never refrained from burning [sacrificial] meat which had been defiled by an offspring of uncleanness with meat which had been defiled by a father of uncleanness, even though they add uncleanness to its uncleanness. Rabbi Hanina, a rabbi who served in the Temple, testifies that the priests did not refrain from burning meat which had become unclean with other meat that had become unclean, even if the levels of uncleanness were different. When what is called a “father of uncleanness” (av hatuma) comes into contact with something that is receptive to impurity it renders it impure in the first degree; something impure in the first degree renders that which it comes into contact with impure in the second degree, and so on (up to four degrees). Everything besides the “father of uncleanness” is called an “offspring of uncleanness”. Meat which has come into contact with an “offspring” is at most impure in the second degree, since the “offspring can be no higher than a first degree. This meat is nevertheless rendered ineffective as a sacrifice. Rabbi Hanina teaches that they would burn this type of meat with meat that had come into contact with a “father of impurity”, even though this meat was of first degree uncleanness and hence it would add to the uncleanness of the other meat by making it of second degree uncleanness. Since both pieces of meat were impure in any case, they did not refrain from burning them together.
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Bartenura on Mishnah Pesachim
השמן – of priest’s due.
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English Explanation of Mishnah Pesachim
Rabbi Akiva added and said: during [all] the days of the priests they did not refrain from lighting oil which had been rendered unclean by a tevul yom in a lamp which had been made unclean by one who had contracted corpse impurity, even though they add uncleanness to its uncleanness. Rabbi Akiva adds that the same halakhah is also true with regard to oil. A “tevul yom” is someone who was impure, immersed in a mikveh but because the sun has not set, thereby ending the day, he is still impure. Until the sun sets he is considered to be of second degree impurity. If he comes into contact with oil that is terumah he renders it of third degree impurity. Rabbi Akiva teaches that this oil may be put into a lamp that is of first degree impurity, because it (the lamp) had been in contact with someone who had contracted corpse impurity (the corpse is the “granddaddy of all uncleanness, and one who comes into contact with a corpse is a “father of uncleanness). The lamp renders the oil of second degree impurity, bumping it up one level.
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Bartenura on Mishnah Pesachim
שנפסל בטבול יום – which is third-level of impurity, for a person who has ritually bathed but must wait for sunset to be perfectly clean (Leviticus 22:7), defiles the priest’s due from the Torah and makes it third-level of impurity forever, and there is not difference between food or liquids.
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Bartenura on Mishnah Pesachim
בנר שנטמא בטמא מת – this metallic candle, and all utensils outside of an earthenware vessel which came in contact with the defilement of the dead become like it, if it is a principal level of impurity, it is a principal level of impurity, if first-level of defilement, it is a first-level of defilement, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or who died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that came in contact with the dead became one of the original causes of Levitical uncleanness like the dead person himself, and when it (i.e., the sword) came In contact with the person defiled by the dead who is a principal cause of Levitical uncleanness, the sword also became a principal form of Levitical uncleanness and the same law applies to all utensils except for an earthenware vessel. It is found, therefore, that the metallic candle that came in contact with someone defiled by contact with the dead became one of the principal forms of Levitical uncleanness, and now Rabbi Akiva added to the words of Rabbi Hananiah the Assistant Priest, for Rabbi Hananiah did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted to restore something third-level of uncleanness to first-level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when he kindles it (i.e., the oil) with the candle that had been defiled through contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated. It is found that the third-level of Levitical impurity becomes first, and even though they did not prevent it, for since there is the title of impurity upon it, we do not suspect him and it is permissible to add with ones hands.
