И они придерживаются одного мнения, что в каменном сосуде разрешено «целовать воды», чтобы очистить его (вода, на йом тов). [Если человек имел хорошую питьевую воду, которая стала нечистой, он наполняет этой водой каменный сосуд, который не приобретает нечистоты, и помещает его в микве соленой или мутной воды, пока обе воды не «поцелуются». Таким образом, оказывается, что первая вода «засеяна» и объединена с водой микве, а в последней «очищена» и очищена. (В микве нет никакого очищения для какой-либо еды или жидкости, кроме одной воды; и не через посредство «погружения», а через посредство «посева».)] Но оно не может быть погружено. [Его (нечистую воду) нельзя помещать для «поцелуев» (хашак) в нечистый сосуд, который требует погружения, чтобы погружение очистило сосуд при «поцелуях» вод.] Но можно погрузиться (в йом-тов) ) от цели к цели. [Если кто-то погрузил свои сосуды для того, чтобы положить им оливки в оливковом прессе для мирских целей, а затем решил намазать им виноград в винном прессе для целей Терума, он должен погрузить их во второй раз для целей Терума. И если он решил использовать их для кодеш (храмовых посвящений), он должен снова погрузить их в целях кодеш. И он может выполнить это погружение на ём тов, судно не будет «исправлено». Цель этого погружения состоит не в том, чтобы поднять судно из состояния нечистоты, а в том, чтобы повысить степень чистоты.] И (он может погружать сосуды) от компании к компании. [Если он погрузил сосуды, чтобы съесть свою жертву Песах с одной компанией, а затем решил съесть ее с другой компанией, чтобы он мог погрузить свои сосуды во второй раз, он может совершить это погружение в йом-тов.]
Bartenura on Mishnah Beitzah
ושוין שמשקין את המים בכלי אבן – whomever has fine water for drinking that became ritually impure, one fills from them a stone utensil that is not susceptible to receive ritual impurity and place them in a Mikveh of salty or turbid waters until the waters come into close contact with each other, resulting that these which were sown and connected to the waters of the Mikveh/ritual bath were cancelled out on account of this and made ritually pure, but the purification in the Mikveh is not for any foodstuffs and liquids but only for water alone, and not for the law of ritual immersion, but for the law of sowing.
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English Explanation of Mishnah Beitzah
Introduction
This mishnah continues to deal with immersing things on Yom Tov in order to purify them.
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Bartenura on Mishnah Beitzah
אבל לא מטבילין – we don’t put them (i.e., the waters) in a ritually impure wooden utensil that requires ritual immersion for the vessel, to cause contact [by dipping a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped, which is a ceremony of levital purification], in order to raise the ritual immersion to the utensil along with the contact with the water.
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English Explanation of Mishnah Beitzah
They agree that one may effect surface contact for [unclean] water in a stone vessel in order to purify it, but one may not immerse [it]; Bet Shammai and Bet Hillel agree that one may purify water on Shabbat that falls the day before Yom Tov. Drinking water was purified by putting it into a stone vessel (a stone vessel cannot become impure). The vessel was then immersed in a pure mikveh until the top of the vessel just touched the water from the mikveh. The reason that a stone vessel was used was to make sure that this was not done in order to purify the vessel, which as we learned yesterday, both Bet Shammai and Bet Hillel prohibit. They both agree that one should not fully immerse the vessel because that would be similar to immersing an unclean vessel in order to purify it. In other words, only the water may be purified but not the vessels. This is also taken to mean that one should not do this with a wooden vessel because wooden vessels become impure through the contact with the unclean water and then they would require immersion.
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Bartenura on Mishnah Beitzah
ומטבילין מגב לגב – a person who immersed utensils with the intention that he would tread olives upon them in the building containing the tank [and all the implements] for the pressing of common (i.e., non-holy) olives, and he reconsidered to press in them grapes in the vat for wine pressing of Terumah, he mus immerse them a second time for the purpose of Terumah. And similarly, if he had immersed utensils for the sake of Terumah and reconsidered to make them holy, he requires a second ritual immersion for the sake of making it holy. And that ritual immersion can be done on the Festival day/Yom Tov, for there is no repair of the utensil for this ritual immersion is not for elevating them from ritual defilement, but rather for an additional purity.
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English Explanation of Mishnah Beitzah
And one may immerse [to change] from one intention to another or from one company to another. If a vessel is already pure it will still need to be immersed if it is going to be used for a “holier” purpose. For instance, if one immersed his vessels to purify them with the intent of using them for non-sacred things, such as regular oil, and then decided he wanted to use them to make terumah wine, he needs to immerse the vessels again. Our mishnah teaches that this is permitted on Shabbat before Yom Tov because the vessels were in any case pure before they were immersed. A person who is pure and is eating non-sacred food with one eating company and then wants to eat terumah with another company must first immerse. Again, this immersion is permitted on Yom Tov even according to Bet Shammai because the person was already pure.
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Bartenura on Mishnah Beitzah
ומחבורה לחבורה – if he immersed utensils in order to eat his Passover offering with one association/group and he reconsidered to be reckoned with another association and he came to ritually immerse his utensils a second time, this ritual immersion is permitted to be done on Yom Tov/the Festival day.
