Бочка оливок, маринованная [в соли, чтобы подсластить их] —Бет Шаммай говорит: не обязательно делать отверстия (в бочке). [И хотя мохал (сок), исходящий от них, плывет по ним, это не заставляет их принимать тумах (нечистоту), потому что он не желает этого мохала, а нам требуется (для такой обусловленности) жидкость, которую он желает написано (в связи с этим, Левит 11:38): «И если вода упадет на семя». Оно написано «ки йитен» («если он поместит»), но оно читается как «ютан» («если оно будет размещено»). Так же, как «у итэн» означает его желание, так и «ютан» подразумевает его желание это.] Бет Гилель говорит: он должен сделать отверстия в этом. [Он должен выполнить действие, чтобы указать, что он не хочет, чтобы могал плавал на оливках, желая, чтобы он вышел через отверстие, которое он сделал в бочке.] И они признают, что если он проделал в нем дыру и осадок помешал ему, что он чистый (то есть не обусловленный для получения тумы) [поскольку, поскольку он сделал это, он тем самым показал, что он не желал махола, чтобы он больше не заставлял их принимать туму.] Если кто-то помазал себя очистил масло и стал нечистым, и он погрузился (в микве)—Бет Шаммай говорит: даже если он капает [то есть, даже если масло капает с его плоти после погружения], он чист. И Бет Гилель говорит: [Даже если на его плоти оставалось] достаточно для помазания маленькой конечности, [он чист; но если больше, он нечист. Потому что масло стало нечистым, когда он сделал, и он остался на его плоти и сделал его нечистым. И масло на его плоти не становится чистым в микве. Ибо нет ни одной жидкости, которая становится чистой в микве, кроме одной воды, благодаря хашаке (погруженному в микве в сосуде)]. И если вначале масло было тамей, то Бет Шаммай говорит: если для помазания небольшой конечности достаточно [но не больше, оно чистое], а Бет Гилель говорит: жидкость влажная (одна). Р. Иегуда говорит от имени Бет Гилель: «Это влажно и увлажняет (другие объекты). [Галаха не соответствует Р. Иегуде.]
Bartenura on Mishnah Eduyot
מגולגלים – picked with salt in order to sweeten them.
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Introduction
Our mishnah contains two disputes between Beth Shammai and Beth Hillel, the first over the impurity of olives inside a barrel and the second over the impurity of the oil dripping off a person who had entered the mikveh (ritual bath).
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אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.
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A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. Leviticus 11:38 teaches that food cannot receive impurity unless it has come into contact with water. The Rabbis taught that not only water but other liquids as well can cause food to become receptive to impurity. However, if the owner of the food did not wish the liquid to touch his food the liquid does not cause the food to become receptive to impurity. In this section of our mishnah Beth Shammai and Beth Hillel disagree with regards to the liquid that oozes out of olives that have been pickled in salt. Everyone agrees that this liquid is not desired by the owner; all he wants are the edible olives. However, according to Beth Hillel the owner must put a hole in the barrel to let the liquid seep out in order to make it clear that he does not want the liquid. If he does not do so the olives will be made receptive to impurity by the liquid which oozes out of them. Beth Shammai does not require one to put this hole. According to them we can generally assume that a person does not want such liquids and therefore they do not cause food to become receptive to impurity. Both houses agree that if one put a hole in the barrel and then it was closed up by the dregs that the olives are not receptive to impurity. Since he put a hole in the barrel he has made it clear that he does not want the liquids inside and therefore their contact with the olives do not cause the olives to receive impurity.
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צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.
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One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. (4) Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things]. The first part of this section discusses one who anoints himself with pure oil and then becomes impure. [Anointing with oil was part of the bathing process]. If he enters the mikveh (ritual bath) to purify himself, according to Beth Shammai, he also purifies any remaining oil on his body. Although oil is cannot generally be made pure through a mikveh, in this case the oil becomes pure by being part of his body, which does become pure. Beth Hillel holds that if there is only enough oil remaining on his body to anoint a small limb, it is pure. In this case we can say that the oil is not of significance in and of itself and therefore is part of the body. However, if there is more than that, it is impure. If the oil was impure from the outset, and then the person became impure through another source of impurity (the oil itself cannot cause the person to become impure), and went into the mikveh, then both houses are stricter with regards to the purity of the oil remaining on his body. According to Beth Shammai if only enough remains to anoint a small limb, it is pure. If more remains it is impure. According to Beth Hillel if enough remains to moisten the hand that touches the oil, it is impure; if less, then it is pure. Rabbi Judah teaches a different version of Beth Hillel’s words. According to him if enough remains to moisten the hand that touches the oil and to moisten another area as well, it is impure.
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וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.
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Questions for Further Thought: • Section two: Why are both houses stricter in the second case (where the oil was impure before he anointed himself with it) than they are in the first (where it only became impure when he became impure)?
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אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.
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כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.
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Bartenura on Mishnah Eduyot
ב"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.
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Bartenura on Mishnah Eduyot
משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda.
