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Mishnayos Taharos Perek 1 Mishnah 9

טהרות פרק א׳ משנה ט׳


Holy loaves in whose hollows there was holy water, if one contracted uncleanness from a sheretz, they all become unclean. In the case of loaves of terumah, uncleanness is conveyed to two loaves and one is invalidated. If there was dripping liquid between them, even in the case of terumah all become unclean.

כִּכְּרוֹת הַקֹּדֶשׁ שֶׁבְּתוֹךְ גֻּמּוֹתֵיהֶם מַיִם מְקֻדָּשִׁים, נִטְמֵאת אַחַת מֵהֶן בְּשֶׁרֶץ, כֻּלָּן טְמֵאוֹת. בַּתְּרוּמָה, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. אִם יֵשׁ בֵּינֵיהֶם מַשְׁקֶה טוֹפֵחַ, אַף בַּתְּרוּמָה, הַכֹּל טָמֵא:


ככרות הקודש – as, for example the two loaves (brought as a communal offering on Shavuot – see Leviticus 23:27 – which were leavened, resembling that of the shewbread which, however was unleavened, together with two lambs, ceremonially waved, and afterwards, divided among the priests and eaten in the Temple courtyard) and the shewbread (see Leviticus 24:5-9 – describing the twelve shewbread loaves that were placed on the sacred table in the Sanctuary each Shabbat; the bread of the previous week was divided among the priests and eaten; it was placed on the table in two arrangements of six loaves with frankincense placed between them or atop them) and similar kinds of things.

שבתוך גומותיהן מים המקודשים (that within their indentations is preserved water in cleanness fitting for Holy Things)- that there were within the indentations that are on top of the loaf water that was made on the purity of Holy Things, and one loaf was defiled by a moving creature/unclean reptile, and the loaf that was defiled touched something that was second degree [of ritual impurity] , and the second [touched] that which was third degree [of ritual impurity] and even if they are one-hundred, all of them are ritually impure, and even though they didn’t touch the water that was in the loaf but rather all of the loaf touched/came in contact with its neighbor/fellow [loaf], all of them were defiled, for the honor in which sacred objects are held makes them [fit for Levitical uncleanness (even without contact with liquids)], as if the liquid that is within each loaf that is made first degree [of ritual impurity]that which touched the loaf and defiled it. But heave-offering is not such, but rather, the first loaf [of heave-offering] that is defiled by a moving creature/unclean reptile alone defiles its neighbor/fellow loaf to become second degree [of ritual impurity], and the second-degree invalidates the third-degree, but not further, and we don’t worry about the liquid that is within the hole/indentation.

אם יש בין הככרות משקה טופח אף תרומה כולן טמאות (if there is between the loaves dripping liquid, even in the case of heave offering, the whole is ritually unclean) – that the liquid dripping that is between each and every loaf returns to become first degree [of ritual impurity], and defiles the loaf that it touches to make it second degree [of ritual impurity], and similarly, forever. Another interpretation: Holy loaves that are placed on a plank/board that are made with indentations/holes, and each loaf is placed within its hole/indentation. But the מים המקודשים/preserved water in cleanness fitting for Holy Things, we have the reading, meaning, and similarly, the preserved water in cleanness fitting for Holy Things that are placed in a vessel that is made with indentations/holes, if one of them is defiled by a moving insect/unclean reptile, all of them are defiled, for the vessel combines/joins what is within it to the Holy Things. But not for heave-offering, for heave offering does not defile other than first degree [of ritual impurity] and second degree [of ritual impurity] and invalidates third-degree [of ritual impurity] where they touched one another, but the vessel does not combine/join. But if there is dripping liquid between the holes/indentations, everything is ritually impure, for the loaf which is second degree [of ritual impurity] makes the liquid first-degree [of ritual impurity] and returns and defiles another loaf, and similarly all of it.

ככרות הקודש. כגון שתי הלחם ולחם הפנים ומנחות וכיוצא בהן:

שבתוך גומותיהן מים המקודשים. שהיו בתוך הגומות שע״ג הככר מים שנעשו על טהרת הקודש, ונטמא ככר אחד בשרץ, ונגע הככר שנטמא בשני, והשני בשלישי, ואפילו הן מאה כולן טמאים, ואע״פ שלא נגעו במים שבככר אלא נגע כל ככר בחבירו, נטמאו כולן, שחיבת הקודש עושה כאילו המשקה שבתוך כל ככר שהוא נעשה תחילה הוא שנגע בככר וטמאו. אבל בתרומה אינו כן, אלא הככר הראשון הנטמא בשרץ בלבד מטמא את חבירו להיות שני, והשני פוסל את השלישי, ותו לא, ולא חיישינן למשקה שבתוך הגומא:

אם יש בין הככרות משקה טופח אף בתרומה כולן טמאות. המשקה טופח שבין כל ככר וככר חוזר להיות תחילה, ומטמא הככר שהוא נוגע בו לעשותו שני, וכן לעולם. פירוש אחר, ככרות הקודש המונחות בטבלא העשויה גומות גומות, וכל ככר מונח בתוך גומא שלו. והמים המקודשים גרסינן, פירוש, וכן המים המקודשים המונחים בכלי העשוי גומות גומות, אם נטמא אחד מהן בשרץ, נטמאו כולן, שהכלי מצרף מה שבתוכו לקודש, אבל לא לתרומה, דבתרומה אינו מטמא אלא ראשון ושני ופוסל שלישי היכא דנגעו זה בזה, ואין כלי מצרף. ואם יש בין הגומות משקה טופח הכל טמא, שהככר שהוא שני עושה המשקה ראשון וחוזר ומטמא ככר האחר, וכן כולם: