משנה: כֵּלִים שֶׁסָּכָן בְּשֶׁמֶן טָמֵא וְחָזַר וְסָכָן בְּשֶׁמֶן טָהוֹר. אוֹ שֶׁסָּכָן בְּשֶׁמֶן טָהוֹר וְחָזַר וְסָכָן בְּשֶׁמֶן טָמֵא. רִבִּי לִיעֶזֶר אוֹמֵר אַחַר הָרִאשׁוֹן אֲנִי בָא וַחֲכָמִים אוֹמְרִים אַחַר הָאַחֲרוֹן. MISHNAH: If vessels175According to Maimonides, vessels which cannot become impure, such as stone vessels or flat wood or flat clay. It is difficult to see why these should be oiled. According to R. Simson, as well as most moderns, one speaks of leather goods, such as water skins, which have to be oiled. The leather goods become impure but they can be purified by immersion; after they have been dried, the impure oil absorbed in the leather has no influence (unless the leather becomes wet and some impure oil starts to ooze out., Tosephta Terumot 8:15.) were oiled first with impure oil176Which is cheaper than pure oil. and then with pure, or first with pure and then with impure, Rebbi Eliezer says I am going after the first, but the Sages say after the last177If the oiled leather becomes wet, R. Eliezer holds that the substance massaged in first is excreted first, but the Sages hold that it is the substance massaged in last. If the pure oil remains pure one has to assume that the leather was perfectly dried between first and second oiling since when wet, the most minute amount of impure oil will make impure all pure oil in contact with it..
הלכה: מַה טַעֲמָא דְּרִבִּי לִיעֶזֶר הָרִאשׁוֹן מוֹצִיא אֶת הָאַחֲרוֹן. HALAKHAH: What is the reason of Rebbi Eliezer? The first pushes the last out178The oil rubbed in first fills the leather, the second rubbing is essentially without continuing influence; if the leather vessel is immersed in the miqweh the later oil is washed away.
The Gaon of Wilna, followed by S. Lieberman, wants to emend the text and read מַה טַעֲמָא דְּרִבִּי לִיעֶזֶר [הָאַחֲרוֹן מוֹצִיא אֶת הָרִאשׁוֹן מַה טַעֲמָא דְּרַבָּנָן] הָרִאשׁוֹן מוֹצִיא אֶת הָאַחֲרוֹן, meaning that oiling leather a second time pushes the first oil out at the other side. This interpretation is explicitly rejected in the Halakhah and the emendation is contradicted by the next paragraph..
אָמַר רִבִּי יוֹחָנָן רִבִּי יְהוּדָה וְרִבִּי לִיעֶזֶר שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. דְּתַנִּינָן תַּמָּן צְלוֹחִית שֶׁפִּיהָ צָר טוֹבֵל וּמַעֲלֶה כְדַרְכּוֹ. רִבִּי יוּדָה אוֹמֵר הֲזָיָה הָרִאשׁוֹנָה. כְּמָה דְּרִבִּי יוּדָה אָמַר הָרִאשׁוֹן מוֹצִיא אֶת הָאַחֲרוֹן. כֵּן רִבִּי לִיעֶזֶר אוֹמֵר אוּף הָכָא הָרִאשׁוֹן מוֹצִיא אֶת הָאַחֲרוֹן. Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. As we have stated there179Parah 12:2" href="/Mishnah_Parah.12.2">Mishnah Parah 12:2. The flask contains water, with some ashes of the red cow, drawn for the express purpose of dipping into it a branch of hyssop and sprinkling the water on the hyssop leaves on a person or things impure by the impurity of the dead (Numbers.19">Num. 19).: “In a narrow-mouthed flask he dips and takes it out normally. Rebbi Jehudah says, for the first sprinkling180R. Jehudah holds that the narrow neck will squeeze the hyssop so that the second time some water drops on the narrow neck will get on the hyssop and the second sprinkling will not all be from the new immersion of the hyssop, which for him makes the sprinkling invalid. It follows that “the first pushes out the last” means: The first makes the second inoperative..” Just as Rebbi Jehudah said the first pushes out the last, so here Rebbi Eliezer said the first pushes out the last.
עַד כְּדוֹן בְּשֶׁסָּךְ מִיכָּן וּמָצָא בַּצַּד הַשֵּׁינִי. סָךְ מִיכָּן וּמָצָא מִיכָּן מַה אָמַר בָּהּ רִבִּי לִיעֶזֶר. נִשְׁמְעִנָהּ מִן הָדָא דְּאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן לֹא סוֹף דָּבָר צְלוֹחִית אֶלָּא אֲפִילוּ סֵפֶל. וְאָמַר רִבִּי יוֹחָנָן רִבִּי יוּדָה וְרִבִּי לִיעֶזֶר שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. אִית לָךְ מֵימַר תַּמָּן בְּשֶׁסָּךְ מִיכָּן וּמָצָא בְצַד הַשֵּׁינִי. לֹא בְּשֶׁסָּךְ מִיכָּן וּמָצָא מִיכָּן. אוּף הָכָא בְּשֶׁסָּךְ מִיכָּן וּמָצָא מִיכָּן. So far if he rubbed in on one side and found on the other side178The oil rubbed in first fills the leather, the second rubbing is essentially without continuing influence; if the leather vessel is immersed in the miqweh the later oil is washed away.
The Gaon of Wilna, followed by S. Lieberman, wants to emend the text and read מַה טַעֲמָא דְּרִבִּי לִיעֶזֶר [הָאַחֲרוֹן מוֹצִיא אֶת הָרִאשׁוֹן מַה טַעֲמָא דְּרַבָּנָן] הָרִאשׁוֹן מוֹצִיא אֶת הָאַחֲרוֹן, meaning that oiling leather a second time pushes the first oil out at the other side. This interpretation is explicitly rejected in the Halakhah and the emendation is contradicted by the next paragraph.. If he rubbed on this side and found on the same side181After the second rubbing had dried and the leather was immersed in a miqweh and dried, oil was again found on the oiled surface. This is a more likely occurrence., what does Rebbi Eliezer say? Let us hear from the following which Rebbi Abbahu said in the name of Rebbi Joḥanan: Not only a flask but also a bowl182R. Jehudah will never permit using hyssop more than once in the sprinkling ceremony since some drops from the first dipping will remain. The narrow-necked flask was only mentioned for the anonymous majority who will permit repeated use even under these circumstances.; and Rebbi Joḥanan said, Rebbi Jehudah and Rebbi Eliezer said the same thing. Can you say there, if he rubbed in on one side and found on the other side? No, if he rubbed on this side and found on the same side. Here also, if he rubbed on this side and found on the same side.