meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Tahorot/Mishnah Tevul Yom/English/Sefaria Community Translation.txt"}
text: Mishnah Tevul Yom
  משנה טבול יום
  Sefaria Community Translation
  
  
  Mishnah Tevul Yom
  
  
  
  
  
  If one [i.e. a priest] gathered portions of <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] with the intention of separating them, and they become stuck together, Beit Shammai say: this is [considered] a connection [for impurity if any part of them is touched] regarding a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then]. Beit Hillel says: it is not [considered] a connection. Regarding pieces of dough [of <i>terumah</i>] that have become stuck to one another, or loaves that have become stuck to one another, [or] if one bakes one flat batter-cake on top of another and they have not yet crusted over in the oven, or the froth on water that is bubbling, or the first froth that rises when boiling groats of beans, or the froth from boiling new wine, and Rabbi Yehuda says: also that of rice, Beit Shammai say: they are [considered] a connection [for impurity] with regard to a <i>tevul yom</i>; Beit Hillel say: they are not [considered] a connection. And they [both] concede regarding all other impurities, whether of minor or major degrees [that these are considered connections].
  If one gathered portions of <i>challah</i> with the intention not to separate them, [or] if one bakes a flat batter-cake on top of another and they have crusted over in the oven, or the froth on water that is not bubbling, or the second froth that rises when boiling groats of beans, or the froth from boiling of old wine, or that of any oil, or of lentils, Rabbi Yehudah says: even of beans, [all of these] are rendered impure [if touched] by a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all other impurities. 
  A nail-shaped knob on the back of a loaf [that serves as a sign], or a small grain of salt [stuck to a loaf], or a burnt crust less than a finger's breadth [are all rendered impure impure by contact with a <i>tevul yom</i> and render the loaf impure as well]. Rabbi Yose says: whatever is eaten along with it [i.e. with the loaf] is rendered impure [and renders the entire loaf impure upon contact] with a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all other impurities.
  A pebble in a loaf, or a large grain of salt, or a lupine [in a loaf], or a burnt crust more than a finger's breadth [are not rendered impure]. Rabbi Yose says: whatever is not eaten along with it is pure [even after coming into contact] with an Origin of impurity; and it is needless to say [that this is the case] regarding a <i>tevul yom</i>.
  Barley and spelt which are not peeled, crowfoot root, asafoetida, and silphium, Rabbi Yehuda says: also black beans, are pure [even after coming into contact] with an Origin of impurity; and it is needless to say [that this is the case] regarding a <i>tevul yom</i>, according to Rabbi Meir. And the Sages say: they are pure [if they came into contact] with a <i>tevul yom</i>, but they are impure with all [other] impurities. Barley and spelt which are peeled, and wheat regardless of whether it is peeled or not, cumin, and sesame, and pepper, Rabbi Yehuda says: also white beans, are impure regarding a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all [other] impurities.
  
  
  
  Liquids [such as spittle, urine, tears] of a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] are like the liquids which he has touched; neither of them are rendered impure. And all others who are impure, whether with a minor or a major degree [or impurity], the liquids emitted by them are like liquids which one of them has touched; these and those are of a primary degree [of impurity], except for a liquid which is an Origin of impurity [i.e. such as the spit of urine of a <i>zav</i>].  
  Regarding a pot which was full of liquid which was touched by a <i>tevul yom</i>, if the liquid is <i>terumah</i> [a portion of a crop given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household], the liquid is invalidated [i.e. impure], and the pot is pure; and if the liquid is <i>chullin</i> [produce or food that is not sanctified, and is permitted for general consumption], all is pure. If one's hands were soiled [i.e. impure, when he touched the liquids in the pot], all is impure. This is a case where [soiled] hands have a greater stringency than a <i>tevul yom</i>. And a case where a <i>tevul yom</i> has a greater stringency than [soiled] hands is that one with uncertain status as a <i>tevul yom</i> invalidates <i>terumah</i>, yet an uncertainty regarding [soiled] hands is considered pure. 
  If a porridge was made of <i>terumah</i> and the garlic or oil [it contained] were of <i>chullin</i>, and a <i>tevul yom</i> touched part of them, he has invalidated [i.e. rendered impure] them all. If the porridge was of <i>chullin</i>, and the garlic or oil were of <i>terumah</i>, and a <i>tevul yom</i> touched part of it, he has only invalidated the part he touched. And if the garlic was greater [than the amount of porridge], then the majority is followed [i.e. and the entire porridge is treated like the garlic]. Rabbi Yehuda said: When is this so? When it forms a single mass in the pot; but if it was scattered with the mortar, it is pure, since one desires for it to be scattered. And [similarly] regarding all other mashed foods which one mashed with liquids. But those which are usually mashed with liquids and yet were mashed without liquids, [even] if they formed a single mass in the pot, they are thereby treated like a cake of preserved figs [i.e. are not considered connected to one another]. 
  If a porridge or a flat batter-cake were of <i>chullin</i>, and oil of <i>terumah</i> was floating on them, and a <i>tevul yom</i> touched the oil, he has only invalidated the oil. If he mixed [them together], any place the oil went to is invalid [i.e. impure]. 
  Regarding sanctified meat over which a film [from the juices and seasonings] has congealed, if a <i>tevul yom</i> touched the film, the slices [of meat] are permitted [i.e. are not considered connected to the film]. If he touched a slice, the slice and all that comes with it are considered connected to one another. Rabbi Yochanan ben Nuri says: they both [i.e. in the first case as well] are considered connected to one another. And similarly regarding beans which have congealed over slices of bread. Regarding beans cooked in a pot, when they are separated, they are not considered connected [to each other]; when they are in a single mass, they are considered connected; and if there were several masses, they must be counted [i.e. the one that touched the source of impurity retains a primary degree of impurity, and the next mass to touch it retains a second degree impurity, and so on]. Regarding oil which floats on wine, if a <i>tevul yom</i> touched the oil, he has only invalidated the oil. Rabbi Yohanan ben Nuri says: they both are considered connected to one another. 
  Regarding a barrel [containing <i>terumah</i> wine] which sank into a cistern of [<i>chullin</i>] wine, and a <i>tevul yom</i> touched it, if [he touched the wine in the barrel] from the rim and inwards, it is considered connected [i.e. all the wine in the barrel is impure]; if from the rim and outwards, it is not considered connected [i.e. it is all pure]. Rabbi Yohanan ben Nuri says: even if he touched [the wine] opposite the mouth of the barrel, above it [at a distance] the height of a person, it is considered a connection.
  Regarding a barrel which was pierced, whether at its mouth, its bottom, or its sides, if a <i>tevul yom</i> touched it, it is impure. Rabbi Yehuda says: if [it was pierced] at its mouth or its bottom is it impure; but if on its sides, from this side or that, it is pure. If one pours [<i>terumah</i> liquids] from vessel to vessel, and a <i>tevul yom</i> touched the stream [of liquid], if it [i.e. the lower vessel] contains [a sufficient amount of liquid], it [i.e. the part of the stream which the <i>tevul yom</i> rendered impure] is nullified at one-hundred to one. 
  Regarding a bubble [i.e. a hollow imperfection] in a barrel which was pierced, whether from the inside or the outside, whether from above or below, if [the holes are] opposite one another, it is [susceptible to being rendered] impure from [contact with] an Origin of impurity, and impure from [being enclosed in] a corpse's tent. If the inner [hole] is below, and the outer is above, it is [susceptible to being rendered] impure from an Origin of impurity, and impure from a corpse's tent. If the inner [hole] is above and the outer is below, it is pure regarding an Origin of impurity, but it is [susceptible to being rendered] impure from a corpse's tent.
  
  
  
  All [stalks of fruits] that serve as handles for the food, those that are considered connected regarding [being touched by] an Origin of impurity, are [also] considered connected regarding a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then]. Food which was sliced, but is attached by a small part, Rabbi Meir says: if one holds the larger part and the smaller part comes up with it, it is thereby like it [i.e. and is considered connected to it with regard to impurity]. Rabbi Yehuda says: if one holds the smaller part and the greater part comes up with it, it is thereby like it. Rabbi Nechemia says: [this rule applies] regarding the pure part [i.e. if one holds the part which was not touched by the <i>tevul yom</i>, all that comes up with it is considered connected]. And the Sages say: [this rule applies] regarding the impure part. And regarding all other foods, those usually held by the leaf should be held by the leaf, and [those usually held] by the stalk should be held by the stalk [and if the food does not fall, it is considered connected].
  Regarding vegetables of <i>terumah</i> [a portion of a crop given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household] with a beaten egg on top of it, if a <i>tevul yom</i> touched the egg, he has only invalidated that stalk [of the vegetables] that is opposite [the part of the egg which he touched]. Rabbi Yose says: [he has invalidated] the entire upper layer. If it was like a cap [i.e. if the egg inflated in a dome over the vegetables], it is not considered connected.
  Regarding a streak of an egg that congealed on the sides of a pan [containing a <i>terumah</i> dish], and a <i> tevul yom</i> touched it, if [he touched it] from the rim inwards, it is considered connected [to the food in the pan, and renders it impure]; if [he touched] from the rim outwards, it is not considered connected.  Rabbi Yose says: the streak and any part that is peeled away with it [are considered connected]. And similarly regarding legumes that congealed on the rim of a pot. 
  Dough [of <i>chullin</i>] which became mixed [with dough of <i>terumah</i>] or which had been leavened with yeast of <i>terumah</i> is not invalidated by a <i>tevul yom</i>. Rabbi Yose and Rabbi Shimon consider it invalid. Regarding dough which was primed [for impurity] by a liquid, and was kneaded with fruit juice, if a <i>tevul yom</i> touched it, Rabbi Elazar ben Yehudah of Bartota says in the name of Rabbi Yehoshua: he has invalidated all of it. Rabbi Akiva says in his name: he has only invalidated the part which he touched.
  Regarding a vegetable of <i>chullin</i> [produce or food that is not sanctified, and is permitted for general consumption] which was cooked with oil of <i>terumah</i>, and a <i>tevul yom</i> touched it, Rabbi Elazar ben Yehudah of Bartota says in the name of Rabbi Yehoshua: he has invalidated it all. Rabbi Akiva says in his name: he has only invalidated the part which he touched.
  If a pure person took a bite from some food, and it fell [along with his saliva] onto his clothes and onto a loaf of <i>terumah</i>, it is pure [i.e. the loaf has not been primed for impurity]. If one was eating split olives, or moist dates, as long as he wanted to suck on its pit, if it fell onto his clothes and onto a loaf of <i>terumah</i>, it is impure [i.e. the loaf has been primed to be susceptible to being rendered impure]. If one was eating dried olives, or dry dates, as long as it he did not want to suck on its pit, if it fell onto his clothes and onto a loaf of <i>terumah</i>, it is pure. Like these [cases, this rule applies] regarding both a pure person and a <i>tevul yom</i>. Rabbi Meir says: these and those [i.e. both cases] are impure with regard to a <i>tevul yom</i>, since liquids from an impure person prime [things to become susceptible to being rendered impure], whether in accordance with his desire or not in accordance with his desire. And the Sages say: a <i>tevul yom</i> is not considered an impure person [i.e. and therefore his liquids do not prime for impurity against his desire].  
  
  
  
  Regarding food taken as the [first] tithe, which was primed for impurity by a liquid, if it was then touched by a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] or by one with soiled [i.e. impure] hands, <i>terumat ma'aser</i> [a tenth of the tithe given to a Levi which must, in turn , be given to a <i>kohen</i> and which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household] may be separated from it in purity, because it is of a third degree [level of impurity], and something of a third degree is pure with regard to <i>chullin</i> [produce or food that is not sanctified, and is permitted for general consumption].
  A woman who is a <i>tevulat yom</i> may knead dough, cut off a portion for <i>challah</i>, and separate it, and place it in a basket of twigs or on a tray, and then bring it near [to the rest of the dough] and call it a name [i.e. declare it to be <i>challah</i>]; because it is of a third degree [impurity], and something of a third degree is pure with regard to <i>chullin</i>.
  Regarding a [kneading] trough which is a <i>tevulat yom</i> [i.e. which was immersed that day], one may knead dough in it, and cut off a portion for <i>challah</i>, and bring [the rest of the dough] near, and call it a name [of <i>challah</i>]; because it is of a third degree [impurity], and something of a third degree is pure with regard to <i>chullin</i>.
  Regarding a bottle which is a <i>tevul yom</i> which was filled from a cask of [first] tithes which are <i>tevel</i> [produce from which <i>terumah</i> has not yet been taken], if one said, "Let this become <i>terumah</i> of the tithe once night falls," it thereby is <i>terumah</i> of the tithe [once night falls]. If one [then] said, "Let this [food] be for an <i>eruv</i> [an amount of food set aside in a designated place in order to merge separate domains for the purposes of carrying and traveling on Shabbat]," he has said nothing. If the cask was broken, the content of bottle remains in its state of <i>tevel</i> [i.e. as though the <i>terumah</i> of the tithe has not yet been taken]. If the bottle was broken, the content of the cask remains it its state of <i>tevel</i>.
  Initially they would say: One may redeem [fruits of the second tithe] for the produce of an <i>am ha'aretz</i> [one who is lax in observing tithes and purity laws]. They then went back and said: also for his money [without fearing that the money may itself be of second-tithe products]. Initially they would say: One who is being taken out [for sentencing] in shackles, if he said, “Write a divorce document for my wife,” they may thereby write one and give it [to her]. They then went back and said: even one who sets out [on a sea voyage], or who departs in a caravan. Rabbi Shimon Shezuri says: even one who is dangerously ill.
  Ashkelon grappling-irons which were broken but have their hooks still intact are thereby [susceptible to being rendered] impure. A pitch-fork, or winnowing-fork, or a rake, and similarly a hair-comb that one of its teeth had been removed and a metal one fashioned for it, are thereby [susceptible to being rendered] impure. And concerning all these Rabbi Yehoshua said, "The scribes have innovated a new matter, and I have nothing to respond."
  If one separating <i>terumah</i> from a vat [of wine] said: "Let this be <i>terumah</i>, provided it comes up in peace," [this is understood to mean] in peace from breakage or spillage, but not from impurity. Rabbi Shimon says: even from impurity. If it broke [and the wine fell back into the vat], it does not make [the contents of the vat] into <i>demai</i> [produce from which it is uncertain whether <i>terumah</i> or tithes were already taken]. Up to how far away can it break and [still] not make [the contents of the vat] into <i>demai</i>? [Far enough] such that it rolls back to reach the vat. Rabbi Yose says: even regarding one who had the intention of making such a stipulation, but did not stipulate, if it broke, it does not make the [contents of the vat] into <i>demai</i>, for this is a stipulation of the court.