Why is it forbidden to purify vessels in a mikveh on Shabbat? There are four answers to this question. Rabba says that it is a decree that one may come to carry the vessels four cubits in the public domain. On a Yom Tov, they decreed not to permit it as it may lead to people doing it on Shabbat. The Gemara cites five different sources to raise a difficulty against Raba’s explanation as there are cases that we do not issue a decree and if we issue in our case, why would they not issue the decree there as well? For each case, it is explained why there is no need to issue a decree – either because it is an uncommon case and the rabbis don’t issue a decree on uncommon cases or because there is no concern that if we permit that action, people will come to think it is permitted in a different case due to unique circumstances. Rav Yosef gives another reason for forbidding the immersion of vessels in the mikveh – a decree lest one squeeze out the water from the object. Rabbi Bibi says a decree lest one delay purifying the vessels purposely for Shabbat/Yom Tov. Rava says it is forbidden as it looks like one is fixing a utensil. If so, why is a person allowed to go to a mikveh? The answer given is that it can appear as if one is going in to cool off. What about dirty water, going in the winter, or on Yom Kippur? The Gemara brings an answer to each of these questions. Regarding Yom Kippur, Rava claims that since (ho’il) it is permitted on Shabbat, it also is permitted on Yom Kippur. The Gemara raises a question against this as regarding a different issue – sipping vinegar to cure a toothache on Shabbat – Rava does not use the “since/ho’il” argument. They conclude that Rava changed his position on the matter of Shabbat. The Mishnah said that it is permissible to put water into a mikvah to purify it but it is forbidden to use an impure vessel and have it become purified in the water. The Mishnah does not seem to conform to the method of Rebbi or the Sages as it appears in a braita that Rebbi forbids in both and Sages permit in both. The Gemara provides a response for how to explain the Mishnah according to both opinions – depending on whether the subject in each source/sentence refers to Shabbat or Yom Tov.
Beitzah 18
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Beitzah 18
שֶׁמָּא יִטְּלֶנּוּ בְּיָדוֹ, וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. אֲמַר לֵיהּ אַבָּיֵי: יֵשׁ לוֹ בּוֹר בַּחֲצֵירוֹ, מַאי אִיכָּא לְמֵימַר? אֲמַר לֵיהּ: גְּזֵירָה בּוֹר בַּחֲצֵרוֹ אַטּוּ בּוֹר בִּרְשׁוּת הָרַבִּים.
lest one come to pick up the vessel in his hand and carry it four cubits in the public domain to a ritual bath. Abaye said to Rabba: If one has a pit full of water of a ritual bath in his courtyard, so that this decree should not apply, what is there to say? Rabba said to him: The Sages issued a decree against immersing vessels even in a pit of water in one’s own courtyard due to a pit situated in the public domain.
הָתִינַח שַׁבָּת, בְּיוֹם טוֹב מַאי אִיכָּא לְמֵימַר? גָּזְרוּ יוֹם טוֹב אַטּוּ שַׁבָּת.
Abaye posed another challenge: This works out well with regard to Shabbat, but with regard to a Festival, when there is no prohibition against carrying from one domain to another, what is there to say? Rabba replied: The Sages issued a decree that it is prohibited to immerse a vessel on a Festival, due to the prohibition against immersing it on Shabbat.
וּמִי גָּזְרִינַן? וְהָא תְּנַן: וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, אֲבָל לֹא מַטְבִּילִין. וְאִי אִיתָא — נִגְזוֹר הַשָּׁקָה אַטּוּ הַטְבָּלָה!
The Gemara asks: And do we issue a decree in such a case? But didn’t we learn in the mishna: And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels in order to purify the water. However, one may not immerse the impure water in a ritually impure vessel in order to purify the vessel at the same time. And if it is so that such a decree was issued, let us also decree here that bringing ritually impure water into contact with ritually pure water is prohibited due to the prohibition against immersing a ritually impure vessel in a ritual bath.
וְתִסְבְּרָא? אִי אִית לֵיהּ מַיִם יָפִים, הָנֵי לְמָה לִי לְמֶעְבַּד לְהוּ הַשָּׁקָה? אֶלָּא דְּלֵית לֵיהּ, וְכֵיוָן דְּלֵית לֵיהּ מִזְהָר זְהִיר בְּהוּ.
The Gemara rejects this challenge: And how can you understand that there is substance to this question? If he has other good, ritually pure, water to drink, why do I need to bring this ritually impure water into contact with the ritually pure water? Rather, one must say that he does not have suitable drinking water, and since he does not have other water, he is particularly careful about this water, so that it not become impure. Therefore, perforce, this must be an exceptional case, as the water became impure despite the precautions that were taken; and the Sages did not apply their decrees to unusual cases.
אֵיתִיבֵיהּ: מַדְלִין בִּדְלִי טָמֵא, וְהוּא טָהוֹר. וְאִי אִיתָא, נִגְזוֹר דִּלְמָא אָתֵי לְאַטְבּוֹלֵיהּ בְּעֵינֵיהּ! שָׁאנֵי הָתָם, מִתּוֹךְ שֶׁלֹּא הוּתְּרָה לוֹ אֶלָּא עַל יְדֵי דׇּלְיוֹ — זָכוּר הוּא.
Abaye raised an objection from the following baraita: One may draw water from a spring or a ritual bath on a Festival with a ritually impure pail, and the pail becomes ritually pure because while being filled with water, the bucket is completely immersed in the ritual bath. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to draw water on Festival with a ritually impure pail lest one come to immerse the pail by itself. Rabba answered: It is different there; since it is permitted for him to immerse the pail only by drawing water with it, he remembers that it is prohibited to immerse a vessel by itself, and therefore there is no reason to issue a decree.
אֵיתִיבֵיהּ: כְּלִי שֶׁנִּטְמָא מֵעֶרֶב יוֹם טוֹב — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, בְּיוֹם טוֹב — מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב. וְאִם אִיתָא, נִגְזוֹר דְּיוֹם טוֹב אַטּוּ דְּעֶרֶב יוֹם טוֹב! טוּמְאָה בְּיוֹם טוֹב מִלְּתָא דְּלָא שְׁכִיחָא הִיא, וּמִלְּתָא דְלָא שְׁכִיחָא לָא גְּזַרוּ בַּהּ רַבָּנַן.
Abaye raised an objection from a different baraita, in which it was taught: With regard to a vessel that was rendered ritually impure on the eve of a Festival, one may not immerse it on the Festival; however, if it became impure on the Festival itself, one may immerse it on the Festival. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to immerse a vessel that became impure on a Festival due to the prohibition against immersing a vessel that became impure on the eve of a Festival. Rabba answered: Contracting ritual impurity on a Festival, when all are ritually pure, is an uncommon occurrence, and the general principle is that in the case of an uncommon occurrence, the Sages did not issue a decree as a preventive measure.
אֵיתִיבֵיהּ: כְּלִי שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, בִּוְלַד הַטּוּמְאָה — מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב. וְאִם אִיתָא, נִגְזוֹר הָא אַטּוּ הָא!
Abaye raised yet another objection from the following baraita: With regard to a vessel that was rendered ritually impure by a primary source of impurity, one may not immerse it on a Festival. However, if it was rendered impure only by a derivative source of impurity, meaning that the vessel came into contact with an object that was rendered impure by a primary source of impurity, so that the object has the status of first-degree ritual impurity and confers upon the vessel the status of second-degree ritual impurity, a type of impurity that applies to vessels only by rabbinic decree; in such a case, one may immerse the vessel on a Festival. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to immerse this, a vessel rendered impure by a derivative source of impurity, due to the prohibition to immerse that, a vessel rendered impure by a primary source of impurity.
וְלַד הַטּוּמְאָה הֵיכִי מַשְׁכַּחַתְּ לַהּ? גַּבֵּי כֹהֲנִים — כֹּהֲנִים זְרִיזִין הֵם.
Rabba replied: Where do you find a case where people are particular about purifying a vessel that contracted ritual impurity from a derivative source of impurity? It is only in one situation, namely, with regard to priests, since they eat teruma, and teruma contracts ritual impurity even from a vessel that came into contact with only a derivative source of impurity. An ordinary person, who eats non-consecrated produce, does not go to the trouble of purifying such a vessel, since regular produce contracts ritual impurity only from a vessel that came into contact with a primary source of impurity, but not from a vessel that came into contact with a derivative source of impurity. And as for priests, the general principle is that priests are vigilant; they are careful not to allow their vessels to become impure. Therefore, impurity in the case of priests is considered a rare occurrence, with regard to which the Sages did not issue a decree.
תָּא שְׁמַע, דְּאָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: נִדָּה שֶׁאֵין לָהּ בְּגָדִים — מַעֲרֶמֶת וְטוֹבֶלֶת בִּבְגָדֶיהָ. וְאִם אִיתָא, נִגְזוֹר דִּלְמָא אָתֵי לְאַטְבּוֹלֵי בְּעֵינַיְיהוּ!
The Gemara further suggests: Come and hear a different proof, as Rav Ḥiyya bar Ashi said that Rav said: A menstruating woman who has no ritually pure clothes to wear after she immerses herself in a ritual bath to purify herself, as all her clothes had become impure, and it is Shabbat or a Festival, when she is unable to immerse them, may employ an artifice to circumvent the prohibition and immerse herself in her clothes. She is permitted to purify herself, and when she immerses herself while wearing her garments, they become purified at the same time. And if it is so that the Sages issued such a decree, let us also decree that it is prohibited for the woman to immerse herself in her clothes lest she come to immerse the clothes by themselves.
שָׁאנֵי הָתָם, מִתּוֹךְ שֶׁלֹּא הוּתְּרָה לָהּ אֶלָּא עַל יְדֵי מַלְבּוּשׁ — זְכוּרָה הִיא.
The Gemara answers: It is different there; since it is permitted for her to immerse the clothes only by wearing them as garments, she remembers that it is prohibited to immerse them by themselves and will not come to violate this prohibition.
רַב יוֹסֵף אָמַר: גְּזֵרָה מִשּׁוּם סְחִיטָה.
Apropos Rabba’s view that one may not immerse a vessel on Shabbat lest he come to carry it four cubits in the public domain, Rav Yosef said that it is prohibited to immerse a vessel on Shabbat for a different reason: It is a decree issued by the Sages as a preventive measure due to the prohibition against wringing. After immersing certain items, such as clothes, one might come to wring them, and this is prohibited on Shabbat and Festivals as a subcategory of the biblically prohibited labor of threshing.
אֲמַר לֵיהּ אַבָּיֵי: תִּינַח כֵּלִים דִּבְנֵי סְחִיטָה נִינְהוּ. כֵּלִים דְּלָאו בְּנֵי סְחִיטָה נִינְהוּ, מַאי אִיכָּא לְמֵימַר? אֲמַר לֵיהּ: גְּזֵרָה הָנֵי אַטּוּ הָנֵי. אֵיתִיבֵיהּ כֹּל הָנֵי תְּיוּבָתָא, וְשַׁנִּי לֵיהּ כִּדְשַׁנִּינַן.
Abaye said to Rav Yosef: This works out well with regard to vessels that are fit for wringing, such as clothes, but with regard to vessels that are not fit for wringing, what is there to say? Rav Yosef said to him: The Sages issued a decree against these vessels, which cannot be wrung, due to those vessels, which can be wrung. Abaye raised against Rav Yosef all of these objections that he had raised against Rabba, in an attempt to prove that the Sages did not issue such a decree, and Rav Yosef answered him as we answered in the name of Rabba.
רַב בִּיבִי אָמַר: גְּזֵרָה שֶׁמָּא יְשַׁהֶא. תַּנְיָא כְּווֹתֵיהּ דְּרַב בִּיבִי: כְּלִי שֶׁנִּטְמָא מֵעֶרֶב יוֹם טוֹב — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, גְּזֵרָה שֶׁמָּא יְשַׁהֶא.
Rav Beivai said a different reason: The prohibition against immersing a vessel on a Festival is a decree issued by the Sages lest one come to delay the immersion of his impure vessels. Were the Sages to permit him to immerse vessels on a Festival, he might delay immersing all of his impure vessels until the Festival, when he has more free time; and were he to leave ritually impure vessels in his possession for a lengthy period, he might come to defile items that must be kept ritually pure, such as teruma. The Gemara comments: It is taught in a baraita in accordance with the opinion of Rav Beivai: With regard to a vessel that became ritually impure on the eve of a Festival, one may not immerse it on a Festival, due to a decree lest he come to delay and keep impure vessels in his home in order to immerse them on the Festival.
רָבָא אָמַר: מִפְּנֵי שֶׁנִּרְאֶה כִּמְתַקֵּן כְּלִי. אִי הָכִי, אָדָם נָמֵי! אָדָם נִרְאֶה כְּמֵיקֵר.
Rava said yet a different reason: It is prohibited to immerse a vessel on Shabbat because it looks as if he is repairing the vessel. Since the vessel was previously unfit for use, and the act of immersion renders it usable, this is similar to the repair of a vessel, which Torah law proscribes on Shabbat and Festivals. The Gemara challenges this understanding: If so, a person should likewise be prohibited to immerse himself, because it looks as if he is repairing himself through purification. The Gemara answers: A person undergoing immersion looks as if he is cooling himself. Since it is not clearly evident that he is immersing in order to purify himself, as he might be bathing for his pleasure, there is no reason to prohibit the immersion.
הָא תִּינַח מַיִם יָפִים, מַיִם רָעִים מַאי אִיכָּא לְמֵימַר? אָמַר רַב נַחְמָן בַּר יִצְחָק: פְּעָמִים שֶׁאָדָם בָּא
The Gemara challenges this explanation: This works out well in a case where he immerses himself in good, clean water, in which it would be a pleasure to bathe; but if he immerses himself in bad, murky water, as the water of a ritual bath is not always sufficiently clean, what is there to say? Rav Naḥman bar Yitzḥak said: Even in that case, his actions do not prove that his intention is to purify himself, as sometimes a person comes home
בַּשָּׁרָב, וְרוֹחֵץ אֲפִילּוּ בְּמֵי מִשְׁרָה.
on a hot day and washes himself even in putrid water in which flax was soaked, because the heat has made him so uncomfortable.
תִּינַח בִּימוֹת הַחַמָּה, בִּימוֹת הַגְּשָׁמִים מַאי אִיכָּא לְמֵימַר? אָמַר רַב נַחְמָן בַּר יִצְחָק: פְּעָמִים שֶׁאָדָם בָּא מִן הַשָּׂדֶה מְלוּכְלָךְ בְּטִיט וּבְצוֹאָה, וְרוֹחֵץ אֲפִילּוּ בִּימוֹת הַגְּשָׁמִים.
The Gemara raises another objection: This works out well in the summer season; however, in the rainy season, when people do not usually immerse themselves in water in order to cool off, what is there to say? Rav Naḥman bar Yitzḥak said: Sometimes a person comes home from the field soiled with mud and excrement and washes himself even in the rainy season.
תִּינַח בְּשַׁבָּת, בְּיוֹם הַכִּפּוּרִים מַאי אִיכָּא לְמֵימַר?
The Gemara continues with another objection: This works out well and explains why it is permitted for one to immerse himself on Shabbat, when it is permitted to wash, and therefore it can be argued that it is not clearly evident that he is immersing in order to purify himself; but on Yom Kippur, when all bathing apart from ritual immersion is prohibited, what is there to say? His actions prove that his intention is to purify himself, and this should be prohibited because it looks as though he is repairing himself through purification.
אָמַר רָבָא: מִי אִיכָּא מִידֵּי דִּבְשַׁבָּת שְׁרֵי וּבְיוֹם הַכִּפּוּרִים אָסוּר? אֶלָּא הוֹאִיל וּבְשַׁבָּת שְׁרֵי — בְּיוֹם הַכִּפּוּרִים נָמֵי שְׁרֵי.
Rava said: It is impossible to prohibit immersion on Yom Kippur alone, as is there anything that is permitted on Shabbat and the very same act is prohibited as labor on Yom Kippur? In fact, the prohibition against labor is more stringent on Shabbat than on Yom Kippur. Rather, since it is permitted on Shabbat, it is also permitted on Yom Kippur. The Sages did not issue decrees with regard to Yom Kippur that would make it more stringent than Shabbat. Therefore, since they allowed a person to immerse on Shabbat because it looks as if he is doing so for pleasure, to escape the heat or to remove dirt, and not necessarily in order to purify himself, they permitted it on Yom Kippur as well, even though it is evident in that situation that his immersion is for the purpose of achieving purity.
וּמִי אִית לֵיהּ לְרָבָא ״הוֹאִיל״? וְהָתְנַן: הַחוֹשֵׁשׁ בְּשִׁינָּיו — לֹא יְגַמֵּעַ בָּהֶן אֶת הַחוֹמֶץ, אֲבָל מְטַבֵּל הוּא כְּדַרְכּוֹ, וְאִם נִתְרַפֵּא — נִתְרַפֵּא. וְרָמֵינַן עֲלַהּ: לֹא יְגַמֵּעַ וּפוֹלֵט, אֲבָל מְגַמֵּעַ וּבוֹלֵעַ!
The Gemara asks: Does Rava accept the principle of: Since? But didn’t we learn in a mishna: One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat in order to alleviate his toothache; however, he may dip his food in vinegar in his usual manner during the meal and eat it, and if he is healed by the vinegar, he is healed. And we raised a contradiction to this mishna from the following baraita: One may not sip vinegar and immediately spit it out, as this is clearly done for medicinal purposes; however, one may sip the vinegar and swallow it, since it looks as though he is drinking it. This indicates that there is a permitted way to use vinegar even without dipping his food into it.
וַאֲמַר אַבָּיֵי: כִּי תְּנַן נָמֵי מַתְנִיתִין, מְגַמֵּעַ וּפוֹלֵט תְּנַן. וְרָבָא אָמַר: אֲפִילּוּ תֵּימָא מְגַמֵּעַ וּבוֹלֵעַ, וְלָא קַשְׁיָא: כָּאן קוֹדֶם טִבּוּל, כָּאן לְאַחַר טִבּוּל.
And Abaye said: Also when we learned this ruling in the mishna, we learned it with regard to the case of one who sips and spits it out. Rava said: Even if you say that the mishna prohibits sipping vinegar even in a case where one sips and swallows it, it is still not difficult: Here, the baraita permits sipping vinegar before dipping one’s food in it, as he appears to be doing so for pleasure. There, the mishna prohibits sipping the vinegar after dipping his food in it, when it is clear that one is doing so for medicinal purposes only.
וְאִם אִיתָא, נֵימָא: הוֹאִיל וְקוֹדֶם טִבּוּל שְׁרֵי — לְאַחַר טִבּוּל נָמֵי שְׁרֵי! הֲדַר בֵּיהּ רָבָא מֵהַהִיא.
The Gemara completes its question: And if it is so that Rava accepts the principle of: Since, let him say: Since it is permitted to sip vinegar before dipping, it is also permitted to do so after dipping. The Gemara answers: Rava retracted that statement with regard to vinegar and accepted Abaye’s resolution of the difficulty, along with the principle of: Since.
וּמִמַּאי דְּמֵהַהִיא הֲדַר בֵּיהּ, דִּלְמָא מֵהָא הֲדַר בֵּיהּ? לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: כׇּל חַיָּיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן, בֵּין בְּתִשְׁעָה בְּאָב בֵּין בְּיוֹם הַכִּיפּוּרִים.
The Gemara asks: And from where can it be determined that he retracted that teaching? Perhaps he retracted this statement with regard to immersion in a ritual bath on Yom Kippur. The Gemara answers: This cannot enter your mind that he retracted his view in that case, as it is taught in a baraita: All who are obligated in immersions immerse in their usual manner, both on the Ninth of Av and on Yom Kippur, even though it is prohibited to wash on these days. Rava would certainly have aligned his opinion with the explicit ruling of a baraita.
וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן וְכוּ׳. מַאי ״אֲבָל לֹא מַטְבִּילִין״? אָמַר שְׁמוּאֵל: אֵין מַטְבִּילִין אֶת הַכְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ בְּיוֹם טוֹב.
§ It was taught in the mishna: And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels in order to purify the water. However, one may not immerse the impure water. The Gemara asks: What is the meaning of the mishna’s statement: However, one may not immerse the impure water? Shmuel said: One may not immerse an impure vessel on account of its water in order to purify it on a Festival. The Sages allowed impure water to be purified through contact with ritually pure water only in a stone vessel or in another vessel that does not contract impurity, but not in an impure vessel that would itself become purified through this immersion.
מַנִּי מַתְנִיתִין? לָא רַבִּי וְלָא רַבָּנַן, דְּתַנְיָא: אֵין מַטְבִּילִין אֶת הַכְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ, וְאֵין מַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: מַטְבִּילִין כְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ, וּמַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן.
The Gemara asks: If that is its meaning, in accordance with whose opinion is the mishna? It is not in accordance with the opinion of Rabbi Yehuda HaNasi nor with that of the Rabbis. As it is taught in the Tosefta: One may not immerse an impure vessel on account of its water in order to purify the vessel, and one may not bring impure water into contact with pure water in a stone vessel in order to purify the water; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One may immerse an impure vessel on account of its water in order to purify the vessel, and one may bring impure water into contact with pure water in a stone vessel in order to purify the water.
מַנִּי? אִי רַבִּי — קַשְׁיָא הַשָּׁקָה, אִי רַבָּנַן — קַשְׁיָא הַטְבָּלָה!
If so, in accordance with whose opinion is the mishna? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, then the ruling with regard to bringing impure water into contact with pure water in a stone vessel is difficult, as in the Tosefta Rabbi Yehuda HaNasi prohibits doing so, whereas the mishna permits it; and if it is in accordance with the opinion of the Rabbis, then the ruling with regard to the immersion of an impure vessel on account of its water is difficult, as in the Tosefta the Rabbis permit this, while the mishna, as explained by Shmuel, prohibits it.
אִיבָּעֵית אֵימָא רַבִּי, אִיבָּעֵית אֵימָא רַבָּנַן. אִי בָּעֵית אֵימָא רַבִּי: רֵישָׁא דְּבָרַיְיתָא בְּיוֹם טוֹב, וְסֵיפָא בְּשַׁבָּת, וְכוּלַּהּ מַתְנִיתִין בְּיוֹם טוֹב.
The Gemara answers: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi; and if you wish, say instead that it is in accordance with the opinion of the Rabbis. How so? If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi and explain that the first clause of that baraita, i.e., the first part of Rabbi Yehuda HaNasi’s statement in the Tosefta, deals with a Festival; it is in that case that Rabbi Yehuda HaNasi prohibits immersing an impure vessel on account of its water, but bringing impure water into contact with pure water in a stone vessel would be permitted. And the latter clause, which extends the prohibition to bringing impure water into contact with pure water, is referring to the more stringent case of Shabbat. And the entire mishna is referring to a Festival, when it is permitted to purify impure water by bringing it into contact with pure water in a stone vessel.
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Meet the diverse women learning Gemara at Hadran and hear their stories.
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
Bronx, United States
Philadelphia, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
Beitzah 18
שֶׁמָּא יִטְּלֶנּוּ בְּיָדוֹ, וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. אֲמַר לֵיהּ אַבָּיֵי: יֵשׁ לוֹ בּוֹר בַּחֲצֵירוֹ, מַאי אִיכָּא לְמֵימַר? אֲמַר לֵיהּ: גְּזֵירָה בּוֹר בַּחֲצֵרוֹ אַטּוּ בּוֹר בִּרְשׁוּת הָרַבִּים.
lest one come to pick up the vessel in his hand and carry it four cubits in the public domain to a ritual bath. Abaye said to Rabba: If one has a pit full of water of a ritual bath in his courtyard, so that this decree should not apply, what is there to say? Rabba said to him: The Sages issued a decree against immersing vessels even in a pit of water in one’s own courtyard due to a pit situated in the public domain.
הָתִינַח שַׁבָּת, בְּיוֹם טוֹב מַאי אִיכָּא לְמֵימַר? גָּזְרוּ יוֹם טוֹב אַטּוּ שַׁבָּת.
Abaye posed another challenge: This works out well with regard to Shabbat, but with regard to a Festival, when there is no prohibition against carrying from one domain to another, what is there to say? Rabba replied: The Sages issued a decree that it is prohibited to immerse a vessel on a Festival, due to the prohibition against immersing it on Shabbat.
וּמִי גָּזְרִינַן? וְהָא תְּנַן: וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, אֲבָל לֹא מַטְבִּילִין. וְאִי אִיתָא — נִגְזוֹר הַשָּׁקָה אַטּוּ הַטְבָּלָה!
The Gemara asks: And do we issue a decree in such a case? But didn’t we learn in the mishna: And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels in order to purify the water. However, one may not immerse the impure water in a ritually impure vessel in order to purify the vessel at the same time. And if it is so that such a decree was issued, let us also decree here that bringing ritually impure water into contact with ritually pure water is prohibited due to the prohibition against immersing a ritually impure vessel in a ritual bath.
וְתִסְבְּרָא? אִי אִית לֵיהּ מַיִם יָפִים, הָנֵי לְמָה לִי לְמֶעְבַּד לְהוּ הַשָּׁקָה? אֶלָּא דְּלֵית לֵיהּ, וְכֵיוָן דְּלֵית לֵיהּ מִזְהָר זְהִיר בְּהוּ.
The Gemara rejects this challenge: And how can you understand that there is substance to this question? If he has other good, ritually pure, water to drink, why do I need to bring this ritually impure water into contact with the ritually pure water? Rather, one must say that he does not have suitable drinking water, and since he does not have other water, he is particularly careful about this water, so that it not become impure. Therefore, perforce, this must be an exceptional case, as the water became impure despite the precautions that were taken; and the Sages did not apply their decrees to unusual cases.
אֵיתִיבֵיהּ: מַדְלִין בִּדְלִי טָמֵא, וְהוּא טָהוֹר. וְאִי אִיתָא, נִגְזוֹר דִּלְמָא אָתֵי לְאַטְבּוֹלֵיהּ בְּעֵינֵיהּ! שָׁאנֵי הָתָם, מִתּוֹךְ שֶׁלֹּא הוּתְּרָה לוֹ אֶלָּא עַל יְדֵי דׇּלְיוֹ — זָכוּר הוּא.
Abaye raised an objection from the following baraita: One may draw water from a spring or a ritual bath on a Festival with a ritually impure pail, and the pail becomes ritually pure because while being filled with water, the bucket is completely immersed in the ritual bath. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to draw water on Festival with a ritually impure pail lest one come to immerse the pail by itself. Rabba answered: It is different there; since it is permitted for him to immerse the pail only by drawing water with it, he remembers that it is prohibited to immerse a vessel by itself, and therefore there is no reason to issue a decree.
אֵיתִיבֵיהּ: כְּלִי שֶׁנִּטְמָא מֵעֶרֶב יוֹם טוֹב — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, בְּיוֹם טוֹב — מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב. וְאִם אִיתָא, נִגְזוֹר דְּיוֹם טוֹב אַטּוּ דְּעֶרֶב יוֹם טוֹב! טוּמְאָה בְּיוֹם טוֹב מִלְּתָא דְּלָא שְׁכִיחָא הִיא, וּמִלְּתָא דְלָא שְׁכִיחָא לָא גְּזַרוּ בַּהּ רַבָּנַן.
Abaye raised an objection from a different baraita, in which it was taught: With regard to a vessel that was rendered ritually impure on the eve of a Festival, one may not immerse it on the Festival; however, if it became impure on the Festival itself, one may immerse it on the Festival. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to immerse a vessel that became impure on a Festival due to the prohibition against immersing a vessel that became impure on the eve of a Festival. Rabba answered: Contracting ritual impurity on a Festival, when all are ritually pure, is an uncommon occurrence, and the general principle is that in the case of an uncommon occurrence, the Sages did not issue a decree as a preventive measure.
אֵיתִיבֵיהּ: כְּלִי שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, בִּוְלַד הַטּוּמְאָה — מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב. וְאִם אִיתָא, נִגְזוֹר הָא אַטּוּ הָא!
Abaye raised yet another objection from the following baraita: With regard to a vessel that was rendered ritually impure by a primary source of impurity, one may not immerse it on a Festival. However, if it was rendered impure only by a derivative source of impurity, meaning that the vessel came into contact with an object that was rendered impure by a primary source of impurity, so that the object has the status of first-degree ritual impurity and confers upon the vessel the status of second-degree ritual impurity, a type of impurity that applies to vessels only by rabbinic decree; in such a case, one may immerse the vessel on a Festival. And if it is so that the Sages issued such a decree, let us also decree here that it is prohibited to immerse this, a vessel rendered impure by a derivative source of impurity, due to the prohibition to immerse that, a vessel rendered impure by a primary source of impurity.
וְלַד הַטּוּמְאָה הֵיכִי מַשְׁכַּחַתְּ לַהּ? גַּבֵּי כֹהֲנִים — כֹּהֲנִים זְרִיזִין הֵם.
Rabba replied: Where do you find a case where people are particular about purifying a vessel that contracted ritual impurity from a derivative source of impurity? It is only in one situation, namely, with regard to priests, since they eat teruma, and teruma contracts ritual impurity even from a vessel that came into contact with only a derivative source of impurity. An ordinary person, who eats non-consecrated produce, does not go to the trouble of purifying such a vessel, since regular produce contracts ritual impurity only from a vessel that came into contact with a primary source of impurity, but not from a vessel that came into contact with a derivative source of impurity. And as for priests, the general principle is that priests are vigilant; they are careful not to allow their vessels to become impure. Therefore, impurity in the case of priests is considered a rare occurrence, with regard to which the Sages did not issue a decree.
תָּא שְׁמַע, דְּאָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: נִדָּה שֶׁאֵין לָהּ בְּגָדִים — מַעֲרֶמֶת וְטוֹבֶלֶת בִּבְגָדֶיהָ. וְאִם אִיתָא, נִגְזוֹר דִּלְמָא אָתֵי לְאַטְבּוֹלֵי בְּעֵינַיְיהוּ!
The Gemara further suggests: Come and hear a different proof, as Rav Ḥiyya bar Ashi said that Rav said: A menstruating woman who has no ritually pure clothes to wear after she immerses herself in a ritual bath to purify herself, as all her clothes had become impure, and it is Shabbat or a Festival, when she is unable to immerse them, may employ an artifice to circumvent the prohibition and immerse herself in her clothes. She is permitted to purify herself, and when she immerses herself while wearing her garments, they become purified at the same time. And if it is so that the Sages issued such a decree, let us also decree that it is prohibited for the woman to immerse herself in her clothes lest she come to immerse the clothes by themselves.
שָׁאנֵי הָתָם, מִתּוֹךְ שֶׁלֹּא הוּתְּרָה לָהּ אֶלָּא עַל יְדֵי מַלְבּוּשׁ — זְכוּרָה הִיא.
The Gemara answers: It is different there; since it is permitted for her to immerse the clothes only by wearing them as garments, she remembers that it is prohibited to immerse them by themselves and will not come to violate this prohibition.
רַב יוֹסֵף אָמַר: גְּזֵרָה מִשּׁוּם סְחִיטָה.
Apropos Rabba’s view that one may not immerse a vessel on Shabbat lest he come to carry it four cubits in the public domain, Rav Yosef said that it is prohibited to immerse a vessel on Shabbat for a different reason: It is a decree issued by the Sages as a preventive measure due to the prohibition against wringing. After immersing certain items, such as clothes, one might come to wring them, and this is prohibited on Shabbat and Festivals as a subcategory of the biblically prohibited labor of threshing.
אֲמַר לֵיהּ אַבָּיֵי: תִּינַח כֵּלִים דִּבְנֵי סְחִיטָה נִינְהוּ. כֵּלִים דְּלָאו בְּנֵי סְחִיטָה נִינְהוּ, מַאי אִיכָּא לְמֵימַר? אֲמַר לֵיהּ: גְּזֵרָה הָנֵי אַטּוּ הָנֵי. אֵיתִיבֵיהּ כֹּל הָנֵי תְּיוּבָתָא, וְשַׁנִּי לֵיהּ כִּדְשַׁנִּינַן.
Abaye said to Rav Yosef: This works out well with regard to vessels that are fit for wringing, such as clothes, but with regard to vessels that are not fit for wringing, what is there to say? Rav Yosef said to him: The Sages issued a decree against these vessels, which cannot be wrung, due to those vessels, which can be wrung. Abaye raised against Rav Yosef all of these objections that he had raised against Rabba, in an attempt to prove that the Sages did not issue such a decree, and Rav Yosef answered him as we answered in the name of Rabba.
רַב בִּיבִי אָמַר: גְּזֵרָה שֶׁמָּא יְשַׁהֶא. תַּנְיָא כְּווֹתֵיהּ דְּרַב בִּיבִי: כְּלִי שֶׁנִּטְמָא מֵעֶרֶב יוֹם טוֹב — אֵין מַטְבִּילִין אוֹתוֹ בְּיוֹם טוֹב, גְּזֵרָה שֶׁמָּא יְשַׁהֶא.
Rav Beivai said a different reason: The prohibition against immersing a vessel on a Festival is a decree issued by the Sages lest one come to delay the immersion of his impure vessels. Were the Sages to permit him to immerse vessels on a Festival, he might delay immersing all of his impure vessels until the Festival, when he has more free time; and were he to leave ritually impure vessels in his possession for a lengthy period, he might come to defile items that must be kept ritually pure, such as teruma. The Gemara comments: It is taught in a baraita in accordance with the opinion of Rav Beivai: With regard to a vessel that became ritually impure on the eve of a Festival, one may not immerse it on a Festival, due to a decree lest he come to delay and keep impure vessels in his home in order to immerse them on the Festival.
רָבָא אָמַר: מִפְּנֵי שֶׁנִּרְאֶה כִּמְתַקֵּן כְּלִי. אִי הָכִי, אָדָם נָמֵי! אָדָם נִרְאֶה כְּמֵיקֵר.
Rava said yet a different reason: It is prohibited to immerse a vessel on Shabbat because it looks as if he is repairing the vessel. Since the vessel was previously unfit for use, and the act of immersion renders it usable, this is similar to the repair of a vessel, which Torah law proscribes on Shabbat and Festivals. The Gemara challenges this understanding: If so, a person should likewise be prohibited to immerse himself, because it looks as if he is repairing himself through purification. The Gemara answers: A person undergoing immersion looks as if he is cooling himself. Since it is not clearly evident that he is immersing in order to purify himself, as he might be bathing for his pleasure, there is no reason to prohibit the immersion.
הָא תִּינַח מַיִם יָפִים, מַיִם רָעִים מַאי אִיכָּא לְמֵימַר? אָמַר רַב נַחְמָן בַּר יִצְחָק: פְּעָמִים שֶׁאָדָם בָּא
The Gemara challenges this explanation: This works out well in a case where he immerses himself in good, clean water, in which it would be a pleasure to bathe; but if he immerses himself in bad, murky water, as the water of a ritual bath is not always sufficiently clean, what is there to say? Rav Naḥman bar Yitzḥak said: Even in that case, his actions do not prove that his intention is to purify himself, as sometimes a person comes home
בַּשָּׁרָב, וְרוֹחֵץ אֲפִילּוּ בְּמֵי מִשְׁרָה.
on a hot day and washes himself even in putrid water in which flax was soaked, because the heat has made him so uncomfortable.
תִּינַח בִּימוֹת הַחַמָּה, בִּימוֹת הַגְּשָׁמִים מַאי אִיכָּא לְמֵימַר? אָמַר רַב נַחְמָן בַּר יִצְחָק: פְּעָמִים שֶׁאָדָם בָּא מִן הַשָּׂדֶה מְלוּכְלָךְ בְּטִיט וּבְצוֹאָה, וְרוֹחֵץ אֲפִילּוּ בִּימוֹת הַגְּשָׁמִים.
The Gemara raises another objection: This works out well in the summer season; however, in the rainy season, when people do not usually immerse themselves in water in order to cool off, what is there to say? Rav Naḥman bar Yitzḥak said: Sometimes a person comes home from the field soiled with mud and excrement and washes himself even in the rainy season.
תִּינַח בְּשַׁבָּת, בְּיוֹם הַכִּפּוּרִים מַאי אִיכָּא לְמֵימַר?
The Gemara continues with another objection: This works out well and explains why it is permitted for one to immerse himself on Shabbat, when it is permitted to wash, and therefore it can be argued that it is not clearly evident that he is immersing in order to purify himself; but on Yom Kippur, when all bathing apart from ritual immersion is prohibited, what is there to say? His actions prove that his intention is to purify himself, and this should be prohibited because it looks as though he is repairing himself through purification.
אָמַר רָבָא: מִי אִיכָּא מִידֵּי דִּבְשַׁבָּת שְׁרֵי וּבְיוֹם הַכִּפּוּרִים אָסוּר? אֶלָּא הוֹאִיל וּבְשַׁבָּת שְׁרֵי — בְּיוֹם הַכִּפּוּרִים נָמֵי שְׁרֵי.
Rava said: It is impossible to prohibit immersion on Yom Kippur alone, as is there anything that is permitted on Shabbat and the very same act is prohibited as labor on Yom Kippur? In fact, the prohibition against labor is more stringent on Shabbat than on Yom Kippur. Rather, since it is permitted on Shabbat, it is also permitted on Yom Kippur. The Sages did not issue decrees with regard to Yom Kippur that would make it more stringent than Shabbat. Therefore, since they allowed a person to immerse on Shabbat because it looks as if he is doing so for pleasure, to escape the heat or to remove dirt, and not necessarily in order to purify himself, they permitted it on Yom Kippur as well, even though it is evident in that situation that his immersion is for the purpose of achieving purity.
וּמִי אִית לֵיהּ לְרָבָא ״הוֹאִיל״? וְהָתְנַן: הַחוֹשֵׁשׁ בְּשִׁינָּיו — לֹא יְגַמֵּעַ בָּהֶן אֶת הַחוֹמֶץ, אֲבָל מְטַבֵּל הוּא כְּדַרְכּוֹ, וְאִם נִתְרַפֵּא — נִתְרַפֵּא. וְרָמֵינַן עֲלַהּ: לֹא יְגַמֵּעַ וּפוֹלֵט, אֲבָל מְגַמֵּעַ וּבוֹלֵעַ!
The Gemara asks: Does Rava accept the principle of: Since? But didn’t we learn in a mishna: One who is concerned about pain in his teeth may not sip vinegar through them on Shabbat in order to alleviate his toothache; however, he may dip his food in vinegar in his usual manner during the meal and eat it, and if he is healed by the vinegar, he is healed. And we raised a contradiction to this mishna from the following baraita: One may not sip vinegar and immediately spit it out, as this is clearly done for medicinal purposes; however, one may sip the vinegar and swallow it, since it looks as though he is drinking it. This indicates that there is a permitted way to use vinegar even without dipping his food into it.
וַאֲמַר אַבָּיֵי: כִּי תְּנַן נָמֵי מַתְנִיתִין, מְגַמֵּעַ וּפוֹלֵט תְּנַן. וְרָבָא אָמַר: אֲפִילּוּ תֵּימָא מְגַמֵּעַ וּבוֹלֵעַ, וְלָא קַשְׁיָא: כָּאן קוֹדֶם טִבּוּל, כָּאן לְאַחַר טִבּוּל.
And Abaye said: Also when we learned this ruling in the mishna, we learned it with regard to the case of one who sips and spits it out. Rava said: Even if you say that the mishna prohibits sipping vinegar even in a case where one sips and swallows it, it is still not difficult: Here, the baraita permits sipping vinegar before dipping one’s food in it, as he appears to be doing so for pleasure. There, the mishna prohibits sipping the vinegar after dipping his food in it, when it is clear that one is doing so for medicinal purposes only.
וְאִם אִיתָא, נֵימָא: הוֹאִיל וְקוֹדֶם טִבּוּל שְׁרֵי — לְאַחַר טִבּוּל נָמֵי שְׁרֵי! הֲדַר בֵּיהּ רָבָא מֵהַהִיא.
The Gemara completes its question: And if it is so that Rava accepts the principle of: Since, let him say: Since it is permitted to sip vinegar before dipping, it is also permitted to do so after dipping. The Gemara answers: Rava retracted that statement with regard to vinegar and accepted Abaye’s resolution of the difficulty, along with the principle of: Since.
וּמִמַּאי דְּמֵהַהִיא הֲדַר בֵּיהּ, דִּלְמָא מֵהָא הֲדַר בֵּיהּ? לָא סָלְקָא דַּעְתָּךְ, דְּתַנְיָא: כׇּל חַיָּיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן, בֵּין בְּתִשְׁעָה בְּאָב בֵּין בְּיוֹם הַכִּיפּוּרִים.
The Gemara asks: And from where can it be determined that he retracted that teaching? Perhaps he retracted this statement with regard to immersion in a ritual bath on Yom Kippur. The Gemara answers: This cannot enter your mind that he retracted his view in that case, as it is taught in a baraita: All who are obligated in immersions immerse in their usual manner, both on the Ninth of Av and on Yom Kippur, even though it is prohibited to wash on these days. Rava would certainly have aligned his opinion with the explicit ruling of a baraita.
וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן וְכוּ׳. מַאי ״אֲבָל לֹא מַטְבִּילִין״? אָמַר שְׁמוּאֵל: אֵין מַטְבִּילִין אֶת הַכְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ בְּיוֹם טוֹב.
§ It was taught in the mishna: And Beit Shammai and Beit Hillel both agree that one may bring ritually impure water into contact with ritually pure water in stone vessels in order to purify the water. However, one may not immerse the impure water. The Gemara asks: What is the meaning of the mishna’s statement: However, one may not immerse the impure water? Shmuel said: One may not immerse an impure vessel on account of its water in order to purify it on a Festival. The Sages allowed impure water to be purified through contact with ritually pure water only in a stone vessel or in another vessel that does not contract impurity, but not in an impure vessel that would itself become purified through this immersion.
מַנִּי מַתְנִיתִין? לָא רַבִּי וְלָא רַבָּנַן, דְּתַנְיָא: אֵין מַטְבִּילִין אֶת הַכְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ, וְאֵין מַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: מַטְבִּילִין כְּלִי עַל גַּב מֵימָיו לְטַהֲרוֹ, וּמַשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן.
The Gemara asks: If that is its meaning, in accordance with whose opinion is the mishna? It is not in accordance with the opinion of Rabbi Yehuda HaNasi nor with that of the Rabbis. As it is taught in the Tosefta: One may not immerse an impure vessel on account of its water in order to purify the vessel, and one may not bring impure water into contact with pure water in a stone vessel in order to purify the water; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One may immerse an impure vessel on account of its water in order to purify the vessel, and one may bring impure water into contact with pure water in a stone vessel in order to purify the water.
מַנִּי? אִי רַבִּי — קַשְׁיָא הַשָּׁקָה, אִי רַבָּנַן — קַשְׁיָא הַטְבָּלָה!
If so, in accordance with whose opinion is the mishna? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, then the ruling with regard to bringing impure water into contact with pure water in a stone vessel is difficult, as in the Tosefta Rabbi Yehuda HaNasi prohibits doing so, whereas the mishna permits it; and if it is in accordance with the opinion of the Rabbis, then the ruling with regard to the immersion of an impure vessel on account of its water is difficult, as in the Tosefta the Rabbis permit this, while the mishna, as explained by Shmuel, prohibits it.
אִיבָּעֵית אֵימָא רַבִּי, אִיבָּעֵית אֵימָא רַבָּנַן. אִי בָּעֵית אֵימָא רַבִּי: רֵישָׁא דְּבָרַיְיתָא בְּיוֹם טוֹב, וְסֵיפָא בְּשַׁבָּת, וְכוּלַּהּ מַתְנִיתִין בְּיוֹם טוֹב.
The Gemara answers: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi; and if you wish, say instead that it is in accordance with the opinion of the Rabbis. How so? If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi and explain that the first clause of that baraita, i.e., the first part of Rabbi Yehuda HaNasi’s statement in the Tosefta, deals with a Festival; it is in that case that Rabbi Yehuda HaNasi prohibits immersing an impure vessel on account of its water, but bringing impure water into contact with pure water in a stone vessel would be permitted. And the latter clause, which extends the prohibition to bringing impure water into contact with pure water, is referring to the more stringent case of Shabbat. And the entire mishna is referring to a Festival, when it is permitted to purify impure water by bringing it into contact with pure water in a stone vessel.
