R. Meir ha detto: Dalle loro parole abbiamo appreso che il terumah pulito (di chametz) viene bruciato insieme al terumah impuro su Pesach. [Sia R. Meir che R. Yossi detengono quella carne che è diventata sporca attraverso v'lad hatumah, di cui parla R. Chanina, è carne che è diventata sporca attraverso liquidi che sono diventati sporchi attraverso una nave che è diventata sporca attraverso uno sheretz. R. Meir sostiene che l'impurità dei liquidi per rendere impuri gli altri non è la legge della Torah—i liquidi che rendono gli altri, e persino i cibi sporchi, essendo una recitazione rabbinica. Pertanto, dice che dalle parole di R. Chanina, che dice che bruciamo carne che è diventata sporca attraverso i liquidi, che è sporca dall'ordinanza rabbinica, essendo assolutamente pulita dalla legge della Torah, abbiamo imparato che la teruma pulita è bruciata insieme a impuri terumah su Pesach [quando arriva la sesta ora, quando è vietato dall'ordinanza rabbinica, proprio mentre bruciamo carne che è diventata sporca attraverso i liquidi (che è assolutamente pulita dalla legge della Torah) insieme a carne che è diventata sporca attraverso un'av hatumah, e che è impuro dalla legge della Torah.] R. Yossi gli disse: Questo non è un confronto corretto. [R. Yossi è coerente con la sua opinione che l'impurità dei liquidi per rendere gli altri impuri è la legge della Torah, quindi che la carne che è diventata sporca attraverso i liquidi è sporca dalla legge della Torah. Pertanto, dice: "Questo non è un confronto corretto". Cioè, non si può derivare dalle loro parole che se è permesso bruciare impurità di grado inferiore insieme a impurità di grado maggiore dovrebbe essere permesso di bruciare ciò che è pulito (secondo la legge della Torah) con ciò che è impuro. E l'halachah è in accordo con R. Yossi, che il terumah pulito non viene bruciato insieme al terumah impuro su Pesach. E l'impurità dei liquidi per rendere impuri gli altri non è la legge della Torah, ma l'ordinanza rabbinica, secondo R. Meir.] E R. Eliezer e R. Yehoshua concordano sul fatto che ognuno deve essere bruciato da solo. [R. Yossi dice questo—che anche se R. Eliezer e R. Yehoshua differiscono per il rogo del teruma, concordano sul fatto che ciascuno è bruciato da solo.] Dove differiscono? Rispetto al dubbio (possibilmente pulito-forse impuro) e al (sicuramente) impuro. R. Eliezer dice: Ognuno deve essere bruciato da solo. [R. Eliezer sostiene che uno è esortato a custodire i dubbiosi (contro l'impurità), essendo scritto (Numeri 18: 8): "la custodia del mio terumoth"—La Torah parla di due terumoti: uno, dubbioso; uno, pulito.] R. Yehoshua dice: Sono entrambi bruciati insieme. [Dal momento che il suo status è incerto, non sei esortato a custodirlo. E non differiscono nel bruciare il dubbio e il pulito insieme, poiché poiché non è assolutamente impuro, non viene data l'impressione che stia rendendo impuro il terumah pulito.]
Bartenura on Mishnah Pesachim
מדבריהם למדנו – whether [speaking of] Rabbi Meir or Rabbi Yosi, both hold that meat that had been defiled by the offspring of a Levitical uncleanness , as Rabbi Hananiah had stated, we are speaking about meat that had become defiled by liquids which had been defiled with a utensil that had been defiled by contact with an unclean reptile, and Rabbi Meir holds that defilement by liquids that defile other things is not from the Torah, for liquids do not defile other things, even food-stuffs, other than according to the Rabbis, and because of this, we state from the words of Rabbi Hananiah who said that we burn meat that had been defiled [through contact] by liquids, is that it is impure according to the Rabbis, but from the Torah, it is perfectly pure, with the meat that had been defiled [by contact] with the primary form of impurity which is impure according to the Torah.
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English Explanation of Mishnah Pesachim
Introduction
In today’s mishnah Rabbi Meir and Rabbi Yose argue over whether we may draw an analogy between the cases in the previous mishnah (burning together meats and oils of differing degrees of impurity) and the case of burning together clean and unclean terumah chametz on the eve of Pesah.
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Bartenura on Mishnah Pesachim
למדנו ששורפין תרומה טהורה עם הטמאה – when the sixth hour [on the 14th of Nisan] arrived, which is prohibited according to the Rabbis, just like we burn meat that had been defiled with liquids which is completely pure, from the Torah, with meat that had been defiled by [contact with] meat that had been defiled by [contact with] the primary form of Levitical uncleanness which is impure according to the Torah.
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English Explanation of Mishnah Pesachim
Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Meir draws an analogy between the cases presented in yesterday’s mishnah and the case of burning impure terumah chametz with pure terumah chametz before Pesah. The analogy is that in both cases it is permitted to increase levels of impurity in the process of burning something in order to get rid of it.
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Bartenura on Mishnah Pesachim
אמר לו רבי יוסי אינה הוא המדה – Rabbi Yosi according to his reasoning holds that the impurity of liquids can defile other things according to the Torah, and meat that was defiled by liquids is impure according to the Torah. Therefore, he said that it is not the correct conclusion to draw, which means to say that one cannot learn this from their conclusions; for if you had permitted to burn something impure that had been defiled with a lighter form of impurity with something impure that had been defiled by a graver form of impurity, you would permit to burn the pure with the impure. But the Halakha is according to Rabbi Yosi , that we don’t burn pure priest’s due with that which is impure on Passover, and that impure liquids defile other things is not from the Torah but rather, according to the Rabbis, like Rabbi Meir.
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English Explanation of Mishnah Pesachim
Rabbi Yose said: that is not a [proper] analogy. Rabbi Yose says that this is poor analogy. In the cases in yesterday’s mishnah the meat or oil was already impure and the only issue was increasing its level of impurity. In the case of pure and impure terumah chametz we are talking about something pure. Therefore, they must burn both separately.
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Bartenura on Mishnah Pesachim
ומודים רבי אליעזר ורבי יהושע – Rabbi Yosi had stated it that even though Rabbi Eliezer and Rabbi Yehoshua disagree regarding the burning of priest’s due, in this, they agree that we burn this by itself and that by itself.
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English Explanation of Mishnah Pesachim
And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together. Rabbi Yose continues to point out that both Rabbi Joshua and Rabbi Eliezer agree that impure and pure terumah are not burnt together. And if the two of them agree, then Rabbi Meir’s conclusion must be wrong. Rabbi Eliezer and Rabbi Joshua disagreed only concerning the burning of doubtfully impure terumah with pure terumah. Rabbi Eliezer is strict and rules that both must still be burnt separately, whereas Rabbi Joshua rules that since one is only doubtfully impure it may be burned with terumah that is certainly impure.
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Bartenura on Mishnah Pesachim
על התלויה ועל הטמאה – Rabbi Eliezer holds that we are warned on the guarding of something that is held in suspense, as it is written (Numbers 18:8): “[The LORD spoke further to Aaron: I hereby give you] charge of My gifts, [all the sacred donations of the Israelites…”]. The Biblical verse speaks of two priest’s dues – one that is priest’s due held in suspense and the other is pure priest’s due.
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Bartenura on Mishnah Pesachim
ורבי יהושע אומר שתיהן כאחת – Since it is held in suspense, you are not warned on its being guarded, and on that which is held in suspense and that which is pure, they didn’t dispute that we burn them, for since it was not presumed to be impure, it did not appear as that which is defiled by the hands.
