meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Tahorot/Mishnah Makhshirin/English/Sefaria Community Translation.txt"}
text: Mishnah Makhshirin
  משנה מכשירין
  Sefaria Community Translation
  
  
  Mishnah Makhshirin
  
  
  
  
  
  Any liquid which is desirable at the start achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity] even if it is not desirable at the end; similarly [<i>BeKhi Yutan</i> is achieved if the liquid] is desirable at the end even if it is not desirable at the start.  Impure liquids transfer impurity [whether their presence] is desirable or is not desirable.
  [If] one shakes a tree in order to detach food from it, or to dislodge an impure object, that does not achieve <i>BeKhi Yutan</i>.  [If one acts] to detach liquids, Beit Shammai say: What emerges from it and what [remains] in it [which subsequently falls] achieve <i>BeKhi Yutan</i>. Beit Hillel say: What emerges from it achieves <i>BeKhi Yutan</i>, but what [remains] in it does not achieve <i>BeKhi Yutan</i>, because he intends that all [the water] should emerge from it [the tree]. 
  [If] one shakes a tree and it falls on its neighbor [another tree] or if one shakes its branch and it falls on its neighbor, and beneath them are seeds or vegetables that are [still] attached to the ground, Beit Shammai say: This achieves <i>BeKhi Yutan</i>, but Beit Hillel say: This does not achieve <i>BeKhi Yutan</i>. Rabbi Yehoshua said in the name of Abba Yose Choli Kafri, a man from  Tiv'on: Marvel at yourself if there is, according to the Torah, any impure liquid [that is, that makes food susceptible to impurity] unless he [the owner] intends to place it [on the food], as it states, "And if water be placed over a seed" (Vayikra 11:38).  
  [If] one shakes a bundle of vegetables and [water on it] dripped down from the top side [stalk] to the bottom [stalk], Beit Shammai say: This achieves <i>BeKhi Yutan</i>, but Beit Hillel say: This does not achieve <i>BeKhi Yutan</i>. Beit Hillel said to Beit Shammai: But if one shakes a stalk do we care if [water] drips from leaf to leaf?  Beit Shammai responded to them: [You are talking about] a single stalk, but a bundle [has] many stalks. Beit Hillel responded to them: [If] one brings up a sack full of fruit [that fell into a river] and puts it on the riverbank, do we care that perhaps [water] will drip down from the top part to the bottom? But if he brings up two [sacks from the river] and places one on top of the other, the bottom one achieves <i>BeKhi Yutan</i>.  But Rabbi Yose says: The bottom [sack remains] pure [that is, not susceptible to impurity].
  [If] one squeezes a leek or wrings [water] from his hair with his clothing, Rabbi Yose says: The [water] that emerges achieves <i>BeKhi Yutan</i> but what [remains] in it [that subsequently emerges] does not achieve <i>BeKhi Yutan</i>  because he intends that all [the water] should emerge from it.
  [If] one blows on lentils to check if they are good [ready to  cook], Rabbi Shimon says: That [moisture from his breath] does not achieve <i>BeKhi Yutan</i>, but the Sages say: That does achieve <i>BeKhi Yutan</i>. [If] one eats sesame seeds with his finger, [regarding] the moisture on his hand [from his tongue], Rabbi Shimon says: That does not achieve <i>BeKhi Yutan</i>, but the Sages say: That does achieve <i>BeKhi Yutan</i>. [If] one hides his fruit in water because of thieves, that does not achieve <i>BeKhi Yutan</i>. It once happened that the people of Jerusalem hid their cakes of figs in water because of the Sikarii [bandits] and the Sages deemed them pure [that is, not susceptible to impurity]. [If] one places his fruit in the stream of a river to transport them with him, that does not achieve <i>BeKhi Yutan</i>.
  
  
  
  Moisture [on the walls of] houses, cisterns, trenches and caves is pure [it does not make food susceptible to impurity]. A person's sweat is pure. [If] one drank impure water and [then] sweated his sweat is pure. If he went into drawn water and [then] sweated his sweat is impure [makes food susceptible to impurity]. If he dried himself off and then sweated his sweat is pure.
  Moisture from an impure bathhouse [that is, the  water in it is impure] is impure.  And [moisture from] a pure [bathhouse] achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity]. [If] there is a pool in the house and the house [walls] exude moisture because of it, if [the pool] is impure, the moisture of the whole house caused by the pool is impure.
  [If a house has] two pools, one that is pure and one that is impure, [and the wall that] exudes moisture is close to the impure one [the moisture] is impure; [if the wall that exudes moisture] is close to the pure one [its moisture] is pure. If it is half and half [they are equidistant to the moisture] it is impure. [If] one mixed impure iron with pure iron [in fashioning a utensil]: If the majority [of it] is from impure [metal] it is impure; and if the majority is from pure [metal] it is pure; [if] it is half and half it is impure. [If there are] chamber-pots which Jews and gentiles make use of: If most [of the urine] is impure [that is, from the gentiles] it is impure; if most [of the urine] is pure it is pure; [if it is half and half] it is impure. [If] rain water fell into waste water: If most [of the mixture] is from the impure [waste water] it is impure; and if most is from the pure [rain water] it is pure; [if] it is half and half it is impure. When [are these laws applicable]? When the waste water came first [and the rain fell into it]; but if the rain water came first [the mixture] is impure even if it [the rain] was a trace amount into which the waste water [fell]. 
  [If] one plasters his roof or launders his clothing and rain fell into them [the waste water used for those activities]: [If] most [of the mixture] is from the impure [waste water] it is impure; and if most it is from the pure [rain water] it is pure; [if] it is half and half it is impure. Rabbi Yehudah says: If [the volume of] the dripping increased.  
  [If there is] a city where Jews and gentiles live and there is a bathhouse in it that is used on Shabbat: [If] most [of the residents] are gentiles one may bathe there immediately [after Shabbat]; and if the majority are Jews one must wait [the time it takes for] the water to be heated; [and if] it is half and half one must wait [the time it takes for] the water to be heated. Rabbi Yehudah says: One may bathe in a small bathhouse immediately if there are officials [who use it].
  [If] one found vegetables [picked on Shabbat] being sold there [the city]: If most [of the residents] are gentiles one may buy [them] immediately [after Shabbat]; and if the majority are Jews one must wait [the time it takes for the produce] to come from a distant place; [and if] it is half and half one must wait [the time it takes for the produce] to come from a distant place.  And if there are officials there one may buy immediately. 
  [If] one found an abandoned child there [in the city]: If most [of the residents] are gentiles it is a gentile; and if most are Jews it is a Jew; [and if] it is half and half it is a Jew.  Rabbi Yehudah says: We follow the majority of people who abandon [children].  
  [If] one found a lost object there [in the city]: If most [of the residents] are gentiles one need not proclaim [that he has found something]; and if most are Jews one must proclaim; [and if] it is half and half he must proclaim.  [If] one found bread there [in the city] we follow the majority of the bakers; and if it was bread of pure flour we follow the majority of those who eat pure flour.  Rabbi Yehudah says: If it was bread of coarse flour we follow the majority of those who eat coarse flour.  
  [If] one found meat there [in the city] we follow the majority of the butchers.  If it was cooked we follow the majority of those who eat cooked meat.
  [If] one found fruit on the road: If most [farmers normally] bring it into their houses it is exempt [from <i>Ma'aser</i> and <i>Terumah</i>]; and [if most farmers bring it] to sell it in the market it is liable [for <i>Ma'aser</i> and <i>Terumah</i>].  [If] it is half and half it is <i>Demai</i> [produce from which it is uncertain whether tithes were already taken].  [If there is a storehouse] into which Jews and gentiles deposit [their produce]: If the majority [of the individuals] are gentiles [the produce] is certain [<i>Tevel</i> - produce from which tithes and priestly gifts have not yet been taken]; and if the majority are Jews it is <i>Demai</i>.  [If] it is half and half it is certain [<i>Tevel</i>], these are the words of Rabbi Meir. But the Sages say: Even if all of them are gentiles and one Jew deposited [produce] in it - it is <i>Demai</i>.
  [If] fruit of the second [year of the sabbatical cycle became mixed with and] exceeded that of third [year fruit], or [if] fruit of the third [year became mixed with and exceeded] that of fourth [year fruit], or [if] fruit of the fourth [year became mixed with and exceeded] that of fifth [year fruit], or [if] fruit of the fifth [year became mixed with and exceeded] that of sixth [year fruit], or [if] fruit of the sixth [year became mixed with and exceeded] that of seventh [year fruit], or [if] fruit of the seventh [year became mixed with and exceeded fruit] of the [year] following the seventh, we follow the majority.  If it is half and half [we act] stringently. 
  
  
  
  [If] a sack full of fruit is put on a riverbank, or on the edge of a cistern, or on the steps of a cave and it absorbs [moisture], whatever it absorbs achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity]. Rabbi Yehudah says: Whatever is against the water achieves <i>BeKhi Yutan</i>, and whatever is not against the water does not achieve <i>BeKhi Yutan</i>.
  [If] a jar full of fruit is put into liquid, or [a jar] full of liquid is put into fruit and it [the fruit] absorbs [moisture] whatever it absorbs achieves <i>BeKhi Yutan</i>. What liquids did they [the Sages] refer to? Water, and wine and vinegar. And all other liquids are pure [they do not make food susceptible to impurity]. Rabbi Nechemiah deemed legumes [in the above scenarios] pure because legumes do not absorb [moisture].
  [If] one took hot bread out of the oven and placed it on the mouth of a jar of wine, Rabbi Meir deems it impure [that is, deems it able to contract impurity]. Rabbi Yehudah deems it pure. Rabbi Yose deems it pure [if the bread is made] from wheat, but impure [if the bread is made] from barley, because barley absorbs [moisture].
  [If] one sprinkles his house [with water] and [then] puts wheat in it which became damp, if it was because of the water it  achieves <i>BeKhi Yutan</i>; and if it was because of the rock [floor] it does not achieve <i>BeKhi Yutan</i>. [If] one launders his clothing in a trough and [then] puts wheat in it which got damp, if it was because of the water it achieves <i>BeKhi Yutan</i>; and if it was because of itself [the trough] it does not achieve <i>BeKhi Yutan</i>.  [If] one put [fruit] in sand to get it damp it achieves <i>BeKhi Yutan</i>.  It once happened that the people of Machoz would dampen [their wheat] in sand, [and] the Sages said to them: If this is how you act, you have never made pure [food] in your lives.
  [If] one dampens [fruit] in dried clay, Rabbi Shimon says: If there is liquid dripping onto it, it achieves <i>BeKhi Yutan</i>, and if not, it does not achieve <i>BeKhi Yutan</i>.  [If] one sprinkles [water] in his granary, he need not worry that he put wheat in it that became damp. [If] one plucks grass with dew on it in order to dampen wheat with it, that does not achieve <i>BeKhi Yutan</i>; but if he intended it for that, it achieves <i>BeKhi Yutan</i>.  [If] one takes wheat to grind and rain falls on it, if he is happy [with this] it achieves <i>BeKhi Yutan</i>. Rabbi Yehudah says: It is impossible not to be happy, but if he stopped [it achieves <i>BeKhi Yutan</i>]. 
  [If] one's olives were placed on the roof and rain fell upon them, if he is happy [with that] it achieves <i>BeKhi Yutan</i>.  Rabbi Yehudah says: It is impossible not to be happy, but if he plugged the gutter or turned them [the olives, it achieves <i>BeKhi Yutan</i>].
  [If] donkey drivers were crossing a river and their sacks fell into the water, if they were happy [with that] it achieves <i>BeKhi Yutan</i>.  Rabbi Yehudah says: It is impossible not to be happy, but if they turned [the sacks, it achieves <i>BeKhi Yutan</i>]. [If] one's legs were covered in mud as were the legs of his animal [and] he crossed the river, if he is happy [with being cleansed] it achieves <i>BeKhi Yutan</i> [if the water subsequently falls from him onto fruit].  Rabbi Yehudah says: It is impossible not to be happy, but if he stood [in the river] and washed [the water can later achieve <i>BeKhi Yutan</i>].  With a person and a non-kosher animal it is always impure [the water makes food susceptible to impurity].
  [If] one removes the wheels [from a wagon] or the [farming] implements of cattle [and puts them] in water when an east wind blows to strengthen them, that achieves <i>BeKhi Yutan</i> [if the water subsequently falls from them onto fruit]. [If] one takes an animal down [to the river] to drink, the water that comes up in its mouth achieves <i>BeKhi Yutan</i>, but the water on its legs does not achieve <i>BeKhi Yutan</i>.  If he hoped that [the water] would wash its legs, even the water that comes up with its legs achieves <i>BeKhi Yutan</i>.  At a time when [the animal's legs] are sore or it is threshing, the [water that touches its legs] is always impure. [If] a deaf-mute, an imbecile, or a minor took [the animal] down [to drink], even if he hoped that [the water] would wash its legs it does not achieve <i>BeKhi Yutan</i>, because they can act but they have no intention.
  
  
  
  [If] one bends down to drink [from a river] the water that comes up in his mouth and on his mustache achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity]. [The water that comes up] on his nose and on his head and in his beard does not achieve <i>BeKhi Yutan</i>. [If] one fills up a jar the water that comes up after it, and [the water] on the rope that is wound around its neck, and [the water] on the rope needed [for pulling it up] achieves <i>BeKhi Yutan</i>.  How much [rope] is needed? Rabbi Shimon ben Elazar says: A hands-breadth.  [If] one puts [the jar] under the gutter [of his roof] it does not achieve <i>BeKhi Yutan</i>.
  [If] rain fell on an individual it does it not achieve <i>BeKhi Yutan</i> [if the water subsequently falls from him onto fruit] even if he is an <i>Av HaTumah</i> [a principal source of impurity]. But if he shook [the water off] that does achieve <i>BeKhi Yutan</i>. [If] one stood under the [roof] gutter to cool himself or to wash himself: [If] he was impure [the water] is impure; and [if] he was pure that achieves <i>BeKhi Yutan</i>. 
  [If] one overturned a jar against the wall for it to get washed [by rain] that achieves <i>BeKhi Yutan</i>.  If [he placed it there] to protect the wall [from the rain] that does not achieve <i>BeKhi Yutan</i>.
  [If] rain water dripped into a jar [of fruit], Beit Shammai say: He must break it; Beit Hillel say: He can pour [the water] out. And they agree that he can reach his hand into it and take fruit from it and it is pure.
  [If] rain water dripped into a trough, [water] that splashed [out] or that overflowed does not achieve <i>BeKhi Yutan</i>. [If] he took it [the trough] to pour out [the water] Beit Shammai say: That achieves <i>BeKhi Yutan</i> [if the water subsequently falls onto fruit]; Beit Hillel say: That does not achieve <i>BeKhi Yutan</i>. [If] he [initially] placed the trough so [the water] would drip into it, Beit Shammai say: Its  [water] that splashes out or that overflows achieves <i>BeKhi Yutan</i>. Beit Hillel say: That does not achieve <i>BeKhi Yutan</i>. [If] he took it [the trough] to pour out [the water] both [schools] agree that that achieves <i>BeKhi Yutan</i>. [If] one immerses vessels or washes his clothing in a cave, the water that comes up on his hands achieves <i>BeKhi Yutan</i>; [water that comes off] his legs does not achieve <i>BeKhi Yutan</i>.  Rabbi Elazar says: If he cannot descend to the cave without his legs getting dirty, even [the water] that comes up on his legs achieves <i>BeKhi Yutan</i>.
  [If] a basket full of lupines was put into a <i>Mikveh</i> [ritual bath] one may reach his hand and take out the lupines from it [the basket] and they are [remain] pure [that is, not susceptible to impurity]. If he lifted them [the entire basket] from the water those that touch the basket are impure [subject to impurity] and all the rest of the lupines are pure.  [If] a radish is in a cave, a <i>Niddah</i> [a woman who has menstruated and is thereby impure] may wash it and it [remains] pure.  [If] she raised it out of the water at all it is impure. 
  [If] fruit fell into a water channel [and] an individual with impure hands reached his hands out and took them, his hands are pure and the fruit is pure. And if he intended [by his action] to wash his hands, his hands are pure and the fruit achieves <i>BeKhi Yutan</i>.
  [If] an [earthenware] pot that is full of water is put into a <i>Mikveh</i> and an <i>Av HaTumah</i> reached out his hand into it [the pot], it [the pot] is [thereby] impure. [If] one who had contact with impurities [that is, he had touched an <i>Av HaTumah</i>] it [the pot] is [remains] pure. And [if it were] any other liquid [in the pot], [they] are impure because the water [of the <i>Mikvah</i>] does not purify other the liquids.
  [If] one filled [water] through an irrigation channel [the water] is impure [makes food susceptible to impurity] for up to three days [afterwards]. Rabbi Akiva says: If it dries up, it is immediately pure; and if it is not dried it is impure [makes food susceptible to impurity] for up to thirty days. 
  [If] liquids fell upon wood and [then] rain fell on it: [If the amount of rain] exceeded [the other liquid, the latter] is pure.  [If] he took it [the wood] out so that rain would fall on it, [the other liquid] is impure even if [the amount of rain] exceeded [the other].  If [the wood] absorbed impure liquids, [the rain water] is pure even though he took it out so that rain would fall on it. And he may only burn the wood with pure hands. Rabbi Shimon says: If it was wet and he burned it and [the amount] of liquid that emerges exceeds [the amount] of liquid that is absorbed, it is pure.  
  
  
  
  [If] one immersed in a river and [then] there was another river in front of him and he passed through it, the second [river's water] purifies the first [river's water, that is neither water will subsequently make food susceptible to impurity]. If his drunk friend pushed him or his animal [into the river after they had immersed], the second [water] purifies the first. And if [he pushed him] in jest that achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity].
  [If] one is swimming in the water that which splashes out does not achieve <i>BeKhi Yutan</i>. But if he intended to splash his friend, that does achieve <i>BeKhi Yutan</i>. [If] one makes bubbles in the water that which splashes and what is in it do not achieve <i>BeKhi Yutan</i>.
  [If] rain water dripped onto fruit and one mixed [the fruits] to dry them, Rabbi Shimon says: That achieves <i>BeKhi Yutan</i>, but the Sages say: That does not achieve <i>BeKhi Yutan</i>.
  [If] one is measuring either the depth or the width of a cistern [the water on his measuring tape which drips on food] achieves <i>BeKhi Yutan</i>, these are the words of Rabbi Tarfon. Rabbi Akiva says: [If he was measuring] its depth that achieves <i>BeKhi Yutan</i>, but [if he was measuring] its width that does not achieve <i>BeKhi Yutan</i>.
  [If] one reaches out his hand or his leg, or a rod into a cistern to see if there is water in it, that does not achieve <i>BeKhi Yutan</i>; [if it is] to see how much water is in it that does achieve <i>BeKhi Yutan</i>. [If] one throws a rock into a cistern to see if there is water in it that which splashes out does not achieve <i>BeKhi Yutan</i>, and that which is on the rock is pure [that is, does not make food susceptible to impurity].
  [If] one strikes an animal's hide outside of the water that does achieve <i>BeKhi Yutan</i>, [if he struck it while it was] inside the water, that does not achieve <i>BeKhi Yutan</i>.  Rabbi Yose says: Even [if he struck it] inside the water it achieves <i>BeKhi Yutan</i> because he intends for it [the water] to come out with the excrement.  
  The water that comes up onto a ship, or on the ballast or on   the oars does not achieve <i>BeKhi Yutan</i>. [That comes up] on traps, or on nets, or on fish nets does not achieve <i>BeKhi Yutan</i>. And if he shakes [them] that achieves <i>BeKhi Yutan</i>. [If] one sails his ship to the great sea to strengthen it, [or if] one takes a nail out to the rain to strengthen it, [or if] one sets down a brand [that is burning] in the rain to extinguish it - that achieves <i>BeKhi Yutan</i>. 
  A table cover and the matting used [to cover] bricks do not achieve <i>BeKhi Yutan</i> [if water that fell on them subsequently fell on food].  And if he shakes them [to wash them] - that does achieve <i>BeKhi Yutan</i>.
  All constant flows [of liquid between vessels] are pure except for thick honey and sweet porridge.  Beit Shammai say: Also [excepted are] porridge made of grits or beans because that jerks backwards [towards the upper vessel]. 
  [If] one pours a hot [pure liquid] into a hot [impure liquid], or a cold [pure liquid] into a cold [impure liquid], or a hot [pure liquid] into a cold [impure liquid, [the upper liquid remains] pure. [If one pours] a cold [pure liquid] into a hot [impure liquid, the upper liquid becomes] impure. Rabbi Shimon says: Even [if] one [pours] a hot [pure liquid] into a hot [impure liquid] it is impure if the strength [temperature] of the lower one is greater than that of the upper one.  
  [If] the hands of a woman are pure and she stirs an impure pot her hands [become] impure if they sweat. [If] her hands are impure and she stirs a pure pot, the pot [becomes] impure if her hands sweat.  Rabbi Yose says: If [her hands] drip [sweat]. [If] one weighs grapes in the pan of a scale, wine that is in the pan is pure [is not subject to impurity] until he pours it into a vessel.  This is similar to baskets of olives and grapes when they are dripping [juice].
  
  
  
  [If] one takes his fruit up to the roof because of the worms, and dew falls on them that does not achieve <i>BeKhi Yutan</i>.  If he intended that [to happen] it does achieve <i>BeKhi Yutan</i>. [If] a deaf-mute, [or] an imbecile, or a minor took them up they [the fruit] do not achieve <i>BeKhi Yutan</i> even if he hoped that dew would fall on them, because they can act but they have no intention.  
  [If] one brought up bundles [of vegetables] or prepared figs, or garlic to the roof for them to get damp that does not achieve <i>BeKhi Yutan</i>.  All the bundles [of vegetables] in the market are impure. Rabbi Yehudah deems fresh [vegetables] pure.  Rabbi Meir said: Why did they deem them impure?  Is it not because of the moisture from the mouth?  All [types of] flour and fine flour in the market are impure.  Grains of wheat split into two pieces, into three pieces, and into four pieces are impure in all places.  
  All eggs have the presumption of purity except for those of liquid merchants, but they [the eggs] are pure if they sold dry fruit with them.  All fish have the presumption of impurity.  Rabbi Yehudah says: A piece of <i>Iltit</i> [fish] and Egyptian fish that comes in a basket, and Spanish <i>Kulyas</i> [fish] have the presumption of purity.  All brine has the presumption of impurity.  And regarding all of them an <i>Am Ha'aretz</i> [one who is lax in observing tithes and purity laws] is believed to say they are pure, except for fish because they [fish] are entrusted to an <i>Am Ha'aretz</i>.  Rabbi Eliezer ben Ya'akov says: [If] any trace amount of water fell into pure brine it [the latter] is impure.   
  The seven liquids [that make food susceptible to impurity] are: Dew, and water, wine, and oil, and blood, and milk, and bee honey. Hornet honey is pure [does not make food susceptible to impurity] and one may eat it.
  Derivatives of water [which share its law are]: What comes out of the eye, [or] from the ear, [or] from the nose, [or] from the mouth, urine of an adult or a child.  [This is so] whether [the substance came out] with his knowledge or without his knowledge.  Derivatives of blood [are]: The blood [emerging from] slaughter of a kosher domestic animal, a kosher wild animal, or kosher birds, and blood of bloodletting for drinking.  Whey of milk is like milk, and [olive] sap is like oil because the sap includes oil, these are the words of Rabbi Shimon.  Rabbi Meir says: Even if it has no oil with it.  The blood of a <i>Sheretz</i> [creeping animal] is like its flesh - it imparts impurity but it does not make [food] susceptible to impurity.  And there is nothing else like it. 
  The following impart impurity and make [food] susceptible to impurity: The flow of the <i>Zav</i> [a man suffering from gonorrhea], and his spit, and his semen, and his urine, and a <i>Revi'it</i> [a specific unit of volume] of a corpse, and the blood of a <i>Niddah</i> [a woman who has menstruated and is thereby impure]. Rabbi Eliezer says: Semen does not make [food] susceptible to impurity. Rabbi Elazar ben Azaryah says: The blood of a <i>Niddah</i> does not make [food] susceptible to impurity. Rabbi Shimon says: The blood of a corpse does not make [food] susceptible to impurity and if it fell on a gourd, one may scrape it off and it is pure.  
  The following do not impart impurity and do not make [food] susceptible to impurity: Sweat, and pus, and excrement, and blood that comes out with these, and liquid [that comes out of a baby born in its] eighth [month]. Rabbi Yose says: Except for his blood. And [if] one drinks water from Tiberias even though it comes out clean.  The blood [emerging from] slaughter of a non-kosher domestic animal, a non-kosher wild animal, or non-kosher birds, and blood of bloodletting for healing.  Rabbi Elazar deems these impure. Rabbi Shimon ben Elazar says: The milk of a male is pure.
  A woman's milk is impure [makes food susceptible to impurity] whether [it comes out] with or against her will, but the milk of an animal is only impure if [it comes out] with its will. Rabbi Akiva says: [The above can be derived] via <i>a fortiori</i> reasoning: If a woman's milk which is only fit for children imparts impurity with or against her will, then is it not logical that an animal's milk which is fit for both children and adults should impart impurity [if it comes out] with or against its will?  They [the Sages] said to him: No! If the milk of a woman imparts impurity [if it comes out] against her will, [that is] because blood from her wound is impure [makes food susceptible to impurity], [but] shall milk of an animal [that comes out] against its will be impure when the blood of its wound is pure?  He [Rabbi Akiva] said to them: I am more strict with milk than with blood because [if] one milks for healing purposes it is impure, but if one lets blood for healing purposes it is pure.  They said to him: Baskets of olives and grapes prove [our point] since the liquids that emerge from them intentionally are impure, but [that which emerges] unintentionally [on its own] is pure. He said to them: No! You refer to baskets of olives and grapes which start as food and end as liquid; will you say the same with milk which starts and ends as liquid?  Thus far was the reply.  Rabbi Shimon said: From this point on we [the students] argued with him: Rain water proves [the point] since that starts and ends as liquid and only imparts impurity intentionally.  He said to us: No!  You refer to rain water most of which is not for people but for land and trees, but most of the milk is for people. 