Mykwa , która została zmierzona i okazało się, że brak [wymagana czterdzieści se'ah wody], wszystkie oczyszczanie, które zostały wykonane na nim, czy w prywatnej domenie lub w domenie publicznej, są wstecznie nieczyste. Do jakich [przypadków] to się odnosi? Do poważnej nieczystości [tj. Czegoś, co zostało zanieczyszczone przez Pochodzenie nieczystości]. Ale z lekką nieczystością, taką jak ten, który jadł nieczyste pokarmy lub pił nieczyste napoje, lub ten, którego głowa i większość jego ciała weszły do wodociągów , lub jeśli spadły trzy kłody [określona miara objętości] pobranej wody głowę i większość ciała, a potem zszedł do zanurzenia; [w takich przypadkach] jeśli nie ma pewności, czy zanurzył się, czy nie, lub nawet jeśli zanurzył się, jeśli nie ma pewności, czy zawiera on czterdzieści se'ah , czy nie, lub jeśli istnieje były dwie mikva'ot , jedna z czterdziestoma se'ah w niej i jedna bez, i zanurzył się w jednej z nich, ale nie wie, w której zanurzył, [w takich przypadkach] jej niepewność jest czysta [tj. przypadki są niepewny i rozwiązany jako czysty]. Rabin Yose uważa to za nieczyste, jak mówi rabin Yose: wszystko, co ma domniemanie nieczystości, pozostaje na zawsze w swoim stanie nieważności, dopóki nie stanie się wiadome, że zostało oczyszczone. Ale jego niepewność [dotycząca jego zdolności] do stania się nieczystym lub do uczynienia [czegoś innego] nieczystym jest czysta [tj. Takie przypadki są niepewne i rozstrzygane jako czyste].
Bartenura on Mishnah Mikvaot
בין ברשות היחיד בין ברה"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.
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English Explanation of Mishnah Mikvaot
If a mikveh was measured and was found lacking [in its prescribed quantity], all things which had been purified in it, whether in private domain or in a public domain, are accounted unclean retroactively. If there is a mikveh that is assumed to be large enough to purify the person or things being immersed and then it turns out that the mikveh actually did not contain enough water, then everything purified in it is retroactively accounted impure. This is true even if this occurred in the public domain, where doubtful impurity is usually considered pure. The rule here is that the item or person immersed reverts back to its last established status, which in this case is impure.
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Bartenura on Mishnah Mikvaot
בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.
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English Explanation of Mishnah Mikvaot
To what does this rule apply? To a serious uncleanness. However, this ruling, as well as the ruling in mishnah one, apply only to a type of impurity that is considered serious, for instance if he had contracted an impurity that would make him a "father of impurity." If it was of lesser origin then he is pure.
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Bartenura on Mishnah Mikvaot
טומאה קלה – of the Rabbis.
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English Explanation of Mishnah Mikvaot
But in the case of a lesser uncleanness, for instance if he ate unclean foods or drank unclean liquids, or if his head and the greater part of his body entered into drawn water, or if three logs of drawn water fell on his head and the greater part of his body, and he then went down to immerse himself and he is in doubt whether he immersed himself or not, or even if he did immerse himself there is [still] a doubt whether the mikveh contained forty seahs or not, or if there were two mikvehs, one containing forty seahs and not the other, and he immersed himself in one of them but does not know in which of them he immersed himself, in such a doubt he is accounted clean. In all of the following cases his impurity is only of rabbinic origin. The mishnah gives a couple of examples of this. The first is when a person ate or drank something unclean. The second is concerning drawn water. The rabbis decreed that drawn water defiles if a person immerses his head and most of his body in them or if three log of drawn water falls on him (we shall learn more about this later). In both of these cases, the doubt is deemed pure because the impurity is only derabanan. The second part of this list is a repeat of the list in yesterday's mishnah. Yesterday's mishnah declared him impure if the source of impurity was a father of impurity. If it was of a lesser nature, then the doubtful case is ruled pure.
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Bartenura on Mishnah Mikvaot
אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).
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English Explanation of Mishnah Mikvaot
Rabbi Yose considers him unclean, for Rabbi Yose says: anything which is presumed to be unclean always remains in a condition of unfitness until it is known that it has become clean; but if there is a doubt whether a person became unclean or caused uncleanness, it is to be accounted clean. Rabbi Yose says that even if the impurity was a lesser one, a person or thing remains in his presumptive status until we can be sure that he or it was purified in a proper mikveh. However, if the doubt is whether or not he ever became impure in the first place, or whether he ever defiled something else, for instance we don't know whether he ate unclean food, or we know that he ate unclean food but we don't know if he touched something else, then the doubt is ruled pure. This is because he, or the thing he might have defiled, did not have a presumptive status of being impure. In sum, the sages and R. Yose disagree as to what principle we invoke in these types of situations. According to the first opinion, if the impurity is serious we rule stringently and if it is lesser than we rule leniently. Rabbi Yose says that the principle is that a person retains his presumptive status.
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Bartenura on Mishnah Mikvaot
ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.
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Bartenura on Mishnah Mikvaot
רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.
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Bartenura on Mishnah Mikvaot
אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi.
