9. The order of the hyssop (requires) three roots, and in them three stalks. R. Judah said, “to every root three stalks.” Hyssop which has three roots is to be separated and bound; if separated and not bound, if bound and not separated, if neither separated nor bound, it is allowed. R. José said, “the order of the hyssop is three roots and in them three stalks, and if there remain over from sprinkling two, and their fibres however small, they are allowed.”
Chapter XII
1. Short hyssop is made sufficient for sprinkling with a thread and spindle, and it is dipped and lifted, and one holds the hyssop and sprinkles. R. Judah and R. Simon say, “as is the rule for sprinkling with the hyssop, so is the dipping with the hyssop” (i.e., in holding it).
2. “If one sprinkled and there is a doubt if the water with ashes came from the thread, or a doubt if it came from the spindle, or a doubt if it came from the stalk?” “His sprinkling is disallowed.” “If he sprinkled on two vessels, there is a doubt; if he sprinkled on both, there is a doubt that the sprinkling splashed from one to the other?” “His sprinkling is disallowed.” “A needle is placed on a potsherd, and he sprinkled it, there is a doubt if he sprinkled on the needle, there is a doubt if the sprinkling splashed from the potsherd upon it?” “His sprinkling is disallowed.” “A pan for purification with a narrow mouth?” “He is to dip the hyssop in and lift it out as usual.” R. Judah says, “the first sprinkling (is allowed).” “The water of purification which became diminished?” “One may dip in even the tops of the stalks and sprinkle, except that he should not dry up the vessel.” “His intention[757] was to sprinkle before him, and he sprinkled [pg 287] behind him; to sprinkle behind him, and he sprinkled before him?” “His sprinkling is disallowed.” “Before him, and he sprinkled sidewise in front?” “His sprinkling is allowed.” He may sprinkle a man whether he be aware of it or not. He may sprinkle a man, or vessels, even should they be 100.
3. “His intention was to sprinkle on anything which can receive defilement, and he sprinkled on a thing which cannot receive defilement?” “If there remain (water) in the hyssop he must not repeat it.” “His intention was to sprinkle on something which does not receive defilement, and he sprinkled on something which does receive defilement?” “If there remain (water) in the hyssop, he may repeat it.” “If upon man, and he sprinkled on a beast?” “If there remain (water) in the hyssop, he must not repeat it.” “Upon beast and he sprinkled on man?” “If there be (water) in the hyssop he may repeat it.” Water which has dropped from the hyssop is allowed, because it renders everything unclean like the water of purification.[758]
4. He who sprinkled from a public window and entered the sanctuary, and the water was afterward found (to be) disallowed, is free. He who sprinkled from a private window and entered the sanctuary, and the water was afterward found (to be) disallowed, is a debtor. But the high-priest, whether he sprinkled from a private, or from a public window, is free, since no high-priest is indebted (for an offering) on his entering the sanctuary. Persons were slipping in water of purification before a public window, and treading in it and were not hindered, because the (Sages) say, “the water of purification, which has done its duty, causes no uncleanness.”
5. A clean man who took the axe of one legally unclean by the handle,[759] and sprinkled it, even though there be so much water upon it as is sufficient for sprinkling, is clean. “How much water is sufficient for sprinkling?” “Sufficient that the tops of the stalks of hyssop be dipped and sprinkled.” R. Judah said, “we regard them as though the hyssop were copper.”
6. “He who sprinkled with unclean hyssop?” “If it be the size of an egg, the water is disallowed, and the sprinkling is disallowed.” “If it be not the size of an egg?” “The water is allowed, but the sprinkling is disallowed, and he who is sprinkled renders his companion unclean, and he again his companion, even though there be 100.”
7. He who was cleansed for purification, if his hands became unclean, his body is unclean, and he renders his companion unclean, and he again his companion, even though there be 100.