A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.
Anything that is doubtfully pure in the case of terumah is regarded as clean in the case of the hatat waters. Anything that is "suspended" where terumah is concerned, the hatat waters are poured out. If clean things were handled on account of it, they must be "suspended." Wooden lattice work is clean in respect of holy food, terumah, and the hatat waters. Rabbi Eliezer says: Loosely connected wood is unclean in respect of hatat waters.
Pressed figs of terumah which fell into hatat waters and were taken out and eaten: If the amount is the size of an egg, whether [the figs] were clean or unclean the water becomes unclean, and he who eats the figs is liable for death; If their size is less than the size of an egg, the water remains clean but he who eats them is liable for death. Rabbi Yose says: if they were clean the water remains clean. If one who was clean for the hatat waters puts his head and the greater part of his body into the hatat waters, he becomes unclean.
All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.
All that require immersion in water according to the words of the scribes defile consecrated things and invalidate terumah to be unfit, but they are permitted to unconsecrated food and second tithe, the words of Rabbi Meir. But the sages forbid second tithe. After immersion [but before the sun sets] he is permitted to all these. And if he entered the sanctuary, whether before or after his immersion, he incurs no guilt.
All that require immersion in water, whether according to the words of the Torah or according to the words of the scribes, defile hatat waters, hatat ashes, and the one who sprinkled the hatat waters, either through contact or through carrying. And [they defile] hyssop that has been rendered susceptible to uncleanness, and water that had not yet been prepared, and an empty vessel that is clean for the hatat through contact and carrying, the words of Rabbi Meir. But the sages say: only by contact but not by carrying.
Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.
The hyssop that was used for sprinkling [the hatat waters] is also fit for cleansing the metzora. If it was gathered for firewood, and liquid fell upon it, it may be dried and it becomes fit. If it was gathered for food, and liquid fell upon it, even though it was dried, it is invalid. If it was gathered for [the sprinkling of the waters of] the hatat, it is subject to the same law as if it were gathered for food, the words of Rabbi Meir. Rabbi Judah, Rabbi Yose and Rabbi Shimon ruled: as if it were gathered for firewood.
The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.
צְלוֹחִית שֶׁהִנִּיחָהּ מְגֻלָּה, וּבָא וּמְצָאָהּ מְכֻסָּה, פְּסוּלָה. הִנִּיחָהּ מְכֻסָּה וּבָא וּמְצָאָהּ מְגֻלָּה, אִם יְכוֹלָה הַחֻלְדָּה לִשְׁתּוֹת הֵימֶנָּה, אוֹ נָחָשׁ לְדִבְרֵי רַבָּן גַּמְלִיאֵל, אוֹ שֶׁיָּרַד בָּהּ טַל בַּלַּיְלָה, פְּסוּלָה. הַחַטָּאת אֵינָהּ נִצּוֹלָה בְּצָמִיד פָּתִיל. וּמַיִם שֶׁאֵינָן מְקֻדָּשִׁין נִצּוֹלִין בְּצָמִיד פָּתִיל:
A flask that one has left uncovered and on returning found it to be covered, is invalid. If one left it covered and on returning found it to be uncovered, it is invalid if a weasel could have drunk from it or, according to the words of Rabban Gamaliel, a snake, or if it was possible for dew to fall into it in the night. The hatat waters are not protected by a tightly fitting cover; But water that had not yet been mixed with the ashes is protected by a tightly fitting cover.
כָּל הַסְּפֵק טָהוֹר לִתְרוּמָה, טָהוֹר לְחַטָּאת. כָּל הַתָּלוּי לִתְרוּמָה, נִשְׁפָּךְ לְחַטָּאת. אִם עָשׂוּ עַל גַּבָּיו טָהֳרוֹת, תְּלוּיוֹת. הָרְפָפוֹת, טְהוֹרוֹת לְקֹדֶשׁ וְלִתְרוּמָה וּלְחַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָרְעָדוֹת, טְמֵאוֹת לְחַטָּאת:
Anything that is doubtfully pure in the case of terumah is regarded as clean in the case of the hatat waters. Anything that is "suspended" where terumah is concerned, the hatat waters are poured out. If clean things were handled on account of it, they must be "suspended." Wooden lattice work is clean in respect of holy food, terumah, and the hatat waters. Rabbi Eliezer says: Loosely connected wood is unclean in respect of hatat waters.
דְּבֵלָה שֶׁל תְּרוּמָה שֶׁנָּפְלָה לְתוֹךְ מֵי חַטָּאת וּנְטָלָהּ וַאֲכָלָהּ, אִם יֶשׁ בָּהּ כַּבֵּיצָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, הַמַּיִם טְמֵאִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה. אֵין בָּהּ כַּבֵּיצָה, הַמַּיִם טְהוֹרִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה. רַבִּי יוֹסֵי אוֹמֵר, בִּטְהוֹרָה, הַמַּיִם טְהוֹרִים. הַטָּהוֹר לְחַטָּאת שֶׁהִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְתוֹךְ מֵי חַטָּאת, נִטְמָא:
Pressed figs of terumah which fell into hatat waters and were taken out and eaten: If the amount is the size of an egg, whether [the figs] were clean or unclean the water becomes unclean, and he who eats the figs is liable for death; If their size is less than the size of an egg, the water remains clean but he who eats them is liable for death. Rabbi Yose says: if they were clean the water remains clean. If one who was clean for the hatat waters puts his head and the greater part of his body into the hatat waters, he becomes unclean.
כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי תוֹרָה, מְטַמֵּא אֶת הַקֹּדֶשׁ וְאֶת הַתְּרוּמָה וְאֶת הַחֻלִּין וְאֶת הַמַּעֲשֵׂר, וְאָסוּר עַל בִּיאַת הַמִּקְדָּשׁ. לְאַחַר בִּיאָתוֹ, מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, פּוֹסֵל בַּקֹּדֶשׁ וּבַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר. וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ בֵּין לְאַחַר בִּיאָתוֹ, חַיָּב:
All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.
כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי סוֹפְרִים, מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִים בַּמַּעֲשֵׂר. לְאַחַר בִּיאָתוֹ, מֻתָּר בְּכֻלָּן. וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ וּבֵין לְאַחַר בִּיאָתוֹ, פָּטוּר:
All that require immersion in water according to the words of the scribes defile consecrated things and invalidate terumah to be unfit, but they are permitted to unconsecrated food and second tithe, the words of Rabbi Meir. But the sages forbid second tithe. After immersion [but before the sun sets] he is permitted to all these. And if he entered the sanctuary, whether before or after his immersion, he incurs no guilt.
כֹּל הַטָּעוּן בִּיאַת מַיִם, בֵּין מִדִּבְרֵי תוֹרָה בֵּין מִדִּבְרֵי סוֹפְרִים, מְטַמֵּא אֶת מֵי חַטָּאת וְאֶת אֵפֶר חַטָּאת וְאֶת הַמַּזֶּה מֵי חַטָּאת, בְּמַגָּע וּבְמַשָּׂא. הָאֵזוֹב הַמֻּכְשָׁר, וְהַמַּיִם שֶׁאֵינָן מְקֻדָּשִׁים, וּכְלִי רֵיקָם הַטָּהוֹר לְחַטָּאת, בְּמַגָּע וּבְמַשָּׂא, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּמַגָּע אֲבָל לֹא בְמַשָּׂא:
All that require immersion in water, whether according to the words of the Torah or according to the words of the scribes, defile hatat waters, hatat ashes, and the one who sprinkled the hatat waters, either through contact or through carrying. And [they defile] hyssop that has been rendered susceptible to uncleanness, and water that had not yet been prepared, and an empty vessel that is clean for the hatat through contact and carrying, the words of Rabbi Meir. But the sages say: only by contact but not by carrying.
כָּל אֵזוֹב שֶׁיֶּשׁ לוֹ שֵׁם לְוַי, פָּסוּל. אֵזוֹב זֶה, כָּשֵׁר. אֵזוֹב יָוָן, אֵזוֹב כּוֹחֲלִית, אֵזוֹב רוֹמִי, אֵזוֹב מִדְבָּרִי, פָּסוּל. וְשֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. וְשֶׁל טְהוֹרָה, לֹא יַזֶּה. וְאִם הִזָּה, כָּשֵׁר. אֵין מַזִּין לֹא בְיוֹנְקוֹת, וְלֹא בִתְמָרוֹת. אֵין חַיָּבִין עַל הַיּוֹנְקוֹת עַל בִּיאַת הַמִּקְדָּשׁ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף לֹא עַל הַתְּמָרוֹת. אֵלּוּ הֵן הַיּוֹנְקוֹת, גִּבְעוֹלִין שֶׁלֹּא גָמָלוּ:
Any hyssop that has an accompanying name is invalid. "This" hyssop is valid. Ezovyon (lavendula) hyssop, blue hyssop, Roman hyssop or wild hyssop is invalid. That of unclean terumah is invalid. That of clean terumah should not be used for sprinkling, but if one had used it for sprinkling it is valid. The sprinkling must not be done either with the young shoots or with the berries. He is not liable [after the sprinkling had been done] with young shoots for entering the sanctuary. Rabbi Eliezer says: also not if it was done with the berries. The following are regarded as young shoots: the stalks before the buds have ripened.
אֵזוֹב שֶׁהִזָּה בוֹ, כָּשֵׁר לְטַהֵר בּוֹ אֶת הַמְּצֹרָע. לִקְּטוֹ לְעֵצִים וְנָפְלוּ עָלָיו מַשְׁקִין, מְנַגְּבוֹ וְהוּא כָשֵׁר. לִקְּטוֹ לְאֳכָלִין וְנָפְלוּ עָלָיו מַשְׁקִין, אַף עַל פִּי שֶׁנִּגְּבוֹ, פָּסוּל. לִקְּטוֹ לְחַטָּאת, כִּמְלֻקָּט לְאֳכָלִין, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, כִּמְלֻקָּט לְעֵצִים:
The hyssop that was used for sprinkling [the hatat waters] is also fit for cleansing the metzora. If it was gathered for firewood, and liquid fell upon it, it may be dried and it becomes fit. If it was gathered for food, and liquid fell upon it, even though it was dried, it is invalid. If it was gathered for [the sprinkling of the waters of] the hatat, it is subject to the same law as if it were gathered for food, the words of Rabbi Meir. Rabbi Judah, Rabbi Yose and Rabbi Shimon ruled: as if it were gathered for firewood.
מִצְוַת אֵזוֹב, שְׁלשָׁה קְלָחִים וּבָהֶם שְׁלשָׁה גִבְעוֹלִין. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל שְׁלשָׁה שְׁלשָׁה. אֵזוֹב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה קְלָחִים, מְפַסְּגוֹ וְאוֹגְדוֹ. פִּסְּגוֹ וְלֹא אֲגָדוֹ, אֲגָדוֹ וְלֹא פִסְּגוֹ, לֹא פִסְּגוֹ וְלֹא אֲגָדוֹ, כָּשֵׁר. רַבִּי יוֹסֵי אוֹמֵר, מִצְוַת אֵזוֹב, שְׁלשָׁה קְלָחִים, וּבָהֶם שְׁלשָׁה גִבְעוֹלִים, וּשְׁיָרָיו שְׁנַיִם, וְגַרְדֻּמָּיו כָּל שֶׁהוּא:
The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Judah says: each stalk should have three buds. Hyssop that consists of a growth of three stalks should be cut apart and then bound together. If the stalks were cut apart but were not bound together, or if they were bound together but were not cut apart, or if they were neither cut apart nor bound together, they are nevertheless valid. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.