레위기 11:36의 주석

עין ובור מקוה מים‎אך מ NEVERTHELESS A FOUNTAIN OR A PIT WHERE THERE IS A GATHERING OF WATERS which are attached to the ground are not receptive of uncleanness (not being included in וכל משקה ונו׳ בכל כלי mentioned in v. 34, since it states here יהיה טהור, it shall remain clean). But you may also give it the meaning: יהיה טהור, he shall be clean i.e. he who immerses himself in them to free himself from his uncleanness.

NEVERTHELESS A FOUNTAIN OR A CISTERN WHEREIN IS A GATHERING OF WATER SHALL BE CLEAN. Scripture is stating that the waters in the immersion-pool whilst attached to the ground are not susceptible to impurity if any [source of] impurity should fall therein. BUT THAT WHICH TOUCHETH THEIR CARCASS SHALL BE UNCLEAN. The meaning thereof is as follows: “but waters which touch the carcass [of any of the creeping things] shall become impure, [meaning that waters which are separated [from a gathering of water] are rendered impure if they touch their carcass. [The phrase, and [waters] which touch their carcass shall be unclean, must be referring to detached waters], for when the waters are still attached to the pool, they cannot [be said to] ‘touch’ their carcass, but rather [Scripture should have said], their carcass ‘fell’ into it.” Scripture speaks of water in the singular [saying, v’nogeia — “and that which toucheth”], just as it says elsewhere, the water of sprinkling was not sprinkled upon him.²⁶¹Numbers 19:13. There too, Scripture uses the singular: lo zorak (was not sprinkled) in referring to water, although the Hebrew word ‘mayim’ is in the plural form. Or it may be that Scripture is saying, “and whatsoever touches their carcass shall be impure,” and the intent is to include water and [the other] drinks mentioned.²⁶²In Verse 34 above. In general, this verse comes to teach that water is susceptible to impurity when it is detached [from a pool], but not when it is attached thereto, a principle that has not been mentioned heretofore.
Now in the Torath Kohanim we find that [the Rabbis gave this interpretation]:²⁶³Torath Kohanim, Shemini 9:6. “Rabbi Yosei the Galilean²⁶⁴The Sage generally known as “Rabbi Yosei” was Rabbi Yosei ben Chalafta, a disciple of Rabbi Akiba. To distinguish between him and another great teacher of the same name, the epithet “Galilean” was added to the name of the latter. It is this Rabbi Yosei whose opinion is here quoted. said: But that which toucheth their carcass shall be unclean. By touching they [i.e., the eight dead creeping things] convey impurity, but not by carrying them.” This too is feasible, that [the verse] is referring back to all the laws mentioned [in Verses 24-5] previously, and saying that creeping things convey impurity only by touch. Our Rabbis have further interpretations of the redundant expressions in this [whole] verse, all of them laws given to Moses on Sinai.
Now Scripture mentioned the purity of the immersion-pool and waters attached to the ground in speaking of [the impurity conveyed by] creeping things, but the same law applies to [that conveyed by] carrion [of animals forbidden as food, and of those permitted animals not slaughtered properly or which died by themselves]. It waited, however, to mention [the law concerning the purity of pools till now], until it had completed the enumeration of all objects that convey impurity. Or it may be that it is because creeping things frequently die in fountains or in cisterns. I have already mentioned my opinion²⁶⁵Above, Verse 32. [that this verse mentions the impurity of vessels conveyed by creeping things and their purification by immersion, and from it we learn the law of people and vessels in connection with the other forms of impurity mentioned above].

אך מעיין ובור, according to the plain meaning of the text, water connected to the earth, though in a container such as a pool, is not subject to ritual impurity as mentioned in verse 34, except water which is in a man made container, the container having already become subject to such purity before any water was poured into it.

Attached. You might ask: Above, Rashi derives that (v. 34): “Every beverage that is drunk, in any vessel, shall be impure” refers to the preparation [of foodstuffs] for impurity, and not impurity [of liquids themselves]. This is because Rashi holds like the view that there is no impurity of liquids by Torah law, and this is according to Rabbi Eliezer’s view (Pesachim 16a). Here, though, Rashi explains that specifically the water attached to the ground do not acquire impurity. Hear from this that there is impurity of liquids by Torah law, which follows the view of Rabbi Yuda (ibid.)! The answer is: This is why Rashi adds: “Moreover, you have still to learn...” which is according to Rabbi Eliezer. [You might ask:] Why does Rashi not say, “And there are those that explain”? The answer is: Rabbi Yuda would also agree with this, for he holds that both can be derived, since they are equal, and therefore both may be learned (Re’m). It appears that there is proof for both these teachings, for the first explanation alone presents a difficulty: Why does it say: יהי' טהור? Why doe we need the word יהי'? Rather, it refers to someone who is now impure that he can be pure through immersion in these waters. And the second explanation alone poses a difficulty [as well:] What is the relevancy of this to here, which deals with the way in which a vessel acquires impurity? Perforce, here also it lets us know that water cannot become impure in any way (Divrei Dovid).

ונגע בנבלתם יטמא BUT THAT WHICH TOUCHES THEIR CARRION SHALL BE UNCLEAN — even if one is in the fountain or pit and comes in contact with their uncleanness (their carcasses) he shall be unclean. This is specifically stated in order that you should not argue à fortiori as follows: since it cleanses the unclean from their uncleanness, it follows à fortiori that it will save the clean from becoming unclean, — it stales therefore, “but whoever touches their carrion shall be unclean” (Sifra, Shemini, Section 9 5; Nedarim 75b).

Well-spring or pit. I.e., if he touches a carcass and he is inside a well-spring or pit, he becomes impure. This exegesis is based on the extra verse, which is expounded as follows: “However, a well-spring and a pit, a gathering of water” — an impure person that immerses in them — “shall be pure.” But — a pure person that stands in them and touches a creeping creature that falls into it — “shall be unclean.”

For you should not propose a ק"ו. Re’m writes: However, [the Rabbis] taught in Toras Kohanim: The earth uplifts impure items from their impurity, for if impure seeds were planted, which then took root in the earth, they become pure, and a mikveh also purifies the impure, thus, just as the earth saves the pure, i.e., the seeds that take root in the earth [are saved] from becoming impure, so too, water [accomplishes] the same. Therefore, it says: “That which touches their carcasses shall be unclean” — water does not save from becoming impure.