1

When a person draws water with a cylinder, the water remaining in the cylinder is considered as having been willfully uprooted for three days. After being left for three days, however, it is not considered to have been uprooted willfully. Instead, if liquid remains there, it does not make foods subject to impurity.

א

הממלא בקילון המים הנשארים בקילון הרי הן תלושין ברצון עד שלשה ימים אבל אחר שלשה ימים אינן תלושין ברצון אלא אם נשאר שם משקה אינו מכשיר:

2

When wood was exposed to liquids willfully, but rain fell upon it against the person's will, if there was more rain than liquid, all of the liquid on the wood is considered to have come against the person's will. If he brought wood out so that the rain would fall upon it, even though there is a majority of rainwater, all of the liquid is considered as having been poured on the wood willfully.

When a person's feet or the feet of his animal were filled with mud and he crossed a river and rinsed them, if he was happy, the water on his or their feet is considered to have been uprooted willfully. If he was not happy, they are not considered as uprooted willfully.

ב

עצים שנפלו עליהן משקין ברצון וירדו עליהן גשמים שלא לרצון אם רבו הרי כולן שלא לרצון הוציאן שירדו עליהן גשמים אף על פי שרבו הרי כולן לרצון היו רגליו או רגלי בהמתו מלאות טיט ועבר בנהר ורחצו אם שמח הרי המים העולין עליהן תלושין ברצון ואם לאו אינן ברצון:

3

When a person brings wooden wheels and implements used for oxen into water during the summer when the east wind blows so that the cracks in the wood will seal, the water that ascends with them is considered as having been uprooted willfully.

ג

המוריד את הגלגלים ואת כלי הבקר בשעת הקדים למים כדי שיסתמו הסדקין שבעץ הרי המים העולין בהן תלושין ברצון:

4

When a person leads an animal down to a stream to drink, the water that ascend with its mouth is considered as having been uprooted willfully. The water that ascends on its feet are not considered as having been uprooted willfully, unless he had the intent that its feet be rinsed. When the animal's feet are diseased, and in the threshing season, even the water on its feet is considered as having been uprooted willfully.

If a deafmute, a mentally or emotionally compromised person, or a minor brought the animal to drink, even if he intended that its feet be washed, the water that ascends on its feet is not considered to have been uprooted willfully, because the deeds of such individuals are halachically significant, but their intent is not.

ד

המוריד את הבהמה לשתות המים העולין בפיה תלושין ברצון וברגליה אינן כתלושין ברצון אלא אם חישב שיודחו רגליה ובשעת החורף והדיש אף שברגליה תלושין ברצון הורידה חרש שוטה וקטן אע"פ שחשב שיודחו רגליה המים העולין ברגליה אינן תלושין ברצון שיש להן מעשה ואין להן מחשבה:

5

When a person immerses himself in water, the water on his body is considered to have been uprooted willfully. If, however, one passes through water, all of the water on his body is not considered to have been willfully uprooted.

ה

הטובל במים הרי כל המים שעל בשרו תלושין ברצון אבל העובר במים כל המים שעל בשרו אינן תלושין ברצון:

6

When a person immerses himself in a river and there was another river before him and he crossed it, the second water nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.

Similarly, if a person's friend pushed him or his animal into a pool, the presence of the first water is nullified. If, however, he pushed him in jest, the second water does not nullify the first and the water that is on his body is considered as having been uprooted willfully.

If a person immerses himself in a river and ascended and then, rain fell upon him, should there be more rainwater than river water on his body, the rainwater nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.

ו

מי שטבל בנהר והיה לפניו נהר אחר ועבר בו ביטלו השניים את הראשונים והרי המים שעליו אינן תלושין ברצון וכן אם דחהו חבירו לשכרו או לשכר בהמתו בטלו המים הראשונים אבל אם דחהו דרך שחוק לא בטלו אלא הרי המים שעליו תלושין לרצון טבל בנהר ועלה וירדו עליו גשמים אם רבו עליו גשמים הרי בטלו מים הראשונים והרי כל המים שעליו אינן תלושין ברצון:

7

When a person is swimming on the surface of water, the water he splashes is not considered as having been uprooted willfully. The water on his body, however, is considered as having been uprooted willfully. If he intended to splash water on a friend, the water he splashes is considered as uprooted willfully.

ז

השט על פני המים המים הניתזין אינן תלושין ברצון והמים העולין עליו תלושין ברצון אם נתכוון להתיז על חבירו אף הניתזין תלושין ברצון:

8

When a person makes a squirting spout in the water, the water squirted from it and within it are not considered as uprooted willfully.

ח

העושה צפור במים המים הניתזין ואת שבה אינם תלושין ברצון:

9

When a person measures a cistern to find out how deep it is, the water that ascends on his hand and on the article with which he measures is considered as having been uprooted willfully. If he measures its width, the water that ascends on his hand and on the article with which he measures is not considered as having been uprooted willfully.

If a person extends his hand or foot into a cistern to see whether it contains water, the water that ascends on his hand or foot is not considered as having been uprooted willfully. If he extends them to see how much water is there, the water that ascends on his hand or foot is considered as having been uprooted willfully. If he casts a stone into a cistern to see if it contains water, the water that is splashed is not considered as uprooted willfully. Similarly, the water on the stone is not considered as uprooted willfully.

ט

המודד את הבור לידע עומקו מים העולין בידו ובדבר שמדד בו תלושין ברצון ואם מדד רוחבו מים העולין בידיו או בדבר שמדד בו אינן תלושין ברצון פשט ידו או רגלו לבור לידע אם יש בו מים הרי המים העולין בידו או ברגלו אינן תלושין ברצון פשטן לידע כמה מים שם העולין בהן תלושין ברצון זרק אבן לבור לידע אם יש בו מים מים הניתזין אינן ברצון ושעל האבן אינן כתלושין:

10

If a person beats a hide from which the wool has not been separated while it is outside the water, the water that is expelled from is considered as having been uprooted willfully, for his desire is that the water be expelled. If, however, he beats it while it is in the water, the water is not considered as having been uprooted willfully.

י

החובט על השלח חוץ למים הנתזין ממנו תלושין ברצון שהרי רצונו שיצאו חבט עליו והוא בתוך המים אינן תלושין ברצון:

11

The water that ascends on a ship, its reservoir, and its oars is not considered to have been uprooted willfully. Similarly, the water on the snares, nets, and meshes is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.

Similarly, the water on the table-coverings or coverings for bricks is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.

יא

המים העולין בספינה ובעיקל ובמשוטות אינן תלושין ברצון ובמצודות וברשתות ובמכמורות אינם תלושין ברצון ואם ניער תלושין ברצון וכן המים שעל הקסיה [של] שלחנות ועל השפה של לבנים אינן ברצון ואם ניער הרי אלו ברצון:

12

When a person takes a ship out to the Mediterranean Sea to strengthen it, takes a peg out to the rain to harden it, or takes a firebrand out to the rain to make it a coal, the water on them is considered to have been uprooted willfully. If, however, one takes a glowing peg or a firebrand out to the rain to quench their fire, the water on them is not considered to have been uprooted willfully.

יב

המוליך את הספינה לים הגדול לצרפה המוציא מסמר לגשמים לצרפו המניח את האוד בגשמים לעשותו [פחם] הרי המים שעליהן תלושין ברצון אבל המוציא את המסמר ואת האוד לגשמים לכבותן אין המים שעליהן תלושין ברצון:

13

When one lowers a chain with a hook into a cistern to lift up a container or a pitcher or one lowered a basket into a cistern so that a chicken would sit on it, the water on these objects is not considered to have been uprooted willfully.

יג

שלשל את המשולת לבור להעלות בה כלי או קיתון שלשל את הכלכלה לבור כדי שתשב עליה (את) התרנגולת אין המים שעליה תלושין ברצון:

14

When one smoothes out cress to remove the water on it or one squeezes the water on his hair into his garments, the water that emerges is considered to have been uprooted willfully. The water that remains is not considered to have been uprooted willfully, because he desired that all of the water be purged originally.

The cress itself becomes susceptible to impurity, because the water makes it susceptible to impurity when it departs. If he removed the water from it with all his power, it does not become susceptible to impurity.

יד

הממחק את הכרישה להסיר המים שעליה והסוחט שערו בכסותו המים היוצאין תלושין ברצון והנשארין אינן תלושין ברצון מפני שרצונו שיצאו מכולן וכרישה עצמה הוכשרה שבשעת פרישתה מכשירין ואם ניתק המים מעליה בכל כחו לא הוכשרה:

15

When a person shakes a tree to cause food that had been placed there or an impure object to descend, the water which sputters from it is not considered to have been uprooted willfully. If he shook it to remove the liquids, the liquids that fall are considered to have been uprooted willfully. The liquids that remain inside it are not considered to have been uprooted willfully even though they moved from place to place, because his intent was that they be removed entirely. Similarly, if the liquids sputter on produce that is connected to the ground, they are not considered to have been uprooted willfully.

טו

המרעיד את האילן להשיר ממנו אוכלין או להשיר טומאה המים הניתזין ממנה אינן תלושין ברצון הרעידו להשיר ממנו משקין היוצאין הרי הן תלושין והנשארין בו אף על פי שנשרו ממקום למקום אינן תלושין ברצון מפני שהוא מתכוון שיצאו מכולו וכן אם נתזו על המחוברין אינן תלושין ברצון:

16

When a person shakes a tree and water from it falls on another tree or a branch and then the water fell on other branches under which there were plants and vegetables attached to the ground, the water on the plants or the vegetables are not considered to have been uprooted willfully.

טז

המרעיד את האילן ונפל על חבירו או סוכה ונפלה על חבירתה ותחתיהן זרעים וירקות מחוברים לקרקע ונפלו המים על הפירות המחוברין שתחתיהן אותן המים שבזרעים ושבירקות אינן תלושין ברצון:

17

As explained in Hilchot Terumot , when one poured water over wine dregs that were terumah, the first and second batches produced are forbidden to non-priests. If the dregs had come from grapes consecrated for improvements for the Temple, even the third batch is forbidden. And if the grapes were consecrated for use for the Altar, all mixtures are forbidden. If the grapes are definitely from the second tithe, only the first batch is forbidden.

Just as these groundrules were established with regard to prohibitions, so too, they are applied with regard to the mixture making foods susceptible to ritual impurity. For example, water became mixed with dregs on its own accord and an animal drank one mixture after another. An animal is mentioned, because if, by contrast, a person would remove the first water, even though the water fell on its own accord, since a person gave thought to it and objected to its presence, it is considered significant and imparts impurity.

יז

שמרים של תרומה שנתן עליהן מים כבר ביארנו בתרומות שהראשון והשני אסור לזרים ושל הקדש בדק הבית אף השלישי אסור ושל קדשי מזבח לעולם אסור ושל מעשר שני הודאי ראשון בלבד אסור כשם שאמרו לענין איסורן כך אמרו לענין הכשירן כגון שנתמדו מאליהן והיתה בהמה שותה ראשון ראשון שאם היה האדם הוא שמסיר המים הראשונים אע"פ שמאליהן נפלו כיון שחשבן והקפיד עליהן מכשירין: