meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Tahorot/Mishnah Oktzin/English/Sefaria Community Translation.txt"}
text: Mishnah Oktzin
  משנה עוקצים
  Sefaria Community Translation
  
  
  Mishnah Oktzin
  
  
  
  
  
  Any part [of a food] that serves as a handle but does not preserve [the food] can be rendered impure, and can render impurity, but cannot be joined together [with the rest of the food to be counted towards the minimal measure required to render impurity]. Something that preserves [the food], even if it does not serve as a handle, can be rendered impure, and renders impurity, and can be joined together [with the rest of the fruit to be counted towards the measure for impurity]. Something that neither preserves [the food] nor serves as a handle cannot be rendered impure, nor can it render impurity.
  [The following are considered to be parts of a food that serve to preserve it, and therefore can be joined together with the food to be counted towards the measure for impurity:] the roots of garlic and onions and leeks, when they are damp; their stems, whether they are damp or dry; and [the parts of] their stalks which do not have food opposite them; [and] the roots of lettuce and radish and turnip, according to Rabbi Meir. Rabbi Yehuda says: the large root of a radish can be joined together [with the rest of it to be counted towards the minimal measure to render impurity], but its fibers cannot be joined together [with it, to count towards the measure]. Roots of mint, and of rue, and field vegetables, and garden vegetables which were uprooted to be replanted, and a stalk of a grain, and its husks [are considered to be parts of food that preserve it]. Rabbi Elazar says: even the cobweb-like waste on the roots, all of these can thereby be rendered impure, and render impurity, and can be joined together [with the rest of the food to be countered towards the measure for rendering impurity].
  The following [serve as handles for foods and therefore] can be rendered impure, and can render impurity, and cannot be joined together [to count towards the measure for food to render impurity]: the roots of garlic and of onions and of leeks when they are dry; and [the parts of] their stalks which do not have food opposite them; and the [branch which functions as a] handle for a grapevine, [not more than] a handsbreadth on either side; and the [stem which functions as a] handle for a cluster of grapes, which can be any size; and [so too regarding] the tail of a cluster of grapes which was emptied [of grapes]; and the handle of a date palm branch, fourth handbreadths; and a stalk of grain, three handsbreadths; and handles for any crop that is cut [for harvesting], three [handsbreadths]; and regarding those crops which it is not their way to be cut [for harvesting], their handles and their roots may be of any measure; and the fibers of a stalk [of grain]. These things can thereby be rendered impure, and can render impurity, and cannot be joined together [with the food to count towards the measure for impurity].
  The following [serve neither to protect foods nor as handles and they therefore] can neither be rendered impure, nor render impurity, nor join together [to count towards the measure for impurity]: the roots of cabbage-stalks, and of beet shoots, and of turnips, [and, regarding all other produce,] those which are regularly cut off [leaving their roots,] but which were uprooted. Rabbi Yose considers them all [susceptible to being rendered] impure, but he considers cabbage-stalks and turnips pure [i.e. insusceptible to being rendered impure].  
  Regarding [parts of foods that serve as] handles for all foods, if one threshed them on the threshing-floor, they are pure [i.e. are no longer considered to be handles, and thus not susceptible to impurity]. Rabbi Yose considers them impure [i.e. susceptible to impurity]. A sprig of a cluster of grapes which was emptied [of grapes] is pure; but if one left a remainer of [even] one grape on it, it is impure. A stem of a date palm which was emptied [of dates] is pure; but if one left a remainder of [even] one date, it is impure. And so too regarding beans, a stem which was emptied is pure; and if one left a remainder of even one bean, it is impure. Rabbi Elazar ben Azaria considers the broad bean to be pure, but he considered [stalks] of [regular] beans to be impure, since one desires its use [i.e. one can use the empty stem in some capacity].
  Stems of figs, and of dried figs, and of klusim fruit [i.e. a species of figs, perhaps], and of carobs can be rendered impure, and can render impurity, and can join together [with the food to count towards the measure for impurity]. Rabbi Yose says: even the stem of a gourd. Regarding stems of pears, and of wild pears, and of quinces, and of crab-apples; and a handsbreadth of the stem of a gourd; and a handsbreadth of the stem of the artichoke if it is one handbreadth; and Rabbi Elazar bar Tzaddok says: if they are two handbreadths; all these can be rendered impure, and render impurity, and do not join together [with the food to count towards the measure for impurity]. And all other stems can neither be rendered impure, nor can they render impurity.
  
  
  
  Regarding olives which one pickled together with their leaves, they [i.e. the leaves] are pure [and are not considered to serve as handles or to preserve the fruit], for they were pickled only for the sake of appearance. The fibers on a zucchini and its flower are pure. Rabbi Yehudah says: so long as it is before the merchant [selling it], it is impure. 
  All pits can be rendered impure, and render impurity, and do not join together [with foods to count towards the measure for impurity]. The pit of a damp [i.e. fresh] date, even when detached, does join together [with the date to count towards the measure for impurity]; that of a dried [date] does not join together. Therefore, the surrounding membrane [of the pit] of a dried [date] does join together, but that of a fresh one does not join together. Regarding a pit which is partially detached, the part opposite the edible portion does join together. A bone which has meat on it, the part that is opposite to the edible part joins together [with the meat to count towards the measure for impurity, since it serves to preserve the meat]. If it had [meat] on one side, Rabbi Yishmael says: we view it as though it [i.e. the edible part] encircles it like a ring [and thus that entire part of the bone does join together]; and the Sages say: the part opposite the edible part joins together, as with savory, hyssop and thyme [where only those parts which are opposite the edible parts join together to count towards the measure for impurity]. 
  Regarding a pomegranate or melon, part of which has rotted, it [i.e. the rotten part] does not join together [with the rest of the food, to count towards the measure of impurity]. If it is whole on either side, and rotten in the middle, it does not join together [and even the sides are not joined to each other]. The stem of a pomegranate does join together [to the rest of the fruit], and its flower does not join together. Rabbi Elazar says: even the crown [literally: the comb, around the stem] is pure [and does not join together].  
  All peels can be rendered impure, and render impurity, and join together [with the food to count towards the measure for impurity].  Rabbi Yehuda says: the onion has three peels; the inner one joins together, whether it is whole or pierced; the middle one joins together when it is whole, and it does not join together when it is pierced; and the outer one is pure [i.e. does not join together, and is considered to serve neither as a handle nor to preserve the food] in either case.
  If one chops up [produce] for cooking, even if he did not complete the cut, this is not considered to be a connection [connecting the pieces together for matters of purity]. If [one chopped it up] for pickling, or for boiling, or for placing it on the table, this is considered to be a connection [for matters of purity]. If one began to separate [the pieces], the [part of the] food which he started [breaking off] is not considered to be a connection. If one strung nuts together, or tied a bunch of onions together, this is thereby considered a connection. If one began to take the nuts apart, or to peel the onions, this is not considered a connection. Regarding nuts and almonds [in relation to their shells], this is considered a connection, until one mashes them.
  [The shell of] a cooked egg, [with regard to the egg, is considered to be a connection] until one cracks it. That of a hard-boiled egg [is considered to be a connection] until one mashes it. A bone containing marrow in it is considered to be a connection [between the bone and the marrow] until one mashes it. A pomegranate which was separated is considered to be a connection [between the seeds and the peel] until one knocks it with a stick [to loosen the seeds].  Similarly, the loose stitches of launderers [who would stitch pieces of laundry together to prevent them from getting lost] or a garment that had been stitched together with <i>kilayim</i> [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers] is regarded as a connection until one begins to undo them.   
  The green leaves of vegetables join together [to the vegetables to count towards the measure for impurity], and the white ones do not join together.  Rabbi Elazar bar Tzaddok says: the white ones of cabbage join together, since they are edible; and so also of lettuces, since they preserve the edible part.   
  Regarding onion leaves and the offshoots of onions, if there is moisture within them they are measured as they are [for matters of impurity]; if they contain hollow spaces within them, one should flatten their hollows [and then measure them]. Spongy bread is measured as it is; but if it contains any hollows, one must flatten its hollows [and then measure it]. The flesh of a calf which has expanded [during cooking], or the flesh of an old [beast] which has shrunken, are measured as they are.  
  Regarding a zucchini which one planted in a pot and it grew and emerged out of the pot [and onto the earth], it is pure [and cannot be rendered impure]. Rabbi Shimon says: [regarding the part of the plant still within the pot,] what is in its nature that it be considered pure? Rather, that which is [or can be rendered] impure [remains] in its impurity, and that which is pure [i.e. that which is outside of the pot] may be eaten. 
  Vessels made of dung or of earth through which the roots can emerge outward do not prime the seeds [inside them to be susceptible to susceptible to being rendered impure]. A perforated pot does not prime the seeds [inside it to be susceptible to being rendered impure]. But that which is not perforated does prime the seeds. What is the measure for a perforation? That through which a small root can emerge. If one filled it to its brim with dust, it is thereby like as a tray without a rim [which cannot be rendered impure, as it is no longer a vessel]. 
  
  
  
  There are those [foods] which [before they can be rendered impure] require being primed [for impurity, by becoming damp] but which do not require intentional thought [designating them for human consumption]; and [there are those which require] intentional thought and being primed; and [there are those which require] intentional thought but not being primed; and [finally, there are those which require] neither being primed, nor intentional thought [before they can be rendered impure]. All foods which are designated for human consumption require being primed, but do not require intentional thought.
  [The following require both intentional thought, designating them for human consumption, and being primed for impurity by becoming damp, before they can be rendered impure:] one that severs [flesh] from a human, from a [domesticated] beast, from a [wild] animal, from fowl, from the carrion of an impure [i.e. non-kosher] bird, and [forbidden] fat in villages, and all remaining kinds of field vegetables, except for truffles and mushrooms. Rabbi Yehuda says: except for field-leeks, purslane and milk-blossom.  And Rabbi Shimon says: except for wild artichoke. Rabbi Yose says: except for grape hyacinth. These [all] require both intentional thought and being primed [for impurity].
  The carrion of an impure [i.e. non-kosher] beast in all places, and the carrion of a pure [i.e. kosher] fowl in villages, require intentional thought but do not require being primed [to be rendered impure]. The carrion of a pure beast in all places, and the carrion of pure fowl and [forbidden] fat in the marketplaces, do not require intentional thought nor being primed [for impurity]. Rabbi Shimon says: even [the carrion of] a camel, a rabbit, a hare, or a pig [also require neither intentional thought nor being primed].   
  The dill stalk, once it has given its flavor to a cooked dish, is no longer subject to [the requirement of separating] <i>terumah</i> [a portion of a crop given to a priest which becomes designated upon separation, and can only be consumed by priests or their household], and it cannot be rendered impure with the impurity of foods. The sprouting branches of hawthorn, and of garden-cress, and leaves of wild arum cannot be rendered impure with the impurity of foods until they are sweetened [to remove their bitterness]. Rabbi Shimon says: so too even regarding those [leaves] of the bitter-apple.  
  Costus and amomum [various fragrant spices], and choice spices, crowfoot, and asafoetida, or peppers, or saffron bundles may [all] be purchased with [second] tithe money [i.e. they are treated like foods, since money for the second tithe may only be used to purchase food, which must then be consumed in Jerusalem], but they cannot be rendered impure with the impurity of foods, according to Rabbi Akiva. Rabbi Yochanan ben Nuri said to him, "If they may be purchased with [second] tithe money, why then can they not be rendered impure with the impurity of foods? And if they cannot be rendered impure with the impurity of foods, then they too should not be purchased with [second] tithe money!"
  Regarding figs or grapes which are not yet ripe, Rabbi Akiva considers them [susceptible to becoming] impure with the impurity of foods. Rabbi Yochanan ben Nuri says: [they become susceptible to being rendered impure] once they have come to the season of [requiring] tithes. Regarding hardened olives or grapes, Beit Shammai consider them [susceptible to being rendered] impure, and Beit Hillel consider them pure [i.e. insusceptible]. Regarding black cumin,  Beit Shammai consider it pure, and Beit Hillel consider it impure. And so too [did they differ] with regard to [its requiring] tithes.  
  A heart of a palm is treated like wood for all matters, except that it can be purchased with [second] tithe money. Date-berries [i.e. unripened dates] are considered food, but are exempt from tithes.   
  Beginning when do fish become susceptible to being rendered impure? Beit Shammai say: once they have been captured; and Beit Hillel say: once they have died. Rabbi Akiva says: if they could still live [they are not susceptible]. Regarding a branch of a fig tree which was broken off but is still attached by its bark, Rabbi Yehuda considers it to be pure; but the Sages say: if it could still live [and produce fruit, the figs on the branch are not susceptible to being rendered impure, as they are still connected to the earth]. Grain which was uprooted but is still attached [to the soil], even by a small root, is pure [i.e. is insusceptible to being rendered impure].
  The [forbidden] fat of a pure [i.e. kosher] beast cannot be rendered impure with the impurity of foods; therefore, it requires being primed [for impurity, by becoming damp]. The fat of an impure [i.e. non-kosher] beast can be rendered impure with the impurity of carrion; therefore it does not require being primed [for impurity]. Impure fish and impure locusts [before they can be rendered impure] require intentional thought [designating them for human consumption] in villages. 
  Regarding a beehive, Rabbi Eliezer says: it is thereby like land, and one can write a <i>Pruzbul</i> [a court-issued exemption from the Sabbatical year cancellation of a personal loan] on it [i.e. it counts as land for the purposes of the requirement that the borrower own land in order for a <i>Pruzbul</i> to be written], and it cannot be rendered impure in its place [i.e. as long as it is not moved], and one who removes [honey] from it on Shabbat is liable [to bring] a sin-offering. But the Sages say: it is not like land, and one many not write a <i>Pruzbul</i> on it, and it can be rendered impure in its place, and one who removes [honey] from it on Shabbat is exempt [from bringing a sin-offering].  
  Beginning when do honeycombs become susceptible to being rendered impure as liquids? Beit Shammai say: once one stirs it up [by smoking the bees out, or heating it]. And Beit Hillel says: once one breaks it apart [to remove the honey].
  Rabbi Yehoshua ben Levi said: In the future, the Holy One, blessed be He, will bequeath to each and every righteous person three hundred and ten worlds, as the verse says, (Proverbs 8:21), "To bequeath substance [literally: 'yesh,' the numerical value of which is three-hundred and ten] to My loved ones, and I shall fill their treasuries." Rabbi Shimon ben Chalafta said: The Holy One, blessed be He, found no vessel that can [sufficiently] hold the blessing for Israel, save for peace, as the verse says, (Psalms 29:11) "Hashem will give strength to His nation, Hashem will bless His nation with peace."