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+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Yoma",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            [
+                "שבעת ימים. מפרישין כהן גדול – for all the Divine services of Yom Kippur are not valid other than through him (i.e., the High Priest), (see Talmud Yoma 32b and in several other places), as it is stated, concerning Yom Kippur (Leviticus 16:32): “The priest who has been anointed and anointed to serve as place…shall make expiation.” But this portion, we derive from what is written in the seven days of ordination (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days, [until the day that your period of ordination is completed…,” and it is written afterwards (verse 34): “Everything done today, the LORD has commanded to be done [seven days],to make expiation for you.” And our Rabbis expounded [the word] לעשות/to make – is the episode of the heifer, and the words לכפר עליכם /expiation for you, this is the episode of Yom Kippur. For the Kohen/priest that buns the heifer and the Priest that serves on Yom Kippur, both of them require separation from their houses for seven days, like Aaron and his sons required during the seven days of ordination.",
+                "ללשכת פלהדרין – the officers of the king are called Palhedrin/counselors, for since that the High Priests that existed in Second Temple times after Shimon HaTzaddik/the Righteous (see Mishnah Avot, Chapter 1, Mishnah 2) would give money in order to serve in the High Priesthood, and because they were wicked, they would not complete their years, and would be exchanged every twelve months like the officers of the king, who would exchange them every year, therefore, they call this apartment the apartment/cell of the counselors.",
+                "ומתקנין לו – They would invite another Kohen to become the High Priest in his place if a nocturnal pollution would occur to him or some other kind of defilement.",
+                "אם כן אין לדבר סוף – if so, that he would concerned for his death, and there would be no end to this, lest she (i.e., his wife) would also die, but for defilement that is frequent we are concerned, therefore we appoint for him another Kohen, for death is not frequent that he would die suddenly, we are not concerned, therefore, we do not appoint for him another wife. And the Halakha is according to the Sages."
+            ],
+            [
+                "הוא זורק את הדם – of the daily offerings, in order that he will be accustomed to the Divine Service.",
+                "ומטיב את הנרות – trims them from the ashes of the wicks that went out (see also Mishnah Tamid, Chapter 3, Mishnah 9).",
+                "ושאר כל הימים – if he wants to offer any sacrifice that he wishes, he can offer it, and the men of the division of duty cannot prevent him from doing so.",
+                "מקריב חלק בראש – the head he offers of every portion that he chooses.",
+                "וטוטל חלק בראש – in the distribution of the Holy Things, he takes a nice portion that he chooses for him, and these words concern the Sacred things of the Altar, but the Sacred gifts [that are set apart and consumed] outside of the Temple and Jerusalem, both the High Priest and the common priest divide equally."
+            ],
+            [
+                "וקורין לפניו – all seven days.",
+                "בסדר היום – in the Torah portion of Aharei Mot (Leviticus chapter 16).",
+                "אישי – My Master",
+                "שמא לא למדת – During Second Temple times, it was necessary for this, as they would appoint High Priests who were not honest, according to the Kingdom, whereas during First Temple Times, they would not appoint a High Priest, other than someone who is the greatest among the Priests in wisdom, beauty, strength and riches, and if he did not have riches, his brethren among the Priests would raise him up from their own, as it states (Leviticus 21:10): “The priest who is exalted above his fellows….”they would raise him from among his brothers.",
+                "שיהא מכיר – he would take consideration of the animals passing before him to place upon his heart the laws of the order of the day [of Yom Kippur]."
+            ],
+            [
+                "לא היו מניחין אותו לאכול הרבה – even from those foods that would not bring him to sexual excitement (pollution – see Talmud Yoma 18a), and we completely prevent him [from consuming] all foods that would bring him to sexual excitement and nocturnal emission like milk and eggs and fat meat and old wine and similar kinds of things."
+            ],
+            [
+                "מסרוהו זקני בית דין – they read before him regarding the order of the day.",
+                "לזקני כהונה – to teach him the priest’s taking handfuls of incense (see Talmud Yoma 19a, which was the task of the House of Avtinas to teach him the manipulation of the incense), as it says (Leviticus 16:12): “two handfuls of finely ground aromatic incense” and this was difficult work.",
+                "בית אבטינס – they would make the incense and pound it and combine its spices.",
+                "והשביעוהו – that he would not become a Sadducee to improve the incense upon the coal-pan from outside and to bring it in from inside, as they expound (Leviticus 16:2): “for I appear in the cloud over the cover,” from the cloud of the of smoke of the incense it will come, and then I will appear over the cover, but the matter is not this, for the Biblical verse states there (Leviticus 16:13): “He shall put the incense on the fire before the LORD…”",
+                "הוא פורש ובוכה – for they suspected him of being a Sadducee.",
+                "והן פורשין ובוכין – that they suspected him, as the Master said (Shabbat 97a): “A person who suspects those who are fit, is whipped on his body.”"
+            ],
+            [
+                "אם היה חכם דורש – in a matter of Jewish law all the night of Yom Kippur, in order that he not sleep and experience a nocturnal emission. But if he is a student and not wise, but knows to understand and to hear a word of Halakha, but does not know how to expound [upon it], they expound before him.",
+                "באיוב ובעזרא – for they are matters that draw the heart to hear them and sleep cannot snatch him."
+            ],
+            [
+                "פרחי כהונה – young men when the hair of heir beards begins to flower are called those who blossom.",
+                "באצבע צרדה – the finger that is closest to the thumb. And the language of צרדה/snap is (see Talmud Yoma 19b – a phonetic play), the match to this (the middle finger) what is it? The thumb, i.e., the sound produced with these two fingers, the nearest to the thumb, closest to it, and they would combine the thumb with the finger closest to it, and it would slip off and strike his palm and produces a sound so that the High Priest doesn’t sleep.",
+                "עמוד – on your feet.",
+                "והפג אחת על הרצפה – of marble in order to remove the head, for the coolness of the feet removes the sleep and the word הפג is the language of removal, like (Talmud Betza 14a) like spices “losing their taste” when pounded the day before."
+            ],
+            [
+                "תורמין את המזבח – the removal of the ashes from the altar (based upon Leviticus 6:3), through which he takes the coals out with a (silver) coal-pan (see Mishnah Yoma, Chapter 4, Mishnah 4) whether there is a lot or whether there is a little on the eastern side of the ramp and it is absorbed there in its place, and it was at the beginning of the Divine Service in the morning.",
+                "או סמוך לו – near the time of the cock’s crowing or from before it or from after it.",
+                "ביוה\"כ – he removes them from midnight, because of the weakness of the High Priest, since everything is upon him alone, he needs to wise earlier.",
+                "וברגלים – since there are many Israelites and many sacrifices and a lot of ashes in the place of the pile of wood on the altar in the Temple, and he must take up the ashes from the place of the pile of wood to a place that is in the middle of the altar, which is called תפוח/TAPUACH, for there is a large of pile of the ashes and the community which is directed like an apple, it was necessary to arise earlier and they would rise from the first watch which is one-third of the night (i.e. 10 pm, assuming that the sun sets at 6 pm and rises at 6 pm).",
+                "ולא היתה קריאת הגבר מגעת – on the Festivals.",
+                "עד שהיתה עזרה מלאה מישראל – who bring their sacrifices to offer them immediately after the morning daily-offering."
+            ]
+        ],
+        [
+            [
+                "בראשונה כל מי שרוצה לתרום – Every Kohen who is from the same priestly division and wants to remove the ashes in the morning, removes the ashes, for there was no arbitration (by counting out a certain number on the raised fingers of those among whom a decision is to be made) in the matter.",
+                "ובזמן שהם מרובים – who come to remove the ashes, this one says: “I am removing the ashes” and that one says “I am removing the ashes,” this is their judgment.",
+                "רצים ועולים בכבש – of the altar, which is thirty-two cubits in length.",
+                "וכל הקודם – to enter into the upper four cubits of the ramp nearest the top of the altar, is worthy of/merits removing the ashes, and this is their lottery.",
+                "ואם היו שניהם שוים – through their entrance, neither one of them merits removing the ashes, but from now, all of them come to take a lottery. And what is the lottery? He who is appointed over the arbitration says to all of them to raise their fingers, that is to say, they should release their fingers so that each person can see his finger, since it is forbidden to count people from the Israelites; therefore, it was necessary for them to release the fingers in order that the fingers can be numbered, and not the people. And how would they do this? They would go around and stand together in a circle and the appointed one comes and takes hold of the turban from the head of one them (see Talmud Yoma 25a) and from him, the arbitration begins to count. And each one of them removes his finger and the appointed one/officer enunciates from his mouth a number and counts, either one hundred or sixty, many more than there are Kohanim present there, and says, whomever finishes with this total, through him will merit. And he begins to count from the one who took it from the head of the turban, and such were all of the arbitrations in the Temple Sanctuary.",
+                "אחת או שתים – one finger if he is health or two if he is sick, for the sick are unable to control/have mastery over his fingers, and we releases one [finger], its neighbor is released with it. But the two are not counted other than as one [finger].",
+                "ואין מוציאין אגודל במקדש – because of the deceivers, when the end of the numbering draws near and they would understand who would finish, that one standing before him would set out two fingers in order that he would count for two people and the number would hurry to end with him. But the appointed official did not comprehend because a person can distance his thumb from his finger a great deal until it appears as the fingers of two people, which one cannot do with the other fingers."
+            ],
+            [
+                "אלא בפייס – as we have explained.",
+                "ארבע פייסות היו שם – four times during the day, they would be gathered to arbitrate, and they would not arbitrate for all of them in one meeting, in order to announce by sound four times that there is a large gathering of people in the courtyard, and that is for the honor of the King (i.e., God), as it is stated (Psalms 55:15): “[Sweet was our fellowship;] we walked together in God’s house.”"
+            ],
+            [
+                "מי שוחט – the daily offering (of mid-afternoon).",
+                "מי זורק וכו' – all the acts of Divine worship are done at one arbitration/count (i.e., by counting out a certain number of raised fingers of those among whom a decision is to be made. For whomever completed through him the count, according to how we explained it, is worthy, and he casts the blood to the altar after he receives the blood in the bowl (out of which the sprinkling of the blood is done), for the person who casts the blood is the person who receives it. And nearest him is the person who slaughters, and even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine service of the casting is greater than the slaughtering, for the slaughtering is valid [when done] by a foreigner (i.e., a non-Kohen), which is not the case regarding the casting and the reception [of the blood] and further which is the commandment of the Kohanim, therefore, the first one who was found worthy in the arbitration for the casting [of the blood], and the one nearest him, in the slaughtering, and the one next to the slaughterer, removes the ashes from the altar, and the one nearest to the individual who removes the ashes from the altar removes the ashes from the candelabrum/Menorah, and similarly for all of them.",
+                "הראש והרגל – of the right side by one Kohen.",
+                "ושתי הידים – by a second Kohen.",
+                "העוקץ – that is the tail.",
+                "והרגל – of the left side, with the third Kohen.",
+                "החזה – that is the fat of the of the breast which looks towards the ground, and we sever it this way and that way without the heads of the wing.",
+                "והגרה – the place where the ruminant, which is the neck, and through it are attached the windpipe, the lung with the liver and the heart. The breast and the neck is with a fourth Kohen.",
+                "ושתי הדפנות – with a fifth Kohen.",
+                "והקרבים – with a sixth [Kohen].",
+                "והסולת – the one-tenth of an Ephah for the meal offering of his libation of the daily afternoon offering with a seventh [Kohen].",
+                "והחביתים – half of one-tenth of an Ephah for the meal offering of the High Priest which is offered with the daily afternoon offering on each day, as it states (Leviticus 6:13): “half of it in the morning and half of it in the evening,” with an eighth Kohen.",
+                "והיין – three LOGS for the libation of the daily afternoon offering, with a ninth [Kohen].",
+                "י\"ג כהנים זוכין בו – with this arbitration, thirteen Divine services of the Priests who are appointed for this according to the order that is written in the Mishnah.",
+                "כדרך הלוכו – during his life.",
+                "היה קרב – the daily afternoon offering. The first teacher holds that the best and most beautiful is offered first, but [Shimon] Ben Azzai holds that it is according to the way in which it is walked, the head and the leg, the breast and the neck, and the two forelegs, and the chest surrounding the lungs and the rib, and the rump and the hind legs. But the Halakha is not according to Ben Azzai."
+            ],
+            [
+                "חדשים לקטורת – this is what they would announce in the Temple court, that is to say, whomever was not worthy of the incense all of his life, should come and decide by chance. But they would not allow someone who was found worthy of it once [already] to repeat it, because he becomes wealthy as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance…” For since every Kohen who offers incense would become wealthy and blessed on its account, therefore, they would not allow a person to repeat it, in order that all could be wealthy and blessed through it.",
+                "חדשים גם ישנים – he who was worthy of the lottery other times and he who never was worthy of it ever, come and participate in the lottery.",
+                "מי מעלה אברים מן הכבש למזבח – when they would bring up the limbs from the slaughter house, they would not bring them to the Altar, but rather place them on the lower half of the ramp in the east and conduct another lottery – who will bring them from the place where they are lying on the ramp to the altar, and they would do such because of [the Biblical adage] (Proverbs 14:28): “A numerous people is the glory of a king…”"
+            ],
+            [
+                "תמיד קרב – from the time the limbs are brought and onward, it is considered.",
+                "עצמו – on every day, nine [priests]; six for the limbs and the innards, as we stated above (Mishnah 3) and one for the fine flour, and one for the baked cakes and one for the wine.",
+                "ובחג – [and on the holiday] which requires two libations, one of wine and one of water and in the hand of one Kohen is a flask (i.e., a bottle with a wide belly and a narrow neck) .",
+                "ושל בין הערבים – for on each day, two [things] are in their hands, two pieces of wood, to add to the wood of the arrangement of wood on the altar in the Temple, as it is written (Leviticus 1:7): “[The sons of Aaron the priest shall]…lay out wood upon the fire,” for if it was not the matter of the morning daily-offering, of which it is was already stated (Leviticus 6:5): “every morning the priest shall feed wood to it,” give it for the matter of the daily offering of the mid-afternoon where they add two pieces of wood."
+            ],
+            [
+                "הבשר בחמשה – just like the limbs of the sheep, so too the limbs of the ram.",
+                "הסלת – it was two-tenths of an Ephah, with two Kohanim."
+            ],
+            [
+                "במה דברים אמורים – that we require all these Kohanim for all the animals and that we need an arbitration.",
+                "אם רצה להקריב – an individual Kohen [who offers] everything without an arbitration.",
+                "הפשתן ונתוחן – of an individual and of the community, they are equivalent to be considered fit with a “foreigner” (i.e., a non-Kohen) and they do not require a Kohen."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממונה – he is the assistant.",
+                "צאו וראו – on a high place that they had in the Temple.",
+                "זמן השחיטה – for the slaughtering is invalid at night, as it states (Leviticus 19:6): “It shall be eaten on the day you sacrifice it…”",
+                "ברקאי – the morning shines through and flashes (Talmud Yoma 28b).",
+                "האיר פני המזרח – this time is after the morning star that the first Tanna/teacher mentioned. And the Halakha is according to Mattitya ben Shmuel.",
+                "עד שבחברון – those who are standing below ask him if the light has yet reached Hebron, and he responds affirmatively, and in order to mention the merit of the forefathers, we mention Hebron."
+            ],
+            [
+                "שפעם אחת עלה מאור הלבנה – it is not speaking about Yom Kippur, for it is impossible to ascend from the light of the moon so close to the morning light on Yom Kippur which is the first third of the month, but rather, at the end of one of the months when the moon ascends near the time of the crack of dawn, an error took place, and they suspected lest it was on Yom Kippur that another mistake would occur in a similar manner, therefore, they needed all of this.",
+                "הורידו כהן גדול – this is an individual matter, and now he returns to that which was taught above, “until Hebron” and he answers affirmatively, and after the one who sees responded, they would bring down the High Priest to the ritual bath for he needed immersion prior to sacrificing the daily offering [of the morning].",
+                "המיסך רגליו – it is a substituted word for his large defecation."
+            ],
+            [
+                "לעבודה – not necessarily",
+                "עד שיטבול – and the matters are [understood] via a conclusion a minori ad majus, for just as the second to the High Priest is sanctified for the Holy {Service], from the Divine Service outside to the Divine Service inside, and from the Service inside [the Temple] to the Divine Service outside, and which requires immersion between each Divine Service, the individual who comes from his house which is from the “secular” to the Holy, does he not all the more so require ritual immersion?",
+                "על בית הפרוה – on the chamber/compartment of the House of the Parveh.",
+                "חוץ מזו – the first, which was in the non-holy area near the Gate of the Water, and it was at the side of his chamber."
+            ],
+            [
+                "סדין של בוץ – in order that he recognize that the Divine service of the Day (i.e., Yom Kippur) would be in linen garments, since he is accustomed to serve all year long in golden garments.",
+                "ונסתפג – be wiped off (i.e., dried off).",
+                "וקדש ידיו ורגליו – from the basin (i.e., the laver for the priests in the Temple court), for he requires for all changes of clothing during the Day (i.e., Yom Kippur) sanctification for undressing and sanctification for dressing. But this first immersion [in the Mikveh] [is needed] since undressing was of weekday clothing, and tit was not necessary for sanctification of the hands and feet upon undressing.",
+                "קרצו – he slaughtered it through the majority of the two signs (i.e., the windpipe and gullet), he who was fit for slaughtering.",
+                "ומירק אחר – Another Kohen completed the slaughtering, for the receiving of he blood is not fit other than by the High Priest who needs to do it quickly and receive the blood.",
+                "על ידו – for him; alternatively, by him, after him and next to him, such as in the Book of Ezra (actually the Book of Nehemiah) (Chapter 3, verses 8 and 17): “Next to them, Melatiah the Gibeonite and Jadon the Meronothite repaired….”(and) “After him, the Levites repaired: Rehum son of Bani. Next to Him, Hashabiah, chief of Sof half the district of Keilah, repaired for his district.”"
+            ],
+            [
+                "בין דם לאברים – Not specifically, for it is taught in the Mishnah (four) above, that he received the blood and toss it, and went in to offer the incense and to cleanse the lamps and to sacrifice the head and the limbs, but the incense is offered between the blood and the lamps. But, the Tanna/teacher [of our Mishnah] does not come now to inform us the order of the offerings one after the other how they were, but wants to state only that he tossing of the blood and the offering of the limbs did follow one after the other, for the incense interrupted between them, and the same law applies regarding the cleansing of the lamps after the incense offering prior to the offering of the limbs.",
+                "אסטניס – that his body was cooled off and cold.",
+                "מחמין לו חמין – on the Eve of Yom Kippur.",
+                "ומטילין – on Yom Kippur, into the hollowed-out part of the building in the house of immersion (i.e., the Mikveh).",
+                "שתפיג – to remove its coolness partially, such as they weaken/mitigate their taste (Talmud Betzah 14b)."
+            ],
+            [
+                "לבית הפרוה – One sorcerer whose name is Parvah built it (i.e., the chamber) and it is called by his name.",
+                "ובקודש היתה – that this second ritual immersion with all the rest of the ritual immersions, except for the first one, requires a sanctified place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].”",
+                "ר\"מ אומר – he first took off his clothing and afterwards sanctified [himself]. But the Halakha is not according to Rabbi Meir.",
+                "בגדי לבן – the priest’s undercoat (see Tractate Yoma 35b), undergarment, belt and turban that are mentioned in the Torah portion of Ahare Mot (chapter 16), for all of the inner Divine service was with them, but the outer Divine service such as the daily offerings and the Musaf offering were [offered] in golden garments which he would use the entire year, and between each change of clothing requires ritual immersion and two sanctifications of the hands and feet from the laver [for the priests in the Temple court]."
+            ],
+            [
+                "פלוסין – thin and fine linen that comes from the land of Rameses. The Jerusalem [Aramaic] translation of Ramses is Pilusa (Pelusium, a town in lower Egypt) (see Talmud Avodah Zarah 39a).",
+                "הנדוין – from the land of India.",
+                "ובין הערבים – clothing that he wears to remove the censer and the coal-pan",
+                "הכל שלשים מנה – for this, the Tanna/teacher [of our Mishnah] reviews the general principles, to teach us that thirty Maneh in total, to tell you that if he spent less for those of the morning and spent more for those of the evening, it does not matter.",
+                "אם רצה להוסיף מוסיף משלו – as long as he will give that addition as a gift to that which is dedicated as Temple property."
+            ],
+            [
+                "בין אולם למזבח – all of the north of the Temple courtyard was fit according to the law for the placement of the bull, for all it was before God, and they would not place the bull between the hall leading to the interior of the Temple and the altar, near the hall containing the golden altar, but rather because of the weakness of the High Priest, so that the pain-staking preparations of the burden of carrying the blood from afar should not weigh upon him.",
+                "ראשו לדרום ופניו למערב – by law, the head was in the hall containing the golden altar which was in the west and its back was in the east, but lest it cast excrement and it was a disgrace to show its privy to the eastern side, therefore, its head was to the south and its tail was to the north, which was much better. But the middle of its body was between the hall leading to the interior of the Temple and the altar, and it would wind/curve its head until its face was to the west.",
+                "והכהן עומד – and his back was to the east."
+            ],
+            [
+                "בא לו למזרח העזרה – they would not bring in the goats between the hall leading to the interior of the Temple and the altar because he wants to place lots upon them, but they were in the courtyard until the time of the slaughtering.",
+                "וקלפי – a wooden hollowed utensil.",
+                "של אשכרוע – it is called BUSA in a foreign tongue. It is a form of tree and important.",
+                "בן גמלא – Joshua ben Gamla, when he was appointed to be High Priest, made them of gold."
+            ],
+            [
+                "בן קטין – he was a High Priest.",
+                "עשה י\"ב דדין לכיור – in order that there would be twelve Kohanim who would be worthy of an allotment of the daily morning offering would sanctify [themselves] at the same time, and even though there were thirteen Kohanim as we have said in the chapter at first (Chapter 2, Mishnah 3), he did not make a spigot for the slaughterer, for the slaughtering was fit to be done by a non-Kohen.",
+                "מוכני – a wheel to sink [the wash-basin] into the cistern, so that its waters would be collected in the cistern so that it would not be disqualified through lying overnight.",
+                "נברשת – candelabrum.",
+                "שפרשת סוטה כתובה עליו – so that there be no need to bring a Torah to write from it the portion of the Sotah/the woman suspected of adulterous relations (Numbers chapter 5, verses 11-31).",
+                "נקנור – the name of a man.",
+                "נעשו נסים לדלתותיו – that he went to Alexandria of Egypt to bring doors, and upon his return (see Talmud Yoma 38a), a great storm arose at sea to drown them, he took one of them and cast it at the sea to make them (i.e., the ship and its passengers) lighter, and they requested [of him] to cast the other [door], he said to them: cast me with it; immediately the sea relaxed from its vehemence. When they reached the port of Acre, it [the door] burst forth and came out from under the walls of the ship."
+            ],
+            [
+                "לא רצו ללמד על מעשה לחם הפנים – for the rest of the artisans did not know how to detach the bread from [where it sticks in] the oven (see Tractate Yoma 38a), so that it would not bread, because it was made like a broken chest.",
+                "לא רצו ללמד על מעשה הקטורת – they recognized one herb/grass whose name is a “smoke-raiser” (see Talmud Keritot 6a), that they would combine it with the ingredients of frankincense, and the smoke of the incense would raise straight up like a rod and would not turn to either side.",
+                "פרק בשיר – producing a pleasant sound.",
+                "על מעשה הכתב – he would tie four reeds with his four fingers and write there four letters at once.",
+                "על הראשונים – Ben Gamla and Ben Ketin and Munbaz and Heleni his mother and Nikanor.",
+                "ועל האחרונים – the House of Garmu and the House of Abtinas, and Hugares the son of Levi and Ben Kamtzar, for even though the House of Garmu and the House of Abtinas gave reasons for their words that they did not want to teach [their special skills], lest a person who is not honest would learn and he will go and worship idolatry with this, but the Sages did not accept their words."
+            ]
+        ],
+        [
+            [
+                "טרף בקלפי – seized forcibly, hastily and took suddenly with a haste of the ballot, as we taught [in the Mishnah] above (Tractate Yoma, Chapter 3, Mishnah 9), and there was an urn for the drawing of lots. And why with haste? In order that they should that they should not intend to recognize with his touch which was for God and take it in his right hand, because it was a pleasant sign when he would raise it with his right hand.",
+                "והעלה שני גורלות – one in his right hand and one in his left, and the goats stand one to his right and the other to his left, and he would give the lot that came up on the right [hand] on the goat of the right side, and the lot that rose in his left [hand] on the goat of the left.",
+                "לה' חטאת – he would mention the explicit name of God, and that is the name of Yud, Hei, (Vav, Hei) as it is written.",
+                "ור' ישמעאל אומר לא היה צריך וכו' – But the Halakah is not according to Rabbi Yishmael.",
+                "והן עונין אחריו – when he would mention the Name [of God]."
+            ],
+            [
+                "לשון של זהורית – red colored wool.",
+                "כנגד בית שלוחו – corresponding to the gate that it would be taken out.",
+                "ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.",
+                "עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins."
+            ],
+            [
+                "ממרס – he stirs and shakes and mixes it, so that it not become congealed when he delays until he performs the service of the incense.",
+                "על הרובד הרביעי – each row of the stones of the floor is called a terrace (i.e., a paved level space between the steps in the Temple hall) (see Tractate Yoma 43b), and it is impossible to explain the fourth terrace in the hall containing the golden altar. The fourth row that is in the midst of the hall containing the golden altar from the opening of the hall containing the golden altar and inwards, for it is written (Leviticus 16:17): “[When he goes in to make expiation in the Shrine], nobody else shall be in the Tent of Meeting [until he comes out],” but it teaches the fourth terrace of the hall containing the golden altar, that is to say, the fourth terrace in the courtyard, that goes from the hall containing the golden altar to the courtyard, he counts the terraces and places it on the fourth terrace and stands there and stirs it. For inside the hall containing the golden altar, it is impossible as we have stated.",
+                "וחותה – he takes coals out with a pan and sets down the coal-pan until he grabs handfuls of the incense [with both hands] and places it within the pan and afterwards brings the pan and the coal-pan inside."
+            ],
+            [
+                "בכל יום – when he takes the coals out with a pan from the second pile of wood on the altar in the Temple of the incense to bring it into the inner altar for incense in the morning and evening.",
+                "חותה בשל כסף ומערה בשל זהב – and he does not take the coals out with a golden pan for the removal of the coals rubs/pounds the utensil and causes diminution of itand the Torah had compassion on the funds of the Jewish people.",
+                "והיום חותה בשל זהב – in order to not trouble the High Priest to intermix from one utensil to another.",
+                "כבדה – for its wall was thick.",
+                "והיום קלה – for its wall was thin.",
+                "והיום ארוכה – in order that the forearm of the High Priest assists him.",
+                "והיום אדום – from gold which is called Parvayim (i.e., the name of a district or place known for its gold mines), which is a name that is similar to the blood of bulls.",
+                "פרס – one-half of a Maneh.",
+                "דקה מן הדקה – as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense, [and bring this behind the curtain].” And what then is to be learned here, for doesn’t it already state (Exodus 30:36): “Beat some of it into powder…’ but rather, to tell you that the incense of Yom Kippur should be the finest of the finest."
+            ],
+            [
+                "בכל יום עולין במזרחו של כבש – as the Master stated: “All turns/movements that you face should not be other than in the path of the right side, which is to the east. For the ramp is in the south, therefore when one ascends to the east of the ramp which is nearest to the right turn.",
+                "והיום כהן גדול – because of his honor [in order to] demonstrate his importance that he is like a member of the household, and he walks in the place where he desires, what the other priests are not allowed to do."
+            ],
+            [
+                "בכל יום היו שם – in the outer altar.",
+                "ארבע מערכות – [piles] of wood which are burned with fire; one large pile [of wood] that we offer upon it the daily offering and a second pile [of wood] that from it we take fire to the altar of the incense, and one pile [of wood] of maintaining the fire, in order that fire not depart from it ever, and another pile of limbs and fats of the daily offering of the eventide that had not been consumed by evening, and which was not burned all night long, we burn them in this pile, and we add for Yom Kippur an additional pile to take from it coals for the incense for the innermost part.",
+                "רבי יוסי אומר בכל יום ג' – for three verses are written (Leviticus 6:2): “[This is the ritual of the burnt offering: The burnt offering itself] shall remain where it is burned upon the altar all night until morning,” – this is the large pile of wood. (Leviticus 6:2): “while the fire on the altar is kept going on it” – this is the second pile of the incense. (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” – this is the third pile for the preservation of the fire. But the fourth pile for the limbs and fats that were not consumed, Rabbi Yosi does not have, for he holds that the limbs and fats that were not consumed are burned on the sides of the large pile.",
+                "רבי יהודה אומר בכל יום שתים – He (i.e., Rabbi Yehuda) does not hold the third pile for the preservation of the fire, and from the third Biblical verse of (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” Rabbi Yehuda expounds it that the one burns thin chips in order to kindle the fire of the large pile [of wood], he should not kindle it on the floor and raise them while they are burning to the altar but he should kindle them at the top of the altar. And the Halakha is according to Rabbi Yosi."
+            ]
+        ],
+        [
+            [
+                "הוציאו לו – from the chamber of the utensils.",
+                "וכך היתה מדתה – as its measurement outside, so its measure inside, what on the outside he would take grabs of incense with his actual hands and not with a utensil, so also inside, when he pours the incense from the ladle into his handfuls, he would not pour with a utensil that is made like the measure of his handfuls, but into his actual handfuls.",
+                "נטל את המחתה בימינו – since it is heaven and hot and the ladle of the incense is lighter than it, therefore, the firepan is in his right-hand and the ladle is in his left-hand.",
+                "היה מהלך בהיכל – he enters and walked within towards the west.",
+                "לבין שתי הפרוכות – since they were doubtful in Second Temple times if the partition that separates between the Holy and the Holy of Holies which was [found] in the First Temple and was a cubit thick, if that cubit was within or from the outside, therefore, they made two curtains, one an outer one and one an inner one. וביניהן – the airspace of a cubit to retain between them the air space of the partition.",
+                "החיצונה פרופה מן הדרום – The Rabbis stated it, that they dispute on that of Rabbi Yosi and state that the curtain divided them in the Tabernacle alone, it was stated.",
+                "פרופה – its top was doubled to the outer side and was held with a gold clasp in order [to be open] from the south and standing.",
+                "מהלך ביניהן – he entered in the southern clasp and walked between them until he reaches the northern clasp.",
+                "הגיע לצפון – when he entered into the space between the Holy of Holies, he turned his face to the south to walk until he was between the bars projecting from the Ark (Tractate Yoma 42b) which is in the middle of the empty space, for the bars were long until the curtain, one head facing to the west and the other one to the east, one at the top of the ark to the north and one at the top to the south.",
+                "מהלך לשמאלו עם הפרוכת – when he walks from the north to the south, his left is to the east and the curtain was in the east, his left side is found with the curtain.",
+                "עד שהוא מגיע לארון – to the place of the Ark and not to the Ark itself, for the in the Second Temple, there was no Ark there.",
+                "דרך כניסתו – so that he would not turn his face to leave, but rather depart in the path of his back with his face towards the Ark.",
+                "ומתפלל תפלה קצרה – and this is (Talmud Yoma 53b): “May it be Your will, O LORD my God, for if this year is parched (explanation: hot), that it be rainy, and that the ruler’s staff will not depart from the House of Judah, and that your people Israel will not need substance either one from the other nor from another people, and that the prayers of those on the crossroads will not enter before You,” meaning that people they pray that rain will not fall.",
+                "בבית החיצון – in the Temple/the hall containing the golden altar.",
+                "שלא להבעית את ישראל – that they will say that he has died."
+            ],
+            [
+                "ושתיה היתה נקראת – on account that from it, the world was founded where the Holy One blessed be He stabled His world. And Stetiyah is foundation."
+            ],
+            [
+                "למקום שנכנס – in the House of the Holy of Holies.",
+                "במקום הבדים – between the beams",
+                "ולא היה מתכון להזות לא למעלה – so that it would be one above on a point of the upper cover of the Holy Ark (i.e., the innermost of the Temple, the Holy of Holies), and the seven [sprinklings] below [at its thickness], for they do not touch the upper cover of the Holy Ark (i.e., the innermost of the Temple) but fall to the ground.",
+                "אלא כמצליף – like one who flogs who begins between the shoulders and goes down below, such he would intend that these eight sprinklings [of blood] would be in the ground appropriately, this one under the next one.",
+                "אחת ואחת – for if he did not count the first sprinkling that is above for itself with all the seven that are below, sometimes, he would error and count the first sprinkling with the seven that are below, and the first sprinkling that is below he would count tow, and that is not to say that he should count the sprinkling that is above with the seven that that are below until eight, for one can say, that it is Mitzvah to interrupt the gifts that are below in the midst of the seven and not in the midst of eight."
+            ],
+            [
+                "נטל דם הפר והניח דם השעיר – the final result of the matter is that it is Rabbi Yehuda, who said that there was only one stand there, and he had to take the blood of the bullock first in order to set aside the blood of the goat in the stand, for he had upon him the blood of the bullock. But the Halakha is not according to Rabbi Yehuda.",
+                "על הפרוכת – as it is written (Leviticus 16:16): “[Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins;] and he shall do the same for the Tent of Meeting,[which abides with them in the midst of their uncleanness].”",
+                "עירה דם הפר – as it is written (Leviticus 16:18): “he shall take some of the blood of the bull and of the goat [and apply it to each of the horns of the altar],” from the blood of both of them together.",
+                "ונתן את המלא בריקן – and he goes back and empties the full bowl (out of which the sprinkling is done) into the empty one in order that blood combines/mixes extremely well."
+            ],
+            [
+                "היה מחטא ויורד – this Tanna/teacher held that the Kohen would walk on his feet to each and every corner. And each and every sprinkling was in the corner that was before him and nearest him. And for this reason, [the Mishnah] takes [the words] “purifying [the altar by sprinkling], that is to say, that he would give sprinkling from above to below, for if he had given [sprinkling] from below to above in the corner that was before him, the blood would flow into his handle and soil his clothing. But Rabbi Eliezer held that the Kohen would stand in one corner and from there give sprinklings on all the corners, for the entire altar was not other than one cubit by one cubit squared, and since the three corners were near him, he can sprinkling from below to above without soiling his clothing, except for this corner that he was standing near, for it was impossible for him to turn sideways the tops of his fingers downward but [only] upwards, for if he would turn the tops of fingers downward and give a sprinkling from the bottom to the top, the blood would flow into the handle of his undercoat. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "על טהרו – after having finished all the sprinklings of the corners, he sprinkles upon them seven times, as it is written (Leviticus 16:19): “And the rest of the blood he shall sprinkle on it [with his finger seven times]. Thus he shall purify it [of the impurity of the Israelites and consecrate it],” the place that is uncovered where he takes the ashes and the burning coals on this side and that, and sprinkles on the gold of the altar.",
+                "",
+                "אלו ואלו – the outer and inner blood is poured on the altar of the burnt-offering, they would flow gently from the foundation to the floor and mix in the sewer duct that is in the courtyard that goes out to the Kidron Valley.",
+                "לגננים – the owners of the gardens.",
+                "ומועלין בהם – it is prohibited to benefit from them without payment."
+            ],
+            [
+                "כל מעשה יוה\"כ – all the Divine Services that he performs in white clothing inside and in the hall containing the golden altar.",
+                "האמור על הסדר – in our Mishnah (Chapter 5, Mishnayot 3-5).",
+                "וכן בהיכל – he gave part of the sprinkling on the curtain and the blood was powered, he would bring another bull and begin the sprinklings of the curtain, and there would be no need to go back and begin inside.",
+                "שכולן כפרה בפני עצמן – Therefore, when the atonement is completed, it is completed.",
+                "ממקום שפסק – and even if he had not completed that particular atonement, he does not need to go back and give what he had given. But the Halakha is not according to Rabbi Eleazar or Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "שני שעירי. במראה – both of them are white or both of them are black.",
+                "ובקומה ובדמים – Three verses are written (Leviticus 16:5,7,8): “And from the Israelite community he shall take two he-goats…,” “Aaron shall take the two he-goats…,” “And he shall place lots upon the two goats…” And since [the word] “he-goats” implies two, what does the thrice-time repetition of “two” come to teach us? But that they should be equivalent in appearance and in height and in worth/value.",
+                "ויאמר אם של שם מת – this is how it should be explained: If the [goat designated] for “the LORD” died, this one, upon which the lot “for the LORD” has come will stand in its place. ואם של עזאזל מת – he should say, this one [upon which the lot “for Azazel” has come will stand in its place] etc.",
+                "והשני – if [the goat] “for Azazel” died and now there are two goats “for the LORD,” one that remains from the first pair and one from the second pair, and with one of them, they have been atoned, the second should be put out to pasture. And similarly, if [the goat] “for the LORD” had died, and behold, there are two [goats] “for Azazel,” the one should be sent away into the wilderness and the second one should be sent out to pasture. And it is the second one of the second pair that should be sent out to pasture until a defect occurs to, but the second [goat] of the first pair is what should be offered, if it is “to the LORD, ” or it should sent to the wilderness if it is “for Azazel,” for animals (dedicated for sacrifices) cannot be removed forever from sacred use (as long as the obstacle lies not in their physical unfitness – See Talmud Yoma 64a), and if they reach a point of time of being ritually unfit, one can repair it when you pair it with another animal.",
+                "שאין חטאת צבור מתה – for when they derive that sin-offerings die, it is regarding an individual that they derive it. And the goats of Yom Kippur are community sin-offerings, as it is written (Leviticus 16:5): “And from the Israelite community he shall take [two he-goats for a purification offering and a ram for a burnt offering].” But sin-offerings that die, he should bring it into one house and leave it there until it should die.",
+                "ועוד אמר ר\"י נשפך הדם – of the he-goat “for the LORD”, let the one to be sent to the wilderness die, for it does not become a marked-off place of blood and in all of the Divine Services that are performed in white clothing, whether inside or outside, [the word] “statute” is written regarding them to invalidate an act by an omission, and one must bring other blood and it is impossible other than through a lottery, and since he holds that animals [dedicated for sacrifice] can be removed forever from sacred use, the first he-goat that was to be sent away to the wilderness should die.",
+                "מת המשתלח – even though the sending out is not indispensable (i.e., to invalidate an act by an omission), according to everyone, when it is written, “statute” to be indispensable for the things that the Kohen does in white clothing, or on things that are done “through a designated man”(Leviticus 16:21), nevertheless, we derive from the Biblical verse, as it is written (Leviticus 16:10): “[while the goat designated by lot for Azazel] shall be left standing alive before the LORD to make expiation with it [and to send it off to the wilderness for Azazel],” until when is it necessary for the goat to be sent to the wilderness to be left standing alive? Until the time when the blood of its fellow [goat] is sprinkled; but if it dies prior to that, the atonement of the blood is worthless, and therefore requires compensation. But without a lottery, it is impossible and it needs two – the first is superseded, and everyone admits that with slaughtered animals that are superseded."
+            ],
+            [
+                "בא לו אצל שעיר – after he completed the sprinkling of the blood of the bull and the goat, the Kohen comes near the he-goat that is to be sent off into the wilderness in the place where he placed it, corresponding to the place where it is to be sent off (i.e., the Eastern Gate; see Mishnah Yoma, Chapter 4, Mishnah 2)."
+            ],
+            [
+                "אלא שעשו הכהנים קבע – in order to send it out and the Jewish court of Kohanim would not let an Israelite lead it out.",
+                "ערסלא – the name of a person."
+            ],
+            [
+                "וכבש – they made a kind of ascent which is tall and goes out the path of the ramp outside of the courtyard and outside of the city, in order the Babylonians would not be able to touch the goat sent out to the wilderness. Since they were accustomed to pull at its hair and say to him: “Take quickly and leave, and our transgressions should not tarry with us any longer.",
+                "מיקירי ירושלים – from the important people of Jerusalem.",
+                "עד סוכה ראשונה – they made booths for him (who leads on the goat to be sent to the wilderness) on the path and people would go to live there before Yom Kippur when they accompany him from Sukkah to Sukkah.",
+                "תשעים ריס – there were [ninety ris] from Jerusalem until the precipice. Every tall and bent mountain is called a precipice.",
+                "שבעה ומחצה – [seven and one-half] Ris for each mile. I heard that we have the reading of ROS with a “VAV.” And they are two-hundred and sixty-six steps according to the sum of a ROS. It was found that seven and one-half RIS is two thousand steps less five, close to the measurement of the Sabbath limit. And ninety RIS are twelve miles."
+            ],
+            [
+                "הרי מזון והרי מים – they would not say this to him other than in order that his heart be gladdened, for whomever has bread in his sack is not hungry like one who lacks bread in his sack (who is hungry), but a person never was in need of this.",
+                "ומלוין אותו מסוכה לסוכה – that from Jerusalem until the first Sukkah is a mile, and there ten Sukkot, and between each Sukkah was a mile, so that from Jerusalem until the final Sukkah was ten miles. There remained from the last Sukkah until the precipice two miles. They accompany him for a mile according to the measure of the Sabbath limit and they stand from afar and watch his actions."
+            ],
+            [
+                "חציו קשר בסלע וחציו קשר בין קרניו – he did not tie the entire crimson strap to the rock lest it turn white immediately prior to pushing the goat, and from the joy of the whitening of the crimson strap for the transgressions that were already atoned for, he would forget the commandment of pushing [the goat off of the precipice] and it would appear that the commandment had already been completed from after the strap turned white. And he would not tie all of it between its horns, lest at the time of the pushing, the goat would bend its head underneath its body and when it would fall backwards, and he would not be able to see the strap when it turned white and all of the Jewish people would be sad. Therefore, he tied half of it onto the rock, and that half would not turn white until the entire task was completed. And when he tied at the end half of it between its horns, even though it would turn white immediately, he would not leave from pushing it, since he was engaged with it.",
+                "בא וישב לו – he returned up until the final Sukkah, and even though that he left outside the [Sabbath] limit, even with the permission of the Sages, he only has two-thousand cubits from the place that he left for there with permission. And for this they permitted to him because he was afraid to stand in the wilderness when it became dark.",
+                "מטמא בגדים – as it is written (Leviticus 16:26): “He who sets the Azazel-goat free shall was his clothes.”",
+                "רבי שמעון אומר – etc. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "בא לו – after the High Priest handed over the he-goat that is to be sent to the wilderness to the person leading it [to the precipice], he comes near the bull and the goat that are about to be burned and tears them and removes their innards.",
+                "ונתנם במגיס – in a bowl of the utensils of ministration.",
+                "והקטירן – it is impossible to say that he would offer them up now, since he was dressed in white garments and he still had to read the portion [of Yom Kippur] in white garments, but this is how it should be understood, that he places them in the plate in order to the offer them up as incense afterwards, and when the time would arrive after he immersed and dressed in golden garments.",
+                "קלען במקלות – like a twist/screen, and they are complete with their hides, their flesh and their dung, but their stomachs are torn out to remove the innards.",
+                "והוציאן לבית השריפה – outside of Jerusalem.",
+                "ומאימתי מטמאין בגדים – those who are engagedwith them, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes.”",
+                "רבי שמעון אומר כו' – But the Halakha is not like Rabbi Shimon."
+            ],
+            [
+                "העש שעיר למדבר – for he is not permitted to begin other Divine Service until the goat reaches the wilderness, as it states (Leviticus 16:22): “…and the goat shall be set free in the wilderness.” But after that (verse 25): “The fat of the purification of offering he shall turn into smoke [on the altar].”",
+                "דורכיאות – large and tall stones one on top of the other, that there the guards stands and wave the flags.",
+                "ועד בית חדודו – this is the top of the wilderness. And Rabbi Yehuda holds that when goat reaches there, he has completed the commandment, even though it has not reached the precipice. But the Halakha is not according to Rabbi Yehuda.",
+                "הולכין מיל – as we said above (Tractate Yoma, Chapter Six, Mishnah Four), that the eminent of Jerusalem would accompany it until the first Sukkah. But they return and wait after that as long as it took to walk a mile, they already knew that the goat reached the wilderness."
+            ]
+        ],
+        [
+            [
+                "בא לו כהן גדול לקרות – the [Torah] portion of the day (i.e., Leviticus, chapter 16).",
+                "בבגדי בוץ – that he performed the Divine Service of the day.",
+                "קורא – for it is permitted to wear the clothing of the Priesthood even not at the time of Divine Service, for the clothing of the Priesthood was given to derive benefit from them.",
+                "באצטלית – clothing made in the form of a white garment/undershirt.",
+                "משלו – for the reading of the [Torah] portion is not Divine Service.",
+                "חזן הכנסת – the sexton/beadle.",
+                "ראש הכנסת – through his word, all the needs of the community are decided, who recites the Maftir portion (i.e., Haftarah), and who spreads a cloak over the head for the recitation of the prayers preceding the Shema (Kaddish and Barchu) (alternatively, to recite the prayers for the benefit of those who come too late for the regular service), and who goes before the Ark (to lead the service). And we give the Torah Scroll from this one to that one, because of the honor/dignity of the High Priest to demonstrate that there are many authorities below him.",
+                "עומד ומקבל – it follows that until here he was sitting, and we find that we learned that he would read in the Ezrat Nashim/courtyard of the women, for if he read in the courtyard of Israel/Ezrat Yisrael and all the more so, in a holier place than that, it would be prohibited to sit other than the Kings of the House of David that were permitted to them to sit in the courtyard, as it is written (2 Samuel 7:18): “Then King David came and sat before the LORD.”",
+                "וקורא אחרי מות ואך בעשור – that is in the [Torah] portion of Emor (Leviticus chapter 23, verses 26-32). For it is permitted to skip in the Torah in one subject matter when it is close in order that the [Aramaic] translator not stop. But if prior to his rolling the Torah Scroll until the place of the skip that the [Aramaic] translator would stop who is translating the verse that the reader read/recite, it is prohibited to skip and to roll, for it would be found that the community is sitting and waiting/anticipating and this is not the dignity of the congregation.",
+                "יותר ממה שקריתי לפניכם כתוב כאן – so as to not to spread evil talk against/to discredit the Torah scroll, when they see him (i.e., the High Priest) read a third portion by heart that they would think that the Torah scroll is missing that portion.",
+                "ובעשור שבחומש הפקודים קורא על פה – [Numbers chapter 29, verses 7-11] which is far from the portion of Aharei Mot, and “Mark the tenth day of the month” (Leviticus 23:27 and following), which is more than the [Aramaic] translator can stop, therefore, he cannot roll the Torah scroll to there since we do not roll a Torah scroll in public because of the honor/respect of the congregation, and he cannot bring another Torah scroll because of the [perceived] defect of the first [scroll] so that people won’t say that it is lacking/missing parts.",
+                "על התורה – two blessings, one before [the reading] and one after it in the manner that we recite the blessings in the synagogue.",
+                "על העבודה ועל ההודאה – “Accept” (i.e. the third-to-last blessing of the Amidah) and “We give thanks” (the second-to-last blessing of the Amidah).",
+                "ועל מחילת עון – “Forgive us.”",
+                "ועל המקדש – that the Divine Presence should dwell in it.",
+                "ועל הכהנים – that they should be blessed and that their sacrifices [would be accepted] with favor.",
+                "ועל ישראל ועל שאר התפלה – it is explained in the Gemara (Tractate Yoma 70a): a prayer for grace, chant and request from before You that Your people Israel needs to be saved. Praised are You, who Hears prayer."
+            ],
+            [
+                "לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it."
+            ],
+            [
+                "אילו ואיל העם – the reason of Rabbi Eliezer is because his ram and the ram of the people, and the innards of the sin offering and the removal of the ladle and coal-pan, all these are written at the beginning of Leviticus in the portion of the day (Leviticus chapter 16), he does them at the outset, and goes back and performs the additional sacrifices/Musaf of a burnt offering of a bull and the seven lambs and the he-goat which are done outside, all of them with the daily offering offered at eventide, as it is written, at the end, in the Book of Numbers (chapter 29, verses 7-11).",
+                "ור\"ע אומר – the burnt offering of a bull and the seven lambs of the Additional Service/Musaf.",
+                "עם תמיד של שחר היו קרבים – as it is written (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” etc. Hence we see, that the Musaf/Additional offerings are made with the morning burnt offering near it, and afterwards, the Divine Service of the day, and after that the goat that offered outside, and even though it is from the Musaf, it cannot precede the Divine Service of the day, as it is stated concerning it (Numbers 29:11): “in addition to the sin offering of expiation [and the regular burnt offering with its meal offering, each with its libation],” we learned that the inner goat which is part of the Divine Service of the day precedes it, and afterwards, his ram and the ram of the people, and after that, the innards of the sin offering, all of these at the third ritual immersion. But the removal of the ladle and the coal-pan is after that and after that the daily offering of the eventide. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "ולהטיב את הנרות – this trimming/cleansing of the lambs is kindling."
+            ],
+            [
+                "באלו נשאלין – the Kohen who received inquiries for the Urim and Thummim needs to dress in eight [sets] of clothing. And how do they inquire of the Urim and Thummim? The face of the one who asks is behind the Kohen who receives inquiries and the one who receives inquiries, his face is directed towards the Ark, but the inquirer asks, “May I do a certain thing or not do it?” And he does not inquire in a loud voice nor does he meditate/think in his heart, but in a low voice, and the Holy Spirit clothes/envelopes the Kohen and he looks at the breastplate, and sees letters protruding in the breastplate corresponding to his face, ”do this or don’t do that.” For since the names of the twelve tribes were written on the stones of the breastplate, and Abraham, Isaac and Jacob and the tribes of God, it is found that the entire Alphabet is there, and the Holy Spirit would inform the Kohen how to combine the protruding letters one with the other until he would understand the implication of the matters (see Talmud Yoma 73 a-b).",
+                "אלא למלך וכו' – as it is written (Numbers 27:21): “But he shall present himself to Eleazar the priest, [who shall on his behalf seek the decision of the Urim before the LORD]…” “He” is the king, “and all of the Israelites that are with him” all of the children of Israel that are with him go out to war. After him, that is the priest anointed as the chaplain of the army [that is] all of the needs of the community are upon him. “the whole community” – this is the Great Sanhedrin."
+            ]
+        ],
+        [
+            [
+                "יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, \"תענו ועניתם\"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.",
+                "המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”",
+                "והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.",
+                "והחיה – a woman in childbirth.",
+                "תנעול – on account of the cold.",
+                "דברי ר\"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.",
+                "כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG."
+            ],
+            [
+                "אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.",
+                "אכל ועשה מלאכה – from two verses it is derived and they are two different things."
+            ],
+            [
+                "אין מענין אותן – we don’t obligate to prevent from them food",
+                "מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.",
+                "קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.",
+                "וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment."
+            ],
+            [
+                "עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.",
+                "על פי בקיאים – physicians who are specialists in their craft.",
+                "אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it."
+            ],
+            [
+                "בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.",
+                "כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.",
+                "אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.",
+                "ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.",
+                "החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.",
+                "מטילין לו סם – the root of grass for medicinal purposes.",
+                "וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case."
+            ],
+            [
+                "מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”",
+                "מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].",
+                "מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand."
+            ],
+            [
+                "חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.",
+                "אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.",
+                "על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow."
+            ],
+            [
+                "אחטא ואשוב אחטא ואשוב – two times.",
+                "אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..99ff33841253208446c8010fe471d0a75d9b1ba0
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Sefaria Community Translation.json	
@@ -0,0 +1,61 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Yoma",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            [
+                "Seven days... We separate the High Priest. Since all the service of Yom Kippur is not kosher except through him [Yuma 32a and many other places], as it says in regard to Yom Kippur (Vaikra chapter 16) \"And the Cohen ,who will be anointed with oil, will atone.\" [note of the translator: from this verse we see that only the anointed Cohen, i.e. High Priest can perform atonement service of Yom Kippur]. And this separation is learned out for us from what is written in regard to seven days of the dedication [of the Mishkan] (ibid. chapter 8) \"And from the entrance of the Tent of Meeting don't go away for seven days\", and after this it is written (ibid.) \"Just like was done on this day commanded Hashem to do to atone for you\", and the sages expound: [the phrase] \"to do\" this is doings of the cow [red heifer], [and the phrase] \"to atone for you\" this is doings of the Yom Kippur. Thus, the Cohen that burns the cow [red heifer] and the Cohen serving on Yom Kippur, both require separation from their houses for seven days just like were required Aharon and his sons during the seven days of dedication [of the Mishkan]. [note of the translator: thus, from the proximity of the two verses, the verse that talks about the seven days of separation during the dedication of the Mishkan and the verse that was expounded to mean \"just like was done on this day, commended Hashem to do for the procedure of the Red heifer and the Yom Kippur service\", the sages learn that the Cohen that does the burning of the red heifer and the High priest that serves on Yom Kippur should be separated from their houses similar to the seven day separation of the days of dedication of the Mishkan.]   "
+            ],
+            [
+                "He casts the blood. Of the sacrifices, so that he will be knowledgeable in the service"
+            ],
+            [
+                "And they read before him. All seven days.",
+                "From the order of the day. From parashat Acharei Mot.",
+                "My master. My lord."
+            ],
+            [],
+            [
+                "The elders of the Court would transfer him. Those who had read before him the order of the day.",
+                "",
+                "The House of Avtinas. There they would make the incense."
+            ],
+            [
+                "If he was clever he would explain. The issue of halacha all night of Yom Kippur, so that he wouldn't fall asleep. And if he wasn't so clever, and wasn't able to understand and explain an issue of halacha, then they would explain it to him.",
+                "From Job and Ezra. These are things which depress the heart and make it hard to sleep."
+            ]
+        ],
+        [],
+        [
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "Until Hebron: Those who are standing below ask him \"Has the light reached Hebron?\" and he answers, \"Yes.\"  Hebron is mentioned in order to invoke the merit of the forefathers."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f0d5546d94b88cf2ff6b2796259f9761a20bf02d
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.json	
@@ -0,0 +1,442 @@
+{
+    "title": "Bartenura on Mishnah Yoma",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Yoma",
+    "text": [
+        [
+            [
+                "Seven days... We separate the High Priest. Since all the service of Yom Kippur is not kosher except through him [Yuma 32a and many other places], as it says in regard to Yom Kippur (Vaikra chapter 16) \"And the Cohen ,who will be anointed with oil, will atone.\" [note of the translator: from this verse we see that only the anointed Cohen, i.e. High Priest can perform atonement service of Yom Kippur]. And this separation is learned out for us from what is written in regard to seven days of the dedication [of the Mishkan] (ibid. chapter 8) \"And from the entrance of the Tent of Meeting don't go away for seven days\", and after this it is written (ibid.) \"Just like was done on this day commanded Hashem to do to atone for you\", and the sages expound: [the phrase] \"to do\" this is doings of the cow [red heifer], [and the phrase] \"to atone for you\" this is doings of the Yom Kippur. Thus, the Cohen that burns the cow [red heifer] and the Cohen serving on Yom Kippur, both require separation from their houses for seven days just like were required Aharon and his sons during the seven days of dedication [of the Mishkan]. [note of the translator: thus, from the proximity of the two verses, the verse that talks about the seven days of separation during the dedication of the Mishkan and the verse that was expounded to mean \"just like was done on this day, commended Hashem to do for the procedure of the Red heifer and the Yom Kippur service\", the sages learn that the Cohen that does the burning of the red heifer and the High priest that serves on Yom Kippur should be separated from their houses similar to the seven day separation of the days of dedication of the Mishkan.]   ",
+                "ללשכת פלהדרין – the officers of the king are called Palhedrin/counselors, for since that the High Priests that existed in Second Temple times after Shimon HaTzaddik/the Righteous (see Mishnah Avot, Chapter 1, Mishnah 2) would give money in order to serve in the High Priesthood, and because they were wicked, they would not complete their years, and would be exchanged every twelve months like the officers of the king, who would exchange them every year, therefore, they call this apartment the apartment/cell of the counselors.",
+                "ומתקנין לו – They would invite another Kohen to become the High Priest in his place if a nocturnal pollution would occur to him or some other kind of defilement.",
+                "אם כן אין לדבר סוף – if so, that he would concerned for his death, and there would be no end to this, lest she (i.e., his wife) would also die, but for defilement that is frequent we are concerned, therefore we appoint for him another Kohen, for death is not frequent that he would die suddenly, we are not concerned, therefore, we do not appoint for him another wife. And the Halakha is according to the Sages."
+            ],
+            [
+                "He casts the blood. Of the sacrifices, so that he will be knowledgeable in the service",
+                "ומטיב את הנרות – trims them from the ashes of the wicks that went out (see also Mishnah Tamid, Chapter 3, Mishnah 9).",
+                "ושאר כל הימים – if he wants to offer any sacrifice that he wishes, he can offer it, and the men of the division of duty cannot prevent him from doing so.",
+                "מקריב חלק בראש – the head he offers of every portion that he chooses.",
+                "וטוטל חלק בראש – in the distribution of the Holy Things, he takes a nice portion that he chooses for him, and these words concern the Sacred things of the Altar, but the Sacred gifts [that are set apart and consumed] outside of the Temple and Jerusalem, both the High Priest and the common priest divide equally."
+            ],
+            [
+                "And they read before him. All seven days.",
+                "From the order of the day. From parashat Acharei Mot.",
+                "My master. My lord.",
+                "שמא לא למדת – During Second Temple times, it was necessary for this, as they would appoint High Priests who were not honest, according to the Kingdom, whereas during First Temple Times, they would not appoint a High Priest, other than someone who is the greatest among the Priests in wisdom, beauty, strength and riches, and if he did not have riches, his brethren among the Priests would raise him up from their own, as it states (Leviticus 21:10): “The priest who is exalted above his fellows….”they would raise him from among his brothers.",
+                "שיהא מכיר – he would take consideration of the animals passing before him to place upon his heart the laws of the order of the day [of Yom Kippur]."
+            ],
+            [
+                "לא היו מניחין אותו לאכול הרבה – even from those foods that would not bring him to sexual excitement (pollution – see Talmud Yoma 18a), and we completely prevent him [from consuming] all foods that would bring him to sexual excitement and nocturnal emission like milk and eggs and fat meat and old wine and similar kinds of things."
+            ],
+            [
+                "The elders of the Court would transfer him. Those who had read before him the order of the day.",
+                "לזקני כהונה – to teach him the priest’s taking handfuls of incense (see Talmud Yoma 19a, which was the task of the House of Avtinas to teach him the manipulation of the incense), as it says (Leviticus 16:12): “two handfuls of finely ground aromatic incense” and this was difficult work.",
+                "The House of Avtinas. There they would make the incense.",
+                "והשביעוהו – that he would not become a Sadducee to improve the incense upon the coal-pan from outside and to bring it in from inside, as they expound (Leviticus 16:2): “for I appear in the cloud over the cover,” from the cloud of the of smoke of the incense it will come, and then I will appear over the cover, but the matter is not this, for the Biblical verse states there (Leviticus 16:13): “He shall put the incense on the fire before the LORD…”",
+                "הוא פורש ובוכה – for they suspected him of being a Sadducee.",
+                "והן פורשין ובוכין – that they suspected him, as the Master said (Shabbat 97a): “A person who suspects those who are fit, is whipped on his body.”"
+            ],
+            [
+                "If he was clever he would explain. The issue of halacha all night of Yom Kippur, so that he wouldn't fall asleep. And if he wasn't so clever, and wasn't able to understand and explain an issue of halacha, then they would explain it to him.",
+                "From Job and Ezra. These are things which depress the heart and make it hard to sleep."
+            ],
+            [
+                "פרחי כהונה – young men when the hair of heir beards begins to flower are called those who blossom.",
+                "באצבע צרדה – the finger that is closest to the thumb. And the language of צרדה/snap is (see Talmud Yoma 19b – a phonetic play), the match to this (the middle finger) what is it? The thumb, i.e., the sound produced with these two fingers, the nearest to the thumb, closest to it, and they would combine the thumb with the finger closest to it, and it would slip off and strike his palm and produces a sound so that the High Priest doesn’t sleep.",
+                "עמוד – on your feet.",
+                "והפג אחת על הרצפה – of marble in order to remove the head, for the coolness of the feet removes the sleep and the word הפג is the language of removal, like (Talmud Betza 14a) like spices “losing their taste” when pounded the day before."
+            ],
+            [
+                "תורמין את המזבח – the removal of the ashes from the altar (based upon Leviticus 6:3), through which he takes the coals out with a (silver) coal-pan (see Mishnah Yoma, Chapter 4, Mishnah 4) whether there is a lot or whether there is a little on the eastern side of the ramp and it is absorbed there in its place, and it was at the beginning of the Divine Service in the morning.",
+                "או סמוך לו – near the time of the cock’s crowing or from before it or from after it.",
+                "ביוה\"כ – he removes them from midnight, because of the weakness of the High Priest, since everything is upon him alone, he needs to wise earlier.",
+                "וברגלים – since there are many Israelites and many sacrifices and a lot of ashes in the place of the pile of wood on the altar in the Temple, and he must take up the ashes from the place of the pile of wood to a place that is in the middle of the altar, which is called תפוח/TAPUACH, for there is a large of pile of the ashes and the community which is directed like an apple, it was necessary to arise earlier and they would rise from the first watch which is one-third of the night (i.e. 10 pm, assuming that the sun sets at 6 pm and rises at 6 pm).",
+                "ולא היתה קריאת הגבר מגעת – on the Festivals.",
+                "עד שהיתה עזרה מלאה מישראל – who bring their sacrifices to offer them immediately after the morning daily-offering."
+            ]
+        ],
+        [
+            [
+                "בראשונה כל מי שרוצה לתרום – Every Kohen who is from the same priestly division and wants to remove the ashes in the morning, removes the ashes, for there was no arbitration (by counting out a certain number on the raised fingers of those among whom a decision is to be made) in the matter.",
+                "ובזמן שהם מרובים – who come to remove the ashes, this one says: “I am removing the ashes” and that one says “I am removing the ashes,” this is their judgment.",
+                "רצים ועולים בכבש – of the altar, which is thirty-two cubits in length.",
+                "וכל הקודם – to enter into the upper four cubits of the ramp nearest the top of the altar, is worthy of/merits removing the ashes, and this is their lottery.",
+                "ואם היו שניהם שוים – through their entrance, neither one of them merits removing the ashes, but from now, all of them come to take a lottery. And what is the lottery? He who is appointed over the arbitration says to all of them to raise their fingers, that is to say, they should release their fingers so that each person can see his finger, since it is forbidden to count people from the Israelites; therefore, it was necessary for them to release the fingers in order that the fingers can be numbered, and not the people. And how would they do this? They would go around and stand together in a circle and the appointed one comes and takes hold of the turban from the head of one them (see Talmud Yoma 25a) and from him, the arbitration begins to count. And each one of them removes his finger and the appointed one/officer enunciates from his mouth a number and counts, either one hundred or sixty, many more than there are Kohanim present there, and says, whomever finishes with this total, through him will merit. And he begins to count from the one who took it from the head of the turban, and such were all of the arbitrations in the Temple Sanctuary.",
+                "אחת או שתים – one finger if he is health or two if he is sick, for the sick are unable to control/have mastery over his fingers, and we releases one [finger], its neighbor is released with it. But the two are not counted other than as one [finger].",
+                "ואין מוציאין אגודל במקדש – because of the deceivers, when the end of the numbering draws near and they would understand who would finish, that one standing before him would set out two fingers in order that he would count for two people and the number would hurry to end with him. But the appointed official did not comprehend because a person can distance his thumb from his finger a great deal until it appears as the fingers of two people, which one cannot do with the other fingers."
+            ],
+            [
+                "אלא בפייס – as we have explained.",
+                "ארבע פייסות היו שם – four times during the day, they would be gathered to arbitrate, and they would not arbitrate for all of them in one meeting, in order to announce by sound four times that there is a large gathering of people in the courtyard, and that is for the honor of the King (i.e., God), as it is stated (Psalms 55:15): “[Sweet was our fellowship;] we walked together in God’s house.”"
+            ],
+            [
+                "מי שוחט – the daily offering (of mid-afternoon).",
+                "מי זורק וכו' – all the acts of Divine worship are done at one arbitration/count (i.e., by counting out a certain number of raised fingers of those among whom a decision is to be made. For whomever completed through him the count, according to how we explained it, is worthy, and he casts the blood to the altar after he receives the blood in the bowl (out of which the sprinkling of the blood is done), for the person who casts the blood is the person who receives it. And nearest him is the person who slaughters, and even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine service of the casting is greater than the slaughtering, for the slaughtering is valid [when done] by a foreigner (i.e., a non-Kohen), which is not the case regarding the casting and the reception [of the blood] and further which is the commandment of the Kohanim, therefore, the first one who was found worthy in the arbitration for the casting [of the blood], and the one nearest him, in the slaughtering, and the one next to the slaughterer, removes the ashes from the altar, and the one nearest to the individual who removes the ashes from the altar removes the ashes from the candelabrum/Menorah, and similarly for all of them.",
+                "הראש והרגל – of the right side by one Kohen.",
+                "ושתי הידים – by a second Kohen.",
+                "העוקץ – that is the tail.",
+                "והרגל – of the left side, with the third Kohen.",
+                "החזה – that is the fat of the of the breast which looks towards the ground, and we sever it this way and that way without the heads of the wing.",
+                "והגרה – the place where the ruminant, which is the neck, and through it are attached the windpipe, the lung with the liver and the heart. The breast and the neck is with a fourth Kohen.",
+                "ושתי הדפנות – with a fifth Kohen.",
+                "והקרבים – with a sixth [Kohen].",
+                "והסולת – the one-tenth of an Ephah for the meal offering of his libation of the daily afternoon offering with a seventh [Kohen].",
+                "והחביתים – half of one-tenth of an Ephah for the meal offering of the High Priest which is offered with the daily afternoon offering on each day, as it states (Leviticus 6:13): “half of it in the morning and half of it in the evening,” with an eighth Kohen.",
+                "והיין – three LOGS for the libation of the daily afternoon offering, with a ninth [Kohen].",
+                "י\"ג כהנים זוכין בו – with this arbitration, thirteen Divine services of the Priests who are appointed for this according to the order that is written in the Mishnah.",
+                "כדרך הלוכו – during his life.",
+                "היה קרב – the daily afternoon offering. The first teacher holds that the best and most beautiful is offered first, but [Shimon] Ben Azzai holds that it is according to the way in which it is walked, the head and the leg, the breast and the neck, and the two forelegs, and the chest surrounding the lungs and the rib, and the rump and the hind legs. But the Halakha is not according to Ben Azzai."
+            ],
+            [
+                "חדשים לקטורת – this is what they would announce in the Temple court, that is to say, whomever was not worthy of the incense all of his life, should come and decide by chance. But they would not allow someone who was found worthy of it once [already] to repeat it, because he becomes wealthy as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance…” For since every Kohen who offers incense would become wealthy and blessed on its account, therefore, they would not allow a person to repeat it, in order that all could be wealthy and blessed through it.",
+                "חדשים גם ישנים – he who was worthy of the lottery other times and he who never was worthy of it ever, come and participate in the lottery.",
+                "מי מעלה אברים מן הכבש למזבח – when they would bring up the limbs from the slaughter house, they would not bring them to the Altar, but rather place them on the lower half of the ramp in the east and conduct another lottery – who will bring them from the place where they are lying on the ramp to the altar, and they would do such because of [the Biblical adage] (Proverbs 14:28): “A numerous people is the glory of a king…”"
+            ],
+            [
+                "תמיד קרב – from the time the limbs are brought and onward, it is considered.",
+                "עצמו – on every day, nine [priests]; six for the limbs and the innards, as we stated above (Mishnah 3) and one for the fine flour, and one for the baked cakes and one for the wine.",
+                "ובחג – [and on the holiday] which requires two libations, one of wine and one of water and in the hand of one Kohen is a flask (i.e., a bottle with a wide belly and a narrow neck) .",
+                "ושל בין הערבים – for on each day, two [things] are in their hands, two pieces of wood, to add to the wood of the arrangement of wood on the altar in the Temple, as it is written (Leviticus 1:7): “[The sons of Aaron the priest shall]…lay out wood upon the fire,” for if it was not the matter of the morning daily-offering, of which it is was already stated (Leviticus 6:5): “every morning the priest shall feed wood to it,” give it for the matter of the daily offering of the mid-afternoon where they add two pieces of wood."
+            ],
+            [
+                "הבשר בחמשה – just like the limbs of the sheep, so too the limbs of the ram.",
+                "הסלת – it was two-tenths of an Ephah, with two Kohanim."
+            ],
+            [
+                "במה דברים אמורים – that we require all these Kohanim for all the animals and that we need an arbitration.",
+                "אם רצה להקריב – an individual Kohen [who offers] everything without an arbitration.",
+                "הפשתן ונתוחן – of an individual and of the community, they are equivalent to be considered fit with a “foreigner” (i.e., a non-Kohen) and they do not require a Kohen."
+            ]
+        ],
+        [
+            [
+                "אמר להם הממונה – he is the assistant.",
+                "צאו וראו – on a high place that they had in the Temple.",
+                "זמן השחיטה – for the slaughtering is invalid at night, as it states (Leviticus 19:6): “It shall be eaten on the day you sacrifice it…”",
+                "ברקאי – the morning shines through and flashes (Talmud Yoma 28b).",
+                "האיר פני המזרח – this time is after the morning star that the first Tanna/teacher mentioned. And the Halakha is according to Mattitya ben Shmuel.",
+                "Until Hebron: Those who are standing below ask him \"Has the light reached Hebron?\" and he answers, \"Yes.\"  Hebron is mentioned in order to invoke the merit of the forefathers."
+            ],
+            [
+                "שפעם אחת עלה מאור הלבנה – it is not speaking about Yom Kippur, for it is impossible to ascend from the light of the moon so close to the morning light on Yom Kippur which is the first third of the month, but rather, at the end of one of the months when the moon ascends near the time of the crack of dawn, an error took place, and they suspected lest it was on Yom Kippur that another mistake would occur in a similar manner, therefore, they needed all of this.",
+                "הורידו כהן גדול – this is an individual matter, and now he returns to that which was taught above, “until Hebron” and he answers affirmatively, and after the one who sees responded, they would bring down the High Priest to the ritual bath for he needed immersion prior to sacrificing the daily offering [of the morning].",
+                "המיסך רגליו – it is a substituted word for his large defecation."
+            ],
+            [
+                "לעבודה – not necessarily",
+                "עד שיטבול – and the matters are [understood] via a conclusion a minori ad majus, for just as the second to the High Priest is sanctified for the Holy {Service], from the Divine Service outside to the Divine Service inside, and from the Service inside [the Temple] to the Divine Service outside, and which requires immersion between each Divine Service, the individual who comes from his house which is from the “secular” to the Holy, does he not all the more so require ritual immersion?",
+                "על בית הפרוה – on the chamber/compartment of the House of the Parveh.",
+                "חוץ מזו – the first, which was in the non-holy area near the Gate of the Water, and it was at the side of his chamber."
+            ],
+            [
+                "סדין של בוץ – in order that he recognize that the Divine service of the Day (i.e., Yom Kippur) would be in linen garments, since he is accustomed to serve all year long in golden garments.",
+                "ונסתפג – be wiped off (i.e., dried off).",
+                "וקדש ידיו ורגליו – from the basin (i.e., the laver for the priests in the Temple court), for he requires for all changes of clothing during the Day (i.e., Yom Kippur) sanctification for undressing and sanctification for dressing. But this first immersion [in the Mikveh] [is needed] since undressing was of weekday clothing, and tit was not necessary for sanctification of the hands and feet upon undressing.",
+                "קרצו – he slaughtered it through the majority of the two signs (i.e., the windpipe and gullet), he who was fit for slaughtering.",
+                "ומירק אחר – Another Kohen completed the slaughtering, for the receiving of he blood is not fit other than by the High Priest who needs to do it quickly and receive the blood.",
+                "על ידו – for him; alternatively, by him, after him and next to him, such as in the Book of Ezra (actually the Book of Nehemiah) (Chapter 3, verses 8 and 17): “Next to them, Melatiah the Gibeonite and Jadon the Meronothite repaired….”(and) “After him, the Levites repaired: Rehum son of Bani. Next to Him, Hashabiah, chief of Sof half the district of Keilah, repaired for his district.”"
+            ],
+            [
+                "בין דם לאברים – Not specifically, for it is taught in the Mishnah (four) above, that he received the blood and toss it, and went in to offer the incense and to cleanse the lamps and to sacrifice the head and the limbs, but the incense is offered between the blood and the lamps. But, the Tanna/teacher [of our Mishnah] does not come now to inform us the order of the offerings one after the other how they were, but wants to state only that he tossing of the blood and the offering of the limbs did follow one after the other, for the incense interrupted between them, and the same law applies regarding the cleansing of the lamps after the incense offering prior to the offering of the limbs.",
+                "אסטניס – that his body was cooled off and cold.",
+                "מחמין לו חמין – on the Eve of Yom Kippur.",
+                "ומטילין – on Yom Kippur, into the hollowed-out part of the building in the house of immersion (i.e., the Mikveh).",
+                "שתפיג – to remove its coolness partially, such as they weaken/mitigate their taste (Talmud Betzah 14b)."
+            ],
+            [
+                "לבית הפרוה – One sorcerer whose name is Parvah built it (i.e., the chamber) and it is called by his name.",
+                "ובקודש היתה – that this second ritual immersion with all the rest of the ritual immersions, except for the first one, requires a sanctified place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].”",
+                "ר\"מ אומר – he first took off his clothing and afterwards sanctified [himself]. But the Halakha is not according to Rabbi Meir.",
+                "בגדי לבן – the priest’s undercoat (see Tractate Yoma 35b), undergarment, belt and turban that are mentioned in the Torah portion of Ahare Mot (chapter 16), for all of the inner Divine service was with them, but the outer Divine service such as the daily offerings and the Musaf offering were [offered] in golden garments which he would use the entire year, and between each change of clothing requires ritual immersion and two sanctifications of the hands and feet from the laver [for the priests in the Temple court]."
+            ],
+            [
+                "פלוסין – thin and fine linen that comes from the land of Rameses. The Jerusalem [Aramaic] translation of Ramses is Pilusa (Pelusium, a town in lower Egypt) (see Talmud Avodah Zarah 39a).",
+                "הנדוין – from the land of India.",
+                "ובין הערבים – clothing that he wears to remove the censer and the coal-pan",
+                "הכל שלשים מנה – for this, the Tanna/teacher [of our Mishnah] reviews the general principles, to teach us that thirty Maneh in total, to tell you that if he spent less for those of the morning and spent more for those of the evening, it does not matter.",
+                "אם רצה להוסיף מוסיף משלו – as long as he will give that addition as a gift to that which is dedicated as Temple property."
+            ],
+            [
+                "בין אולם למזבח – all of the north of the Temple courtyard was fit according to the law for the placement of the bull, for all it was before God, and they would not place the bull between the hall leading to the interior of the Temple and the altar, near the hall containing the golden altar, but rather because of the weakness of the High Priest, so that the pain-staking preparations of the burden of carrying the blood from afar should not weigh upon him.",
+                "ראשו לדרום ופניו למערב – by law, the head was in the hall containing the golden altar which was in the west and its back was in the east, but lest it cast excrement and it was a disgrace to show its privy to the eastern side, therefore, its head was to the south and its tail was to the north, which was much better. But the middle of its body was between the hall leading to the interior of the Temple and the altar, and it would wind/curve its head until its face was to the west.",
+                "והכהן עומד – and his back was to the east."
+            ],
+            [
+                "בא לו למזרח העזרה – they would not bring in the goats between the hall leading to the interior of the Temple and the altar because he wants to place lots upon them, but they were in the courtyard until the time of the slaughtering.",
+                "וקלפי – a wooden hollowed utensil.",
+                "של אשכרוע – it is called BUSA in a foreign tongue. It is a form of tree and important.",
+                "בן גמלא – Joshua ben Gamla, when he was appointed to be High Priest, made them of gold."
+            ],
+            [
+                "בן קטין – he was a High Priest.",
+                "עשה י\"ב דדין לכיור – in order that there would be twelve Kohanim who would be worthy of an allotment of the daily morning offering would sanctify [themselves] at the same time, and even though there were thirteen Kohanim as we have said in the chapter at first (Chapter 2, Mishnah 3), he did not make a spigot for the slaughterer, for the slaughtering was fit to be done by a non-Kohen.",
+                "מוכני – a wheel to sink [the wash-basin] into the cistern, so that its waters would be collected in the cistern so that it would not be disqualified through lying overnight.",
+                "נברשת – candelabrum.",
+                "שפרשת סוטה כתובה עליו – so that there be no need to bring a Torah to write from it the portion of the Sotah/the woman suspected of adulterous relations (Numbers chapter 5, verses 11-31).",
+                "נקנור – the name of a man.",
+                "נעשו נסים לדלתותיו – that he went to Alexandria of Egypt to bring doors, and upon his return (see Talmud Yoma 38a), a great storm arose at sea to drown them, he took one of them and cast it at the sea to make them (i.e., the ship and its passengers) lighter, and they requested [of him] to cast the other [door], he said to them: cast me with it; immediately the sea relaxed from its vehemence. When they reached the port of Acre, it [the door] burst forth and came out from under the walls of the ship."
+            ],
+            [
+                "לא רצו ללמד על מעשה לחם הפנים – for the rest of the artisans did not know how to detach the bread from [where it sticks in] the oven (see Tractate Yoma 38a), so that it would not bread, because it was made like a broken chest.",
+                "לא רצו ללמד על מעשה הקטורת – they recognized one herb/grass whose name is a “smoke-raiser” (see Talmud Keritot 6a), that they would combine it with the ingredients of frankincense, and the smoke of the incense would raise straight up like a rod and would not turn to either side.",
+                "פרק בשיר – producing a pleasant sound.",
+                "על מעשה הכתב – he would tie four reeds with his four fingers and write there four letters at once.",
+                "על הראשונים – Ben Gamla and Ben Ketin and Munbaz and Heleni his mother and Nikanor.",
+                "ועל האחרונים – the House of Garmu and the House of Abtinas, and Hugares the son of Levi and Ben Kamtzar, for even though the House of Garmu and the House of Abtinas gave reasons for their words that they did not want to teach [their special skills], lest a person who is not honest would learn and he will go and worship idolatry with this, but the Sages did not accept their words."
+            ]
+        ],
+        [
+            [
+                "טרף בקלפי – seized forcibly, hastily and took suddenly with a haste of the ballot, as we taught [in the Mishnah] above (Tractate Yoma, Chapter 3, Mishnah 9), and there was an urn for the drawing of lots. And why with haste? In order that they should that they should not intend to recognize with his touch which was for God and take it in his right hand, because it was a pleasant sign when he would raise it with his right hand.",
+                "והעלה שני גורלות – one in his right hand and one in his left, and the goats stand one to his right and the other to his left, and he would give the lot that came up on the right [hand] on the goat of the right side, and the lot that rose in his left [hand] on the goat of the left.",
+                "לה' חטאת – he would mention the explicit name of God, and that is the name of Yud, Hei, (Vav, Hei) as it is written.",
+                "ור' ישמעאל אומר לא היה צריך וכו' – But the Halakah is not according to Rabbi Yishmael.",
+                "והן עונין אחריו – when he would mention the Name [of God]."
+            ],
+            [
+                "לשון של זהורית – red colored wool.",
+                "כנגד בית שלוחו – corresponding to the gate that it would be taken out.",
+                "ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.",
+                "עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins."
+            ],
+            [
+                "ממרס – he stirs and shakes and mixes it, so that it not become congealed when he delays until he performs the service of the incense.",
+                "על הרובד הרביעי – each row of the stones of the floor is called a terrace (i.e., a paved level space between the steps in the Temple hall) (see Tractate Yoma 43b), and it is impossible to explain the fourth terrace in the hall containing the golden altar. The fourth row that is in the midst of the hall containing the golden altar from the opening of the hall containing the golden altar and inwards, for it is written (Leviticus 16:17): “[When he goes in to make expiation in the Shrine], nobody else shall be in the Tent of Meeting [until he comes out],” but it teaches the fourth terrace of the hall containing the golden altar, that is to say, the fourth terrace in the courtyard, that goes from the hall containing the golden altar to the courtyard, he counts the terraces and places it on the fourth terrace and stands there and stirs it. For inside the hall containing the golden altar, it is impossible as we have stated.",
+                "וחותה – he takes coals out with a pan and sets down the coal-pan until he grabs handfuls of the incense [with both hands] and places it within the pan and afterwards brings the pan and the coal-pan inside."
+            ],
+            [
+                "בכל יום – when he takes the coals out with a pan from the second pile of wood on the altar in the Temple of the incense to bring it into the inner altar for incense in the morning and evening.",
+                "חותה בשל כסף ומערה בשל זהב – and he does not take the coals out with a golden pan for the removal of the coals rubs/pounds the utensil and causes diminution of itand the Torah had compassion on the funds of the Jewish people.",
+                "והיום חותה בשל זהב – in order to not trouble the High Priest to intermix from one utensil to another.",
+                "כבדה – for its wall was thick.",
+                "והיום קלה – for its wall was thin.",
+                "והיום ארוכה – in order that the forearm of the High Priest assists him.",
+                "והיום אדום – from gold which is called Parvayim (i.e., the name of a district or place known for its gold mines), which is a name that is similar to the blood of bulls.",
+                "פרס – one-half of a Maneh.",
+                "דקה מן הדקה – as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense, [and bring this behind the curtain].” And what then is to be learned here, for doesn’t it already state (Exodus 30:36): “Beat some of it into powder…’ but rather, to tell you that the incense of Yom Kippur should be the finest of the finest."
+            ],
+            [
+                "בכל יום עולין במזרחו של כבש – as the Master stated: “All turns/movements that you face should not be other than in the path of the right side, which is to the east. For the ramp is in the south, therefore when one ascends to the east of the ramp which is nearest to the right turn.",
+                "והיום כהן גדול – because of his honor [in order to] demonstrate his importance that he is like a member of the household, and he walks in the place where he desires, what the other priests are not allowed to do."
+            ],
+            [
+                "בכל יום היו שם – in the outer altar.",
+                "ארבע מערכות – [piles] of wood which are burned with fire; one large pile [of wood] that we offer upon it the daily offering and a second pile [of wood] that from it we take fire to the altar of the incense, and one pile [of wood] of maintaining the fire, in order that fire not depart from it ever, and another pile of limbs and fats of the daily offering of the eventide that had not been consumed by evening, and which was not burned all night long, we burn them in this pile, and we add for Yom Kippur an additional pile to take from it coals for the incense for the innermost part.",
+                "רבי יוסי אומר בכל יום ג' – for three verses are written (Leviticus 6:2): “[This is the ritual of the burnt offering: The burnt offering itself] shall remain where it is burned upon the altar all night until morning,” – this is the large pile of wood. (Leviticus 6:2): “while the fire on the altar is kept going on it” – this is the second pile of the incense. (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” – this is the third pile for the preservation of the fire. But the fourth pile for the limbs and fats that were not consumed, Rabbi Yosi does not have, for he holds that the limbs and fats that were not consumed are burned on the sides of the large pile.",
+                "רבי יהודה אומר בכל יום שתים – He (i.e., Rabbi Yehuda) does not hold the third pile for the preservation of the fire, and from the third Biblical verse of (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” Rabbi Yehuda expounds it that the one burns thin chips in order to kindle the fire of the large pile [of wood], he should not kindle it on the floor and raise them while they are burning to the altar but he should kindle them at the top of the altar. And the Halakha is according to Rabbi Yosi."
+            ]
+        ],
+        [
+            [
+                "הוציאו לו – from the chamber of the utensils.",
+                "וכך היתה מדתה – as its measurement outside, so its measure inside, what on the outside he would take grabs of incense with his actual hands and not with a utensil, so also inside, when he pours the incense from the ladle into his handfuls, he would not pour with a utensil that is made like the measure of his handfuls, but into his actual handfuls.",
+                "נטל את המחתה בימינו – since it is heaven and hot and the ladle of the incense is lighter than it, therefore, the firepan is in his right-hand and the ladle is in his left-hand.",
+                "היה מהלך בהיכל – he enters and walked within towards the west.",
+                "לבין שתי הפרוכות – since they were doubtful in Second Temple times if the partition that separates between the Holy and the Holy of Holies which was [found] in the First Temple and was a cubit thick, if that cubit was within or from the outside, therefore, they made two curtains, one an outer one and one an inner one. וביניהן – the airspace of a cubit to retain between them the air space of the partition.",
+                "החיצונה פרופה מן הדרום – The Rabbis stated it, that they dispute on that of Rabbi Yosi and state that the curtain divided them in the Tabernacle alone, it was stated.",
+                "פרופה – its top was doubled to the outer side and was held with a gold clasp in order [to be open] from the south and standing.",
+                "מהלך ביניהן – he entered in the southern clasp and walked between them until he reaches the northern clasp.",
+                "הגיע לצפון – when he entered into the space between the Holy of Holies, he turned his face to the south to walk until he was between the bars projecting from the Ark (Tractate Yoma 42b) which is in the middle of the empty space, for the bars were long until the curtain, one head facing to the west and the other one to the east, one at the top of the ark to the north and one at the top to the south.",
+                "מהלך לשמאלו עם הפרוכת – when he walks from the north to the south, his left is to the east and the curtain was in the east, his left side is found with the curtain.",
+                "עד שהוא מגיע לארון – to the place of the Ark and not to the Ark itself, for the in the Second Temple, there was no Ark there.",
+                "דרך כניסתו – so that he would not turn his face to leave, but rather depart in the path of his back with his face towards the Ark.",
+                "ומתפלל תפלה קצרה – and this is (Talmud Yoma 53b): “May it be Your will, O LORD my God, for if this year is parched (explanation: hot), that it be rainy, and that the ruler’s staff will not depart from the House of Judah, and that your people Israel will not need substance either one from the other nor from another people, and that the prayers of those on the crossroads will not enter before You,” meaning that people they pray that rain will not fall.",
+                "בבית החיצון – in the Temple/the hall containing the golden altar.",
+                "שלא להבעית את ישראל – that they will say that he has died."
+            ],
+            [
+                "ושתיה היתה נקראת – on account that from it, the world was founded where the Holy One blessed be He stabled His world. And Stetiyah is foundation."
+            ],
+            [
+                "למקום שנכנס – in the House of the Holy of Holies.",
+                "במקום הבדים – between the beams",
+                "ולא היה מתכון להזות לא למעלה – so that it would be one above on a point of the upper cover of the Holy Ark (i.e., the innermost of the Temple, the Holy of Holies), and the seven [sprinklings] below [at its thickness], for they do not touch the upper cover of the Holy Ark (i.e., the innermost of the Temple) but fall to the ground.",
+                "אלא כמצליף – like one who flogs who begins between the shoulders and goes down below, such he would intend that these eight sprinklings [of blood] would be in the ground appropriately, this one under the next one.",
+                "אחת ואחת – for if he did not count the first sprinkling that is above for itself with all the seven that are below, sometimes, he would error and count the first sprinkling with the seven that are below, and the first sprinkling that is below he would count tow, and that is not to say that he should count the sprinkling that is above with the seven that that are below until eight, for one can say, that it is Mitzvah to interrupt the gifts that are below in the midst of the seven and not in the midst of eight."
+            ],
+            [
+                "נטל דם הפר והניח דם השעיר – the final result of the matter is that it is Rabbi Yehuda, who said that there was only one stand there, and he had to take the blood of the bullock first in order to set aside the blood of the goat in the stand, for he had upon him the blood of the bullock. But the Halakha is not according to Rabbi Yehuda.",
+                "על הפרוכת – as it is written (Leviticus 16:16): “[Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins;] and he shall do the same for the Tent of Meeting,[which abides with them in the midst of their uncleanness].”",
+                "עירה דם הפר – as it is written (Leviticus 16:18): “he shall take some of the blood of the bull and of the goat [and apply it to each of the horns of the altar],” from the blood of both of them together.",
+                "ונתן את המלא בריקן – and he goes back and empties the full bowl (out of which the sprinkling is done) into the empty one in order that blood combines/mixes extremely well."
+            ],
+            [
+                "היה מחטא ויורד – this Tanna/teacher held that the Kohen would walk on his feet to each and every corner. And each and every sprinkling was in the corner that was before him and nearest him. And for this reason, [the Mishnah] takes [the words] “purifying [the altar by sprinkling], that is to say, that he would give sprinkling from above to below, for if he had given [sprinkling] from below to above in the corner that was before him, the blood would flow into his handle and soil his clothing. But Rabbi Eliezer held that the Kohen would stand in one corner and from there give sprinklings on all the corners, for the entire altar was not other than one cubit by one cubit squared, and since the three corners were near him, he can sprinkling from below to above without soiling his clothing, except for this corner that he was standing near, for it was impossible for him to turn sideways the tops of his fingers downward but [only] upwards, for if he would turn the tops of fingers downward and give a sprinkling from the bottom to the top, the blood would flow into the handle of his undercoat. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "על טהרו – after having finished all the sprinklings of the corners, he sprinkles upon them seven times, as it is written (Leviticus 16:19): “And the rest of the blood he shall sprinkle on it [with his finger seven times]. Thus he shall purify it [of the impurity of the Israelites and consecrate it],” the place that is uncovered where he takes the ashes and the burning coals on this side and that, and sprinkles on the gold of the altar.",
+                "",
+                "אלו ואלו – the outer and inner blood is poured on the altar of the burnt-offering, they would flow gently from the foundation to the floor and mix in the sewer duct that is in the courtyard that goes out to the Kidron Valley.",
+                "לגננים – the owners of the gardens.",
+                "ומועלין בהם – it is prohibited to benefit from them without payment."
+            ],
+            [
+                "כל מעשה יוה\"כ – all the Divine Services that he performs in white clothing inside and in the hall containing the golden altar.",
+                "האמור על הסדר – in our Mishnah (Chapter 5, Mishnayot 3-5).",
+                "וכן בהיכל – he gave part of the sprinkling on the curtain and the blood was powered, he would bring another bull and begin the sprinklings of the curtain, and there would be no need to go back and begin inside.",
+                "שכולן כפרה בפני עצמן – Therefore, when the atonement is completed, it is completed.",
+                "ממקום שפסק – and even if he had not completed that particular atonement, he does not need to go back and give what he had given. But the Halakha is not according to Rabbi Eleazar or Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "שני שעירי. במראה – both of them are white or both of them are black.",
+                "ובקומה ובדמים – Three verses are written (Leviticus 16:5,7,8): “And from the Israelite community he shall take two he-goats…,” “Aaron shall take the two he-goats…,” “And he shall place lots upon the two goats…” And since [the word] “he-goats” implies two, what does the thrice-time repetition of “two” come to teach us? But that they should be equivalent in appearance and in height and in worth/value.",
+                "ויאמר אם של שם מת – this is how it should be explained: If the [goat designated] for “the LORD” died, this one, upon which the lot “for the LORD” has come will stand in its place. ואם של עזאזל מת – he should say, this one [upon which the lot “for Azazel” has come will stand in its place] etc.",
+                "והשני – if [the goat] “for Azazel” died and now there are two goats “for the LORD,” one that remains from the first pair and one from the second pair, and with one of them, they have been atoned, the second should be put out to pasture. And similarly, if [the goat] “for the LORD” had died, and behold, there are two [goats] “for Azazel,” the one should be sent away into the wilderness and the second one should be sent out to pasture. And it is the second one of the second pair that should be sent out to pasture until a defect occurs to, but the second [goat] of the first pair is what should be offered, if it is “to the LORD, ” or it should sent to the wilderness if it is “for Azazel,” for animals (dedicated for sacrifices) cannot be removed forever from sacred use (as long as the obstacle lies not in their physical unfitness – See Talmud Yoma 64a), and if they reach a point of time of being ritually unfit, one can repair it when you pair it with another animal.",
+                "שאין חטאת צבור מתה – for when they derive that sin-offerings die, it is regarding an individual that they derive it. And the goats of Yom Kippur are community sin-offerings, as it is written (Leviticus 16:5): “And from the Israelite community he shall take [two he-goats for a purification offering and a ram for a burnt offering].” But sin-offerings that die, he should bring it into one house and leave it there until it should die.",
+                "ועוד אמר ר\"י נשפך הדם – of the he-goat “for the LORD”, let the one to be sent to the wilderness die, for it does not become a marked-off place of blood and in all of the Divine Services that are performed in white clothing, whether inside or outside, [the word] “statute” is written regarding them to invalidate an act by an omission, and one must bring other blood and it is impossible other than through a lottery, and since he holds that animals [dedicated for sacrifice] can be removed forever from sacred use, the first he-goat that was to be sent away to the wilderness should die.",
+                "מת המשתלח – even though the sending out is not indispensable (i.e., to invalidate an act by an omission), according to everyone, when it is written, “statute” to be indispensable for the things that the Kohen does in white clothing, or on things that are done “through a designated man”(Leviticus 16:21), nevertheless, we derive from the Biblical verse, as it is written (Leviticus 16:10): “[while the goat designated by lot for Azazel] shall be left standing alive before the LORD to make expiation with it [and to send it off to the wilderness for Azazel],” until when is it necessary for the goat to be sent to the wilderness to be left standing alive? Until the time when the blood of its fellow [goat] is sprinkled; but if it dies prior to that, the atonement of the blood is worthless, and therefore requires compensation. But without a lottery, it is impossible and it needs two – the first is superseded, and everyone admits that with slaughtered animals that are superseded."
+            ],
+            [
+                "בא לו אצל שעיר – after he completed the sprinkling of the blood of the bull and the goat, the Kohen comes near the he-goat that is to be sent off into the wilderness in the place where he placed it, corresponding to the place where it is to be sent off (i.e., the Eastern Gate; see Mishnah Yoma, Chapter 4, Mishnah 2)."
+            ],
+            [
+                "אלא שעשו הכהנים קבע – in order to send it out and the Jewish court of Kohanim would not let an Israelite lead it out.",
+                "ערסלא – the name of a person."
+            ],
+            [
+                "וכבש – they made a kind of ascent which is tall and goes out the path of the ramp outside of the courtyard and outside of the city, in order the Babylonians would not be able to touch the goat sent out to the wilderness. Since they were accustomed to pull at its hair and say to him: “Take quickly and leave, and our transgressions should not tarry with us any longer.",
+                "מיקירי ירושלים – from the important people of Jerusalem.",
+                "עד סוכה ראשונה – they made booths for him (who leads on the goat to be sent to the wilderness) on the path and people would go to live there before Yom Kippur when they accompany him from Sukkah to Sukkah.",
+                "תשעים ריס – there were [ninety ris] from Jerusalem until the precipice. Every tall and bent mountain is called a precipice.",
+                "שבעה ומחצה – [seven and one-half] Ris for each mile. I heard that we have the reading of ROS with a “VAV.” And they are two-hundred and sixty-six steps according to the sum of a ROS. It was found that seven and one-half RIS is two thousand steps less five, close to the measurement of the Sabbath limit. And ninety RIS are twelve miles."
+            ],
+            [
+                "הרי מזון והרי מים – they would not say this to him other than in order that his heart be gladdened, for whomever has bread in his sack is not hungry like one who lacks bread in his sack (who is hungry), but a person never was in need of this.",
+                "ומלוין אותו מסוכה לסוכה – that from Jerusalem until the first Sukkah is a mile, and there ten Sukkot, and between each Sukkah was a mile, so that from Jerusalem until the final Sukkah was ten miles. There remained from the last Sukkah until the precipice two miles. They accompany him for a mile according to the measure of the Sabbath limit and they stand from afar and watch his actions."
+            ],
+            [
+                "חציו קשר בסלע וחציו קשר בין קרניו – he did not tie the entire crimson strap to the rock lest it turn white immediately prior to pushing the goat, and from the joy of the whitening of the crimson strap for the transgressions that were already atoned for, he would forget the commandment of pushing [the goat off of the precipice] and it would appear that the commandment had already been completed from after the strap turned white. And he would not tie all of it between its horns, lest at the time of the pushing, the goat would bend its head underneath its body and when it would fall backwards, and he would not be able to see the strap when it turned white and all of the Jewish people would be sad. Therefore, he tied half of it onto the rock, and that half would not turn white until the entire task was completed. And when he tied at the end half of it between its horns, even though it would turn white immediately, he would not leave from pushing it, since he was engaged with it.",
+                "בא וישב לו – he returned up until the final Sukkah, and even though that he left outside the [Sabbath] limit, even with the permission of the Sages, he only has two-thousand cubits from the place that he left for there with permission. And for this they permitted to him because he was afraid to stand in the wilderness when it became dark.",
+                "מטמא בגדים – as it is written (Leviticus 16:26): “He who sets the Azazel-goat free shall was his clothes.”",
+                "רבי שמעון אומר – etc. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "בא לו – after the High Priest handed over the he-goat that is to be sent to the wilderness to the person leading it [to the precipice], he comes near the bull and the goat that are about to be burned and tears them and removes their innards.",
+                "ונתנם במגיס – in a bowl of the utensils of ministration.",
+                "והקטירן – it is impossible to say that he would offer them up now, since he was dressed in white garments and he still had to read the portion [of Yom Kippur] in white garments, but this is how it should be understood, that he places them in the plate in order to the offer them up as incense afterwards, and when the time would arrive after he immersed and dressed in golden garments.",
+                "קלען במקלות – like a twist/screen, and they are complete with their hides, their flesh and their dung, but their stomachs are torn out to remove the innards.",
+                "והוציאן לבית השריפה – outside of Jerusalem.",
+                "ומאימתי מטמאין בגדים – those who are engagedwith them, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes.”",
+                "רבי שמעון אומר כו' – But the Halakha is not like Rabbi Shimon."
+            ],
+            [
+                "העש שעיר למדבר – for he is not permitted to begin other Divine Service until the goat reaches the wilderness, as it states (Leviticus 16:22): “…and the goat shall be set free in the wilderness.” But after that (verse 25): “The fat of the purification of offering he shall turn into smoke [on the altar].”",
+                "דורכיאות – large and tall stones one on top of the other, that there the guards stands and wave the flags.",
+                "ועד בית חדודו – this is the top of the wilderness. And Rabbi Yehuda holds that when goat reaches there, he has completed the commandment, even though it has not reached the precipice. But the Halakha is not according to Rabbi Yehuda.",
+                "הולכין מיל – as we said above (Tractate Yoma, Chapter Six, Mishnah Four), that the eminent of Jerusalem would accompany it until the first Sukkah. But they return and wait after that as long as it took to walk a mile, they already knew that the goat reached the wilderness."
+            ]
+        ],
+        [
+            [
+                "בא לו כהן גדול לקרות – the [Torah] portion of the day (i.e., Leviticus, chapter 16).",
+                "בבגדי בוץ – that he performed the Divine Service of the day.",
+                "קורא – for it is permitted to wear the clothing of the Priesthood even not at the time of Divine Service, for the clothing of the Priesthood was given to derive benefit from them.",
+                "באצטלית – clothing made in the form of a white garment/undershirt.",
+                "משלו – for the reading of the [Torah] portion is not Divine Service.",
+                "חזן הכנסת – the sexton/beadle.",
+                "ראש הכנסת – through his word, all the needs of the community are decided, who recites the Maftir portion (i.e., Haftarah), and who spreads a cloak over the head for the recitation of the prayers preceding the Shema (Kaddish and Barchu) (alternatively, to recite the prayers for the benefit of those who come too late for the regular service), and who goes before the Ark (to lead the service). And we give the Torah Scroll from this one to that one, because of the honor/dignity of the High Priest to demonstrate that there are many authorities below him.",
+                "עומד ומקבל – it follows that until here he was sitting, and we find that we learned that he would read in the Ezrat Nashim/courtyard of the women, for if he read in the courtyard of Israel/Ezrat Yisrael and all the more so, in a holier place than that, it would be prohibited to sit other than the Kings of the House of David that were permitted to them to sit in the courtyard, as it is written (2 Samuel 7:18): “Then King David came and sat before the LORD.”",
+                "וקורא אחרי מות ואך בעשור – that is in the [Torah] portion of Emor (Leviticus chapter 23, verses 26-32). For it is permitted to skip in the Torah in one subject matter when it is close in order that the [Aramaic] translator not stop. But if prior to his rolling the Torah Scroll until the place of the skip that the [Aramaic] translator would stop who is translating the verse that the reader read/recite, it is prohibited to skip and to roll, for it would be found that the community is sitting and waiting/anticipating and this is not the dignity of the congregation.",
+                "יותר ממה שקריתי לפניכם כתוב כאן – so as to not to spread evil talk against/to discredit the Torah scroll, when they see him (i.e., the High Priest) read a third portion by heart that they would think that the Torah scroll is missing that portion.",
+                "ובעשור שבחומש הפקודים קורא על פה – [Numbers chapter 29, verses 7-11] which is far from the portion of Aharei Mot, and “Mark the tenth day of the month” (Leviticus 23:27 and following), which is more than the [Aramaic] translator can stop, therefore, he cannot roll the Torah scroll to there since we do not roll a Torah scroll in public because of the honor/respect of the congregation, and he cannot bring another Torah scroll because of the [perceived] defect of the first [scroll] so that people won’t say that it is lacking/missing parts.",
+                "על התורה – two blessings, one before [the reading] and one after it in the manner that we recite the blessings in the synagogue.",
+                "על העבודה ועל ההודאה – “Accept” (i.e. the third-to-last blessing of the Amidah) and “We give thanks” (the second-to-last blessing of the Amidah).",
+                "ועל מחילת עון – “Forgive us.”",
+                "ועל המקדש – that the Divine Presence should dwell in it.",
+                "ועל הכהנים – that they should be blessed and that their sacrifices [would be accepted] with favor.",
+                "ועל ישראל ועל שאר התפלה – it is explained in the Gemara (Tractate Yoma 70a): a prayer for grace, chant and request from before You that Your people Israel needs to be saved. Praised are You, who Hears prayer."
+            ],
+            [
+                "לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it."
+            ],
+            [
+                "אילו ואיל העם – the reason of Rabbi Eliezer is because his ram and the ram of the people, and the innards of the sin offering and the removal of the ladle and coal-pan, all these are written at the beginning of Leviticus in the portion of the day (Leviticus chapter 16), he does them at the outset, and goes back and performs the additional sacrifices/Musaf of a burnt offering of a bull and the seven lambs and the he-goat which are done outside, all of them with the daily offering offered at eventide, as it is written, at the end, in the Book of Numbers (chapter 29, verses 7-11).",
+                "ור\"ע אומר – the burnt offering of a bull and the seven lambs of the Additional Service/Musaf.",
+                "עם תמיד של שחר היו קרבים – as it is written (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” etc. Hence we see, that the Musaf/Additional offerings are made with the morning burnt offering near it, and afterwards, the Divine Service of the day, and after that the goat that offered outside, and even though it is from the Musaf, it cannot precede the Divine Service of the day, as it is stated concerning it (Numbers 29:11): “in addition to the sin offering of expiation [and the regular burnt offering with its meal offering, each with its libation],” we learned that the inner goat which is part of the Divine Service of the day precedes it, and afterwards, his ram and the ram of the people, and after that, the innards of the sin offering, all of these at the third ritual immersion. But the removal of the ladle and the coal-pan is after that and after that the daily offering of the eventide. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "ולהטיב את הנרות – this trimming/cleansing of the lambs is kindling."
+            ],
+            [
+                "באלו נשאלין – the Kohen who received inquiries for the Urim and Thummim needs to dress in eight [sets] of clothing. And how do they inquire of the Urim and Thummim? The face of the one who asks is behind the Kohen who receives inquiries and the one who receives inquiries, his face is directed towards the Ark, but the inquirer asks, “May I do a certain thing or not do it?” And he does not inquire in a loud voice nor does he meditate/think in his heart, but in a low voice, and the Holy Spirit clothes/envelopes the Kohen and he looks at the breastplate, and sees letters protruding in the breastplate corresponding to his face, ”do this or don’t do that.” For since the names of the twelve tribes were written on the stones of the breastplate, and Abraham, Isaac and Jacob and the tribes of God, it is found that the entire Alphabet is there, and the Holy Spirit would inform the Kohen how to combine the protruding letters one with the other until he would understand the implication of the matters (see Talmud Yoma 73 a-b).",
+                "אלא למלך וכו' – as it is written (Numbers 27:21): “But he shall present himself to Eleazar the priest, [who shall on his behalf seek the decision of the Urim before the LORD]…” “He” is the king, “and all of the Israelites that are with him” all of the children of Israel that are with him go out to war. After him, that is the priest anointed as the chaplain of the army [that is] all of the needs of the community are upon him. “the whole community” – this is the Great Sanhedrin."
+            ]
+        ],
+        [
+            [
+                "יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, \"תענו ועניתם\"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.",
+                "המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”",
+                "והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.",
+                "והחיה – a woman in childbirth.",
+                "תנעול – on account of the cold.",
+                "דברי ר\"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.",
+                "כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG."
+            ],
+            [
+                "אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.",
+                "אכל ועשה מלאכה – from two verses it is derived and they are two different things."
+            ],
+            [
+                "אין מענין אותן – we don’t obligate to prevent from them food",
+                "מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.",
+                "קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.",
+                "וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment."
+            ],
+            [
+                "עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.",
+                "על פי בקיאים – physicians who are specialists in their craft.",
+                "אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it."
+            ],
+            [
+                "בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.",
+                "כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.",
+                "אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.",
+                "ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.",
+                "החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.",
+                "מטילין לו סם – the root of grass for medicinal purposes.",
+                "וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case."
+            ],
+            [
+                "מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”",
+                "מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].",
+                "מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand."
+            ],
+            [
+                "חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.",
+                "אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.",
+                "על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow."
+            ],
+            [
+                "אחטא ואשוב אחטא ואשוב – two times.",
+                "אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "http://sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..72489d2b38c7932950e9e26b5308840a19e6b236
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/On Your Way.json	
@@ -0,0 +1,442 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Yoma",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            [
+                "<b>שבעת ימים.</b> מפרישין כהן גדול. שכל עבודות יום הכפורים אין כשרות אלא בו, [יומא לב. ובכ״מ] שנאמר גבי יום הכיפורים (ויקרא ט״ז:ל״ב) וכפר הכהן אשר ימשח אותו. והפרשה זו, נפקא לן מדכתיב בשבעת ימי המלואים (שם ח׳) ומפתח אהל מועד לא תצאו שבעת ימים, וכתיב בתריה (שם) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה לכפר עליכם זה מעשה יוה״כ. שהכהן השורף את הפרה והכהן העובד ביוה״כ שניהם טעונים הפרשה מביתם שבעת ימים כמו שהיו טעונים אהרן ובניו בשבעת ימי המלואים:",
+                "<b>ללשכת פלהדרין.</b> פקידי המלך נקראים פלהדרין. ומתוך שהכהנים הגדולים שהיו בבית שני אחר שמעון הצדיק היו נותנים ממון כדי לשמש בכהונה גדולה ומתוך שרשעים היו לא היו משלימין שנתן והיו מתחלפין כל שנים עשר חודש כפקידי המלך שהמלך מחליפן כל שנה, לכך נקראת לשכה זו לשכת פלהדרין:",
+                "<b>ומתקינין לו.</b> ומזמינין כהן אחר להיות כהן גדול תחתיו, אם יארע לו קרי או שאר טומאה:",
+                "<b>אם כן אין לדבר סוף.</b> אם כן דחיישת למיתה אין לדבר סוף שמא גם זו תמות. אלא לטומאה דשכיחא חיישינן לפיכך מתקינים לו כהן אחר למיתה דלא שכיחא שימות מת בפתע פתאום לא חיישינן הלכך אין מתקינין לו אשה אחרת. והלכה כחכמים: "
+            ],
+            [
+                "<b>הוא זורק את הדם.</b> של תמידים, כדי שיהא רגיל בעבודה:",
+                "<b>ומטיב את הנרות.</b> מדשנן מן האפר של הפתילות שכבו:",
+                "<b>ושאר כל הימים.</b> אם ירצה להקריב כל קרבן שירצה מקריב ואין אנשי המשמר יכולין לעכב על ידו:",
+                "<b>מקריב חלק בראש.</b> ראש הוא להקריב כל חלק שיבחר:",
+                "<b>ונוטל חלק בראש.</b> בחלוקת הקדשים נוטל מנה יפה שיבחר לו. והני מילי בקדשי מזבח, אבל בקדשי גבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה: "
+            ],
+            [
+                "<b>וקורין לפניו.</b> כל שבעת הימים:",
+                "<b>בסדר היום.</b> בפרשת אחרי מות:",
+                "<b>אישי.</b> אדוני:",
+                "<b>שמא לא למדת.</b> במקדש שני היו צריכין לכך שהיו מעמידין כהנים גדולים שאינם מהוגנים, על פי המלכות, דאילו במקדש ראשון לא היו מעמידין כהן גדול אלא הגדול שבכהנים בחכמה בנוי בכח ובעושר, ואם לא היה לו עושר אחיו הכהנים מגדלין אותו משלהם שנאמר (ויקרא כ״א) והכהן הגדול מאחיו, גדלהו משל אחיו:",
+                "<b>שיהא מכיר.</b> מתבונן בבהמות העוברות לפניו לתת אל לבו הלכות סדר היום: "
+            ],
+            [
+                "<b>לא היו מניחין אותו לאכול הרבה.</b> אפילו מן המאכלים שאין מביאים לידי חמום, ומונעים ממנו לגמרי כל מאכל המביא לידי חמום וקרי כגון חלב וביצים ובשר שמן ויין ישן וכיוצא בהן: "
+            ],
+            [
+                "<b>מסרוהו זקני בית דין.</b> שקראו לפניו בסדר היום:",
+                "<b>לזקני כהונה.</b> ללמדו חפינת הקטורת שנאמר (שם ט״ז) ומלא חפניו קטורת סמים. ועבודה קשה היתה:",
+                "<b>בית אבטינס.</b> הם העושים את הקטורת וכותשים אותה ומערבין סממניה:",
+                "<b>והשביעוהו.</b> שלא יהא צדוקי לתקן הקטורת על המחתה מבחוץ ולהכניס מבפנים שהם דורשין כי בענן אראה על הכפורת (ויקרא ט״ז), כי בענן עשן הקטורת יבא ואז אראה על הכפורת. ואין הדבר כן, שהרי הכתוב אומר (שם) ונתן את הקטורת על האש לפני ה׳:",
+                "<b>הוא פורש ובוכה.</b> שחשדוהו לצדוקי:",
+                "<b>והן פורשין ובוכין.</b> על שחשדוהו. דאמר מר [שבת צ״ז.] החושד בכשרים לוקה בגופו: "
+            ],
+            [
+                "<b>אם היה חכם דורש.</b> בדבר הלכה כל ליל יוה״כ, שלא יישן ויראה קרי. ואם תלמיד הוא ולא חכם, שיודע להבין ולשמוע דבר הלכה ואינו יודע לדרוש דורשים לפניו:",
+                "<b>באיוב ובעזרא.</b> שהן דברים המושכים את הלב לשומען ואין שינה חוטפתו: "
+            ],
+            [
+                "<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח קרויין פרחי:",
+                "<b>באצבע צרדה.</b> האצבע הסמוכה לאגודל. ולשון <b>צרדה.</b> צרתא דדא כלומר צרתה של האגודל הסמוכה לה, היו מחברים האגודל באצבע הסמוכה לה ושומטה ומכה על כפו ומשמיע קול כדי שלא יישן כהן גדול:",
+                "<b>עמוד.</b> על רגליך:",
+                "<b>והפג אחת על הרצפה.</b> של שיש להסיר חומם. שצינון הרגלים מסיר השינה, והפג לשון הסרה, כמו מפיגין טעמן [ביצה י״ד.]: "
+            ],
+            [
+                "<b>תורמין את המזבח.</b> תרומת הדשן, שהוא חותה מן הדשן במחתה בין רב בין מעט ונותנו במזרחו של כבש ונבלע שם במקומו, והיא היתה תחלת העבודה בשחרית:",
+                "<b>או סמוך לו.</b> סמוך לקריאת הגבר או מלפניה או מלאחריה:",
+                "<b>ביום הכפורים.</b> תורם מחצות. משום חולשא דכהן גדול שעליו לבדו מוטל הכל צריך להשכים יותר:",
+                "<b>וברגלים.</b> דנפישי ישראל ונפישי קרבנות ורב הדשן במקום המערכה וצריך להעלות הדשן מן המערכה למקום שבאמצע המזבח ששמו תפוח שלשם גל גדול של דשן צבור ומכוונת כתפוח, היו צריכים להשכים יותר והיו משכימין מן האשמורת הראשונה שהיא שליש הלילה:",
+                "<b>ולא היתה קריאת הגבר מגעת.</b> ברגלים: ",
+                "<b>עד שהיתה עזרה מלאה מישראל</b> המביאים קרבנותיהם להקריבם מיד אחר תמיד של שחר:"
+            ]
+        ],
+        [
+            [
+                "<b>בראשונה כל מי שרוצה לתרום.</b> כל כהן שהוא מאותו בית אב ורוצה לתרום את הדשן שחרית, תורם, ולא היה פייס בדבר:",
+                "<b>ובזמן שהם מרובים.</b> הבאים לתרום, זה אומר אני תורם וזה אומר אני תורם, זה היה משפטם:",
+                "<b>רצים ועולים בכבש.</b> המזבח, שהוא ל״ב אמה אורך:",
+                "<b>וכל הקודם.</b> ליכנס לתוך ארבע אמות עליונות של כבש הסמוכות לראש המזבח, זכה לתרום. וזהו גורלם:",
+                "<b>ואם היו שניהם שוים.</b> בכניסתם אין אחד מהם זוכה לתרום. אבל מעתה כולם באין להטיל גורל. ומהו הגורל הממונה על הפייסות אומר לכולם הצביעו כלומר הוציאו אצבעותיכם כל אחד יראה אצבעו, מפני שאסור למנות אנשים מישראל לפיכך הוצרכו להוציא האצבעות כדי שימנו האצבעות ולא האנשים. וכיצד עושים מקיפים ועומדים בעגולה והממונה בא ונוטל מצנפת מראשו של אחד מהם וממנו הפייס מתחיל למנות ומוציא כל אחד אצבעו והממונה מוציא מפיו סך ומנין, או מאה, או ששים, הרבה יותר ממה שיש שם כהנים, ואומר מי שיכלה חשבון זה אצלו יזכה. ומתחיל למנות מזה שנטל מראשו המצנפת, וסובב והולך ומונה האצבעות וחוזר חלילה עד סוף המנין, ומי שהמנין כלה בו הוא הזוכה. וכן כל הפייסות שבמקדש:",
+                "<b>אחד או שנים.</b> אצבע א׳ אם הוא בריא או שנים אם הוא חולה. שהחולה אינו יכול לכבוש אצבעותיו, וכשמוציא אחת יוצאה חברתה עמה. ואין השנים נמנין אלא אחת:",
+                "<b>ואין מוציאים אגודל במקדש.</b> מפני הרמאים, כשיקרב המנין לכלות ויבינו למי יכלה, יוציא זה העומד לפניו שתי אצבעות כדי שימנה לשני בני אדם וימהר המנין לכלות בו והממונה לא יבין לפי שהאדם יכול להרחיק האגודל מן האצבע הרבה עד שנראה כאצבעות שני בני אדם מה שאין יכול לעשות כן בשאר אצבעות: "
+            ],
+            [
+                "<b>אלא בפייס.</b> זה שפירשנו:",
+                "<b>ארבע פייסות היו שם.</b> ארבע פעמים ביום נאספים לפייס. ולא היו מפייסים על כולם באסיפה אחת, כדי להשמיע קול ארבע פעמים שיש עם רב בעזרה, וזהו כבודו של מלך שנאמר (תהילים נ״ה:ט״ו) בבית אלהים נהלך ברגש: "
+            ],
+            [
+                "<b>מי שוחט.</b> את התמיד:",
+                "<b>מי זורק וכו׳</b> כל העבודות הללו בפייס אחד הן. שמי שיכלה בו החשבון כמו שפירשנו, זכה, והוא זורק את הדם למזבח אחר שקבל הדם במזרק שהזורק הוא המקבל. והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם מ״מ מפני שעבודת הזריקה גדולה מן השחיטה שהשחיטה כשרה בזר משא״כ בזריקה דמקבלה ואילך מצות כהונה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והסמוך לו בשחיטה. והסמוך לשוחט מדשן את המזבח, והסמוך למדשן את המזבח מדשן את המנורה. וכן כולם:",
+                "<b>הראש והרגל.</b> של ימין, בכהן אחד:",
+                "<b>ושתי הידים.</b> בכהן שני:",
+                "<b>העוקץ.</b> הוא הזנב ",
+                "<b>והרגל</b> של שמאל, בכהן שלישי:",
+                "<b>החזה.</b> הוא שומן החזה הרואה את הקרקע, וחותכין אותו אילך ואילך בלא ראשי הצלעות:",
+                "<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב. החזה והגרה בכהן רביעי. ",
+                "<b>ושתי הדפנות.</b> בכהן חמישי. ",
+                "<b>והקרבים.</b> בששי. ",
+                "<b>והסולת.</b> עשרון למנחת נסכו של תמיד בשביעי. ",
+                "<b>והחביתים.</b> חצי עשרון למנחתו של כהן גדול שקריבה עם התמידים בכל יום שנאמר (ויקרא ו׳:י״ג) מחציתה בבוקר ומחציתה בערב, בשמיני. ",
+                "<b>והיין.</b> ג׳ לוגין לנסך התמיד, בתשיעי:",
+                "<b>י״ג כהנים זוכין בו.</b> בפייס זה, י״ג עבודות של כהנים המנויות בהן כפי הסדר הכתוב במשנה:",
+                "<b>כדרך הלוכו.</b> בחייו:",
+                "<b>היה קרב התמיד.</b> ת״ק סבר הטוב והיפה קרב תחלה. ובן עזאי סבר כדרך הלוכו, הראש והרגל, החזה והגרה, ושתי הידים, ושתי הדפנות, העוקץ והרגל. ואין הלכה כבן עזאי: "
+            ],
+            [
+                "<b>חדשים לקטורת.</b> כך היו מכריזין בעזרה. כלומר מי שלא זכה בקטורת כל ימיו יבא ויפיס. ולא היה מניחין למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וכו׳ ברך ה׳ חילו. ולפי שכל כהן המקטיר קטורת היה מתעשר ומתברך בשבילה לפיכך לא היו מניחין לשנות בה אדם, כדי שיהיו הכל מתעשרים ומתברכים בה:",
+                "<b>חדשים גם ישנים.</b> מי שזכה בפייס פעמים אחרות, ומי שלא זכה בו מעולם, בואו והפיסו:",
+                "<b>מי מעלה אברים מן הכבש למזבח.</b> כשהיו מוליכין האברים מבית המטבחים לא היו מוליכים אותם למזבח אלא נותנים אותם מחצי כבש ולמטה במזרח ומפיסין פייס אחר מי מעלה אותם ממקום הנחתן בכבש למזבח. והיו עושין כן משום ברוב עם הדרת מלך: "
+            ],
+            [
+                "<b>תמיד קרב.</b> משעת הולכת אברים ואילך קחשיב:",
+                "<b>עצמו.</b> בכל יום תשעה. ששה לאברים ולקרבים, כדאמרינן לעיל, ואחד לסולת. ואחד לחביתין ואחד ליין:",
+                "<b>ובחג.</b> שצריך שני נסוכין, אחד של יין ואחד של מים ביד כהן אחד צלוחית של מים:",
+                "<b>של בין הערבים.</b> שבכל יום שנים בידם שני גזירי עצים להוסיף על עצי מערכה דכתיב, (ויקרא א׳:ז׳) וערכו עצים על האש, אם אינו ענין לתמיד של שחר שכבר נאמר וביער עליה הכהן עצים תנהו ענין לתמיד של בין הערבים שמוסיפים שני גזירי עצים: "
+            ],
+            [
+                "<b>הבשר בחמשה.</b> כאברים של כבש כך אברים של איל:",
+                "<b>הסלת.</b> שני עשרונים היה, בשני כהנים: "
+            ],
+            [
+                "<b>במה דברים אמורים.</b> דבעינן כל הני כהנים לכל בהמה ובעינן פייס:",
+                "<b>אם רצה להקריב.</b> כהן יחידי את הכל ובלא פייס:",
+                "<b>הפשטן ונתוחן.</b> של יחיד ושל צבור שוין להיות כשרים בזר ואין טעונין כהן:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה.</b> הוא הסגן:",
+                "<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:",
+                "<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה. שנאמר (ויקרא י״ט) ביום זבחכם:",
+                "<b>ברקאי.</b> האיר והבריק השחר:",
+                "<b>האיר פני המזרח.</b> זמן זה אחר ברקאי דאמר ת״ק. והלכה כמתתיה בן שמואל:",
+                "<b>עד שבחברון.</b> אותן העומדין למטה שואלין לו הגיע האור לחברון, והוא משיב הן. וכדי להזכיר זכות אבות מזכירין חברון: "
+            ],
+            [
+                "<b>שפעם אחת עלה מאור הלבנה.</b> לאו ביוה״כ קאמר, דא״א לעלות מאור הלבנה סמוך לשחר ביוה״כ שהוא בשליש החודש אלא בסוף אחד מן החדשים כשהלבנה עולה סמוך לעלות השחר אירע זה הטעות וחששו שמא ביה״כ יארע טעות אחר כיוצא בו לכך הוצרכו לכל זה:",
+                "<b>הורידו כהן גדול.</b> מלתא באנפי נפשה היא. והשתא מהדר להא דתנינן לעיל עד חברון והוא אומר הן. ולאחר שהשיב הרואה הן היו מורידין כהן גדול לבית הטבילה שהיה טעון טבילה קודם שישחט התמיד:",
+                "<b>המיסך רגליו.</b> כנוי לנקבים גדולים: "
+            ],
+            [
+                "<b>לעבודה.</b> לאו דוקא:",
+                "<b>עד שיטבול.</b> שהדברים קל וחומר ומה כהן גדול המשנה מקודש לקודש, מעבודת חוץ לעבודת פנים ומעבודת פנים לעבודת חוץ, טעון טבילה בין עבודה לעבודה, זה הבא מביתו שהוא מחול לקודש לא כל שכן שטעון טבילה:",
+                "<b>על בית הפרוה.</b> על לשכת בית הפרוה:",
+                "<b>חוץ מזו.</b> הראשונה, שהיתה בחול ע״ג שער המים, ובצד לשכתו היתה: "
+            ],
+            [
+                "<b>סדין של בוץ.</b> כדי שיכיר שעבודת היום בבגדי בוץ, לפי שהוא רגיל לשמש כל השנה כולה בבגדי זהב:",
+                "<b>ונסתפג.</b> ונתקנח:",
+                "<b>וקדש ידיו ורגליו.</b> מן הכיור. שצריך לכל חליפות בגדי היום קדוש לפשיטה וקדוש ללבישה. וטבילה ראשונה זו שהפשיטה של בגדי חול היא, לא הוצרך קדוש ידים ורגלים על הפשיטה:",
+                "<b>קרצו.</b> שחטו ברוב שני סימנין, הכשר שחיטה בלבד:",
+                "<b>ומירק אחר.</b> וגמר כהן אחר בשחיטה. לפי שאין קבלת הדם כשרה אלא בכהן גדול וצריך למהר ולקבל:",
+                "<b>על ידו.</b> בשבילו. אי נמי על ידו, אחריו וסמוך לו כמו ועל ידו החזיק. בספר עזרא: "
+            ],
+            [
+                "<b>בין דם לאברים.</b> לאו דוקא, דהא תנן לעיל וקבל את הדם וזרקו נכנס להקטיר קטורת ולהטיב את הנרות ולהקריב את הראש ואת האברים, אלמא היתה קטורת קריבה בין דם לנרות ולא בין דם לאברים. אלא לא בא התנא עכשיו לומר סדר ההקרבות זו אחר זו איך היו אבל רצה לומר בלבד שלא היתה זריקת הדם והקרבת האברים רצופים זו אחר זה שהרי הקטורת היתה מפסקת ביניהן, והוא הדין נמי שהטבת הנרות היתה ביניהן לאחר הקטורת קודם הקרבת האברים:",
+                "<b>אסטניס.</b> שגופו מצונן וקר:",
+                "<b>מחמין לו חמין.</b> בערב יום הכיפורים:",
+                "<b>ומטילין.</b> ביום הכיפורים לתוך חקק בנין בית טבילתו:",
+                "<b>שתפיג.</b> להסיר צינתן במקצת. כמו מפיגין טעמן, [ביצה י״ד]: "
+            ],
+            [
+                "<b>לבית הפרוה.</b> מכשף אחד ששמו פרוה בנאה ונקראת על שמו:",
+                "<b>ובקודש היתה.</b> שטבילה שניה זו עם כל שאר טבילות, חוץ מן הראשונה, טעונות מקום קדוש, כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש:",
+                "<b>רבי מאיר אומר.</b> פשט תחלה ואח״כ מקדש. ואין הלכה כרבי מאיר:",
+                "<b>בגדי לבן.</b> כתונת, ומכנסים, ואבנט, ומצנפת האמורים בפרשת אחרי מות, שכל עבודות פנימיות היו בהן. ועבודות חיצונות כגון תמידין ומוספין היו בבגדי זהב שהוא משמש בהן כל השנה כולה. ובין כל חליפה וחליפה טעון טבילה ושתי קדושי ידים ורגלים מן הכיור: "
+            ],
+            [
+                "<b>פלוסין.</b> בוץ דק ויפה הבא מארץ רעמסס, תרגום ירושלמי רעמסס, פילוסא:",
+                "<b>הנדואין.</b> מארץ הודו:",
+                "<b>ובין הערבים.</b> בגדים שלובש להוצאת כף ומחתה:",
+                "<b>הכל שלושים מנה.</b> להכי הדר כללינהו, תנא לאשמועינן דשלושים מנה סך הכל לומר לך שאם פיחת לאותן של שחרית וריבה לאותן של ערבית לית לן בה:",
+                "<b>אם רצה להוסיף מוסיף משלו.</b> ובלבד שיתן אותו תוספת מתנה להקדש: "
+            ],
+            [
+                "<b>בין האולם ולמזבח.</b> כל צפון העזרה היה כשר מן הדין להעמדת הפר, דכולה לפני ה׳ היא, ולא היו מעמידים הפר בין האולם ולמזבח קרוב להיכל אלא משום חולשא דכהן גדול שלא יכבד עליו טורח משא מזרק הדם למרחוק:",
+                "<b>ראשו לדרום ופניו למערב.</b> בדין היה שיהיה ראשו להיכל שהוא במערב ואחוריו למזבח אלא שמא יטיל גללים וגנאי הוא להראות בית הרעי שלו לצד מזבח לפיכך היה ראשו לדרום וזנבו לצפון דהכי שפיר טפי. ואמצע גופו בין האולם ולמזבח ועוקם ראשו עד שיהיו פניו למערב:",
+                "<b>והכהן עומד.</b> ואחוריו למזרח: "
+            ],
+            [
+                "<b>בא לו למזרח העזרה.</b> שלא היו מכניסים השעירים בין האולם ולמזבח כשרוצה לתת עליהם גורלות אלא בעזרה היו עד שעת שחיטה:",
+                "<b>וקלפי.</b> כלי עץ חלול:",
+                "<b>של אשכרוע.</b> בוס״א בלע״ז. מין עץ וחשוב הוא:",
+                "<b>בן גמלא.</b> יהושע בן גמלא כשנתמנה להיות כהן גדול עשאן של זהב: "
+            ],
+            [
+                "<b>בן קטין.</b> כהן גדול היה:",
+                "<b>עשה שנים עשר דד לכיור.</b> כדי שיהיו שנים עשר כהנים הזוכים בפייס של תמיד של שחר מקדשים בבת אחת. ואע״פ ששלשה עשר כהנים היו כדאמרן בפירקא בראשונה, לא עשה דד לשוחט שהשחיטה כשרה בזר:",
+                "<b>מוכני.</b> גלגל לשקעו בבור, שיהיו מימיו מחוברים בבור ולא יפסלו בלינה:",
+                "<b>נברשת.</b> מנורה:",
+                "<b>שפרשת סוטה כתובה עליה.</b> ולא יצטרך להביא תורה לכתוב ממנה פרשת סוטה:",
+                "<b>נקנור.</b> שם אדם:",
+                "<b>נעשו נסים לדלתותיו.</b> שהלך לאלכסנדריא של מצרים להביא דלתות, ובחזרתו עמד סער גדול בים לטבען נטלו אחד מהן והטילוה בים להקל מעליהם, בקשו להטיל האחרת אמר להם הטילוני עמה, מיד נח הים מזעפו. כיון שהגיעו לנמל של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה: "
+            ],
+            [
+                "<b>לא רצו ללמד על מעשה לחם הפנים.</b> שלא היו יודעים שאר אומנין לרדותם מן התנור שלא יהא נשבר, מפני שהיה עשוי כמין תיבה פרוצה:",
+                "<b>לא רצו ללמד על מעשה הקטורת.</b> מכירין היו בעשב אחד ששמו מעלה עשן וכשהיו מערבים אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל ולא היה פונה אילך ואילך:",
+                "<b>פרק בשיר.</b> הכרעת קול נעימה:",
+                "<b>על מעשה הכתב.</b> קושר ד׳ קולמוסים בד׳ אצבעותיו, וכותב שם בן ד׳ אותיות כאחת:",
+                "<b>על הראשונים.</b> בן גמלא ובן קטין, מונבז והלני אמו, וניקנור:",
+                "<b>ועל האחרונים.</b> בית גרמו ובית אבטינס, הגרוס בן לוי ובן קמצר. ואע״ג דבית גרמו ובית אבטינס נתנו טעם לדבריהם שלא רצו ללמד, שמא ילמד אדם שאינו הגון וילך ויעבוד לע״ז בכך. לא קבלו חכמים את דבריהם:"
+            ]
+        ],
+        [
+            [
+                "<b>טרף בקלפי.</b> טרף חטף ולקח פתאום בחטיפה בקלפי, ששנינו למעלה וקלפי היתה שם. ולמה בחטיפה, כדי שלא יתכוין להכיר במשמושו איזה של שם ויטלנו בימין, לפי שסימן יפה היה כשהיה עולה בימין:",
+                "<b>והעלה שני גורלות.</b> אחד בימין ואחד בשמאל. והשעירים עומדים אחד לימין ואחד לשמאל, ונתן גורל שעלה בימין על שעיר של ימין וגורל שעלה בשמאל על שעיר של שמאל:",
+                "<b>לה׳ חטאת.</b> שם המפורש היה מזכיר, והוא שם של יו״ד ה״א כמו שהוא נכתב:",
+                "<b>ר׳ ישמעאל אומר לא היה צריך כו׳</b> ואין הלכה כר״י:",
+                "<b>והן עונים אחריו.</b> כשמזכיר את השם: "
+            ],
+            [
+                "<b>לשון של זהורית.</b> צמר צבוע אדום:",
+                "<b>כנגד בית שלוחו.</b> כנגד שער שיוציאוהו בו:",
+                "<b>ולנשחט.</b> היה קושר לשון של זהורית כנגד בית שחיטתו כלומר בצוארו והשתא לא אתי לאתחלופי בשעיר המשתלח, שזה בראשו וזה בצוארו. ותרווייהו בשאר שעירים לא מתחלפי שאלו לשון של זהורית קשורה בהם ושעירים אחרים אין לשון של זהורית קשורה בהם:",
+                "<b>עויתי פשעתי חטאתי.</b> מתניתין ר״מ היא דיליף מקרא דכתיב (ויקרא ט״ז:כ״א) והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם. אבל חכמים פליגי עליה ואמרי עונות אלו זדונות פשעים אלו מרדים חטאות אלו שגגות לאחר שהתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות בתמיה, אלא אומר חטאתי עויתי פשעתי. וכן בדוד הוא אומר (תהילים ק״ו:ו׳) חטאנו עם אבותינו העוינו והרשענו. והלכה כחכמים. ומהו זה שאמר משה (שמות ל״ד:ז׳) נושא עון ופשע וחטאה כך אמר משה לפני המקום בשעה שישראל חוטאים ועושים תשובה עשה להם זדונות כשגגות: "
+            ],
+            [
+                "<b>ממרס.</b> מגיס ומנער ומערב בו, שלא יקפה כשישהה עד שיעשה עבודת הקטורת:",
+                "<b>על הרובד הרביעי.</b> כל שורה ושורה של אבני הרצפה קרויה רובד. וא״א לפרש רובד הרביעי שבהיכל, שורה רביעית שבתוך ההיכל מפתח ההיכל ולפנים, דהא כתיב (ויקרא ט״ז:י״ז) וכל אדם לא יהיה באוהל מועד וכו׳, אלא תני רובד רביעי של היכל, כלומר רובד הד׳ שבעזרה, כשיוצא מן ההיכל לעזרה מונה את הרובדין ומניחו על הרובד הרביעי ושם עומד הממרס בו. דאילו בתוך ההיכל אי אפשר כדאמרן:",
+                "<b>וחותה.</b> את הגחלים ומניח את המחתה עד שיחפון בחפניו הקטורת ויתן לתוך הכף. ואח״כ יכניס כף ומחתה לפנים: "
+            ],
+            [
+                "<b>בכל יום.</b> כשחותה גחלים ממערכה שניה של קטורת להכניס על מזבח הפנימי לקטורת שחרית וערבית:",
+                "<b>חותה בשל כסף ומערה בשל זהב.</b> ואינו חותה בשל זהב, שחתיית הגחלים שוחקת הכלי ומחסרתו והתורה חסה על ממונן של ישראל:",
+                "<b>והיום חותה בשל זהב.</b> שלא להטריח על כהן גדול לערות מכלי אל כלי:",
+                "<b>כבדה.</b> שהיה דופנה עבה:",
+                "<b>והיום קלה.</b> שהיה דופנה דק:",
+                "<b>והיום ארוכה.</b> כדי שתהא זרוע של כהן גדול מסייעתו:",
+                "<b>והיום אדום.</b> מזהב הקרוי זהב פרוים, על שם שדומה לדם פרים:",
+                "<b>פרס.</b> חצי מנה:",
+                "<b>דקה מן הדקה.</b> דכתיב (ויקרא ט״ז:י״ב) ומלא חפניו קטורת סמים דקה. ומה תלמוד לומר והלא כבר נאמר (שמות ל׳:ל״ו) ושחקת ממנה הדק אלא לומר לך שקטורת של יום הכפורים תהא דקה מן הדקה: "
+            ],
+            [
+                "<b>בכל יום עולין במזרחו של כבש.</b> דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין, שהוא למזרח, שהרי הכבש בדרום, לכך עולין במזרחו של כבש שסמוך לפנות לימין:",
+                "<b>והיום כהן גדול.</b> משום כבודו להראות חשיבותו שהוא כבן בית והולך במקום שהוא חפץ מה שאין שאר כהנים רשאין לעשות כן: "
+            ],
+            [
+                "<b>בכל יום היו שם.</b> במזבח החיצון:",
+                "<b>ארבע מערכות.</b> של עצים שמבערים עליהם האש, אחת מערכה גדולה שמקריבין עליה התמיד ואחת מערכה שניה שממנה נוטלים אש למזבח הקטורת ואחת מערכה של קיום האש שלא תסור משם אש לעולם ואחת מערכה של אברים ופדרים של תמיד של בין הערבים שלא נתעכלו מבערב ולא נשרפו כל הלילה שורפין אותם במערכה זו. ומוסיפין ביוה״כ עוד מערכה אחת ליטול ממנה גחלים לקטורת לפני ולפנים:",
+                "<b>רבי יוסי אומר בכל יום ג׳</b> דג׳ קראי כתיב (ויקרא ו׳:ב׳) על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה. (שם) ואש המזבח תוקד בו זו מערכה שניה של קטורת. (שם) והאש על המזבח תוקד בו לא תכבה זו מערכה ג׳ של קיום האש. ומערכה רביעית לאברים ופדרים שלא נתעכלו לית ליה לרבי יוסי, דסבירא ליה שאברים ופדרים שלא נתעכלו בצדי מערכה גדולה הם נשרפים:",
+                "<b>רבי יהודה אומר בכל יום שתים.</b> דלית ליה מערכה שלישית של קיום האש. ומקרא שלישי של והאש על המזבח תוקד בו לא תכבה דריש ליה רבי יהודה שהמבעיר קסמים דקים כדי להצית האש על המערכה הגדולה לא יצית על הרצפה ויעלם כשהם דולקים למזבח אלא ידליקם בראש המזבח. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>הוציאו לו.</b> מלשכת הכלים:",
+                "<b>וכך היתה מדתה.</b> כמדתה בחוץ כך מדתה בפנים מה בחוץ היה חופן בחפניו ממש ולא בכלי, כך בפנים כשמערה הקטורת מן הכף לתוך חפניו לא היה מערה בכלי עשוי כמדת חפניו אלא לתוך חפניו ממש:",
+                "<b>נטל את המחתה בימינו.</b> לפי שהיא כבדה וחמה וכף הקטורת קלה הימנה לכך מחתה בימינו וכף בשמאלו:",
+                "<b>היה מהלך בהיכל.</b> נכנס ומהלך בתוכה למערב:",
+                "<b>לבין שתי הפרוכות.</b> לפי שנסתפקו בבית שני אם המחיצה המבדלת בין הקודש ובין קודש הקדשים שהיתה בבית ראשון והיה עביה אמה אי אותה אמה כלפנים או כלחוץ, לפיכך עשו ב׳ פרוכות אחת חיצונה ואחת פנימית וביניהן אויר אמה לקלוט ביניהן אויר מקום המחיצה:",
+                "<b>החיצונה פרופה מן הדרום.</b> רבנן קאמרי לה, דפליגי עליה דרבי יוסי ואמרי והבדילה הפרוכת לכם במשכן בלבד נאמר. ",
+                "<b>פרופה.</b> ראשה כפולה לצד החיצון ונאחזת בקרס של זהב להיות [פתוחה] מן הדרום ועומדת:",
+                "<b>מהלך ביניהן.</b> נכנס בפריפת הדרום ומהלך ביניהם עד שמגיע לפריפת הצפון:",
+                "<b>הגיע לצפון.</b> משנכנס לתוך חלל בית קודש הקדשים הפך פניו לדרום לילך עד בין הבדים שהוא באמצע החלל. שהבדים היו ארוכין עד הפרוכת ראשו אחד למערב והשני לו למזרח, אחד בראש הארון לצפון ואחד בראשו לדרום:",
+                "<b>מהלך לשמאלו עם הפרוכת.</b> שהמהלך מצפון לדרום שמאלו למזרח והפרוכת היתה במזרח נמצא שמאלו עם הפרוכת:",
+                "<b>עד שהוא מגיע לארון.</b> למקום ארון, ולא לארון ממש דבבית שני לא היה שם ארון:",
+                "<b>דרך כניסתו.</b> שלא היה מסב את פניו לצאת אלא יוצא דרך אחוריו ופניו לארון:",
+                "<b>ומתפלל תפלה קצרה.</b> וזו היא יהי רצון מלפניך ה׳ אלהי שאם שנה זו שחונה פירוש חמה, שתהא גשומה, ולא יעדי עבד שולטן מדבית יהודה, ולא יהיו עמך ישראל צריכים פרנסה זה מזה ולא מעם אחר ולא תכנס לפניך תפלת עוברי דרכים פירוש מפני שהם מתפללין שלא ירדו גשמים:",
+                "<b>בבית החיצון.</b> בהיכל:",
+                "<b>שלא להבעית את ישראל.</b> שיאמרו מת הוא: "
+            ],
+            [
+                "<b>ושתיה היתה נקראת.</b> על שם שממנה נשתת העולם שבה יסד הקב״ה את עולמו. שתיה, יסוד: "
+            ],
+            [
+                "<b>למקום שנכנס.</b> בבית קודש הקדשים:",
+                "<b>במקום שעמד.</b> בין הבדים:",
+                "<b>ולא היה מתכוין להזות לא למעלה.</b> שתהא אחת למעלה בחודה של כפורת העליון והשבע למטה [בעוביה], שהרי לא על הכפורת נוגעים אלא לארץ נופלים:",
+                "<b>אלא כמצליף.</b> כמלקה הזה שמתחיל בין הכתפים ויורד למטה, כך היה מתכוין שיהיו ח׳ הזאות הללו בארץ כשורה, זו תחת זו:",
+                "<b>אחת ואחת.</b> שאם לא ימנה הזאה ראשונה שלמעלה לעצמה עם כל שבע שלמטה פעמים שיטעה וימנה הזאה ראשונה עם שבע שלמטה, ובהזאה הראשונה שלמטה ימנה שתים. ואין לומר ימנה הזאה שלמעלה עם שבע שלמטה וימנה עד שמנה די״ל מצוה להפסיק מתנות שלמטה מתוך שבעה ולא מתוך שמונה: "
+            ],
+            [
+                "<b>נטל דם הפר והניח דם השעיר.</b> מסקנא דמלתא דרבי יהודה היא, דאמר לא היה שם אלא כן אחד, וצריך ליטול דם הפר תחלה כדי להניח דם השעיר בכן שהיה עליו דם הפר. ואין הלכה כרבי יהודה:",
+                "<b>על הפרוכת.</b> דכתיב (ויקרא ט״ז) וכן יעשה לאהל מועד:",
+                "<b>עירה דם הפר.</b> דכתיב במתנות המזבח (שם) ולקח מדם הפר ומדם השעיר, מדם שניהם יחד:",
+                "<b>ונתן את המלא בריקן.</b> וחוזר ומערה מזרק מלא תוך הריקן כדי שיתערבו הדמים יפה יפה: "
+            ],
+            [
+                "<b>היה מחטא ויורד.</b> האי תנא סבר שהיה הכהן הולך ברגליו לכל קרן וקרן, וכל מתנה ומתנה היתה בקרן שלפניו וסמוך לו. ולהכי נקט מחטא ויורד, כלומר שהיה נותן מתנה מלמעלה למטה, שאם יתן מלמטה למעלה בקרן שלפניו הדם זב לתוך בית יד שלו ומטנף את בגדיו. ור״א סבר שהכהן עומד בקרן אחת ומשם נותן המתנות על כל הקרנות שהרי כל המזבח אינו אלא אמה על אמה מרובע וכיון שאין שלשת הקרנות סמוכות לו יכול ליתן מלמטה למעלה ולא יטנף את בגדיו, חוץ מקרן זו שהוא עומד אצלה שאי אפשר לו לצדד ראשי אצבעותיו למטה אלא למעלה, שאם יצדד ראשי אצבעותיו למטה ויתן מתנה מלמטה למעלה הרי הדם זב לתוך בית יד כתונת שלו. ואין הלכה כר״א: "
+            ],
+            [
+                "<b>על טהרו.</b> אחר שגמר כל המתנות של קרנות מזה עליו שבע פעמים כדכתיב (ויקרא ט״ז) והזה עליו מן הדם. טהרו, המקום המגולה שבו שחותה האפר והגחלים אילך ואילך ומזה על זהבו של מזבח:",
+                "<b>ושל מזבח החיצון.</b> שירי דם החטאות החיצונות היה שופך על יסוד דרומי:",
+                "<b>אלו ואלו.</b> דמים החיצונים והפנימים הנשפכים על מזבח העולה היו שותתים ונופלים מן היסוד לרצפה ומתערבין באמה סילון שבעזרה היוצא לנחל קדרון:",
+                "<b>לגננים.</b> לבעלי גנות:",
+                "<b>ומועלין בהם.</b> אסור ליהנות מהם בלא דמים: "
+            ],
+            [
+                "<b>כל מעשה יוה״כ.</b> כל עבודות שעובד בבגדי לבן בפנים ובהיכל:",
+                "<b>האמור על הסדר.</b> במשנתינו:",
+                "<b>וכן בהיכל.</b> נתן מקצת מתנות בפרוכת ונשפך הדם, יביא פר אחר ויתחיל מתנות הפרוכת, וא״צ לחזור ולהתחיל בפנים:",
+                "<b>שכולן כפרה בפני עצמן.</b> לפיכך כפרה שנגמרה נגמרה:",
+                "<b>ממקום שפסק.</b> ואפילו לא נגמרה אותה כפרה א״צ לחזור וליתן מה שנתן. ואין הלכה כר׳ אלעזר ור׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>שני שעירי.</b> במראה. שניהם לבנים או שניהם שחורים. ",
+                "<b>ובקומה ובדמים.</b> דתלתא קראי כתיבי. (ויקרא ט״ז:ה׳) ומאת עדת בני ישראל יקח שני שעירים. ולקח את שני השעירים. ונתן אהרן על שני השעירים. וכיון דשעירים תרי משמע מה ת״ל שני שני שני תלתא זימני, אלא שיהיו שוים במראה ובקומה ובדמים:",
+                "<b>ויאמר אם של שם מת כו׳</b> הכי מפרשה, אם של שם מת יאמר זה שעלה עליו הגורל לשם יתקיים תחתיו. ואם של עזאזל מת יאמר זה [שעלה] עליו וכו׳:",
+                "<b>והשני.</b> אם של עזאזל מת ועכשיו יש כאן שנים לשם, אחד שנשאר מזוג ראשון ואחד מזוג שני, ובאחד מהן יתכפרו, והשני ירעה. וכן אם של שם מת והרי יש כאן שנים לעזאזל, האחד ישתלח והשני ירעה. ושני שבזוג שני הוא שירעה עד שיפול בו מום, ושני שבזוג ראשון הוא שיקרב אם הוא של שם, או ישתלח אם הוא של עזאזל, שאין בעלי חיים נדחין, ואם אירעה להן שעת פסול עדיין יכולין להתקן כשיזדווג לו אחר:",
+                "<b>שאין חטאת צבור מתה.</b> דכי גמירי חטאות מתות, ביחיד גמירי. ושעירי יום הכפורים חטאות ציבור הן דכתיב (ויקרא ט״ז) ומאת עדת בני ישראל יקח. וחטאת מתה הוא שמכניסין אותה לבית אחד ומניחין אותה שם עד שתמות:",
+                "<b>ועוד אמר ר״י נשפך הדם.</b> של שעיר של השם, ימות המשתלח, דהא לא אתעבידא מצוה דדם, ובכל העבודות הנעשות בבגדי לבן בין בפנים בין בחוץ חוקה כתיב בהו לעכב, וצריך להביא דם אחר ואי אפשר אלא בהגרלה, וכיון דאית ליה בעלי חיים נדחין ימות המשתלח הראשון:",
+                "<b>מת המשתלח.</b> אע״ג דשלוח לא מעכב לדברי הכל, דכי כתיב חוקה לעכב אדברים שהכהן עושה בבגדי לבן לא על דברים הנעשים ביד איש עתי, מכל מקום ילפינן מקרא דכתיב (שם) יעמד חי לפני ה׳ לכפר עליו, עד אימתי זקוק המשתלח לעמוד חי, עד שעת מתן דמו של חבירו, הא אם מת קודם לכן אין כפרת הדם כלום, לכך צריך תשלומים. ובלא הגרלה א״א וזקוק לשנים וראשון ידחה דהכל מודים בשחוטים שנדחים: "
+            ],
+            [
+                "<b>בא לו אצל שעיר.</b> לאחר שגמר מתן דמים של פר ושעיר בא לו הכהן אצל שעיר המשתלח במקום שהעמידו שם כנגד בית שלוחו: "
+            ],
+            [
+                "<b>אלא שעשו הכהנים קבע.</b> להיות משלחין אותו ולא היו ב״ד של כהנים מניחין את ישראל להוליכו:",
+                "<b>ערסלא.</b> שם האיש: "
+            ],
+            [
+                "<b>וכבש.</b> כמין מעלה עשו, שהוא גבוה ויוצא דרך הכבש חוץ לעזרה וחוץ לעיר כדי שלא יוכלו הבבליים ליגע במשלח. לפי שהיו רגילין לתלשו בשערו ואומרים לו טול מהר וצא ואל תשהא עונותינו אצלנו עוד:",
+                "<b>מיקירי ירושלים.</b> מחשובי ירושלים:",
+                "<b>עד סוכה ראשונה.</b> סוכות עשו לו בדרך והולכין בני אדם לגור שם לפני יוה״כ שמלוין אותו מסוכה לסוכה:",
+                "<b>תשעים ריס.</b> היו מירושלים ועד הצוק. כל הר גבוה וזקוף קרוי צוק:",
+                "<b>שבעה ומחצה.</b> ריסין לכל מיל. אני שמעתי דרוס גרסינן בוי״ו. והם מאתים וס״ו פסיעות כחשבון רוס. נמצאו ז׳ ריסין ומחצה אלפים פסיעות פחות ה׳, קרוב למדת תחום שבת, וצ׳ ריס הם י״ב מיל: "
+            ],
+            [
+                "<b>הרי מזון והרי מים.</b> לא היו אומרים לו כך אלא כדי שייטב לבו, שמי שיש לו פת בסלו אינו רעב כמי שאין לו פת בסלו, אבל מעולם לא הוצרך אדם לכך:",
+                "<b>ומלוין אותו מסוכה לסוכה.</b> שמירושלים ועד סוכה ראשונה מיל ועשר סוכות ובין כל סוכה וסוכה מיל הרי מירושלים עד סוכה אחרונה עשר מילין. נשאר מסוכה אחרונה לצוק ב׳ מילין, מלוין אותו מיל כמדת תחום שבת ועומדים מרחוק ורואין את מעשיו: "
+            ],
+            [
+                "<b>חציו קשר בסלע וחציו קשר בין קרניו.</b> לא היה קושר כל הלשון של זהורית בסלע שמא תלבין מיד קודם דחיפת השעיר, ומשמחת לבון הלשון של זהורית שמראה שכבר נתכפרו העונות ישכח מצות הדחיפה וידמה שכבר נשלמה המצוה מאחר שהלבין הלשון. ולא היה קושר כולה בין קרניו שמא בשעת דחיפה יכוף השעיר ראשו תחת גופו כשיפול לאחוריו ולא יוכל לראות הלשון כשתלבין ויהיו כל ישראל עצבין לפיכך קשר חציה בסלע והיא לא תלבין לחצאין עד שתגמר מלאכת כולה. וכשקושר באחרונה חציה בין קרניו אע״פ שתלבין מיד לא יניח מלדחפו הואיל והוא עסוק בה:",
+                "<b>בא וישב לו.</b> חוזר עד סוכה אחרונה. ואע״פ שהיוצא חוץ לתחום אפילו ברשות חכמים אין לו אלא אלפים אמה ממקום שיצא לשם ברשות, לזה התירו לפי שירא לעמוד במדבר משתחשך:",
+                "<b>מטמא בגדים.</b> דכתיב (ויקרא טז כו) והמשלח את השעיר לעזאזל יכבס בגדיו:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש: "
+            ],
+            [
+                "<b>בא לו.</b> אחר שמסר כהן גדול השעיר המשתלח למשלח, בא לו אצל פר ושעיר העומדים לישרף, וקרען והוציא אימוריהן:",
+                "<b>ונתנם במגיס.</b> בקערה של כלי שרת:",
+                "<b>והקטירם.</b> אי אפשר לומר שהיה מקטירן עכשיו, דהא בבגדי לבן הוא לבוש ועדיין עליו לקרות הפרשה בבגדי לבן. אלא הכי קאמר, נתנם במגיס כדי להקטירן אחר כך כשיגיע זמנן לאחר שיטבול וילבש בגדי זהב:",
+                "<b>קלען במקלות.</b> כמין קליעה, ושלמים הם עם עורותם ובשרם ופרשם אלא שנקרע כרסם להוציא אימוריהן:",
+                "<b>והוציאן לבית השריפה.</b> חוץ לירושלים:",
+                "<b>ומאימתי מטמאין בגדים.</b> העסוקין בהם, כדכתיב (ויקרא ט״ז) והשורף אותם יכבס בגדיו:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כרבי שמעון: "
+            ],
+            [
+                "<b>הגיע שעיר למדבר.</b> שאינו רשאי להתחיל בעבודה אחרת עד שיגיע שעיר למדבר, שנאמר (שם) ושלח את השעיר במדבר. ואחר כך ואת חלב החטאת יקטיר:",
+                "<b>דורכיאות.</b> אבנים גדולות וגבוהות זו על זו, ששם השומרים עומדים ומניפים בסודרין:",
+                "<b>ועד בית חדודו.</b> הוא ראש המדבר. וס״ל לרבי יהודה שמשהגיע השעיר שם נעשית מצותו אע״פ שלא הגיע לצוק. ואין הלכה כר׳ יהודה:",
+                "<b>הולכין מיל.</b> כדאמרינן לעיל מיקירי ירושלים מלוין אותו עד סוכה ראשונה. וכשחוזרין ושוהין אחר כך כדי הלוך מיל כבר ידעו שהגיע שעיר למדבר:"
+            ]
+        ],
+        [
+            [
+                "<b>בא לו כהן גדול לקרות.</b> פרשת היום:",
+                "<b>בבגדי בוץ.</b> שעבד בהם עבודת היום:",
+                "<b>קורא.</b> שמותר ללבוש בגדי כהונה אפילו שלא בשעת עבודה, דבגדי כהונה נתנו ליהנות בהן:",
+                "<b>באצטלית.</b> לבוש עשוי כמין חלוק לבן:",
+                "<b>משלו.</b> שקריאת הפרשה אינה עבודה:",
+                "<b>חזן הכנסת.</b> שמש:",
+                "<b>ראש הכנסת.</b> על פיו נחתכים כל צרכי הכנסת, מי מפטיר ומי פורס על שמע ומי עובר לפני התיבה. ונותנים ס״ת מזה לזה משום יקרא דכהן גדול להראות שיש שררות הרבה למטה ממנו:",
+                "<b>עומד ומקבל.</b> מכלל דעד השתא יושב הוה, נמצינו למדים דבעזרת נשים היה קורא, דאי בעזרת ישראל וכ״ש במקום המקודש יותר ממנה אסור לישב אלא למלכי בית דוד הותר להם לישב בעזרה, דכתיב (שמואל ב׳ ז׳) ויבא המלך דוד וישב לפני ה׳:",
+                "<b>וקורא אחרי מות ואך בעשור.</b> שבפרשת אמור. שמותר לדלג בתורה בענין אחד כשהוא קרוב בכדי שלא יפסיק התורגמן. אבל אם קודם שיגלול ס״ת עד מקום הדלוג יפסיק התורגמן המתרגם פסוק שקרא הקורא, אסור לדלג ולגלול, שנמצאו צבור יושבים ומצפים ואין זה כבוד הצבור:",
+                "<b>יותר ממה שקריתי לפניכם כתוב כאן.</b> שלא להוציא לעז על ספר תורה, כשרואין אותו קורא פרשה שלישית על פה יהיו סבורים שס״ת חסר אותה פרשה:",
+                "<b>ובעשור שבחומש הפקודים קורא על פה.</b> שהיא רחוקה מפרשת אחרי מות ואך בעשור, יותר מכדי שיפסיק התורגמן, לפיכך אינו יכול לגלול ספר תורה עד שם, לפי שאין גוללים ס״ת בצבור מפני כבוד הציבור, וס״ת אחר אינו יכול להביא משום פגמו של ראשון שלא יאמרו הראשון חסר הוא:",
+                "<b>על התורה.</b> שתי ברכות אחת לפניה ואחת לאחריה כדרך שמברכין בבית הכנסת:",
+                "<b>על העבודה ועל ההודאה.</b> רצה ומודים:",
+                "<b>ועל מחילת העון.</b> סלח לנו:",
+                "<b>ועל המקדש.</b> שתשרה בו שכינה:",
+                "<b>ועל הכהנים.</b> שיתברכו ויהיו קרבנותם לרצון:",
+                "<b>ועל ישראל ועל שאר התפלה.</b> מפרש בגמרא. תחנה רנה בקשה מלפניך שעמך ישראל צריכין להוושע ברוך אתה ה׳ שומע תפלה: "
+            ],
+            [
+                "<b>לא מפני שאינו רשאי.</b> דמהו דתימא הרואה עבודה אחת אינו רשאי להניחה כדי לילך לראות עבודה אחרת דאין מעבירין על המצות, וראיית עבודה מצוה היא משום ברוב עם הדרת מלך, קמ״ל דלא מעבר מצוה הוא, כיון שאינו עסוק בה: "
+            ],
+            [
+                "<b>אילו ואיל העם.</b> טעמא דר״א, משום דאילו ואיל העם ואימורי חטאת והוצאת כף ומחתה כל הני דכתיבי ברישא בתורת כהנים בפרשת היום, עביד להו ברישא, והדר עביד מוספין פר העולה ושבעה כבשים ושעיר הנעשה בחוץ, כולן עם תמיד של בין הערבים דכתיב לבסוף, בחומש הפקודים:",
+                "<b>ור״ע אומר.</b> פר העולה ושבעה כבשים של מוספין:",
+                "<b>עם תמיד של שחר היו קרבין.</b> דכתיב (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד וגו׳ אלמא מוספין עם עולת הבקר נעשים בסמוך לה, ואחר כך עבודת היום, ואחר כך שעיר הנעשה בחוץ, ואף על פי שהוא מן המוספין אינו יכול להקדים לעבודת היום לפי שנאמר בו (שם כ״ט) מלבד חטאת הכפורים, למדנו ששעיר הפנימי שהוא מעבודת היום קודמו, ואחר כך אילו ואיל העם ואחר כך אימורי חטאת כל אלו בטבילה שלישית. ואח״כ הוצאת כף ומחתה ואח״כ תמיד של בין הערבים. והלכה כר׳ עקיבא: "
+            ],
+            [
+                "<b>ולהטיב את הנרות.</b> הטבה זו, הדלקה היא: "
+            ],
+            [
+                "<b>באלו נשאלים.</b> כהן הנשאל באורים ותומים צריך ללבוש שמונה בגדים. וכיצד שואלים באורים ותומים השואל פניו אחורי הכהן הנשאל והנשאל פניו כלפי הארון, והשואל אומר האעשה דבר פלוני או לא אעשה. ואינו שואל בקול רם ולא מהרהר בלבו, אלא בקול נמוך. ורוח הקודש לובשת את הכהן ומביט בחושן. ורואה אותיות בולטות בחושן כנגד פניו עשה כך או לא תעשה כך. לפי שהיו כתובים על אבני החושן שמות של י״ב שבטים ואברהם יצחק ויעקב ושבטי יה, נמצאת כל האלפא ביתא שם, ורוח הקודש היתה מודיעה לכהן איך יצרף האותיות הבולטות זו עם זו, עד שיבין משמעותן של הדברים:",
+                "<b>אלא למלך וכו׳</b> דכתיב (במדבר כ״ז:כ״א) ולפני אלעזר הכהן יעמוד וגו׳ הוא, זה מלך. וכל בני ישראל אתו מי שכל בני ישראל אתו לצאת למלחמה. אחריו, זה משוח מלחמה [דהיינו] למי שצורך הצבור בו. וכל העדה, אלו סנהדרי גדולה:"
+            ]
+        ],
+        [
+            [
+                "<b>יום הכפורים אסור באכילה ובשתיה.</b> אע״ג דבאכילה ושתיה ענוש כרת משום דבעי למתני שאר ענויין דלית בהו כרת תנא אסור. והני ה׳ ענויין כנגד ה׳ ענויין הכתובים בתורה, דשבת שבתון דאמור אל הכהנים ושבת שבתון דאחרי מות ובעשור לחודש דחומש הפקודים ואך בעשור לחודש דאמור אל הכהנים והיתה זאת לכם לחקת עולם דאחרי מות בכולהו כתיב תענו ועניתם. והני דמתניתין נמי חמשה ענויין נינהו, דשתיה ואכילה אחת הן:",
+                "<b>המלך.</b> צריך שיתראה נאה דכתיב (ישעיה ל״ג) מלך ביפיו תחזנה עיניך:",
+                "<b>והכלה.</b> צריכה נוי כדי לחבבה על בעלה. וכל שלשים יום קרויה כלה:",
+                "<b>והחיה.</b> יולדת:",
+                "<b>תנעול.</b> מפני הצנה:",
+                "<b>דברי ר״א.</b> אכלהו קאי, אמלך וכלה וחיה. והלכה כר״א: "
+            ],
+            [
+                "<b>ככותבת.</b> תמרה גסה. והיא פחות מכביצה. ואף ע״ג דכל שעורי אכילה בכזית היינו משום דכתיב בהו אכילה אבל הכא דלא כתיב אלא אשר לא תעונה גמירי דבבציר מככותבת לא מיתבא דעתיה והוי מעונה. ומיהו קיי״ל דחצי שעור אסור מן התורה אלא שאין חייבין כרת ולא לוקין אלא על כשיעור:",
+                "<b>כמלא לוגמיו.</b> כל שאילו יסלקנו לצד אחד יהיה אותו הצד בולט ונראה נקרא מלא לוגמיו. ושעור זה באדם בינוני הוא פחות מרביעית: "
+            ],
+            [
+                "<b>אינו חייב אלא חטאת אחד.</b> דמחד קרא נפקי אכילה ושתיה וחד שמא הוא:",
+                "<b>אכל ועשה מלאכה.</b> מתרי קראי נפקי ותרי שמות נינהו: "
+            ],
+            [
+                "<b>אין מענין אותם.</b> אין חייבין למנוע מהן מאכל:",
+                "<b>מחנכין אותן.</b> לשעות. היה רגיל לאכול בארבע שעות מאכילין אותו בחמש או בו׳ כפי כח הבן:",
+                "<b>קודם לשנה.</b> שנה אחת קודם לפרקו, אם התינוק חולה ותש כחו ואינו יכול לסבול:",
+                "<b>וקודם לשתים.</b> או שתי שנים קודם פרקו אם התינוק בריא. ופרקן הוי התינוקת בת י״ב שנה ויום אחד שאין דרכה להביא סימנים עד זמן זה ואז היא בת עונשין. ופרקו של תנוק הוי בן י״ג שנה ויום אחד וקודם זה אינו בר עונשין: "
+            ],
+            [
+                "<b>עוברה שהריחה.</b> העובר מריח ריח התבשיל והיא מתאוה לו, ואם אינה אוכלת שניהם מסוכנים:",
+                "<b>על פי בקיאים.</b> רופאים מומחין באומנותן:",
+                "<b>אין שם בקיאין מאכילין אותו על פי עצמו.</b> הכי מפרשה מתניתין בגמרא, בד״א דסומכין על דברי בקיאין, בזמן שהחולה אומר איני צריך או שותק אבל אמר צריך, אין שם בקיאין כלל כלומר אין בקיאותן חשובה לכלום אבל מאכילין אותו ע״פ עצמו. ואף על פי שהבקיאין אומרים אינו צריך: "
+            ],
+            [
+                "<b>בולמוס.</b> חולי האוחז מחמת רעבון ומסוכן למות, וכשמראיתו חוזרת בידוע שנתרפא:",
+                "<b>כלב שוטה.</b> רוח רעה שורה עליו. וסימנים שלו, פיו פתוח רירו נוטף אזניו סרוחות וזנבו מונחת לו בין ירכותיו ומהלך על צדי רשות הרבים, ויש אומרים אף נובח ואין קולו נשמע:",
+                "<b>אין מאכילין אותו מחצר כבד שלו.</b> ואע״פ שנהגו הרופאים ברפואה זו אינה רפואה גמורה להתיר לו איסור בהמה טמאה על כך:",
+                "<b>ור׳ מתיא בן חרש מתיר.</b> קסבר רפואה גמורה היא. ואין הלכה כר׳ מתיא בן חרש:",
+                "<b>החושש בשניו.</b> שמתחיל בשר החניכים להתאכל ומשם הולך לחיך ולגרון:",
+                "<b>מטילין לו סם.</b> שורש עשב לרפואה:",
+                "<b>וכל ספק נפשות דוחה את השבת.</b> כל, לאתויי כגון דפשיטא לן דבשבת זו לא ימות, אלא ספק שאם לא יעשו לו היום, שמא ימות לשבת הבאה. וכגון דאמדוהו לשתות סם זה לתמניא יומי, ויומא קמא שבתא, מהו דתימא לעכבינהו עד לאורתא כי היכי דלא ניחול עליה תרי שבתא, קמ״ל: "
+            ],
+            [
+                "<b>מפקחין עליו.</b> חופרין את הגל ומחפשין אחריו. ואם בדקו עד חוטמו, בין מלמעלה למטה, בין מלמטה למעלה, ולא מצאו בו נשמה, בידוע שהוא מת ושוב אין מפקחין עליו, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:",
+                "<b>מצאוהו חי מפקחין עליו.</b> לא נצרכה אלא שראו בו שא״א שיחיה אלא חיי שעה ומיד הוא מת, קמ״ל דמפקחין עליו בשביל אותו חיי שעה:",
+                "<b>מת אין מפקחין עליו.</b> הא קמ״ל, דאפילו לדברי האומר מצילין את המת מפני הדליקה, בהא מודה דאין מפקחין. דגבי דליקה התירו לטלטל המת ולהוציאו, דאי לא שרית ליה אתי לכבויי מתוך שאדם בהול על מתו. אבל הכא אי לא שרית ליה לפקח את הגל מאי אית ליה למעבד דתהוי אסורא דאורייתא דנשרי הא מקמי הא: "
+            ],
+            [
+                "<b>חטאת ואשם ודאי.</b> מכפרים עם התשובה. ולא חש התנא להזכירה, דמסתמא כשהוא מביא חטאתו ואשמו כבר עשה תשובה, שאם לא היה מתחרט לא היה מביא קרבן:",
+                "<b>אשם ודאי.</b> כגון אשם גזילות ואשם מעילות:",
+                "<b>על עשה ועל לא תעשה.</b> הניתק לעשה, תשובה מכפרת. אבל לא תעשה שיש בה מלקות, תשובה תולה ויום הכפורים מכפר. ומסקנא דמלתא בגמרא, שאם הזיד בעשה ובלאו הניתק לעשה, או שגג בלא תעשה שיש בו מלקות ועשה תשובה, אינו זז משם עד שמוחלין לו. ואם הזיד בלאו שיש בו מלקות, תשובה תולה ויוה״כ מכפר. ואם שגג בחייבי כריתות ומיתות בית דין, החטאת מכפרת עם התשובה. ואם הזיד בהם, תשובה ויום כפורים תולין, ויסורין ממרקין. והני מילי כשלא חלל את השם, כלומר שלא חטא והחטיא אחרים, אבל אם חלל את השם אין כפרתו נגמרת עד שימות. וכל זה בזמן שאין שם שעיר המשתלח, אבל בזמן שיש שעיר המשתלח הוא מכפר על כל העבירות קלות וחמורות, חוץ מעבירות שבין אדם לחברו שאין מתכפר לו עד שירצה את חברו: "
+            ],
+            [
+                "<b>אחטא ואשוב אחטא ואשוב.</b> תרי זימני.",
+                "<b>אין מספיקין בידו וכו׳</b> שכיון שעבר עבירה ושנה בה שוב אינו פורש ממנה, לפי שדומה עליו כהיתר:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..febf6f9a9f2b44be7788e7b9192756cadd9e884e
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/Hebrew/merged.json	
@@ -0,0 +1,438 @@
+{
+    "title": "Bartenura on Mishnah Yoma",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Yoma",
+    "text": [
+        [
+            [
+                "<b>שבעת ימים.</b> מפרישין כהן גדול. שכל עבודות יום הכפורים אין כשרות אלא בו, [יומא לב. ובכ״מ] שנאמר גבי יום הכיפורים (ויקרא ט״ז:ל״ב) וכפר הכהן אשר ימשח אותו. והפרשה זו, נפקא לן מדכתיב בשבעת ימי המלואים (שם ח׳) ומפתח אהל מועד לא תצאו שבעת ימים, וכתיב בתריה (שם) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה לכפר עליכם זה מעשה יוה״כ. שהכהן השורף את הפרה והכהן העובד ביוה״כ שניהם טעונים הפרשה מביתם שבעת ימים כמו שהיו טעונים אהרן ובניו בשבעת ימי המלואים:",
+                "<b>ללשכת פלהדרין.</b> פקידי המלך נקראים פלהדרין. ומתוך שהכהנים הגדולים שהיו בבית שני אחר שמעון הצדיק היו נותנים ממון כדי לשמש בכהונה גדולה ומתוך שרשעים היו לא היו משלימין שנתן והיו מתחלפין כל שנים עשר חודש כפקידי המלך שהמלך מחליפן כל שנה, לכך נקראת לשכה זו לשכת פלהדרין:",
+                "<b>ומתקינין לו.</b> ומזמינין כהן אחר להיות כהן גדול תחתיו, אם יארע לו קרי או שאר טומאה:",
+                "<b>אם כן אין לדבר סוף.</b> אם כן דחיישת למיתה אין לדבר סוף שמא גם זו תמות. אלא לטומאה דשכיחא חיישינן לפיכך מתקינים לו כהן אחר למיתה דלא שכיחא שימות מת בפתע פתאום לא חיישינן הלכך אין מתקינין לו אשה אחרת. והלכה כחכמים: "
+            ],
+            [
+                "<b>הוא זורק את הדם.</b> של תמידים, כדי שיהא רגיל בעבודה:",
+                "<b>ומטיב את הנרות.</b> מדשנן מן האפר של הפתילות שכבו:",
+                "<b>ושאר כל הימים.</b> אם ירצה להקריב כל קרבן שירצה מקריב ואין אנשי המשמר יכולין לעכב על ידו:",
+                "<b>מקריב חלק בראש.</b> ראש הוא להקריב כל חלק שיבחר:",
+                "<b>ונוטל חלק בראש.</b> בחלוקת הקדשים נוטל מנה יפה שיבחר לו. והני מילי בקדשי מזבח, אבל בקדשי גבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה: "
+            ],
+            [
+                "<b>וקורין לפניו.</b> כל שבעת הימים:",
+                "<b>בסדר היום.</b> בפרשת אחרי מות:",
+                "<b>אישי.</b> אדוני:",
+                "<b>שמא לא למדת.</b> במקדש שני היו צריכין לכך שהיו מעמידין כהנים גדולים שאינם מהוגנים, על פי המלכות, דאילו במקדש ראשון לא היו מעמידין כהן גדול אלא הגדול שבכהנים בחכמה בנוי בכח ובעושר, ואם לא היה לו עושר אחיו הכהנים מגדלין אותו משלהם שנאמר (ויקרא כ״א) והכהן הגדול מאחיו, גדלהו משל אחיו:",
+                "<b>שיהא מכיר.</b> מתבונן בבהמות העוברות לפניו לתת אל לבו הלכות סדר היום: "
+            ],
+            [
+                "<b>לא היו מניחין אותו לאכול הרבה.</b> אפילו מן המאכלים שאין מביאים לידי חמום, ומונעים ממנו לגמרי כל מאכל המביא לידי חמום וקרי כגון חלב וביצים ובשר שמן ויין ישן וכיוצא בהן: "
+            ],
+            [
+                "<b>מסרוהו זקני בית דין.</b> שקראו לפניו בסדר היום:",
+                "<b>לזקני כהונה.</b> ללמדו חפינת הקטורת שנאמר (שם ט״ז) ומלא חפניו קטורת סמים. ועבודה קשה היתה:",
+                "<b>בית אבטינס.</b> הם העושים את הקטורת וכותשים אותה ומערבין סממניה:",
+                "<b>והשביעוהו.</b> שלא יהא צדוקי לתקן הקטורת על המחתה מבחוץ ולהכניס מבפנים שהם דורשין כי בענן אראה על הכפורת (ויקרא ט״ז), כי בענן עשן הקטורת יבא ואז אראה על הכפורת. ואין הדבר כן, שהרי הכתוב אומר (שם) ונתן את הקטורת על האש לפני ה׳:",
+                "<b>הוא פורש ובוכה.</b> שחשדוהו לצדוקי:",
+                "<b>והן פורשין ובוכין.</b> על שחשדוהו. דאמר מר [שבת צ״ז.] החושד בכשרים לוקה בגופו: "
+            ],
+            [
+                "<b>אם היה חכם דורש.</b> בדבר הלכה כל ליל יוה״כ, שלא יישן ויראה קרי. ואם תלמיד הוא ולא חכם, שיודע להבין ולשמוע דבר הלכה ואינו יודע לדרוש דורשים לפניו:",
+                "<b>באיוב ובעזרא.</b> שהן דברים המושכים את הלב לשומען ואין שינה חוטפתו: "
+            ],
+            [
+                "<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח קרויין פרחי:",
+                "<b>באצבע צרדה.</b> האצבע הסמוכה לאגודל. ולשון <b>צרדה.</b> צרתא דדא כלומר צרתה של האגודל הסמוכה לה, היו מחברים האגודל באצבע הסמוכה לה ושומטה ומכה על כפו ומשמיע קול כדי שלא יישן כהן גדול:",
+                "<b>עמוד.</b> על רגליך:",
+                "<b>והפג אחת על הרצפה.</b> של שיש להסיר חומם. שצינון הרגלים מסיר השינה, והפג לשון הסרה, כמו מפיגין טעמן [ביצה י״ד.]: "
+            ],
+            [
+                "<b>תורמין את המזבח.</b> תרומת הדשן, שהוא חותה מן הדשן במחתה בין רב בין מעט ונותנו במזרחו של כבש ונבלע שם במקומו, והיא היתה תחלת העבודה בשחרית:",
+                "<b>או סמוך לו.</b> סמוך לקריאת הגבר או מלפניה או מלאחריה:",
+                "<b>ביום הכפורים.</b> תורם מחצות. משום חולשא דכהן גדול שעליו לבדו מוטל הכל צריך להשכים יותר:",
+                "<b>וברגלים.</b> דנפישי ישראל ונפישי קרבנות ורב הדשן במקום המערכה וצריך להעלות הדשן מן המערכה למקום שבאמצע המזבח ששמו תפוח שלשם גל גדול של דשן צבור ומכוונת כתפוח, היו צריכים להשכים יותר והיו משכימין מן האשמורת הראשונה שהיא שליש הלילה:",
+                "<b>ולא היתה קריאת הגבר מגעת.</b> ברגלים: ",
+                "<b>עד שהיתה עזרה מלאה מישראל</b> המביאים קרבנותיהם להקריבם מיד אחר תמיד של שחר:"
+            ]
+        ],
+        [
+            [
+                "<b>בראשונה כל מי שרוצה לתרום.</b> כל כהן שהוא מאותו בית אב ורוצה לתרום את הדשן שחרית, תורם, ולא היה פייס בדבר:",
+                "<b>ובזמן שהם מרובים.</b> הבאים לתרום, זה אומר אני תורם וזה אומר אני תורם, זה היה משפטם:",
+                "<b>רצים ועולים בכבש.</b> המזבח, שהוא ל״ב אמה אורך:",
+                "<b>וכל הקודם.</b> ליכנס לתוך ארבע אמות עליונות של כבש הסמוכות לראש המזבח, זכה לתרום. וזהו גורלם:",
+                "<b>ואם היו שניהם שוים.</b> בכניסתם אין אחד מהם זוכה לתרום. אבל מעתה כולם באין להטיל גורל. ומהו הגורל הממונה על הפייסות אומר לכולם הצביעו כלומר הוציאו אצבעותיכם כל אחד יראה אצבעו, מפני שאסור למנות אנשים מישראל לפיכך הוצרכו להוציא האצבעות כדי שימנו האצבעות ולא האנשים. וכיצד עושים מקיפים ועומדים בעגולה והממונה בא ונוטל מצנפת מראשו של אחד מהם וממנו הפייס מתחיל למנות ומוציא כל אחד אצבעו והממונה מוציא מפיו סך ומנין, או מאה, או ששים, הרבה יותר ממה שיש שם כהנים, ואומר מי שיכלה חשבון זה אצלו יזכה. ומתחיל למנות מזה שנטל מראשו המצנפת, וסובב והולך ומונה האצבעות וחוזר חלילה עד סוף המנין, ומי שהמנין כלה בו הוא הזוכה. וכן כל הפייסות שבמקדש:",
+                "<b>אחד או שנים.</b> אצבע א׳ אם הוא בריא או שנים אם הוא חולה. שהחולה אינו יכול לכבוש אצבעותיו, וכשמוציא אחת יוצאה חברתה עמה. ואין השנים נמנין אלא אחת:",
+                "<b>ואין מוציאים אגודל במקדש.</b> מפני הרמאים, כשיקרב המנין לכלות ויבינו למי יכלה, יוציא זה העומד לפניו שתי אצבעות כדי שימנה לשני בני אדם וימהר המנין לכלות בו והממונה לא יבין לפי שהאדם יכול להרחיק האגודל מן האצבע הרבה עד שנראה כאצבעות שני בני אדם מה שאין יכול לעשות כן בשאר אצבעות: "
+            ],
+            [
+                "<b>אלא בפייס.</b> זה שפירשנו:",
+                "<b>ארבע פייסות היו שם.</b> ארבע פעמים ביום נאספים לפייס. ולא היו מפייסים על כולם באסיפה אחת, כדי להשמיע קול ארבע פעמים שיש עם רב בעזרה, וזהו כבודו של מלך שנאמר (תהילים נ״ה:ט״ו) בבית אלהים נהלך ברגש: "
+            ],
+            [
+                "<b>מי שוחט.</b> את התמיד:",
+                "<b>מי זורק וכו׳</b> כל העבודות הללו בפייס אחד הן. שמי שיכלה בו החשבון כמו שפירשנו, זכה, והוא זורק את הדם למזבח אחר שקבל הדם במזרק שהזורק הוא המקבל. והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם מ״מ מפני שעבודת הזריקה גדולה מן השחיטה שהשחיטה כשרה בזר משא״כ בזריקה דמקבלה ואילך מצות כהונה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והסמוך לו בשחיטה. והסמוך לשוחט מדשן את המזבח, והסמוך למדשן את המזבח מדשן את המנורה. וכן כולם:",
+                "<b>הראש והרגל.</b> של ימין, בכהן אחד:",
+                "<b>ושתי הידים.</b> בכהן שני:",
+                "<b>העוקץ.</b> הוא הזנב ",
+                "<b>והרגל</b> של שמאל, בכהן שלישי:",
+                "<b>החזה.</b> הוא שומן החזה הרואה את הקרקע, וחותכין אותו אילך ואילך בלא ראשי הצלעות:",
+                "<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב. החזה והגרה בכהן רביעי. ",
+                "<b>ושתי הדפנות.</b> בכהן חמישי. ",
+                "<b>והקרבים.</b> בששי. ",
+                "<b>והסולת.</b> עשרון למנחת נסכו של תמיד בשביעי. ",
+                "<b>והחביתים.</b> חצי עשרון למנחתו של כהן גדול שקריבה עם התמידים בכל יום שנאמר (ויקרא ו׳:י״ג) מחציתה בבוקר ומחציתה בערב, בשמיני. ",
+                "<b>והיין.</b> ג׳ לוגין לנסך התמיד, בתשיעי:",
+                "<b>י״ג כהנים זוכין בו.</b> בפייס זה, י״ג עבודות של כהנים המנויות בהן כפי הסדר הכתוב במשנה:",
+                "<b>כדרך הלוכו.</b> בחייו:",
+                "<b>היה קרב התמיד.</b> ת״ק סבר הטוב והיפה קרב תחלה. ובן עזאי סבר כדרך הלוכו, הראש והרגל, החזה והגרה, ושתי הידים, ושתי הדפנות, העוקץ והרגל. ואין הלכה כבן עזאי: "
+            ],
+            [
+                "<b>חדשים לקטורת.</b> כך היו מכריזין בעזרה. כלומר מי שלא זכה בקטורת כל ימיו יבא ויפיס. ולא היה מניחין למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וכו׳ ברך ה׳ חילו. ולפי שכל כהן המקטיר קטורת היה מתעשר ומתברך בשבילה לפיכך לא היו מניחין לשנות בה אדם, כדי שיהיו הכל מתעשרים ומתברכים בה:",
+                "<b>חדשים גם ישנים.</b> מי שזכה בפייס פעמים אחרות, ומי שלא זכה בו מעולם, בואו והפיסו:",
+                "<b>מי מעלה אברים מן הכבש למזבח.</b> כשהיו מוליכין האברים מבית המטבחים לא היו מוליכים אותם למזבח אלא נותנים אותם מחצי כבש ולמטה במזרח ומפיסין פייס אחר מי מעלה אותם ממקום הנחתן בכבש למזבח. והיו עושין כן משום ברוב עם הדרת מלך: "
+            ],
+            [
+                "<b>תמיד קרב.</b> משעת הולכת אברים ואילך קחשיב:",
+                "<b>עצמו.</b> בכל יום תשעה. ששה לאברים ולקרבים, כדאמרינן לעיל, ואחד לסולת. ואחד לחביתין ואחד ליין:",
+                "<b>ובחג.</b> שצריך שני נסוכין, אחד של יין ואחד של מים ביד כהן אחד צלוחית של מים:",
+                "<b>של בין הערבים.</b> שבכל יום שנים בידם שני גזירי עצים להוסיף על עצי מערכה דכתיב, (ויקרא א׳:ז׳) וערכו עצים על האש, אם אינו ענין לתמיד של שחר שכבר נאמר וביער עליה הכהן עצים תנהו ענין לתמיד של בין הערבים שמוסיפים שני גזירי עצים: "
+            ],
+            [
+                "<b>הבשר בחמשה.</b> כאברים של כבש כך אברים של איל:",
+                "<b>הסלת.</b> שני עשרונים היה, בשני כהנים: "
+            ],
+            [
+                "<b>במה דברים אמורים.</b> דבעינן כל הני כהנים לכל בהמה ובעינן פייס:",
+                "<b>אם רצה להקריב.</b> כהן יחידי את הכל ובלא פייס:",
+                "<b>הפשטן ונתוחן.</b> של יחיד ושל צבור שוין להיות כשרים בזר ואין טעונין כהן:"
+            ]
+        ],
+        [
+            [
+                "<b>אמר להם הממונה.</b> הוא הסגן:",
+                "<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:",
+                "<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה. שנאמר (ויקרא י״ט) ביום זבחכם:",
+                "<b>ברקאי.</b> האיר והבריק השחר:",
+                "<b>האיר פני המזרח.</b> זמן זה אחר ברקאי דאמר ת״ק. והלכה כמתתיה בן שמואל:",
+                "<b>עד שבחברון.</b> אותן העומדין למטה שואלין לו הגיע האור לחברון, והוא משיב הן. וכדי להזכיר זכות אבות מזכירין חברון: "
+            ],
+            [
+                "<b>שפעם אחת עלה מאור הלבנה.</b> לאו ביוה״כ קאמר, דא״א לעלות מאור הלבנה סמוך לשחר ביוה״כ שהוא בשליש החודש אלא בסוף אחד מן החדשים כשהלבנה עולה סמוך לעלות השחר אירע זה הטעות וחששו שמא ביה״כ יארע טעות אחר כיוצא בו לכך הוצרכו לכל זה:",
+                "<b>הורידו כהן גדול.</b> מלתא באנפי נפשה היא. והשתא מהדר להא דתנינן לעיל עד חברון והוא אומר הן. ולאחר שהשיב הרואה הן היו מורידין כהן גדול לבית הטבילה שהיה טעון טבילה קודם שישחט התמיד:",
+                "<b>המיסך רגליו.</b> כנוי לנקבים גדולים: "
+            ],
+            [
+                "<b>לעבודה.</b> לאו דוקא:",
+                "<b>עד שיטבול.</b> שהדברים קל וחומר ומה כהן גדול המשנה מקודש לקודש, מעבודת חוץ לעבודת פנים ומעבודת פנים לעבודת חוץ, טעון טבילה בין עבודה לעבודה, זה הבא מביתו שהוא מחול לקודש לא כל שכן שטעון טבילה:",
+                "<b>על בית הפרוה.</b> על לשכת בית הפרוה:",
+                "<b>חוץ מזו.</b> הראשונה, שהיתה בחול ע״ג שער המים, ובצד לשכתו היתה: "
+            ],
+            [
+                "<b>סדין של בוץ.</b> כדי שיכיר שעבודת היום בבגדי בוץ, לפי שהוא רגיל לשמש כל השנה כולה בבגדי זהב:",
+                "<b>ונסתפג.</b> ונתקנח:",
+                "<b>וקדש ידיו ורגליו.</b> מן הכיור. שצריך לכל חליפות בגדי היום קדוש לפשיטה וקדוש ללבישה. וטבילה ראשונה זו שהפשיטה של בגדי חול היא, לא הוצרך קדוש ידים ורגלים על הפשיטה:",
+                "<b>קרצו.</b> שחטו ברוב שני סימנין, הכשר שחיטה בלבד:",
+                "<b>ומירק אחר.</b> וגמר כהן אחר בשחיטה. לפי שאין קבלת הדם כשרה אלא בכהן גדול וצריך למהר ולקבל:",
+                "<b>על ידו.</b> בשבילו. אי נמי על ידו, אחריו וסמוך לו כמו ועל ידו החזיק. בספר עזרא: "
+            ],
+            [
+                "<b>בין דם לאברים.</b> לאו דוקא, דהא תנן לעיל וקבל את הדם וזרקו נכנס להקטיר קטורת ולהטיב את הנרות ולהקריב את הראש ואת האברים, אלמא היתה קטורת קריבה בין דם לנרות ולא בין דם לאברים. אלא לא בא התנא עכשיו לומר סדר ההקרבות זו אחר זו איך היו אבל רצה לומר בלבד שלא היתה זריקת הדם והקרבת האברים רצופים זו אחר זה שהרי הקטורת היתה מפסקת ביניהן, והוא הדין נמי שהטבת הנרות היתה ביניהן לאחר הקטורת קודם הקרבת האברים:",
+                "<b>אסטניס.</b> שגופו מצונן וקר:",
+                "<b>מחמין לו חמין.</b> בערב יום הכיפורים:",
+                "<b>ומטילין.</b> ביום הכיפורים לתוך חקק בנין בית טבילתו:",
+                "<b>שתפיג.</b> להסיר צינתן במקצת. כמו מפיגין טעמן, [ביצה י״ד]: "
+            ],
+            [
+                "<b>לבית הפרוה.</b> מכשף אחד ששמו פרוה בנאה ונקראת על שמו:",
+                "<b>ובקודש היתה.</b> שטבילה שניה זו עם כל שאר טבילות, חוץ מן הראשונה, טעונות מקום קדוש, כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש:",
+                "<b>רבי מאיר אומר.</b> פשט תחלה ואח״כ מקדש. ואין הלכה כרבי מאיר:",
+                "<b>בגדי לבן.</b> כתונת, ומכנסים, ואבנט, ומצנפת האמורים בפרשת אחרי מות, שכל עבודות פנימיות היו בהן. ועבודות חיצונות כגון תמידין ומוספין היו בבגדי זהב שהוא משמש בהן כל השנה כולה. ובין כל חליפה וחליפה טעון טבילה ושתי קדושי ידים ורגלים מן הכיור: "
+            ],
+            [
+                "<b>פלוסין.</b> בוץ דק ויפה הבא מארץ רעמסס, תרגום ירושלמי רעמסס, פילוסא:",
+                "<b>הנדואין.</b> מארץ הודו:",
+                "<b>ובין הערבים.</b> בגדים שלובש להוצאת כף ומחתה:",
+                "<b>הכל שלושים מנה.</b> להכי הדר כללינהו, תנא לאשמועינן דשלושים מנה סך הכל לומר לך שאם פיחת לאותן של שחרית וריבה לאותן של ערבית לית לן בה:",
+                "<b>אם רצה להוסיף מוסיף משלו.</b> ובלבד שיתן אותו תוספת מתנה להקדש: "
+            ],
+            [
+                "<b>בין האולם ולמזבח.</b> כל צפון העזרה היה כשר מן הדין להעמדת הפר, דכולה לפני ה׳ היא, ולא היו מעמידים הפר בין האולם ולמזבח קרוב להיכל אלא משום חולשא דכהן גדול שלא יכבד עליו טורח משא מזרק הדם למרחוק:",
+                "<b>ראשו לדרום ופניו למערב.</b> בדין היה שיהיה ראשו להיכל שהוא במערב ואחוריו למזבח אלא שמא יטיל גללים וגנאי הוא להראות בית הרעי שלו לצד מזבח לפיכך היה ראשו לדרום וזנבו לצפון דהכי שפיר טפי. ואמצע גופו בין האולם ולמזבח ועוקם ראשו עד שיהיו פניו למערב:",
+                "<b>והכהן עומד.</b> ואחוריו למזרח: "
+            ],
+            [
+                "<b>בא לו למזרח העזרה.</b> שלא היו מכניסים השעירים בין האולם ולמזבח כשרוצה לתת עליהם גורלות אלא בעזרה היו עד שעת שחיטה:",
+                "<b>וקלפי.</b> כלי עץ חלול:",
+                "<b>של אשכרוע.</b> בוס״א בלע״ז. מין עץ וחשוב הוא:",
+                "<b>בן גמלא.</b> יהושע בן גמלא כשנתמנה להיות כהן גדול עשאן של זהב: "
+            ],
+            [
+                "<b>בן קטין.</b> כהן גדול היה:",
+                "<b>עשה שנים עשר דד לכיור.</b> כדי שיהיו שנים עשר כהנים הזוכים בפייס של תמיד של שחר מקדשים בבת אחת. ואע״פ ששלשה עשר כהנים היו כדאמרן בפירקא בראשונה, לא עשה דד לשוחט שהשחיטה כשרה בזר:",
+                "<b>מוכני.</b> גלגל לשקעו בבור, שיהיו מימיו מחוברים בבור ולא יפסלו בלינה:",
+                "<b>נברשת.</b> מנורה:",
+                "<b>שפרשת סוטה כתובה עליה.</b> ולא יצטרך להביא תורה לכתוב ממנה פרשת סוטה:",
+                "<b>נקנור.</b> שם אדם:",
+                "<b>נעשו נסים לדלתותיו.</b> שהלך לאלכסנדריא של מצרים להביא דלתות, ובחזרתו עמד סער גדול בים לטבען נטלו אחד מהן והטילוה בים להקל מעליהם, בקשו להטיל האחרת אמר להם הטילוני עמה, מיד נח הים מזעפו. כיון שהגיעו לנמל של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה: "
+            ],
+            [
+                "<b>לא רצו ללמד על מעשה לחם הפנים.</b> שלא היו יודעים שאר אומנין לרדותם מן התנור שלא יהא נשבר, מפני שהיה עשוי כמין תיבה פרוצה:",
+                "<b>לא רצו ללמד על מעשה הקטורת.</b> מכירין היו בעשב אחד ששמו מעלה עשן וכשהיו מערבים אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל ולא היה פונה אילך ואילך:",
+                "<b>פרק בשיר.</b> הכרעת קול נעימה:",
+                "<b>על מעשה הכתב.</b> קושר ד׳ קולמוסים בד׳ אצבעותיו, וכותב שם בן ד׳ אותיות כאחת:",
+                "<b>על הראשונים.</b> בן גמלא ובן קטין, מונבז והלני אמו, וניקנור:",
+                "<b>ועל האחרונים.</b> בית גרמו ובית אבטינס, הגרוס בן לוי ובן קמצר. ואע״ג דבית גרמו ובית אבטינס נתנו טעם לדבריהם שלא רצו ללמד, שמא ילמד אדם שאינו הגון וילך ויעבוד לע״ז בכך. לא קבלו חכמים את דבריהם:"
+            ]
+        ],
+        [
+            [
+                "<b>טרף בקלפי.</b> טרף חטף ולקח פתאום בחטיפה בקלפי, ששנינו למעלה וקלפי היתה שם. ולמה בחטיפה, כדי שלא יתכוין להכיר במשמושו איזה של שם ויטלנו בימין, לפי שסימן יפה היה כשהיה עולה בימין:",
+                "<b>והעלה שני גורלות.</b> אחד בימין ואחד בשמאל. והשעירים עומדים אחד לימין ואחד לשמאל, ונתן גורל שעלה בימין על שעיר של ימין וגורל שעלה בשמאל על שעיר של שמאל:",
+                "<b>לה׳ חטאת.</b> שם המפורש היה מזכיר, והוא שם של יו״ד ה״א כמו שהוא נכתב:",
+                "<b>ר׳ ישמעאל אומר לא היה צריך כו׳</b> ואין הלכה כר״י:",
+                "<b>והן עונים אחריו.</b> כשמזכיר את השם: "
+            ],
+            [
+                "<b>לשון של זהורית.</b> צמר צבוע אדום:",
+                "<b>כנגד בית שלוחו.</b> כנגד שער שיוציאוהו בו:",
+                "<b>ולנשחט.</b> היה קושר לשון של זהורית כנגד בית שחיטתו כלומר בצוארו והשתא לא אתי לאתחלופי בשעיר המשתלח, שזה בראשו וזה בצוארו. ותרווייהו בשאר שעירים לא מתחלפי שאלו לשון של זהורית קשורה בהם ושעירים אחרים אין לשון של זהורית קשורה בהם:",
+                "<b>עויתי פשעתי חטאתי.</b> מתניתין ר״מ היא דיליף מקרא דכתיב (ויקרא ט״ז:כ״א) והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם. אבל חכמים פליגי עליה ואמרי עונות אלו זדונות פשעים אלו מרדים חטאות אלו שגגות לאחר שהתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות בתמיה, אלא אומר חטאתי עויתי פשעתי. וכן בדוד הוא אומר (תהילים ק״ו:ו׳) חטאנו עם אבותינו העוינו והרשענו. והלכה כחכמים. ומהו זה שאמר משה (שמות ל״ד:ז׳) נושא עון ופשע וחטאה כך אמר משה לפני המקום בשעה שישראל חוטאים ועושים תשובה עשה להם זדונות כשגגות: "
+            ],
+            [
+                "<b>ממרס.</b> מגיס ומנער ומערב בו, שלא יקפה כשישהה עד שיעשה עבודת הקטורת:",
+                "<b>על הרובד הרביעי.</b> כל שורה ושורה של אבני הרצפה קרויה רובד. וא״א לפרש רובד הרביעי שבהיכל, שורה רביעית שבתוך ההיכל מפתח ההיכל ולפנים, דהא כתיב (ויקרא ט״ז:י״ז) וכל אדם לא יהיה באוהל מועד וכו׳, אלא תני רובד רביעי של היכל, כלומר רובד הד׳ שבעזרה, כשיוצא מן ההיכל לעזרה מונה את הרובדין ומניחו על הרובד הרביעי ושם עומד הממרס בו. דאילו בתוך ההיכל אי אפשר כדאמרן:",
+                "<b>וחותה.</b> את הגחלים ומניח את המחתה עד שיחפון בחפניו הקטורת ויתן לתוך הכף. ואח״כ יכניס כף ומחתה לפנים: "
+            ],
+            [
+                "<b>בכל יום.</b> כשחותה גחלים ממערכה שניה של קטורת להכניס על מזבח הפנימי לקטורת שחרית וערבית:",
+                "<b>חותה בשל כסף ומערה בשל זהב.</b> ואינו חותה בשל זהב, שחתיית הגחלים שוחקת הכלי ומחסרתו והתורה חסה על ממונן של ישראל:",
+                "<b>והיום חותה בשל זהב.</b> שלא להטריח על כהן גדול לערות מכלי אל כלי:",
+                "<b>כבדה.</b> שהיה דופנה עבה:",
+                "<b>והיום קלה.</b> שהיה דופנה דק:",
+                "<b>והיום ארוכה.</b> כדי שתהא זרוע של כהן גדול מסייעתו:",
+                "<b>והיום אדום.</b> מזהב הקרוי זהב פרוים, על שם שדומה לדם פרים:",
+                "<b>פרס.</b> חצי מנה:",
+                "<b>דקה מן הדקה.</b> דכתיב (ויקרא ט״ז:י״ב) ומלא חפניו קטורת סמים דקה. ומה תלמוד לומר והלא כבר נאמר (שמות ל׳:ל״ו) ושחקת ממנה הדק אלא לומר לך שקטורת של יום הכפורים תהא דקה מן הדקה: "
+            ],
+            [
+                "<b>בכל יום עולין במזרחו של כבש.</b> דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין, שהוא למזרח, שהרי הכבש בדרום, לכך עולין במזרחו של כבש שסמוך לפנות לימין:",
+                "<b>והיום כהן גדול.</b> משום כבודו להראות חשיבותו שהוא כבן בית והולך במקום שהוא חפץ מה שאין שאר כהנים רשאין לעשות כן: "
+            ],
+            [
+                "<b>בכל יום היו שם.</b> במזבח החיצון:",
+                "<b>ארבע מערכות.</b> של עצים שמבערים עליהם האש, אחת מערכה גדולה שמקריבין עליה התמיד ואחת מערכה שניה שממנה נוטלים אש למזבח הקטורת ואחת מערכה של קיום האש שלא תסור משם אש לעולם ואחת מערכה של אברים ופדרים של תמיד של בין הערבים שלא נתעכלו מבערב ולא נשרפו כל הלילה שורפין אותם במערכה זו. ומוסיפין ביוה״כ עוד מערכה אחת ליטול ממנה גחלים לקטורת לפני ולפנים:",
+                "<b>רבי יוסי אומר בכל יום ג׳</b> דג׳ קראי כתיב (ויקרא ו׳:ב׳) על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה. (שם) ואש המזבח תוקד בו זו מערכה שניה של קטורת. (שם) והאש על המזבח תוקד בו לא תכבה זו מערכה ג׳ של קיום האש. ומערכה רביעית לאברים ופדרים שלא נתעכלו לית ליה לרבי יוסי, דסבירא ליה שאברים ופדרים שלא נתעכלו בצדי מערכה גדולה הם נשרפים:",
+                "<b>רבי יהודה אומר בכל יום שתים.</b> דלית ליה מערכה שלישית של קיום האש. ומקרא שלישי של והאש על המזבח תוקד בו לא תכבה דריש ליה רבי יהודה שהמבעיר קסמים דקים כדי להצית האש על המערכה הגדולה לא יצית על הרצפה ויעלם כשהם דולקים למזבח אלא ידליקם בראש המזבח. והלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>הוציאו לו.</b> מלשכת הכלים:",
+                "<b>וכך היתה מדתה.</b> כמדתה בחוץ כך מדתה בפנים מה בחוץ היה חופן בחפניו ממש ולא בכלי, כך בפנים כשמערה הקטורת מן הכף לתוך חפניו לא היה מערה בכלי עשוי כמדת חפניו אלא לתוך חפניו ממש:",
+                "<b>נטל את המחתה בימינו.</b> לפי שהיא כבדה וחמה וכף הקטורת קלה הימנה לכך מחתה בימינו וכף בשמאלו:",
+                "<b>היה מהלך בהיכל.</b> נכנס ומהלך בתוכה למערב:",
+                "<b>לבין שתי הפרוכות.</b> לפי שנסתפקו בבית שני אם המחיצה המבדלת בין הקודש ובין קודש הקדשים שהיתה בבית ראשון והיה עביה אמה אי אותה אמה כלפנים או כלחוץ, לפיכך עשו ב׳ פרוכות אחת חיצונה ואחת פנימית וביניהן אויר אמה לקלוט ביניהן אויר מקום המחיצה:",
+                "<b>החיצונה פרופה מן הדרום.</b> רבנן קאמרי לה, דפליגי עליה דרבי יוסי ואמרי והבדילה הפרוכת לכם במשכן בלבד נאמר. ",
+                "<b>פרופה.</b> ראשה כפולה לצד החיצון ונאחזת בקרס של זהב להיות [פתוחה] מן הדרום ועומדת:",
+                "<b>מהלך ביניהן.</b> נכנס בפריפת הדרום ומהלך ביניהם עד שמגיע לפריפת הצפון:",
+                "<b>הגיע לצפון.</b> משנכנס לתוך חלל בית קודש הקדשים הפך פניו לדרום לילך עד בין הבדים שהוא באמצע החלל. שהבדים היו ארוכין עד הפרוכת ראשו אחד למערב והשני לו למזרח, אחד בראש הארון לצפון ואחד בראשו לדרום:",
+                "<b>מהלך לשמאלו עם הפרוכת.</b> שהמהלך מצפון לדרום שמאלו למזרח והפרוכת היתה במזרח נמצא שמאלו עם הפרוכת:",
+                "<b>עד שהוא מגיע לארון.</b> למקום ארון, ולא לארון ממש דבבית שני לא היה שם ארון:",
+                "<b>דרך כניסתו.</b> שלא היה מסב את פניו לצאת אלא יוצא דרך אחוריו ופניו לארון:",
+                "<b>ומתפלל תפלה קצרה.</b> וזו היא יהי רצון מלפניך ה׳ אלהי שאם שנה זו שחונה פירוש חמה, שתהא גשומה, ולא יעדי עבד שולטן מדבית יהודה, ולא יהיו עמך ישראל צריכים פרנסה זה מזה ולא מעם אחר ולא תכנס לפניך תפלת עוברי דרכים פירוש מפני שהם מתפללין שלא ירדו גשמים:",
+                "<b>בבית החיצון.</b> בהיכל:",
+                "<b>שלא להבעית את ישראל.</b> שיאמרו מת הוא: "
+            ],
+            [
+                "<b>ושתיה היתה נקראת.</b> על שם שממנה נשתת העולם שבה יסד הקב״ה את עולמו. שתיה, יסוד: "
+            ],
+            [
+                "<b>למקום שנכנס.</b> בבית קודש הקדשים:",
+                "<b>במקום שעמד.</b> בין הבדים:",
+                "<b>ולא היה מתכוין להזות לא למעלה.</b> שתהא אחת למעלה בחודה של כפורת העליון והשבע למטה [בעוביה], שהרי לא על הכפורת נוגעים אלא לארץ נופלים:",
+                "<b>אלא כמצליף.</b> כמלקה הזה שמתחיל בין הכתפים ויורד למטה, כך היה מתכוין שיהיו ח׳ הזאות הללו בארץ כשורה, זו תחת זו:",
+                "<b>אחת ואחת.</b> שאם לא ימנה הזאה ראשונה שלמעלה לעצמה עם כל שבע שלמטה פעמים שיטעה וימנה הזאה ראשונה עם שבע שלמטה, ובהזאה הראשונה שלמטה ימנה שתים. ואין לומר ימנה הזאה שלמעלה עם שבע שלמטה וימנה עד שמנה די״ל מצוה להפסיק מתנות שלמטה מתוך שבעה ולא מתוך שמונה: "
+            ],
+            [
+                "<b>נטל דם הפר והניח דם השעיר.</b> מסקנא דמלתא דרבי יהודה היא, דאמר לא היה שם אלא כן אחד, וצריך ליטול דם הפר תחלה כדי להניח דם השעיר בכן שהיה עליו דם הפר. ואין הלכה כרבי יהודה:",
+                "<b>על הפרוכת.</b> דכתיב (ויקרא ט״ז) וכן יעשה לאהל מועד:",
+                "<b>עירה דם הפר.</b> דכתיב במתנות המזבח (שם) ולקח מדם הפר ומדם השעיר, מדם שניהם יחד:",
+                "<b>ונתן את המלא בריקן.</b> וחוזר ומערה מזרק מלא תוך הריקן כדי שיתערבו הדמים יפה יפה: "
+            ],
+            [
+                "<b>היה מחטא ויורד.</b> האי תנא סבר שהיה הכהן הולך ברגליו לכל קרן וקרן, וכל מתנה ומתנה היתה בקרן שלפניו וסמוך לו. ולהכי נקט מחטא ויורד, כלומר שהיה נותן מתנה מלמעלה למטה, שאם יתן מלמטה למעלה בקרן שלפניו הדם זב לתוך בית יד שלו ומטנף את בגדיו. ור״א סבר שהכהן עומד בקרן אחת ומשם נותן המתנות על כל הקרנות שהרי כל המזבח אינו אלא אמה על אמה מרובע וכיון שאין שלשת הקרנות סמוכות לו יכול ליתן מלמטה למעלה ולא יטנף את בגדיו, חוץ מקרן זו שהוא עומד אצלה שאי אפשר לו לצדד ראשי אצבעותיו למטה אלא למעלה, שאם יצדד ראשי אצבעותיו למטה ויתן מתנה מלמטה למעלה הרי הדם זב לתוך בית יד כתונת שלו. ואין הלכה כר״א: "
+            ],
+            [
+                "<b>על טהרו.</b> אחר שגמר כל המתנות של קרנות מזה עליו שבע פעמים כדכתיב (ויקרא ט״ז) והזה עליו מן הדם. טהרו, המקום המגולה שבו שחותה האפר והגחלים אילך ואילך ומזה על זהבו של מזבח:",
+                "<b>ושל מזבח החיצון.</b> שירי דם החטאות החיצונות היה שופך על יסוד דרומי:",
+                "<b>אלו ואלו.</b> דמים החיצונים והפנימים הנשפכים על מזבח העולה היו שותתים ונופלים מן היסוד לרצפה ומתערבין באמה סילון שבעזרה היוצא לנחל קדרון:",
+                "<b>לגננים.</b> לבעלי גנות:",
+                "<b>ומועלין בהם.</b> אסור ליהנות מהם בלא דמים: "
+            ],
+            [
+                "<b>כל מעשה יוה״כ.</b> כל עבודות שעובד בבגדי לבן בפנים ובהיכל:",
+                "<b>האמור על הסדר.</b> במשנתינו:",
+                "<b>וכן בהיכל.</b> נתן מקצת מתנות בפרוכת ונשפך הדם, יביא פר אחר ויתחיל מתנות הפרוכת, וא״צ לחזור ולהתחיל בפנים:",
+                "<b>שכולן כפרה בפני עצמן.</b> לפיכך כפרה שנגמרה נגמרה:",
+                "<b>ממקום שפסק.</b> ואפילו לא נגמרה אותה כפרה א״צ לחזור וליתן מה שנתן. ואין הלכה כר׳ אלעזר ור׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>שני שעירי.</b> במראה. שניהם לבנים או שניהם שחורים. ",
+                "<b>ובקומה ובדמים.</b> דתלתא קראי כתיבי. (ויקרא ט״ז:ה׳) ומאת עדת בני ישראל יקח שני שעירים. ולקח את שני השעירים. ונתן אהרן על שני השעירים. וכיון דשעירים תרי משמע מה ת״ל שני שני שני תלתא זימני, אלא שיהיו שוים במראה ובקומה ובדמים:",
+                "<b>ויאמר אם של שם מת כו׳</b> הכי מפרשה, אם של שם מת יאמר זה שעלה עליו הגורל לשם יתקיים תחתיו. ואם של עזאזל מת יאמר זה [שעלה] עליו וכו׳:",
+                "<b>והשני.</b> אם של עזאזל מת ועכשיו יש כאן שנים לשם, אחד שנשאר מזוג ראשון ואחד מזוג שני, ובאחד מהן יתכפרו, והשני ירעה. וכן אם של שם מת והרי יש כאן שנים לעזאזל, האחד ישתלח והשני ירעה. ושני שבזוג שני הוא שירעה עד שיפול בו מום, ושני שבזוג ראשון הוא שיקרב אם הוא של שם, או ישתלח אם הוא של עזאזל, שאין בעלי חיים נדחין, ואם אירעה להן שעת פסול עדיין יכולין להתקן כשיזדווג לו אחר:",
+                "<b>שאין חטאת צבור מתה.</b> דכי גמירי חטאות מתות, ביחיד גמירי. ושעירי יום הכפורים חטאות ציבור הן דכתיב (ויקרא ט״ז) ומאת עדת בני ישראל יקח. וחטאת מתה הוא שמכניסין אותה לבית אחד ומניחין אותה שם עד שתמות:",
+                "<b>ועוד אמר ר״י נשפך הדם.</b> של שעיר של השם, ימות המשתלח, דהא לא אתעבידא מצוה דדם, ובכל העבודות הנעשות בבגדי לבן בין בפנים בין בחוץ חוקה כתיב בהו לעכב, וצריך להביא דם אחר ואי אפשר אלא בהגרלה, וכיון דאית ליה בעלי חיים נדחין ימות המשתלח הראשון:",
+                "<b>מת המשתלח.</b> אע״ג דשלוח לא מעכב לדברי הכל, דכי כתיב חוקה לעכב אדברים שהכהן עושה בבגדי לבן לא על דברים הנעשים ביד איש עתי, מכל מקום ילפינן מקרא דכתיב (שם) יעמד חי לפני ה׳ לכפר עליו, עד אימתי זקוק המשתלח לעמוד חי, עד שעת מתן דמו של חבירו, הא אם מת קודם לכן אין כפרת הדם כלום, לכך צריך תשלומים. ובלא הגרלה א״א וזקוק לשנים וראשון ידחה דהכל מודים בשחוטים שנדחים: "
+            ],
+            [
+                "<b>בא לו אצל שעיר.</b> לאחר שגמר מתן דמים של פר ושעיר בא לו הכהן אצל שעיר המשתלח במקום שהעמידו שם כנגד בית שלוחו: "
+            ],
+            [
+                "<b>אלא שעשו הכהנים קבע.</b> להיות משלחין אותו ולא היו ב״ד של כהנים מניחין את ישראל להוליכו:",
+                "<b>ערסלא.</b> שם האיש: "
+            ],
+            [
+                "<b>וכבש.</b> כמין מעלה עשו, שהוא גבוה ויוצא דרך הכבש חוץ לעזרה וחוץ לעיר כדי שלא יוכלו הבבליים ליגע במשלח. לפי שהיו רגילין לתלשו בשערו ואומרים לו טול מהר וצא ואל תשהא עונותינו אצלנו עוד:",
+                "<b>מיקירי ירושלים.</b> מחשובי ירושלים:",
+                "<b>עד סוכה ראשונה.</b> סוכות עשו לו בדרך והולכין בני אדם לגור שם לפני יוה״כ שמלוין אותו מסוכה לסוכה:",
+                "<b>תשעים ריס.</b> היו מירושלים ועד הצוק. כל הר גבוה וזקוף קרוי צוק:",
+                "<b>שבעה ומחצה.</b> ריסין לכל מיל. אני שמעתי דרוס גרסינן בוי״ו. והם מאתים וס״ו פסיעות כחשבון רוס. נמצאו ז׳ ריסין ומחצה אלפים פסיעות פחות ה׳, קרוב למדת תחום שבת, וצ׳ ריס הם י״ב מיל: "
+            ],
+            [
+                "<b>הרי מזון והרי מים.</b> לא היו אומרים לו כך אלא כדי שייטב לבו, שמי שיש לו פת בסלו אינו רעב כמי שאין לו פת בסלו, אבל מעולם לא הוצרך אדם לכך:",
+                "<b>ומלוין אותו מסוכה לסוכה.</b> שמירושלים ועד סוכה ראשונה מיל ועשר סוכות ובין כל סוכה וסוכה מיל הרי מירושלים עד סוכה אחרונה עשר מילין. נשאר מסוכה אחרונה לצוק ב׳ מילין, מלוין אותו מיל כמדת תחום שבת ועומדים מרחוק ורואין את מעשיו: "
+            ],
+            [
+                "<b>חציו קשר בסלע וחציו קשר בין קרניו.</b> לא היה קושר כל הלשון של זהורית בסלע שמא תלבין מיד קודם דחיפת השעיר, ומשמחת לבון הלשון של זהורית שמראה שכבר נתכפרו העונות ישכח מצות הדחיפה וידמה שכבר נשלמה המצוה מאחר שהלבין הלשון. ולא היה קושר כולה בין קרניו שמא בשעת דחיפה יכוף השעיר ראשו תחת גופו כשיפול לאחוריו ולא יוכל לראות הלשון כשתלבין ויהיו כל ישראל עצבין לפיכך קשר חציה בסלע והיא לא תלבין לחצאין עד שתגמר מלאכת כולה. וכשקושר באחרונה חציה בין קרניו אע״פ שתלבין מיד לא יניח מלדחפו הואיל והוא עסוק בה:",
+                "<b>בא וישב לו.</b> חוזר עד סוכה אחרונה. ואע״פ שהיוצא חוץ לתחום אפילו ברשות חכמים אין לו אלא אלפים אמה ממקום שיצא לשם ברשות, לזה התירו לפי שירא לעמוד במדבר משתחשך:",
+                "<b>מטמא בגדים.</b> דכתיב (ויקרא טז כו) והמשלח את השעיר לעזאזל יכבס בגדיו:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש: "
+            ],
+            [
+                "<b>בא לו.</b> אחר שמסר כהן גדול השעיר המשתלח למשלח, בא לו אצל פר ושעיר העומדים לישרף, וקרען והוציא אימוריהן:",
+                "<b>ונתנם במגיס.</b> בקערה של כלי שרת:",
+                "<b>והקטירם.</b> אי אפשר לומר שהיה מקטירן עכשיו, דהא בבגדי לבן הוא לבוש ועדיין עליו לקרות הפרשה בבגדי לבן. אלא הכי קאמר, נתנם במגיס כדי להקטירן אחר כך כשיגיע זמנן לאחר שיטבול וילבש בגדי זהב:",
+                "<b>קלען במקלות.</b> כמין קליעה, ושלמים הם עם עורותם ובשרם ופרשם אלא שנקרע כרסם להוציא אימוריהן:",
+                "<b>והוציאן לבית השריפה.</b> חוץ לירושלים:",
+                "<b>ומאימתי מטמאין בגדים.</b> העסוקין בהם, כדכתיב (ויקרא ט״ז) והשורף אותם יכבס בגדיו:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כרבי שמעון: "
+            ],
+            [
+                "<b>הגיע שעיר למדבר.</b> שאינו רשאי להתחיל בעבודה אחרת עד שיגיע שעיר למדבר, שנאמר (שם) ושלח את השעיר במדבר. ואחר כך ואת חלב החטאת יקטיר:",
+                "<b>דורכיאות.</b> אבנים גדולות וגבוהות זו על זו, ששם השומרים עומדים ומניפים בסודרין:",
+                "<b>ועד בית חדודו.</b> הוא ראש המדבר. וס״ל לרבי יהודה שמשהגיע השעיר שם נעשית מצותו אע״פ שלא הגיע לצוק. ואין הלכה כר׳ יהודה:",
+                "<b>הולכין מיל.</b> כדאמרינן לעיל מיקירי ירושלים מלוין אותו עד סוכה ראשונה. וכשחוזרין ושוהין אחר כך כדי הלוך מיל כבר ידעו שהגיע שעיר למדבר:"
+            ]
+        ],
+        [
+            [
+                "<b>בא לו כהן גדול לקרות.</b> פרשת היום:",
+                "<b>בבגדי בוץ.</b> שעבד בהם עבודת היום:",
+                "<b>קורא.</b> שמותר ללבוש בגדי כהונה אפילו שלא בשעת עבודה, דבגדי כהונה נתנו ליהנות בהן:",
+                "<b>באצטלית.</b> לבוש עשוי כמין חלוק לבן:",
+                "<b>משלו.</b> שקריאת הפרשה אינה עבודה:",
+                "<b>חזן הכנסת.</b> שמש:",
+                "<b>ראש הכנסת.</b> על פיו נחתכים כל צרכי הכנסת, מי מפטיר ומי פורס על שמע ומי עובר לפני התיבה. ונותנים ס״ת מזה לזה משום יקרא דכהן גדול להראות שיש שררות הרבה למטה ממנו:",
+                "<b>עומד ומקבל.</b> מכלל דעד השתא יושב הוה, נמצינו למדים דבעזרת נשים היה קורא, דאי בעזרת ישראל וכ״ש במקום המקודש יותר ממנה אסור לישב אלא למלכי בית דוד הותר להם לישב בעזרה, דכתיב (שמואל ב׳ ז׳) ויבא המלך דוד וישב לפני ה׳:",
+                "<b>וקורא אחרי מות ואך בעשור.</b> שבפרשת אמור. שמותר לדלג בתורה בענין אחד כשהוא קרוב בכדי שלא יפסיק התורגמן. אבל אם קודם שיגלול ס״ת עד מקום הדלוג יפסיק התורגמן המתרגם פסוק שקרא הקורא, אסור לדלג ולגלול, שנמצאו צבור יושבים ומצפים ואין זה כבוד הצבור:",
+                "<b>יותר ממה שקריתי לפניכם כתוב כאן.</b> שלא להוציא לעז על ספר תורה, כשרואין אותו קורא פרשה שלישית על פה יהיו סבורים שס״ת חסר אותה פרשה:",
+                "<b>ובעשור שבחומש הפקודים קורא על פה.</b> שהיא רחוקה מפרשת אחרי מות ואך בעשור, יותר מכדי שיפסיק התורגמן, לפיכך אינו יכול לגלול ספר תורה עד שם, לפי שאין גוללים ס״ת בצבור מפני כבוד הציבור, וס״ת אחר אינו יכול להביא משום פגמו של ראשון שלא יאמרו הראשון חסר הוא:",
+                "<b>על התורה.</b> שתי ברכות אחת לפניה ואחת לאחריה כדרך שמברכין בבית הכנסת:",
+                "<b>על העבודה ועל ההודאה.</b> רצה ומודים:",
+                "<b>ועל מחילת העון.</b> סלח לנו:",
+                "<b>ועל המקדש.</b> שתשרה בו שכינה:",
+                "<b>ועל הכהנים.</b> שיתברכו ויהיו קרבנותם לרצון:",
+                "<b>ועל ישראל ועל שאר התפלה.</b> מפרש בגמרא. תחנה רנה בקשה מלפניך שעמך ישראל צריכין להוושע ברוך אתה ה׳ שומע תפלה: "
+            ],
+            [
+                "<b>לא מפני שאינו רשאי.</b> דמהו דתימא הרואה עבודה אחת אינו רשאי להניחה כדי לילך לראות עבודה אחרת דאין מעבירין על המצות, וראיית עבודה מצוה היא משום ברוב עם הדרת מלך, קמ״ל דלא מעבר מצוה הוא, כיון שאינו עסוק בה: "
+            ],
+            [
+                "<b>אילו ואיל העם.</b> טעמא דר״א, משום דאילו ואיל העם ואימורי חטאת והוצאת כף ומחתה כל הני דכתיבי ברישא בתורת כהנים בפרשת היום, עביד להו ברישא, והדר עביד מוספין פר העולה ושבעה כבשים ושעיר הנעשה בחוץ, כולן עם תמיד של בין הערבים דכתיב לבסוף, בחומש הפקודים:",
+                "<b>ור״ע אומר.</b> פר העולה ושבעה כבשים של מוספין:",
+                "<b>עם תמיד של שחר היו קרבין.</b> דכתיב (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד וגו׳ אלמא מוספין עם עולת הבקר נעשים בסמוך לה, ואחר כך עבודת היום, ואחר כך שעיר הנעשה בחוץ, ואף על פי שהוא מן המוספין אינו יכול להקדים לעבודת היום לפי שנאמר בו (שם כ״ט) מלבד חטאת הכפורים, למדנו ששעיר הפנימי שהוא מעבודת היום קודמו, ואחר כך אילו ואיל העם ואחר כך אימורי חטאת כל אלו בטבילה שלישית. ואח״כ הוצאת כף ומחתה ואח״כ תמיד של בין הערבים. והלכה כר׳ עקיבא: "
+            ],
+            [
+                "<b>ולהטיב את הנרות.</b> הטבה זו, הדלקה היא: "
+            ],
+            [
+                "<b>באלו נשאלים.</b> כהן הנשאל באורים ותומים צריך ללבוש שמונה בגדים. וכיצד שואלים באורים ותומים השואל פניו אחורי הכהן הנשאל והנשאל פניו כלפי הארון, והשואל אומר האעשה דבר פלוני או לא אעשה. ואינו שואל בקול רם ולא מהרהר בלבו, אלא בקול נמוך. ורוח הקודש לובשת את הכהן ומביט בחושן. ורואה אותיות בולטות בחושן כנגד פניו עשה כך או לא תעשה כך. לפי שהיו כתובים על אבני החושן שמות של י״ב שבטים ואברהם יצחק ויעקב ושבטי יה, נמצאת כל האלפא ביתא שם, ורוח הקודש היתה מודיעה לכהן איך יצרף האותיות הבולטות זו עם זו, עד שיבין משמעותן של הדברים:",
+                "<b>אלא למלך וכו׳</b> דכתיב (במדבר כ״ז:כ״א) ולפני אלעזר הכהן יעמוד וגו׳ הוא, זה מלך. וכל בני ישראל אתו מי שכל בני ישראל אתו לצאת למלחמה. אחריו, זה משוח מלחמה [דהיינו] למי שצורך הצבור בו. וכל העדה, אלו סנהדרי גדולה:"
+            ]
+        ],
+        [
+            [
+                "<b>יום הכפורים אסור באכילה ובשתיה.</b> אע״ג דבאכילה ושתיה ענוש כרת משום דבעי למתני שאר ענויין דלית בהו כרת תנא אסור. והני ה׳ ענויין כנגד ה׳ ענויין הכתובים בתורה, דשבת שבתון דאמור אל הכהנים ושבת שבתון דאחרי מות ובעשור לחודש דחומש הפקודים ואך בעשור לחודש דאמור אל הכהנים והיתה זאת לכם לחקת עולם דאחרי מות בכולהו כתיב תענו ועניתם. והני דמתניתין נמי חמשה ענויין נינהו, דשתיה ואכילה אחת הן:",
+                "<b>המלך.</b> צריך שיתראה נאה דכתיב (ישעיה ל״ג) מלך ביפיו תחזנה עיניך:",
+                "<b>והכלה.</b> צריכה נוי כדי לחבבה על בעלה. וכל שלשים יום קרויה כלה:",
+                "<b>והחיה.</b> יולדת:",
+                "<b>תנעול.</b> מפני הצנה:",
+                "<b>דברי ר״א.</b> אכלהו קאי, אמלך וכלה וחיה. והלכה כר״א: "
+            ],
+            [
+                "<b>ככותבת.</b> תמרה גסה. והיא פחות מכביצה. ואף ע״ג דכל שעורי אכילה בכזית היינו משום דכתיב בהו אכילה אבל הכא דלא כתיב אלא אשר לא תעונה גמירי דבבציר מככותבת לא מיתבא דעתיה והוי מעונה. ומיהו קיי״ל דחצי שעור אסור מן התורה אלא שאין חייבין כרת ולא לוקין אלא על כשיעור:",
+                "<b>כמלא לוגמיו.</b> כל שאילו יסלקנו לצד אחד יהיה אותו הצד בולט ונראה נקרא מלא לוגמיו. ושעור זה באדם בינוני הוא פחות מרביעית: "
+            ],
+            [
+                "<b>אינו חייב אלא חטאת אחד.</b> דמחד קרא נפקי אכילה ושתיה וחד שמא הוא:",
+                "<b>אכל ועשה מלאכה.</b> מתרי קראי נפקי ותרי שמות נינהו: "
+            ],
+            [
+                "<b>אין מענין אותם.</b> אין חייבין למנוע מהן מאכל:",
+                "<b>מחנכין אותן.</b> לשעות. היה רגיל לאכול בארבע שעות מאכילין אותו בחמש או בו׳ כפי כח הבן:",
+                "<b>קודם לשנה.</b> שנה אחת קודם לפרקו, אם התינוק חולה ותש כחו ואינו יכול לסבול:",
+                "<b>וקודם לשתים.</b> או שתי שנים קודם פרקו אם התינוק בריא. ופרקן הוי התינוקת בת י״ב שנה ויום אחד שאין דרכה להביא סימנים עד זמן זה ואז היא בת עונשין. ופרקו של תנוק הוי בן י״ג שנה ויום אחד וקודם זה אינו בר עונשין: "
+            ],
+            [
+                "<b>עוברה שהריחה.</b> העובר מריח ריח התבשיל והיא מתאוה לו, ואם אינה אוכלת שניהם מסוכנים:",
+                "<b>על פי בקיאים.</b> רופאים מומחין באומנותן:",
+                "<b>אין שם בקיאין מאכילין אותו על פי עצמו.</b> הכי מפרשה מתניתין בגמרא, בד״א דסומכין על דברי בקיאין, בזמן שהחולה אומר איני צריך או שותק אבל אמר צריך, אין שם בקיאין כלל כלומר אין בקיאותן חשובה לכלום אבל מאכילין אותו ע״פ עצמו. ואף על פי שהבקיאין אומרים אינו צריך: "
+            ],
+            [
+                "<b>בולמוס.</b> חולי האוחז מחמת רעבון ומסוכן למות, וכשמראיתו חוזרת בידוע שנתרפא:",
+                "<b>כלב שוטה.</b> רוח רעה שורה עליו. וסימנים שלו, פיו פתוח רירו נוטף אזניו סרוחות וזנבו מונחת לו בין ירכותיו ומהלך על צדי רשות הרבים, ויש אומרים אף נובח ואין קולו נשמע:",
+                "<b>אין מאכילין אותו מחצר כבד שלו.</b> ואע״פ שנהגו הרופאים ברפואה זו אינה רפואה גמורה להתיר לו איסור בהמה טמאה על כך:",
+                "<b>ור׳ מתיא בן חרש מתיר.</b> קסבר רפואה גמורה היא. ואין הלכה כר׳ מתיא בן חרש:",
+                "<b>החושש בשניו.</b> שמתחיל בשר החניכים להתאכל ומשם הולך לחיך ולגרון:",
+                "<b>מטילין לו סם.</b> שורש עשב לרפואה:",
+                "<b>וכל ספק נפשות דוחה את השבת.</b> כל, לאתויי כגון דפשיטא לן דבשבת זו לא ימות, אלא ספק שאם לא יעשו לו היום, שמא ימות לשבת הבאה. וכגון דאמדוהו לשתות סם זה לתמניא יומי, ויומא קמא שבתא, מהו דתימא לעכבינהו עד לאורתא כי היכי דלא ניחול עליה תרי שבתא, קמ״ל: "
+            ],
+            [
+                "<b>מפקחין עליו.</b> חופרין את הגל ומחפשין אחריו. ואם בדקו עד חוטמו, בין מלמעלה למטה, בין מלמטה למעלה, ולא מצאו בו נשמה, בידוע שהוא מת ושוב אין מפקחין עליו, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:",
+                "<b>מצאוהו חי מפקחין עליו.</b> לא נצרכה אלא שראו בו שא״א שיחיה אלא חיי שעה ומיד הוא מת, קמ״ל דמפקחין עליו בשביל אותו חיי שעה:",
+                "<b>מת אין מפקחין עליו.</b> הא קמ״ל, דאפילו לדברי האומר מצילין את המת מפני הדליקה, בהא מודה דאין מפקחין. דגבי דליקה התירו לטלטל המת ולהוציאו, דאי לא שרית ליה אתי לכבויי מתוך שאדם בהול על מתו. אבל הכא אי לא שרית ליה לפקח את הגל מאי אית ליה למעבד דתהוי אסורא דאורייתא דנשרי הא מקמי הא: "
+            ],
+            [
+                "<b>חטאת ואשם ודאי.</b> מכפרים עם התשובה. ולא חש התנא להזכירה, דמסתמא כשהוא מביא חטאתו ואשמו כבר עשה תשובה, שאם לא היה מתחרט לא היה מביא קרבן:",
+                "<b>אשם ודאי.</b> כגון אשם גזילות ואשם מעילות:",
+                "<b>על עשה ועל לא תעשה.</b> הניתק לעשה, תשובה מכפרת. אבל לא תעשה שיש בה מלקות, תשובה תולה ויום הכפורים מכפר. ומסקנא דמלתא בגמרא, שאם הזיד בעשה ובלאו הניתק לעשה, או שגג בלא תעשה שיש בו מלקות ועשה תשובה, אינו זז משם עד שמוחלין לו. ואם הזיד בלאו שיש בו מלקות, תשובה תולה ויוה״כ מכפר. ואם שגג בחייבי כריתות ומיתות בית דין, החטאת מכפרת עם התשובה. ואם הזיד בהם, תשובה ויום כפורים תולין, ויסורין ממרקין. והני מילי כשלא חלל את השם, כלומר שלא חטא והחטיא אחרים, אבל אם חלל את השם אין כפרתו נגמרת עד שימות. וכל זה בזמן שאין שם שעיר המשתלח, אבל בזמן שיש שעיר המשתלח הוא מכפר על כל העבירות קלות וחמורות, חוץ מעבירות שבין אדם לחברו שאין מתכפר לו עד שירצה את חברו: "
+            ],
+            [
+                "<b>אחטא ואשוב אחטא ואשוב.</b> תרי זימני.",
+                "<b>אין מספיקין בידו וכו׳</b> שכיון שעבר עבירה ושנה בה שוב אינו פורש ממנה, לפי שדומה עליו כהיתר:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..63ea8a1ea715bc273ec41b2695cd0be633edb6dd
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,2310 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Kelim",
+    "versionSource": "https://www.sefaria.org/texts",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה כלים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "אבות הטומאה. השרץ – there are eight reptiles that are written in the [Torah] portion of Shemini (Leviticus 11:29-30): החלד/the mole and עכבר/the mouse [and the צב/lizard; the ענקה/gecko; the כח/land crocodile; the לטאה/lizard; the חמט/sand lizard and the תנשמת/chameleon],” they are the primary sources of ritual impurity to defile humans and utensils/vessels that come in contact with them when they are dead. And their measurements for defiling is like that of a lentil (though we are informed in Tractate Kelim, Chapter 17, Mishnah 8, that whenever a lentil is spoken of, it means…the Egyptian lentil). For the sand lizard/חמט at the beginning of its creation is like that of lentil (see Tractate Nazir 52a). But the limbs have no measure, for even less that of a lentil of a reptile defiles (see Tractate Ohalot, Chapter 1, Mishnah 7). And especially when it is moist, the reptile defiles, but it does not defile when dry, as it is written (Leviticus 11:32): “And anything on which one of them falls when dead [shall be impure: be it any article of wood, or a cloth, or a skin, or a sack – any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure],” similar to their being dead (see Tractate Niddah 56a).",
+                "ושכבת זרע – Specifically the semen of an adult Israelite , but that of a heathen does not defile, even according to the Rabbis, for the nocturnal pollution of a heathen is completely pure. And similarly, the semen of a minor also does not defile, as it is written (Leviticus 15:16): “When a man has an emission of semen, [he shall bathe his whole body in water and remain impure until evening],” a man/איש, but not a minor/קטן who is younger than nine-years and one-day old, for [prior to the age of nine-years and one-day] his act of sexual intercourse is not coition. And its measurement to the observer is a little bit, even similar to a mustard seed, and to contact/touching, like that of a lentil. And specifically moist semen that defiles, as it is written (Leviticus 15:16): “[When a man has] an emission of semen/כי תצא ממנו שכבת זרע,” he who is appropriate for emitting semen, for since the teacher of our Mishnah did not consider a בעל קרי/one who experienced a seminal emission (see Leviticus 15:16-18) as one of the primary sources of defilement, we learn from this that it is none other than first degree of ritual defilement, and this is taught at the conclusion of Tractate Zavim (Chapter 5, Mishnah 11), that a person who experienced a seminal emission is like one who came in contact with a reptile, and is not seen as other than first [degree of ritual defilement].",
+                "וטמא מת – a person who became defiled through contact with the dead. But utensils/vessels that came in contact with the dead are like the dead itself, and whatever comes in contact with them is made into a primary source of ritual defilement. But utensils/vessels which came in contact with a person who was defiled through contact with the dead or a person who came in contact with utensils/vessels that had been in contact with the dead, they are primary sources of ritual defilement and are defiled for seven days like a person, as is taught in the Mishnah of the first chapter of Ohalot [Mishnah 2]. But earthenware and foods and liquids that came in contact with the dead do not become primary sources of ritual defilement. And especially an Israelite becomes a primary source of ritual defilement when he touched a dead person. But an idolater and similarly a non-viable birth/premature that was born at the age of a month is not susceptible to become ritually impure if he came in contact with the dead.",
+                "ומצורע בימי ספרו – A confirmed leper (declared ritually impure by a Kohen. All the laws applying to a quarantined leper apply to a confirmed leper – who must grow his hair long and rend his garments; to purify himself when healed, he must shave all his hair, and bring a special purification offering) and who is fitted for Levitical uncleanness with [his bringing] [two] birds, and cedar wood and hyssop and two scarlet-dyed yarn and shaving, and he sits from outside his tent for seven days and one the eighth [day] brings his sacrifices (see Leviticus 14:8), and on those seven days are called the days of his counting, and he defiles humans, and it is stated “the washing of his clothing “ (“The one to be purified shall was his clothing” – Leviticus 14:8) on the day of final decision [by a Kohen] and it is stated, “the washing of his clothes” on the days of his counting (Leviticus 14:9: “[On the seventh day he shall shave off all his hair…]he shall wash his clothes [and bathe his body in water; then he shall be pure],” just as there he defiles a human being, so here [also] he defiles a human being.",
+                "ומי חטאת שאין בהם כדי הזייה – defiles him through contact. But if they have enough in order to sprinkle [of the water of the purification upon the unclean] it defiles even through carrying, to defile humans and clothing, as it is written (Numbers 19:21): “Further, he who sprinkled the water of lustration shall wash his clothes, and whoever touches the water of lustration shall be impure until evening.” But our Rabbis/teachers learned that the person who sprinkles is pure, and the Biblical verse does not come other than to give a measure to the person carrying [the waters of the sin-offering of the Red Heifer] that there must be enough for sprinkling , and the Biblical verse divided between the two kinds of water, to inform you that water where there is enough for sprinkling defiles a person to defile clothing, but where there isn’t enough [water] for sprinkling, it defiles a person to defile food and liquids but not to defile clothing.",
+                "וכלי חרס באויר – when his defilement fell in the airspace of an earthenware vessel, whether it touched ,the vessel or whether it did not touch it, the vessel is defiled. But if it the defilement touched the vessel from the outside, it was not defiled by this contact, as it is written (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack) falls into an earthen vessel, everything inside it shall be impure [and the vessel itself you shall break],” from inside it/within it, it becomes defiled, but it is not defiled from outside of it.",
+                "ואינם מטמאין במשא – that all of these primary sources of ritual defilement that are considered here are written concerning them \"הנוגע\"/someone who comes in contact with them and it is not written: \"הנושא\"/he who carries them."
+            ],
+            [
+                "מטמאים את האדם במשא – when he lifts one of them whether by his hand or his fellow lifts it upon his shoulder, and even if he [himself] did not make contact with the defiling substance, or that the defiling substance was tied with a rope and the defiling agent was lifted via the rope. Since he moved the weight of the impure thing on his own, the person is defiled by ritual impurity imparted by carrying [even when not touching them directly] to defile the clothing that is upon him, or all of the garments/clothing and vessels/utensils that he comes in contact with, except for earthenware, all the while that the defiling matter is upon his back. But after he withdrew from the defilement, he does not defile utensils/vessels through touching/contact, for whomever carries the defilement, after he has withdrawn from it is not ought but first degree of ritual impurity, but utensils/vessels do not become susceptible to receive defilement other than from a primary source of ritual impurity. But even at the time that he carries the defilement, he does not defile humans nor earthenware vessels, but rather only other utensils/vessels. And you do not have something that is defiled with ritual impurity imparted by carrying other than a human being alone, but not utensils/vessels and not food and liquids, for if there were may utensils/vessels one on top of the other and a carrion or the waters of lustration in the upper-most vessel, the lower vessels are not defiled by carrying all the while that they did not touch/come in contact with the carrion or with the waters of lustration. And similarly, food and liquids are not defiled with the ritual impurity imparted by carrying, for concerning the ritual impurity imparted by carrying, it is written \"לכם\" (see Leviticus 11:39: “If an animal that you may eat has died/וכי ימות מן-הבהמה אשר-היא לכם לאכלה [anyone who touches its carcass shall be impure until evening]),” and we expound [the word] \"לכם\"/that you – that they defile through carrying but they do not defile vessels nor foods and liquids through carrying. And just as carrion defiles through carrying, so it also defiles through movement/ היסט (i.e., by means of a lever, without actually coming in contact with it – and this applies to impurity imparted by someone with gonorrhea, a woman in flux, a menstruating woman or a woman after childbirth), for movement is from the category/species of carrying, as for example, that there was wood placed at the tope of a tree or at the top of a wall and a carrion was at one end of the wood and a person comes and puts the knee of the balance down on the second/opposite end, since he lifted the end on which the carrion on is on account of his additional weight, it is defiled with the ritual impurity of movement, which is like carrying.",
+                "וחשוכי בגדים במגע (and to make unclean the persons alone but not their clothes) – meaning to say, the clothes are prevented from defilement if there is contact without carrying, for the person who comes in contact/touches the carrion or the waters of lustration but does not carry them does not defile even the clothing that is upon him, as it written (Leviticus 11:39, though this verse, which is brought by the commentary of Rabbi Pinchas Kahati on this Mishnah does NOT exactly express what Bartenura writes – perhaps he is referring to Leviticus 11:27): “anyone who touches its carcass shall be impure until evening” (and see verse 27: “whoever touches their carcasses/הנוגע בנבלתם shall be impure until evening. [They are impure for you/טמאים המה לכם”), and the washing of clothing is not mentioned there, and with the waters of lustration, it is also written (Numbers 19:21 – and this verse does not match the Hebrew text brought by the Bartenura commentary, but is also referred to by the commentary of Rabbi Pinchas Kahati where he mentions that in both places, the washing of clothing is not mentioned: “Whatever that impure person touches shall be impure until evening/והנוגע במי הנדה יטמא עד-הערב”. On the other hand, use of the Bar Ilan Responsa project takes the reader to Numbers 31:24: “On the seventh day you shall wash your clothes and be pure, and after that you may enter the camp.”). [The word] חשוכי – is the language of prevention, like (Genesis 22:16): “Because [you have done this] and have not withheld your son/ולא חשכת את-בנך, [your favored one].”"
+            ],
+            [
+                "בועל נדה – It is written concerning them (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him/ותהי נדתה עליו; [he shall be impure seven days, and any bedding on which he lies shall become impure],” we learned that he, like a menstruating woman, defiles surfaces designated for lying and sitting, and it is written after this (Leviticus 15:24): “and any bedding on which he lies shall become impure/כל משכב אשר-ישכב עליו יטמא,” but it is not necessary to state this, but rather it comes to explain, “her menstrual impurity is communicated to him,” of the first clause [of the Mishnah], and this is what he said: this [phrase], “her menstrual impurity is communicated to him,” that I stated to you, I did not say other than in regard to the matter that he would be a primary source of ritual impurity like a menstruating woman, that just as she defiles a person and an earthenware vessel, even he defiles a person and an earthenware vessel, but [also] to make a surface designated for lying and sitting [impure], that “and any bedding on which he lies shall become impure,” but that he does not defile a person and vessels like the bedding of a menstruant woman who defiles a person and vessels/utensils, but he has the first degree of defilement that he defiles food and liquids alone.",
+                "משכב תחתון כעליון (the lower surface upon which one lies is like the upper one)– that is to say, the lower surface upon which the man who has intercourse with a menstruating woman is like the upper one of a person with gonorrhea, that just as the upper surface of a person with gonorrhea, and that is vessels that are above the person with gonorrhea, such as ten couches one on top of the other and all of them are on top of the person with gonorrhea, whether the person with gonorrhea was in contact with them or not are ritually impure and they defile food and liquids but not humans nor vessels, so also the lower surface of a person who has intercourse with a menstruating woman, that is, the couches that are under him defile food and liquids but not humans and utensils/vessels. Whereas the lower surface below a person with gonorrhea or a woman with a flux or a menstruating woman or a woman after childbirth, even ten couches one on top of the other, and one of these defiled [couches] are above, all of them that are below/the lower surface are impure and defile humans and utensils/vessels.",
+                "למעלה מהן זובו של זב כו' – because these that are important and move defile I ay amount through contact and lifting, but a person having sexual intercourse with a menstruating woman does not defile until he raises [her] entirely, because of this it is taught [in the Mishnah], “above them/למעלה מהן,” meaning to say that these are considered are above/more important than someone who has intercourse with a menstruating woman because they defile with any amount, what is not the case with someone who has sexual intercourse with a menstruating woman.",
+                "שהם מטמאים במגע ובמשא – that their contact is equivalent to their lifting, that whether through contact or through lifting, they defile humans to defile clothing and vessels other than a person and vessels.",
+                "מרכב (riding) – the piece of wood fastened to a saddle, which is grasped on mounting of the saddle is called מרכב/riding – that the saddle itself that a person rides upon is impure because of sitting, and its piece of wood fastened to the saddle, which is grasped on mounting of the saddle is impure because of מרכב/riding.",
+                "שהוא מטמא תחת אבן מסמא (that it defiles underneath a stone used for closing a pit – that the corpse was put on a closing – immovable-stone – under which there is a cavity- see Tractate Niddah 69b) – a large and heavy stone, as it is written (Daniel 6:18): “A rock was brought and placed over the mouth of the den; [the king sealed it with his signet and with the signet of the nobles, so that nothing might be altered concerning Daniel].” But if there was a large stone on top of the piece of wood fastened to a saddle, which is grasped on mounting of the riding and a person with gonorrhea grabs hold of it, even though the weight of the person with gonorrhea is not recognized on the riding seat, the piece of wood fastened to the saddle that is under the stone is defiled because of the riding seat.",
+                "למעלה מן המרכב משכב – for the stone used for closing a pit that the corpse was put on a closing (immovable) stone defiles lying as it does riding. And more stringent than this is that its coming in contact/touching is equivalent to carrying it to defile a person which defiles his clothing. His coming in contact/touching is explicitly written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, [bathe in water, and remain impure until evening].” And his carrying, that after Scripture mentioned the law of touching by lying and the law of touching by riding it states (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that regarding lying, whether through contact/touching – whether through carrying, requires the washing of clothing, but concerning riding, Scripture divides between coming in contact with/touching and carrying as it is written (Leviticus 15:9): “Any means for riding that one with a discharge has mounted shall be impure,” whereas that he should wash his clothes, is not written.",
+                "ואין משכב עושה משכב – as it is written (Leviticus 15:4): “Any bedding on which the one with a discharge lies shall be impure,” the man with a discharge/gonorrhea makes the bedding [impure] but the bedding does not make the bedding [impure]. Therefore, if the bedding of person with gonorrhea touched/came in contact with vessels/utensils, they are not other than first degree of ritual defilement. It is found that the man with gonorrhea is [on a] higher [level of impurity] than that of bedding."
+            ],
+            [
+                "שהיא מטמאה את בועלה – seven [days] of uncleanness. For regarding a menstruating woman, it is written (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him and he shall be impure seen days” and it is also written regarding a woman with flux (Leviticus 15:25): “she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts,” and we expound upon \"תהיה טמאה היא\"/she shall be impure – to include the man who had sexual intercourse with her. [The word] \"היא\"/she – that she defiles the man who had sexual intercourse with her but the person with gonorrhea does not defile whomever he has had sexual intercourse with for [a period of] seven [days], but only the defilement of contact/touching and carrying.",
+                "למעלה מן הזבה מצורע – a leper [defiles] by lying and sitting like a woman with a flux. But more stringent than her, he defiles through entering [a place]. When he comes to the house, everything that is in the house is impure, even though he did not touch it/come in contact with it, as it is written (Leviticus 13:46): “[He shall be impure as long as the disease is upon him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” which teaches that is dwelling is impure. From here, they (i.e., the Rabbis) stated that a leper that sits underneath the tree and a pure person passes by, the pure person is defiled. But if a pure person sits underneath the tree and a leper passes by, the pure person is not defiled. And similarly leprous clothing and with a leprous stone. And especially concerning a leper during the days of his receiving final judgment following probationary enclosure, but during the days of his counting, that is, after shaving/cutting off all of his hair and [the offering of] the birds, he does not defile by entering and he does not defile by lying and sitting.",
+                "למעלה מן המצורע עצם כשעורה שהוא מטמא טומאת שבעה – as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” all defilements that you become defiled through [contact with] the dead will not be less than seven [days]. But even though that the leper is more stringent than a bone the size of a barley corn, for the leper defiles everything that is in the tent when he comes to the tent, but the bone the size of barley corn does not defile in the tent, nevertheless, on this level, however, the bone the size of a barley corn is more stringent as it defiles an uncleanness of seven[days]. And similarly, all of these are of [increasingly] higher levels that are considered not for every matter it is stated that the second is more stringent than the first, for many of them have a stringency in the first [mentioned] that is not [found] in the second, but for that [higher] level that he counts alone it is stated that the second is more stringent.",
+                "חמור מכולם מת – there are those of them [listed] that are more stringent than a corpse, for a man with gonorrhea and a woman with flux makes [defilement] through lying and sitting and defile with the very heavy stone, but a corpse does not [defile] through lying and sitting and doesn’t defile with a very heavy stone. But nevertheless, on this [higher] level, a corpse is more stringent than all of them, as it defiles by overshadowing. For just as a leper causes defilement through entrance, his defilement is not like the defilement of overshadowing, for if he brought his hand into a leprous house, it is pure, and even if he completely entered except for his nose, he is pure, for partial entering is not called entering. And even a partition saves in a house where the leper is, as is taught in the Mishnah of [Tractate] Negaim at the end of the thirteenth chapter [Mishnah 12]: “If he entered the synagogue, they make a partition for him ten handbreadths high [by four cubits wide]. He enters first and leaves last.” And all in a similar manner concerning a corpse that defiles in a tent. Alternatively, there is a division between a sitting leper and a passing leper, as I have explained above, what is not the case regarding a corpse."
+            ],
+            [
+                "עשר טמאות פורשות מן האדם – there are ten levels/degrees of uncleanness one above the other that emanate from the human.",
+                "מחוסר כפורים (lacking atonement) – as for example the confirmed leper (whom must grow his hair long and rend his garments), and the male with gonorrhea who has had three appearances of flux, and the woman with flux and the woman following childbirth, who immersed in the ritual bath and when their [seventh day’s] suns have set, they are prohibited to eat Holy Things until they bring their atonement. And then [if they are Kohanim or married to them] are permitted to eat heave-offering/Terumah.",
+                "חזר להיות טבול יום – an impure person who has immersed in the ritual bath/Mikveh but his sunset has not come.",
+                "אסור בקודש ובתרומה – and he disqualifies/invalidates them if he comes in contact with/touches them.",
+                "חזר להיות בעל קרי – that effusion of semen came out from him and he didn’t immerse in a Mikveh.",
+                "חזר להיות בועל נדה – but surely that it (i.e., the Mishnah) did not teach that he became unclean through contact with a corpse which is more severe than someone who experienced a seminal emission, for a person who comes in contact with a corpse is a primary source of ritual impurity, but someone who experienced a seminal emission is only a first-degree of ritual impurity, and it (i.e., the Mishnah) returns to teach that he returned to become someone who had sexual intercourse with a menstruating woman which is more severe than someone who became unclean through contact with a corpse that he defiles the lower surface upon which he lies which is like the upper one. And because these ten defilements emanate from the human being, this is defilement through contact.",
+                "משכב תחתון כעליון (the lower surface upon which one lies is like the upper one) – the bedding underneath the man who engages in sexual intercourse with a menstruating woman is like the upper one of a man with gonorrhea/flux. Just as what is above a man with gonorrhea is unclean to defile food and liquids but not a person nor vessels, even what is below the man who has sexual intercourse with a menstruating woman is impure to defile food and liquids, but not humans or vessels/utensils.",
+                "שראה שתי ראיות מטמא משכב ומושב (renders unclean the couch and the chair he sits upon) – and he needs to count seven clean [days]. For this is taught in the Mishnah in the first chapter of [Tractate] Megillah (Mishnah 7): “There is no difference between a person with gonorrhea/Zab who suffers two appearances of flux and one who suffers three except the requirement of a sacrifice/offering [for the latter].",
+                "וצריך ביאת מים חיים – as it is written concerning a man with gonorrhea/flux (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes, [and bathe his body in fresh water/מים חיים; [then he shall be pure],” but the rest of all of those who are impure, the waters of the Mikveh are sufficient for them.",
+                "חייב קרבן – that is stated in the Torah portion of Metzora regarding a man with gonorrhea/flux (Leviticus 15:14-15). And all the time that he didn’t bring a sacrifice, he is lacking atonement.",
+                "מצורע מוסגר (quarantined leper) – that the Kohen quarantines him for seven days to see if he will produce signs/symptoms of defilement.",
+                "מטמא בביאה – if he comes into the house, everything that is in the house is defiled.",
+                "ופטור מן הפריעה ומן הפרימה (and he is exempt from letting the hair grow and rending his garments) – for the Torah did not say that his clothing should be rent/torn and that [the hair on] his head will be neglected (i.e., allowed to grow wildly).",
+                "ומן התגלחת ומן הצפורים – that a confirmed [leper] that healed brings birds and shaves all of his hair off but a quarantined [leper] does not [do these things].",
+                "שאין עליו בשר כראוי – as is explained in the concluding clause [of the Mishnah] in order to produce new flesh/skin on a healing wound.",
+                "מטמא במגע ובמשא ואינו מטמא באוהל – that regarding contact/touching, it is written (Numbers 19:18): “[and on] him who touched the bones [or the person who was killed or died naturally or the grave],”implying, whether he has appropriate flesh or whether he lacks appropriate flesh. And regarding the defilement in a tent, it is written (Numbers 19:16): “or human bone, or a grave, [shall be impure seven days],” and human bone implies until there will be upon him flesh and sinews and bones.",
+                "במקום אחד כדי להקיפו בחוט ערב (in one place enough [flesh] to surround the member with [the thickness] of the thread of the woof) – if he would cut the flesh that is on the limb to thread that have in their thickness like the thread of the woof, which is thicker by double than the thread of the warp, and there will be in them enough to surround the member, while knowing that through this, it is producing new flesh/skin on a healing wound. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "עשר קדושות הן – since we speak about the degrees/ of defilement – one above the other, it (i.e., the Mishnah) also teaches the degrees/ascents of holiness, one above from the other.",
+                "שמביאין ממנה העומר – as it is written (Leviticus 23:10): “[When you enter the land that I am giving to you] and you reap its harvest, you shall bring the first sheaf [of your harvest to the priest],” reaping the harvest [in the land of Israel] but not the harvest outside the Land.",
+                "והבכורים – as it is written (Deuteronomy 26:2): “You shall take some of every first fruit of the soil, which you harvest from the land [that the LORD your God is giving you].”",
+                "ושתי הלחם – as it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].” (Also see Tractate Kiddushin, Chapter 1, Mishnah 7: “Every commandment that is dependent upon/tied to the land [of Israel] is not observed other than in the Land [of Israel.].”"
+            ],
+            [
+                "עיירות המוקפות חומה –[cities surrounded by a wall] from the days of Joshua son of Nun. That regarding a leper it is written (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” outside of the camp of Israel. But when Joshua conquered the Land, he sanctified the cities/towns that were surround by a wall in his days that they would be like the camp of Israel to send off from there the lepers.",
+                "ומסבבים לתוכן מת – it is permitted to carry it (i.e., the corpse) in the city from place to place until the place that the representatives of the town wish to bury him there.",
+                "יצא – if the corpse [left] the city.",
+                "אין מחזירים אותו – [they don’t bring him back] into the city to bury him there and even if the representatives of the town wished it. For since the defilement departed from the city, we don’t bring it back inside [the city]."
+            ],
+            [
+                "לפנים מן החומה – from the wall of Jerusalem.",
+                "שאוכלים שם קדשים קלים ומעשר שני – as it is written (Deuteronomy 12:5-6): “[But only to the site that the LORD your God will choose amidst all your tribes as His habitation, to establish His name there.] There you are to go, and there you are to bring [your burnt-offerings and other sacrifices], and it is written (Deuteronomy 12:17): “You may not partake in your settlements [of the tithes of your new grain or wine or oil].” (see also Tractate Makkot, Chapter 3, Mishnah 3).",
+                "הר הבית – it was five-hundred cubits by five-hundred cubits, and in it the Temple was built, and from there begins the Levitical camp and its measurement [is] until the Nicanor Gate, from the Nicanor Gate inward is the camp of God’s presence, and from the Temple Mount towards the outside until the wall of Jerusalem is the camp of Israel (see also Tractate Middot, Chapter 2, Mishnah 12).",
+                "שאין זבים וזבות נדות ויולדות נכנסים לשם – as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” I hear that all three (i.e., a man with gonorrhea/a woman with a flux, menstruating women and women after childbirth) go out to one place, the inference teaches us regarding a leper (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure,] he shall dwell apart,” so we see that he is not sent to the place that the man with gonorrhea/flux and someone defiled to a corpse are sent, and just as a leper whose defilement is more severe, his banishment from the banishment of his fellow as it is written (Leviticus 13:46): “his dwelling shall be outside the camp,” therefore he is exiled outside of Jerusalem, even those men with gonorrhea or women with flux, menstruating women and women following childbirth whose defilement is graver than the defilement of coming in contact with a corpse, that make [defilement by] lying and sitting and the very heavy stone (leading to that which is beneath it becoming ritually impure) which is not the case for someone defiled through contact with a corpse, their exile is greater than the exile of their fellows. It is found that one states, that a leper is exiled outside of Jerusalem which is opposite the camp of Israel. Men with gonorrhea/flux and women with a flux and menstruating women and women after childbirth are exiled from the Temple Mount. That this is the camp of the Levites, but they are permitted in Jerusalem. A person defiled by contact with a corpse and even the corpse itself are permitted on the Temple Mount and is exiled from Nicanor Gate and within, which is the camp of the Divine Presence/Shekhina.",
+                "החיל (the rampart – a low wall surrounding the Temple courtyard and he buildings within it) – inside from the Temple Mount wall was a wall ten handbreadths high and it is called סורג/one of the approaches of the Temple fortification (see Tractate Middot, Chapter 2, Mishnah 3), and ten cubits inside from this is the rampart/חיל.",
+                "שאין נכרים וטמאי מתים נכנסים לשם – even though that the Rabbis decreed regarding the heathens that they will be like people with gonorrhea/flux for all their things, for the matter of exile from the camps, they did not decree anything upon them other than that they are like those who have been defiled through contact with a corpse. And this – that those who have been defiled through contact with a corpse they do not enter from the rampart/חיל and [further] inside, that is from the Rabbis. But according to the Torah-law, even in the Women’s Courtyard/עזרת נשים (which was the largest in the Temple, demarcated from the Israelite’s courtyard by the Gate of Nicanor – which was square: 135 cubits by 135 cubits. Men and women stood there and its sanctity was greater than that of the rampart and the Temple Mount). For all this was the Levite’s Camp until the Israelite courtyard where the Gate of Nicanor was.",
+                "עזרת נשים – inside from the rampart/חיל it was 135 cubits by 135 cubits.",
+                "שאין טבול יום נכנס לשם – Jehoshaphat and his legal court decreed (see Tractate Yevamot 7a and Tractate Pesahim 92a) on the one who immersed that day/טבול יום (but a Kohen who had just immersed following a period of impurity cannot partake of heave-offering/Terumah until after nightfall; see Tractate Berakhot, Chapter 1, Mishnah 1) that he/she should not enter into the Women’s Courtyard. As it is written (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah and Jerusalem in the House of the LORD at the front of the new court.” And they stated in the Gemara (see above): “What is the new court?” That they renewed things in it and stated, that a person who has just immersed following a period of impurity/טבול יום cannot enter into the Levite camp, but not in all of the Levite camp, but rather only [not] in the Women’s Court alone. And they decreed on the person who has just immersed following a period of impurity but did not make a decree on someone lacking atonement/מחוסר כפורים, because a person who has just immersed following a period of impurity is prohibited to [partake of] heave-offering/Terumah, but someone lacking atonement (i.e., a sacrifice) is permitted to [partake of] heave-offering/Terumah (if that individual is a Kohen or married to one). And all whose defilement is more serious than that of his fellow, his banishment/exile is more severe than that of his fellow.",
+                "עזרת ישראל – it was inside from the Women’s Courtyard, its length was one-hundred and thirty-five by a width of eleven [cubits]. And similarly, the Courtyard of the Priests had a length of one-hundred and thirty-five by a width of eleven [cubits], and the cut and polished stone block/mosaic would divide between the Israelite courtyard and the Courtyard of the Priests.",
+                "שאין מחוסר כפורים נכנס לשם – and the same law applies that it (i.e., the Mishnah) is able to teach that a ritually pure person is not able to enter there until he immerses [in a Mikveh], for this is taught [in the Mishnah] in the chapter \"אמר להם הממונה\"/The supervisor said to them [Tractate Yoma, Chapter 3, Mishnah 3]: “No pure person enters the Temple courtyard until he immerses [in a Mikveh” [Talmud Yoma 30a].",
+                "וחייבים עליה חטאת – the impure who entered there inadvertently.",
+                "לסמיכה – to press his hand on the head of his sacrifice (to indicate ownership) and that is impossible other than its owners, as it is written (Leviticus 3:8): “and lay his hand [upon the head of his offering], and not the hand of his agent.",
+                "לשחיטה – that slaughter can be done by a foreigner (i.e., non-Kohen), and even though that it is possible for Kohanim [to perform the slaughter], it is also possible for a “foreigner” to slaughter in the Israelite courtyard, nevertheless they did not prohibit an Israelite to enter into the Priest’s Courtyard to slaughter the sacrifice.",
+                "ולתנופה – that the Kohen places his hand under the hand of the owners and waves it."
+            ],
+            [
+                "בין אולם ולמזבח מקודש ממנו שאין פרועי ראש ובעלי מומין נכנסים לשם – In the Gemara (Tractate Menahot, Chapter 3, 27b proves that all of these gradations that are taught here, as for example, a person who enters the Priest’s Courtyard without need and similarly, those [Kohanim] with physical defects/בעלי מומין and those [Kohanim] with overgrown hair/פרועי ראש that entered between the entrance hall/אולם and the altar. All of them are the gradations of the Rabbis. And such is what I received from my Rabbis/teaches. But Maimonides holds that all of them are from the Torah, those [Kohanim]with physical defects/deformities, as it is written (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [he shall not be qualified to offer the food of his God],” (but the way that the Bartenura commentary quotes this verse: \"כי כל איש אשר בו מום לא יקרב\" – the last two words – “that he shall not offer it” are NOT found in this verse – though the words, \"לא יקרב\" are found in verse 16). And [priests] with overgrown hair, as the All-Merciful states to Aaron and his sons who were in the Tabernacle (Leviticus 10:8): “[And Moses said to Aaron and to his sons Eleazar and Ithamar:] ‘Do not bare your heads/dishevel your hair’ [and do not rend your clothes, lest you die and anger strike the whole community].” But even though the language of the Tosefta (Tractate Kelim Bava Kamma, Chapter 1, Halakha 11) supports the words of Maimonides, the tradition of my Rabbis appears to me to be essential, and that the first Tanna/teacher [of the Mishnah] does not consider those [Kohanim] who are intoxicated with wine and who had not washed their hands and feet together with those with physical defects and those [Kohanim] whose hair is overgrown as Rabbi Yossi considers them in the concluding clause [of the Mishnah] because those [Kohanim] with physical defects and overgrown hair, their invalidation is in their bodies, therefore, their exile is severe, but those [Kohanim] who are intoxicated with wine and those who have not washed their hands and their feet , their invalidation is on account of another matter, therefore, he was not strict regarding their exile so much.",
+                "אלא כהן גדול ביום הכפורים – as it is written (Leviticus 16:2-3): “[Tell your brother Aaron] that he is ot to come at will into the Shrine behind the curtain [in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.] Thus only shall Aaron enter the Shrine.”",
+                "בשעת עבודה – for times, he (i.e., the High Priest) enters there, 1): to offer up incense; 2) to sprinkle from the blood of the bullock; 3) to sprinkle from the blood of the goat; 4) to remove the spoon and the coal-pan, but if he enters into it five times, he is liable for death (see Tosefta Kelim Bava Kamma, Chapter 1, Halakha 7).",
+                "ופורשים בין האולם ולמזבח בשעת הקטרה (and they keep distant [from the area] between the porch and the altar at the time of [offering up] the incense – whether at the time that they offer up the incense on the Golden Altar that is in the Sanctuary, or at the time that the High Priest offers up incense In the innermost part of the Temple precincts (i.e., the Holy of Holies) , all of the people keep distant from between the porch and the altar and one does not need to mention, from the Sanctuary. But the first Tanna/teacher disputes on that of Rabbi Yossi and holds that at the time that they offer up incense in the Sanctuary is only when they keep distant and not been the porch and the Altar. And the Halakha is according to the first Tanna/teacher. And the ten Holy [locations] that are taught in our Mishnah, these are [actually] eleven, the Gaonim that the Land of Israel is not from the number of Holy Places, because in the remainder of the Holy Places, there is within them honor to the place that prevents from them some of the defilements or prevents from some of the people from entering to it. And this holiness is not found merely within the Land of Israel. But the bringing of First Fruits, and the Omer and the two loaves and the shewbread are not like these Holy Things. But there are those who explain that the first Tanna/teacher that considers ten Holy Things is Rabbi Yossi, and he holds that between the porch and the Altar is equivalent to the Sanctuary in five matters, and for him, they are there weren’t any other than ten."
+            ]
+        ],
+        [
+            [
+                "כלי עץ כלי עור כלי עצם – in the Torah portion of n , it is written (Numbers 31:20): “You shall also purify every cloth, every article of skin, everything made of goats’ hair and every object of wood,” and we extend the scope from, “everything made of goats’ hair”/וכל מעשה עזים to include anything that comes from the goats – from the horns and from the hoofs, that is the vessels of bone and it is juxtaposed to vessels of leather and vessels of wood. And in the Torah portion of Shemini, there is juxtaposition of vessels of leather and vessels of wood to a sack (see Leviticus 11:32: “[And anything on which one of them falls when dead shall be impure:] be it any article of wood, or a cloth, or a skin, or a sack [-any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Therefore, their flat vessels are pure, that we require something similar to a sack that is carried full and/or empty. But an earthenware vessel, even though when flat are pure, it cannot be taught together with these, because all of these are pure when they don’t have a receptacle even though they have an inside, as for example, a wood jug which does not a rim at the bottom and is perforated from side to side is pure, but an earthenware vessel in the same manner is impure because the All-Merciful made it dependent upon its inside and behold it has an inside even though it does not have a receptacle. But their flat surfaces are pure as it is taught in the Mishnah here, that is, according to the Torah, but the Sages decreed impurity upon all flat wooden vessels and leather and bone as is proven in the Gemara of Bava Batra [66a]. But according to the Torah also, they are not pure other than from defilement through contact with a corpse or defilement by a reptile, but they are defiled through the defilement of lying and sitting if they are appropriate for lying and sitting.",
+                "וכלי זכוכית – the Rabbis decreed defilement upon them (i.e., glass utensils) since the beginning of their creation/formation is from the sand then they are earthenware vessels, and they are [more] stringent than earthenware utensils that are not susceptible to receive defilement from what is upon it, but glass utensils/vessels are defiled from what is upon them, since their inside appears like their outside. But the flat surfaces of glass vessels are pure, even according to the Rabbis, for the Rabbis made a distinction (a somewhat different law) regarding glassware (see Tractate Shabbat 16a) for just as they don’t burn upon them heave offering and Holy Things.",
+                "מקבלין טומאה מכאן ולהבא – but they don’t return to their old defilement, for the Rabbis did not decree that if he made from them [new] vessels they return to their old defilement, but rather only a metal utensils/vessel.",
+                "כלי נתר (vessels made from alum crystals)– vessels that are made from earth that they dig from it alum crystals. ALUMI in the foreign language.",
+                "מיטמאין ומטמאין באויר (they are both unclean and convey uncleanness through their contained airspace) – it the defilement is suspended in the airspace of the vessel, the vessel is unclean. If he went back and suspended food in their airspace, he defiles the food, even though they did not touch, as it is written (Leviticus 11:33): “[And if any of those falls into an earthen vessel,] everything inside it shall be pure [and – the vessel – itself you shall break].” And even the size of a mustard seed that does not touch the walls of the vessel.",
+                "ומיטמאין מאחוריהן (they impart uncleanness from their outer sides) – vessels that hollowed out/shaped a receptacle from their place of sitting in the manner that they make for silver cups, and sometimes they turn them upside down on their mouths and use their receptacles from their outer side. If it came in contact with defilement with that receptacle, the earthenware utensil is defiled. But if they did not mix them and repeat it they are defiled and defile from their airspace an from their outer sides, we learn from it that they are defiled from the airspace from the outer side, for we don’t consider the inside that is on the outer side as a complete inside of the Torah, to be defiled from its airspace, but it is defiled if it the defilement came in contact with the same hollowing out that is on its outer side.",
+                "ואין מיטמאין מגביהן – as it is written (Leviticus 11:33): “Any if any of those falls into an earthen vessel (i.e., an article of wood, a cloth, a skin, or a sack), [everything inside it shall be impure and – the vessel- itself you shall break],” from inside it becomes defiles but it does become defiled from outside it. But all of the other vessels excluding an earthenware vessel and a vessel of alum crystal are not defiled from their airspace until the defilement touches/comes in contact with the essence of the vessel, but when the defilement touches the essence of the vessel, whether from the outside or from the inside, it is impure, as is taught in the Mishnah in the first chapter of [Tractate] Hullin (Chapter 1, Mishnah 6): “What is clean (insusceptible to uncleanness[ in the case of earthenware vessels is unclean [susceptible in the case of all [other] vessels. What is clean in the case of all [other utensils] is unclean in the case of the earthenware utensils.”",
+                "ושבירתן היא טהרתן = all of vessels/utensils, breaking them is their purification, but earthenware vessels and vessels of alum crystal breaking them alone purifies them, but they have no purification through ritual immersion other than through breaking [them] alone."
+            ],
+            [
+                "הדקין שבכלי חרס – thin and small earthenware vessels, whether they themselves cannot support/hold other than only up the anointing of a small [finger of a child] or whether they were broken and their rimmed bottom remained, an explanation: like their rimmed bottoms of a vessel, that is the rim that is towards the ground, or their walls/sides which remained and alone are able to sit without supports, are still vessels. And if they hold enough oil to anoint a small thing, that is to say, the anointing of a small finger of a day-old baby, they are impure. And this is explained in the Tractate Shabbat [77b] (and also Tractate Eduyot, Chapter 4, Mishnah 6 – as explained by Tosefot Yom Tov), the anointing of a minor, one small limb of a minor of the age of one-day old.",
+                "עד לוג – this measurement of the anointing of a minor, for the shards of a vessel that had not been from its outset other than a LOG (i.e., a LOG is the equivalent of the liquid displaced by six eggs). But if there was from the outset more than a LOG, we need a larger measure for the shards, more than in order to anoint [the small limb of] a minor [who is one day-old].",
+                "מלוג ועד סאה – a vessel that would at its outset hold from a LOG and more than a LOG until a SESAH, the measure of its shards is one-quarter of a LOG. And for more than a SEAH until two SEAH, the measurement of its shards is one-half a LOG and similarly for all of them.",
+                "אני איני נותן בהם מדה – according to the largeness of the vessel or its smallness, but according to the places where it is customarily done and according to the structure/form of the utensils.",
+                "אלא הדקין שבכלי חרס וכו' – that they don’t have the form of pots and they. But when the reach to be like the form of small pots, their measure is one-quarter of a LOG.",
+                "חביות לודיות – jugs that are made in Lod/Lydda.",
+                "לחמיות – [jugs] that are made in Bethlehem. But they are larger than the ones that are made in Lod/Lydda.",
+                "חצבים גדולים (stone pitchers/earthen jugs) – large pitchers all that is possible.",
+                "הפכים הגלילים (flasks/jars with a narrow neck) – that are made in the land of the Galilee.",
+                "והחביונות (small vessel, flask with flat sides) – small jugs, and these are thin ones of earthenware vessels.",
+                "ואין להן דפנות – that specifically their rims are impure if there remains in them the amount of oil to anoint the small finger of a child, but their sides are pure And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "הטהורים שבכלי חרס – flat earthenware vessels (without a receptacle) which are pure, as it is written concerning them (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack – see previous verse) falls into [an earthen vessel, everything inside it shall be impure and -the vessel – itself you shall break],” that which has an inside is impure; that which lacks an inside is pure.",
+                "טבלא שאין לו לזבז (a tray without a rim/edge) – a smooth board that lacks a rim around it.",
+                "ומחתה (a coal-pan) – that they take coals out with a pan.",
+                "פרוצה (the rims of are broken off) – that it does not have sides/walls.",
+                "אבוב של קלאים (an iron tube for roasting grain) – earthenware vessel that they roast pulse/peas over a fire. And it is flat/plain without a receptacle and is perforated like a basket used as a sieve on its rims in order that the heat [of the fire] can have power over it. ",
+                "[The word] קלאים/parched ears is parched by fire.",
+                "סילונות – tubes/spouts.",
+                "אף על פי כפופין – even though they are bent from their two sides. And this is which they did not shape a receptacle surrounding them.",
+                "כבכב (an arched round vessel) – a vessel in which they cover bread baskets (but not as a receptacle). And there are those who have the reading of כפכף – that they cover it on top of the basket. But even if it has a receptacle, it is [ritually] pure for all who use something bent with an earthenware vessel is [ritually] pure.",
+                "והטפי (vessel with a narrow neck – made with intention of using it for grapes) – it is an earthenware vessel that has a receptacle and is susceptible to receive defilement, and this is proven further on in the other chapter (Tractate Kelim, Chapter 3, Mishnah 2). But this is [ritually] pure here, because they (i.e., the Rabbis) prepared it as a cover for grapes and they made a change in it, which proves that they require it for covering graves and it was not made for reception.",
+                "חבית של שייטין (swimmers’ bottle used for practicing) – like a hallowed out jug, and it is closed and doesn’t have a mouth (i.e., opening), in order that It would not sink in the water. And they lean upon it and learn to swim by it. But it even though it has a receptacle, it is not designed for receiving anything And anything which is not made for receiving anything even though it has a receptacle is not susceptible to receiving defilement.",
+                "וחבית דפונה בשולי המחץ (an attachment in the shape of a jar fitted into the projecting rims of a vessel – to serve as a handle) – a ladle for filling vessels out of the well or wine or oil-pit which is a large earthenware vessel and it is a kind of jar made at its rim that a person can place his hand into it when he wants to lift the ladle, and because of this, the jar was not made for reception, and is not susceptible to receive defilement.",
+                "דפונה – fitted into.",
+                "המטה והכסא והספסל – all of these are not designed for reception.",
+                "והספינה – and even though it was made for reception and even though it is earthenware, it is pure. And in the Tractate Shabbat 9b, we derive it, as it is written (Proverbs 30:19): “[How an eagle makes its way over the sky; How a snake makes its way over a rock;] How a ship makes its way through the high seas; [How a man has his way with a maiden],” and it is obvious that a ship is on the high seas, but rather to inform you that just as the high seas are [ritually] pure, so also the ship is [ritually] pure.",
+                "כל שאין לו תוך בכלי חרס אין לו אחוריים – And the Sages decreed on [ritually] impure liquids that defile vessels, and even though the liquids were not defiled other than on account of an unclean reptile, for now they are first-degree of ritual impurity, they defile vessels/utensils from the words of the Scribes, and if they came in contact with/touched the back of the vessel, its outside is defiled, but the inside is not defiled. But now we hold that the defilement of the outside does not take effect other than with an earthenware vessel that has an inside. But all that lacks an inside, there is no defilement of the outside, שsand if impure liquids came in contact with it from the outside, they did not defile the outside of the vessel."
+            ],
+            [
+                "פנס – a kind of earthenware lantern that is perforated in its walls/sides that from them the light goes out, and we place the candle inside it so that wind does not extinguish it.",
+                "שאין בו – a receptacle for oil. Even though it has a receptacle for a candle.",
+                "טהור – for a receptacle for a lantern has no inside other than the candle/lantern that is laid upon it.",
+                "מגופת היוצרים (potter’s mould) – it is similar to stones of earthenware that the potters make the vessels upon them.",
+                "את שהוא פוחת בה (begins to shape the clay) – meaning to say, the mould that the potter casts upon it the plaster and engraves upon it with his hands the form of the vessel.",
+                "טהורה – because it lacks a rim/border around it and there is no inside here.",
+                "ושהוא גומר בה – and the stopper that he places upon the vessel after its form has been completed has an “inside,” and therefore, it is impure. But my Rabbis/teachers explained, that that there is a vessel/utensil for potters that is called a מגופה/stopper or bung and some of them have narrow openings and some have wide openings; that which he opens it by, meaning to say, that he will eventually widen its opening, is pure, that its work has not yet been completed, and it is like the lump/shapeless earthenware vessel. But when he completes it, that he places as such at the narrow opening, it is impure. But our Mishnah is according to Rabbi Meir who stated (Tractate Betza 32a and Tosefta Kelim Bava Kamma, Chapter 3, Halakha 13) : When do earthenware vessels become susceptible to receiving impurity? From the time when their manufacture is complete.” But not according to the Rabbis who state (Tractate Kelim, Chapter 4, Mishnah 4): “from when they are fired in the furnace.” And the first explanation appears to me to be essential.",
+                "משפך – a vessel/utensil that we place on the mouth of a jug or on the mouth of a leather bottle/skin when we want to fill it with wine or oil.",
+                "ושל רוכלין – which is small and made to bring in oil to small flasks. And it holds a LOG or two LOGS and the peddler places his finger from underneath it corresponding to the hole/perforation and measures with it the oil, and removes his finger and the oil descends to the vessels of the purchaser. And it is made for reception and is susceptible to receive impurity.",
+                "רבי עקיבא אומר מפני שמטהו על צדו – that is to say even if it is not of a measure, the funnel of a peddler always is defiled because he turns it on its side to receive in it a bit in order that the purchase can smell from it m and it is found that it is made to [be susceptible to] receive defilement. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "כיסוי כדי יין וכו' – and all who use the covering with earthenware vessels, is pure, for it is written (Leviticus 11:33): “And anything on which one of them (i.e., an article of wood, or a cloth, or a skin or a sack) falls into/תוכו an earthenware vessel, everything inside it shall be unclean,” but this is not inside it.",
+                "וכיסוי חביות נייריות (and covers of a papyrus jars) – for the sake of their place, and for something remarkable it was taken, because it was for a covering of their jars a receptacle, and there are those who have the reading \"והניירות\"/and for the papyrus, that is to say, the papyrus that they bring into them the mouth of the flask (i.e., bottle with a wide belly and a narrow neck).",
+                "הלפס – like a tightly-covered stew-pot/אלפס. A large pan that they cook meat and vegetables in it. And they use it as a covering for earthenware. But when it is perforated, it is not appropriate for anything, and even when it is not perforated, but it (i.e., the lid) has a pointed knob (which prevents the use of it separately as a receptacle) it is not able to sit because of the pointed knob, but when it is not perforated, even if it doesn’t have a pointed knob, it is impure, for it is appropriate to turn it over and to cause it to stand, and a woman places into it vegetables to filter/drain it and to drain the water from it.",
+                "הרונקי (contents of a pot upturned and emptied – on a flat vessel to cool off) – the vegetables after they have been cooked and attached to each other and they have become one body, are called רונקי, and it is a Greek word."
+            ],
+            [
+                "גסטרא (a defective vessel – handles broken off or cracked) – fragments/broken earthenware vessels. And the thing divided into two, it is called גיסטרא /defective vessel (see Tractate Kelim, Chapter 4, Mishnah 3 for a definition: כל שנטלו אזניה/when its handles are split/broken off. And the language of גיסטרא is divided into two.",
+                "שנמצאת בכבשן – and we don’t know if it was broken prior to its being baked in the kiln/furnace and at the time when its manufacture was complete it did not have the status of a utensil/vessel upon it and not further on, it does defile because it is a defective vessel, or afterwards it was broken and defiles. But how do we verify the matter? We see if its shards are equivalent and its inside grows red, it is known that its manufacture was completed [first] and afterwards it became broken, and it defiles, for it was made to be a receptacle, for it is the manner to place a defective vessel underneath the jug/arched, pouched vessel to receive the liquid that drips from it.",
+                "טיטרוס (a perforated vessel, strainer, sprinkler) – a vessel which is perforated from below with many thin holes like the size of the hole of a needle and from above one hole like the size of a reed, that is a spindle that the women spin on, and when they fill it with water and a person places his finger in the hole from above so that the wind will not reach it no drop of water goes out from the small holes from below, but when he removes his finger, the water comes out.",
+                "ר' אלעזר בר צדוק מטהר – because it is perforated where the liquid enters.",
+                "ורבי יוסי מטמא – for this is the manner of how it is used, and it is considered a receptacle since the waters stand through the placing of the finger, but even without the placing of the finger, the water doesn’t leave other than like removing coins little by little, drop after drop., and because of this, it is not considered perforated like when brings in liquid to be purified through this And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "טבלא שיש לה לזבז ומחתה שלימה (a tray which has a rim and a complete firepan) – that it has sides/walls, they are impure, that they have a receptacle. But from the first clause [of the Mishnah] that the pure things are in an earthenware vessel, we would learn that these are impure, but it is the manner that they taught it as such, as is taught [in the Mishnah] in the Chapter “These are the Terefah [carcasses] among Cattle”/אלו טרפות (Chapter 3 in Tractate Hullin) [43a] and there are many in the Mishnah.",
+                "טבלא – of earthenware.",
+                "מלאה קערות (which is full of plates) – that is made of plate after plate, and the plates/dishes are from its body and are attached to (i.e., the tray).",
+                "ואם יש לה לזבז עודף (overhanging rim) – if the rim of the tray surrounding the overhang and rises up beyond the lip of the plates/dishes.",
+                "נטמאת אחת מהן נטמאו כולן – that when the unclean reptile/creeping thing enters into the lip of the dish, it has already entered the airspace of the overhanging rim all around, and all of the tray is defiled, for earthenware vessels are defiled from its airspace, and when the entire tray is defiled, all of the plates which are part of it are defiled.",
+                "בית התבלין (spice pot) – earthenware vessel made squarely, to give in each square one species of spaces so that they will not become combined with each other.",
+                "קלמרים המתואמות (the double inkstand) – a vessel that is made to place in it the ink and the reed/writing utensil and the utensils that the scribe needs. And it is also made as a double square, and in our lands, there are many of them, and we call them KALMARI in the foreign tongue.",
+                "בית תבלין של עץ – that is also made squarely, but it does not have an overhanging rim.",
+                "שנטמא אחד מהן במשקה – for the Rabbis decreed on liquids that come on account of a creeping thing/unclean reptile to defile vessels as a decree because of the liquid of the man and/or woman with a flux, who defile vessels according to the Torah. And especially when it was defiled with liquids, its fellow is not defiled, for when a vessel that its outsides/backsides were defiled by liquids, its inside is not defiled, therefore when one of them with liquids, there is a wall/side of impurity on its backside of its neighbor but its neighbor is not defiled. But with the regarding the defilement of a creeping thing/unclean reptile according to the Torah, wherever it came in contact with/touched the vessel whether from its backside or whether from its inside, all of it is defiled, if one of them is defiled, its neighbor/fellow is defiled, for the defilement touches it from its outside/backside. But an earthenware vessel is not susceptible to receive defilement from its outside, but only from its inside, even with the defilement of a creeping thing/unclean reptile, if one of them was defiled, its neighbor is not defiled, for the inside of this one becomes the backside/outside of its neighbor for earthenware vessels are not defiled from its outside but not regarding the defilement of liquids that all of it is defiled.",
+                "חולקין את עוביו (they divide its thickness) – a thick and wide wall that is between two squares, we cast half to this side and half to that side with the defilement of liquids according to the Rabbis, but the half of the thickness of the wall that is from the side that is pure is pure. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הלפיד – it is similar to a dish of earthenware sharpened at the bottom and they insert pointed projections/prongs at the top of a pole and it enlightens from afar, but because it is sharpened/pointed and is not able to stand on its own, you might think I would say that it is not defiled. It comes to tell us that since it is a prepared and designated place for sitting to place at the top of the pole, this would be defiled.",
+                "ובית שקעו של נר (reservoir of the lamp) – an earthenware vessel made to be the torch is sitting and sunk within it.",
+                "מטמא באויר – that it is considered like the inside to defile by airspace, even though the entire torch is not sunk within it other than only a small amount of it.",
+                "מסרק של צרצור (comb of the water cooler – if an unclean object touches the comb of a cooler) – an earthenware vessel that they make at its mouth a net-work/mat like a kind of netting/lattice-work and one who empties from it pours the water from many places. But most of the vessels that they drink water from in the Islamic countries are made like this, and surrounding that net-work/mat protrudes teeth like the teeth of a comb, that they make them for beauty. And if an unclean creature/reptile was suspended in the airspace of those teeth, Rabbi Yossi and the Sages dispute if it is considered the inside of an earthenware vessel or not. But the Halakha is according to the Sages that they consider it as an inside [of the vessel] and that it defiles."
+            ]
+        ],
+        [
+            [
+                "שיעור כלי חרס ליטהר (the measure – of the perforation/hole in an earthenware vessel to render it clean) – that it further not be susceptible to receive defilement. And if it was impure, it was purified as if it was broken entirely, that further it is not appropriate/fit for its matter and its inside is not considered. Even if it was an arched, pouched vessel/jug for dried figs and/or nuts and it was perforated when removing olives, it is pure, all the while that he did not go back and designate it afterwards to receive in it pomegranates and things like them. But if he went back and designated it to receive in it pomegranates, it is impure until a perforation is made when removing a pomegranate, and from when it was perforated while removing a pomegranate, it no longer becomes susceptible to receiving [ritual] impurity.",
+                "שיעורו במשקין – the hole/perforation that when they place the vessel over the liquids, the liquids enter through that hole into the vessel, and it is a larger hole from that which releases liquids.",
+                "לכך ולכך – such as a pot that they cook meat in, even though they don’t place in it food without liquid, for the liquid is not recognized for it was perforated for the entrance of liquid, even so, we follow the stringent position, that it is not [ritually] pure until it will be perforated for the removal of olives."
+            ],
+            [
+                "חבית שיעורה בגרוגרות – it was the regular practice that they would place dried figs in a jar.",
+                "רבי מאיר אומר בזיתים – like the anonymous Mishnah of above (i.e., Tractate Kelim, Chapter 3, Mishnah 1). And this is anonymous Mishnah followed by a dispute (i.e., between Rabbis Shimon, Yehuda and Meir) but the Halakha is not according to the anonymous [Mishnah]. But the Halakha is according to Rabbi Yehuda (i.e., the measurement is with nuts).",
+                "הלפס והקדרה (the stew-pot/tightly covered pot and cooking pot) – to be stringent, as is explained above (see Mishnah 1 of this chapter).",
+                "הפך והטפי (oil cruise and the vessel with a narrow neck/dripper) – they are utensils for oil, but the mouth of the ewer/dripper is very narrow, for this [reason], it is called a טפי/dripper for it (i.e., the oil) only descends from it drop by drop and the טפי/dripper as it is taught in the Mishnah in the chapter above (see Tractate Kelim, Chapter 2, Mishnah 3) is [ritually] pure, that is, that they (i.e., the Sages), ordained to cover with it a basket of grapes as we explained above (see Tractate Kelim, Chapter 2, Mishnah 3).",
+                "בשמן – that is the would bring in the liquid of oil [of olives]. But its measurement is not equivalent to that of water, for that which is of oil is thin, for the vessel that holds water or wine does not hold oil.",
+                "הצרצור (stone vessel containing a strainer and having an indented – comb-like- rim/a sort of cooler) – a vessel made to drink water from it and through its mouth, is a matting/net-work so that nothing bad can enter into it and soil the liquids.",
+                "שלשתן – the oil cruise and the dripper and the comb-like cooler, their measure is with a hole that lets out seeds, like beans. For Rabbi Shimon holds that they are also made for seeds, and they are like that which is made for this and that, like above (see Chapter 3, Mishnah 1), they subject it for the more stringent rule. But the Halakha is not according to Rabbi Shimon.",
+                "נר שיעורו בשמן – when one brings in liquid of [olive] oil. For a mere lamp is designed for oil.",
+                "רבי שמעון אומר בפרוטה קטנה – that he held that it was made to place in it פרוטות/drops (see Mishnah 6 of this chapter) and they pour it for its stringency. But the Halakha is not according to Rabbi Shimon.",
+                "נר שנטל פיו – the designation of lamp is nullified.",
+                "ושל אדמה – it is not susceptible to receive defilement all the while that it is not smelt in a kiln. But even though that the nozzle of the lamp is burned by the wick, this is not considered as if it was smelt in a kiln, and it is pure."
+            ],
+            [
+                "חבת שניקבה – when it releases olive [oil]. And it is pure, and when it was repaired with pitch, it becomes susceptible to receive defilement from here onwards.",
+                "חזרה ונשברה – into many pieces. That shard which has in it pitch holding one-quarter [of a LOG] and it sits without being supported/propped up is impure. But are dealing with a jar that holds from a LOG to a SEAH [the uncleanness will persist if the remnant will hold] a quarter of a LOG as is taught in the Mishnah in the previous Chapter (Tractate Kelim, Chapter 2, Mishnah 2). But even though the closing up (through repair with pitch) has no effect on the hole that comes after breakage, this closing up is different because it was done prior to having nullifying the designation of a vessel from it, for a jug that was perforated, its designation as a jug is upon it even though it is pure, but earthenware that departs from the jug, nullifies the designation of the name of a vessel from it even though it is not perforated. Therefore, closing up its hole has no benefit."
+            ],
+            [
+                "חבית שנתרועעה – like a broken/shattered wall. That is earthenware did not fall out, but it is so cracked that if he carried it and one-half of a KAB of dried figs that are in it would break completely. And it is [ritually] pure as we state in the other (i.e., next) chapter (i.e., Tractate Kelim, Chapter 4) [Mishnah 2].",
+                "וטפלה (to paste/plaster) – that he plastered its facing.",
+                "בגללים – in order that the potter’s clay would not fall off.",
+                "נשברה – that the earthenware fell off and he glued the shards with the glue that scribes use (to paste together strips of papyrus – see Tractate Pesahim, Chapter 3, Mishnah 1). Or that he brought potter’s clay from another place and glued them and afterwards plastered them over with dung, it is pure, and the same law applies when he plastered them with clay/mud, all the while that he did not go back and smelt it in a kiln.",
+                "חרס מחזיק רביעית – and such as that the earthenware comes from a jar [that is susceptible to become impure] that holds from a LOG until a SEAH, that its measurement is with a quarter-of-a-LOG as was explained above (see Tractate Kelim, Chapter 2, Mishnah 2).",
+                "כולן מטמאין במגע – and all of them are made into a handle for that potsherd and defile because of that handle. And [the part] opposite it only defiles through its airspace, for there is no airspace to the handle of an earthenware vessel."
+            ],
+            [
+                "כלי חרס הבריא – that is not shattered or broken.",
+                "מטמאין – if the vessel is defiled from its airspace, food and liquids that came in contact with its plaster are impure, because it is considered like the vessel itself (according to Rabbi Shimon and Rabbi Meir).",
+                "הטופל את הבריא טהור – that specifically the vessel that is shattered that needs that plastering, that one (i.e., the vessel) is where the plastering is like the vessel and the foods that came in contact with it are defiled when the vessel is impure. But the plastering of a healthy/whole vessel is not considered like a vessel. And the Halakha is according to the Rabbis.",
+                "וכן בחידוק קרויה (the lining of a pumpkin that has been hollowed out – to be used as a drawing vessel – i.e., the earthen vessel or clay that has been fitted as a protection) – just as Rabbi Meir and Rabbi Shimon disputed with the Sages with the plastering of a whole vessel, so they disputed with regard to the lining of a pumpkin that has been hollowed out, and this is a dry and hollow gourd that they draw water with, and they regularly fasten around it in a circle of wood or of iron in order that it would not break if it is corked with a stone. For Rabbi Meir and Rabbi Shimon who make unclean the plastering of a whole [earthenware vessel] (i.e., unbroken or unshattered) also make unclean even this, and even if it was a pure pumpkin-shell used as a drawing vessel.  But the Sages state that if it was a pure pumpkin-shell used as a drawing vessel and it doesn’t have a need for this hoop, this hoop is not like the body of the pure pumpkin-shell used as a drawing vessel, and if the pure pumpkin-shell became defiled, the hoop did not become defiled."
+            ],
+            [
+                "יבלית (a pulp made of Cynodon leaves and used for lining large water vessels) – a kind/species of grass that its name is יבלא/a species of grass (Cynodon. And they regularly plaster with it the large jugs so that the wine will not escape when it drips.",
+                "פטסין (large cylindrical vessel, cash or tub of earthen material) – large jugs, like those (the first to leave the lecture room) who are owners of tubs of wine that is in Tractate Betzah 15b."
+            ],
+            [
+                "מיחם – a vessel that they heat water in (i.e., a boiler).",
+                "בחומר- thick plaster.",
+                "חרסית (potter’s clay) – thin like earthenware. But there are those who explain/interpret it as crushing/pounding of earthenware.",
+                "הנוגע בחומר טמא – because it Is joined and attached to the kettle and is considered like the essence of the vessel. Therefore, if the boiler is defiled, the thick plaster surrounding it is defiled like it, and those eating who touch the thick plaster are impure.",
+                "ובחרסית טהור – for the potter’s clay is not joined but is scraped/peeled and falls off, and is not considered like the essence of the vessel.",
+                "קומקום (kettle) – it is larger than a boiler, and in the foreign language, they call it a KUMKUMO.",
+                "שאינו יכול לקבל את החמין – for the pitch is smelted and melts/dissolves in hot water, and even though it is able to hold the cold water, it is not considered as a vessel and is pure.",
+                "וכן היה אומר בכלי זפת – vessels that are made from pitch itself, which are pure, since they are not able to hold the hot like they can the cold. But my Rabbis explained, regarding vessels lined with pitch, in pitch vessels of pitch, and it explains further on [in this Mishnah], how so? Vessels of copper that were lined with pitch are pure. If the vessels were impure and a person or foods or liquids touched/came in contact with pitch, they are pure, for the pitch does not combine and is not considered like the essence of the vessel.",
+                "ואם ליין – if he lined them with pitch from the outset to place in them wine and it was not his intention to use them for hot liquids at all.",
+                "טמאין – for the vessel requires pitch and the pitch is attached/joined."
+            ],
+            [
+                "יותר מצרכה – corresponding to the hole/perforation it needs it, and what is not corresponding to the hole/perforation is more than its needs, and it is not considered an attachment/joining, since it is not needed for the jar. But Maimonides explained that more that is its need as for example that he made the closure most thick until one would be able to remove from it and it would remain closed, and even if everything is corresponding to the hole/perforation.",
+                "זפת שנטפה על החבית (pitch which dripped on the jar) – that is not perforated.",
+                "הנוגע בה – with the drop of pitch.",
+                "טהור – even though the jar is impure. For the pitch is not in a connection/attachment to the jar, since the jar does not require it.",
+                "שפקקן בזפת – he closed up the mouth of the hole/perforation of the funnel that is made to bring wine from it into the jar.",
+                "רבי אלעזר בן עזריה מטמא – because it (i.e., the pitch) is considered for it as a closure, whether of wood or whether of earthenware.",
+                "ר\"ע מטמא בשל עץ – because the pitch is of its [same] species/kind, for the pitch comes out from the tree.",
+                "ומטהר בשל חרס – which is not its kind/species and is not considered an attachment. And the closing of the mouth of a funnel is not similar to the closing of the perforation of a jug which is considered an attachment, because the perforation in the mouth of the funnel that was made by the artisan from the outset was smooth and the pitch was peeled from it and does not endure, but the jug that was perforated after it was heated in a kiln, it is impossible to perforate to be smooth and even, and the pitch is not peeled from it, or alternatively, the perforation that is at the mouth of the funnel, its function is to remove its covering/closure when he wants to pour wine from the jug. Therefore, it is not considered a closing other than with a wooden funnel because it is its kind/species, but a jug that is perforated, its function is not to remove the closure.",
+                "רבי יוסי מטהר בשניהם – for the closing of the mouth of the funnel is not considered a closure, and it is as if it was not closed and lacks a receptacle. But the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "החרס שאינו יכול לעמוד – such as a shard that separates from the jug or from the pot in the place of the ear/handle, and it is not able to stand without support because of the weight of the ear/handle that makes it heavy and outweighs it, or because it had in it a pointed knob which is sharp at its bottom and it cannot sit [straight] without being supported.",
+                "נטלה האוזן טהור – for an earthenware vessel that is pure for one hour, it furthermore will not ever have defilement.",
+                "ור' יהודה מטמא – for he doesn’t hold this reasoning.",
+                "או שנחלקה –[or that was split] lengthwise like two troughs, and is unable to sit on its bottom other than on its sides.",
+                "רבי יהודה מטהר – for Rabbi Yehuda holds that as it is taught in the Mishnah (Tractate Kelim, Chapter 2, Mishnah 2): “The smallest/thinnest of earthenware vessels that sits without supports are impure, that is from the rims and not from the sides, that there needs to be a shard of the of the vessel sitting on its rim in the manner that it sits when it is whole.",
+                "וחכמים מטמאין – for they hold that vessels that are made to set them on their sides periodically."
+            ],
+            [
+                "ואינה יכולה להטלטל בחצי קב גרוגרות – because it is cracked/broken, and the dried figs weigh down upon the broken parts completely while being carried. And therefore, its measure is one-half-of-a-Kab, which is the measure of one meal. For a Kab of dried figs is the measure for two meals as it is proven at the end of the Tractate Peah (Chapter 8, Mishnah 5): “[When dispensing poor man’s tithe], they may give to the por at the threshing floor no less than…one Kab of dried figs.” But everything that is not worthy to carry in it the measure of one meal is like something that is broken.",
+                "גיסטרא (see Tractate Kelim, Chapter 2, Mishnah 6 – something defective/broken) – an earthenware vessel that is split into two, and it becomes two sides.",
+                "שאין שיריים לשיריים – we have compassion upon a complete vessel and because of a small crack, we don’t pour into it [liquids] and we bring the remnants of the vessel, that is the shards of a vessel and place them underneath it. But the shards of a vessel when it is cracked it releases liquid we throw it out, for we don’t say: bring a shard of one vessel to place underneath the shard of this vessel."
+            ],
+            [
+                "כל שנטלו אזניה – [when its handles have been removed] – it is considered defective/broken, fo since it lacks handles to carry it from place to place, and if it was cracked, its measure is like as it releases liquid.",
+                "היו בה חדודים (if there were prongs projecting from the bottom of the misshaped vessel) – a mere earthenware [vessel] that was broken, there projects from [its bottom] prongs, as [it states in] (Job 41:22): “His underpart is jagged shards; [It spreads a threshing sledge on the mud].”",
+                "כל המקבל עמה בזיתים – if an olive does not protrude between each prong, it is considered as “inside” like the גיסטרא/defective receptacle itself and defiles even the airspace, but if the olive does not protrude from between them, it does not defile airspace, but it does defile through contact by reason of the hand.",
+                "היתה מוטה על צדה – that it was split by length like a kind of trough and doesn’t sit other than upon its sides/walls and it has prongs projecting.",
+                "כל המקבל עמה בזיתים – in the manner that it defiles when it is sitting on its rim, so also it defiles while sitting on its side. But our anonymous Mishnah is according to the Sages of above (see Tractate Kelim, Chapter 4, Mishnah 1) that defiles regarding a jar that was split like two troughs.",
+                "קתדרא – a seat of women that walk on the wagon (see Tractate Kelim, Chapter 24, Mishnah 2).",
+                "קורפיות – on account of their place. But they are sharp vessels that they do not sit upon without support.",
+                "וקוסימן – the language of )Numbers 4:7): “[Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars,] and the libation jugs.” But in [Tractate] Sanhedrin [Chapter 9, Mishnah 8] “a person who steals the vessel for libation,” and this is the name for the sacred vessels, and קוסים/rough-edged cups are kinds of vessels that their bottoms are sharp and when they cook in them, they place them on an iron vessel that they call TRIPIDI in the foreign language, and when hey lower them, they support them in he ashes of the portable stove on feet.",
+                "הצידונין – that are made in Sidon."
+            ],
+            [
+                "שפאיות – from the language of שפה/rim, border. That it has three rims for its mouth and airspace in-between them. Between each rim.",
+                "הפנימית עודפת הכל טהור (if the inner one is largest – in height) – everything that is outside from it is considered like the back of the utensil/vessel and an earthenware vessel cannot be made impure from its outside. But what is within on the inside is impure.",
+                "החיצונה עודפת הכל אמא – for that which is outside it is like on the back of the utensil/vessel, and what is in front of it is considered the inside. And similarly, if the middle [rim] is highest, from it and outward is considered on top of and what is inward is considered inside, for the vessel is filled until is highest part.",
+                "היו שוות – that none of the rims is larger than its neighbor.",
+                "וחכמים אומרים הכל טהור – the rim that the defilement fell upon in its airspace alone is impure, but the remainder is all pure. And this is the Halakha.",
+                "משיצרפם בכבשן – but prior to smelting it is a vessel of earth and does not become defiled.",
+                "והוא גמר מלאכה – but even though that after smelting the furnace, it requires repair for washing, to smooth them and to even out their borders, nevertheless, from when they are fired in the furnace, it is considered that their manufacture has been completed and they can become defiled."
+            ]
+        ],
+        [
+            [
+                "תנור תחלתו ארבע – an undefined oven is made like a larger pot which lacks a rim at the bottom of the vessel, and they fasten it with plaster on the ground, and the floor of the ground is the bottom of the oven. But even though that of itself it lacks a receptacle, it is nevertheless impure, for the All-Merciful assigned it by its insides, and behold it has an inside.",
+                "תחלתו ארבעה – the height of the oven is not less than four handbreadths.",
+                "ושייריו – if it was large and it became defiled and afterwards was broken, it would not be purified until there would not be in its remnants four [handbreadths].",
+                "במה דברים אמורים – that its beginning and its remnants would be four [handbreadths].",
+                "בגדול – that is made to bake and to roast with it in the manner of overs.",
+                "אבל בקטן – that is made for young children to play in.",
+                "תחלתו כל שהוא – but not exactly any small amount, for less than a handbreadth is not anything (see Talmud Hullin 124a).",
+                "ושייריו ברובו – In the Gemara in the chapter: “The Hide and the Grease”/העור והרוטב [Chapter 9 of Tractate Hullin 124a] it raises a question on our Mishnah that is here, that less than a handbreadth, of what is it worth? And it (i.e., the Gemara) answers, that the “remnant” that is referred to is the majority of the large [oven], and it is not about the small over. And We raise the objection, that with a large [oven]. And we raise the objection, regarding a large [oven], surely it states “and its remnants” are four [handbreadths], for it surely teaches: “Under what circumstances?” with a large [oven], implying that the Sages did not dispute with the first Tanna/teacher (i.e., Rabbi Meir) regarding a large [oven] at all. And it answers: This one is speaking about an oven of seven [handbreadths] and that one is [speaking of] an oven of nine [handbreadths], that is to say, something of seven [handbreadths] whose remnants are the majority/larger part, and even though there aren’t four [handbreadths] and there is no oven with less than four [handbreadths], for since, from its outset, it was an important vessel which used its remnants, even though they were not so worthy, and with an oven of nine [handbreadths] where its majority/larger part is a large measure, it defiles with its remnants with four [handbreadths] at its outset.",
+                "משתגמר מלאכתו – it refers to the beginning of the oven. From when does the oven become defiled? From when its manufacture is complete.",
+                "משיסיקנו (from when he will heat it – sufficiently] – even though that with the rest of earthenware vessels, it is sufficient for them with the smelting of the kiln (as seen at the conclusion of Chapter 4, Mishnah 4 of Tractate Kelim) an oven that requires to attach/glue it with plaster to be interwoven in order to contain its heat, its manufacture is not complete until it can heat sufficiently. But however, it doesn’t require large heating in order to bake bread in it, but rather in order to bake cakes made of spongy dough, dough that its mixture is soft that is made like a sponge and only a small amount of heating is sufficient for it.",
+                "משיסיק את החדש כדי לאפות בישן – that the new [oven] in order to bae in it cakes made of spongy dough requires greater heating from the old [oven]. But if the new [oven] was heated with a lesser/smaller heating, that with a heating like this, the old [oven] would be appropriate to bake in it the cakes made of spongy dough, that is when its manufacture is complete. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כירה (a portable stove on feet with caves for two pots) – a place of placing over the fire two pots. But sometimes they place the pots to cook within it and sometimes on top of it.",
+                "תחלתה שלש – its height is no less than three fingers-breadth.",
+                "משתיגמר מלאכתה- from when it become defiled initially, from when its manufacture is complete.",
+                "ביצה קלה – the egg of a chicken. But why do they call it a light (easily boiling) egg? That this is easier to cook more than all the eggs.",
+                "טרופה – that it is beaten and broken in a bowl (i.e., scrambled).",
+                "ונתונה באלפס (and placed in a tightly-covered pot) – that was already warmed, for it is boiled quickly.",
+                "הכופח – the measurement of the placing over the fire of one pot, and its heat is greater than the heat of the portable stove with caves for two pots, and sometimes they bake bread in it.",
+                "שיעורו כתנור – in order to bake cakes made of spongy dough (i.e., four handbreadths).",
+                "שיעורו ככירה – to make a light boiled egg.",
+                "האבן היוצא – they are used to attaching a stone to the oven that projects outward from it in order that it will be for it a handle, and it is compared to an oven. But if the oven is defiled, the stone is [also] defiled, and the bread that came in contact with it is defiled because it is a handle for the oven, as it is written (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be impure:] an oven or stove shall be smashed. They are impure and impure they shall remain for you,” for everything that is in your needs, to include the handles which are needed for the vessel.",
+                "לא אמרו – that more than a handbreadth for an oven and from three fingers-breadth for a portable stove on feet with caves for two pots is not considered an attachment, other than when the stone is between the stove and the wall. Because it hinders it for one cannot bring the oven near to the wall and it presses the house, therefore, more than a handbreadth stands to be taken. But at the side of the house, even larger than the handle is to the oven. But the Halakah is not according to Rabbi Yehuda.",
+                "והשאר טהור – as it is taught in the Sifra/Torat Kohanim (i.e., the Halakhic Midrash on the Book of Leviticus), it is possible that I earn more than that of its measure, as the inference teaches us, “they are impure” (Leviticus 11:35)."
+            ],
+            [
+                "עטרת כירה – round building made on the top of the portable stove on feet with caves for two pots/כירה in order to preserve its heat.",
+                "טהורה – but if the portable stone on feet with caves for two pots became impure, the crown did not become impure, for the crown is not considered as attached to the portable stove with caves for two pots.",
+                "טירת התנור (the surrounding of an oven/brick-work/fender) – the courtyard of the oven, it is the language of (Genesis 25:16): “[These are the sons of Ishmael and these are their names] by their villages and their encampments: [twelve chieftains of as many tribes].” It is ap lace in front of the oven that is surrounded by partitions where they place in it the bread when they detach/ shovel out bread from [where it sticks to] the oven.",
+                "בזמן שהוא גבוהה ארבעה – as the measure of the height of the oven (which is four handbreadths) at its outset.",
+                "אפילו על שלש אבנים – that its attachment/connection was not done well but rather, it is lying only on three stones and is glued the oven, it is considered an attachment.",
+                "בית הפך (socket/cruse) – a place that is made on the sides of the portable stove on feet with caves for two pots that they place upon it a cruse of oil to make tepid/cool.",
+                "בית תבלין – a place where they place in it the spices.",
+                "בית הנר – a place where they place in it the lamp.",
+                "מיטמאין במגע – if an unclean reptile came in contact within the portable stove on feet with caves for two pots, these places became unclean through the defilement of the portable stove on feet with caves for two pots. And similarly, if one of these places became defiled through contact with the unclean reptile, the portable stove on feet with caves for two pots became impure with them, for they are considered like the portable stove on feet with caves for two pots and they are one thing regarding the matter of defilement through physical contact.",
+                "ואין מיטמאין באויר – if an unclean reptile was suspended in the airspace of the portable stove on feet with caves for two pots but did not come in contact with it, even though it is defiled, for an earthenware vessel becomes defiled through airspace, they are [ritually] pure, for they are not attached to it other than through the matter of physical contact. Because from the Torah, they are not attached to it, but the Rabbis decreed upon them defilement, as the Rabbis made an indication/sign not to defile it by airspace, in order that they not burn upon them heave-offering and Holy Things.",
+                "ור' שמעון מטהר – [Rabb Shimon declares it pure] even through physical contact. Every place where defilement did not come in contact with it for each and every vessel is separate/independent. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "תנור שהוסק מאחוריו – that the oven does not become susceptible to receive defilement until it is heated, and if it is not heated from the inside, but rather from the outside, it is considered heating.",
+                "או הוסק שלא לדעתו – [even from the inside].",
+                "או שהוסק בבית האומן – prior to the completion of the manufacture of its being made.",
+                "טמא – we have the reading. But there are books that we have the reading, that it is pure, and this is a blunder/confusion."
+            ],
+            [
+                "מוסף התנור (chimney-piece of the oven) – the addition of the oven that they at its top in order to preserve its heat.",
+                "מפני שהוא סומך עליו את השפוד (because it supports the roasting-spit on it) – of meat, for they regularly roast meat on it, and it is a thing that is necessary for the oven. And the All-Merciful states (Leviticus 11:35): “and unclean they shall remain for you,” to everything that are your needs, as we expounded above [in Mishnah 2 of Chapter 5 of Tractate Kelim].",
+                "מפני שהוא אופה בו כשהוא נדחק – when he has many forced laborers and he the need for a great deal of bread. But for Rabbi Yohanan [HaSandlar], the reason of the first Tanna/teacher is not sufficient for him because he rests the roasting-spin upon it, and he holds that we require that the additional usage would like the usage of the body of the oven.",
+                "מוסף היורה של שולקי זיתים (rim around a boiler in the ground of olive seethers) – it is the manner of those who seethe/thoroughly boil olives and dyers that have large boilers and they make for them a rim of plaster on the border that water will rise upon it at the time of their foaming. But the seething of olives is unclean/impure, because addition/rim Is needed for the vessel and we use it.",
+                "ושל צבעים טהור – for they don’t use it in order that they don’t use its dye. But the Halakha is not according to Rabbi Yohanan HaSandlar."
+            ],
+            [
+                "מעפר ולמטן מיטמא במגע – if the unclean reptile touched/came in contact with the oven from within above from the dirt, what is below from the dirt is defile. But if the unclean reptile was suspended in the airspace and did not touch the walls of the oven from inside it, it did not defile anything other than what is above from the dirt [-line].",
+                "בור (cistern) – a pit below the earth.",
+                "דות (cellar) – it is made like a cistern, but it is a building that is above from the ground.",
+                "ונתן שם אבן – between the pit and the wall of the oven, to support the oven that it should not fall into the pit/cistern.",
+                "אם מסיק מלמטה – if when he kindles the flame from below within the cistern, the oven is heated from its insides from above through its rims, it is impure. But if not, that it is not heated from the heating of the flame that is below within the cistern, it Is pure. But the disagreement of Rabbi Yehuda and the Rabbis is specifically through the first heating which is the completion of the construction of the oven and through that heating, it is susceptible to receiving defilement, Rabbi Yehuda holds that the oven should be attached to the ground with the first heating, as it is written (Leviticus 11:35): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean and – the vessel – itself you shall break,” but the language of נתיצה/breaking up (as in Leviticus 11:35 – תנור וכירים יותץ /and [the vessel] itself you shall break) other than that which is attached to the round, for when something falls that is carried, it is the language of שבירה/breaking but not the language of נתיצה/cutting out or breaking up, therefore, if the oven is heated through its rim from the heating that is within the cistern, it is considered as attached to the cistern and we call it יותץ/broken up/cut out, but if it is not heated from the heating of the cistern, it is chipped off and standing and it is impossible to apply to it further יותץ/broken up/cut out.",
+                "וחכמים אומרים הואיל וניסוק מכל מקום טמא (since it is heated from any place, it is unclean) – as it stated in Scripture (Leviticus 11:35): “and unclean they shall remain for you/וטמאים יהיו לכם,” nevertheless, but even if he heated it when it is suspended upon the neck of a camel, it is heated, and its construction has been completed with that. But everyone admits that with the second heating after its construction has been completed, that it is defiled even on the neck of the camel. And the Halakha is according to the Sages."
+            ],
+            [
+                "תנור שנטמא – an oven that is made like large pot that lacks rims and is carried, when one comes to affix it, one attaches it to the ground and affixes plaster from the outside and makes it thick in order that it will preserve its heat/warmth, and we call it plastering that he plasters it and attaches it.",
+                "כיצד מטהרים אותו – how much should be its breaking so that it purifies it.",
+                "חולקו לשלשה – to the vessel itself from the inside. For if it is into two parts, the larger part is impure, for it is the majority.",
+                "וגורר את הטפילה – [he scrapes off the plaster] that is glued to it, for it is also attaches it.",
+                "עד שיהא בארץ – meaning to say, he lowers it down until the ground. Alternatively, it refers to dividing it, and it is not sufficient when dividing it until its majority, but dividing until it reaches the ground.",
+                "ולא עד שיהא בארץ – but not to divide it until below it is near the ground.",
+                "אלא ממעטו מבפנים – unitl there should not remain four handbreadths which is the measure of the beginning of the oven. But the Halakha is not according to Rabbi Meir.",
+                "צריך להסיעו – even though he divided it, he did not purify it until he separates the parts from each other. But the Halakha is not according to Rabbi Shimon.",
+                "הגדול טמא- because there is the majority of the oven."
+            ],
+            [
+                "חתכו חוליות לרחבו (if he burned clay of an oven into tiles breadthwise) – like he cuts the tube of a reed.",
+                "פחות מארבעה טפחים – if there is in the burned clay less than for handbreadths and it comes from a large oven where there isn’t a majority. But if there is four handbreadths, it is impure, even though it is a minority.",
+                "מרחו בטיט (if he smeared plaster over it) – it requires heating like a new oven.",
+                "הרחיק ממנו את הטפלה (if he removed from it the plaster) – paste of plaster that he made, and he did not attach it to the oven, but rather, removed [the plaster] from it.",
+                "שנתן חול או צרור –[and he placed sand or stones] between the plaster and the oven, and through this the oven preserves its warmth and one we bake in it.",
+                "הנדה והטהורה אופות בו – for the plastering is not considered an attachment to the oven, since it is distanced from it.",
+                "והוא טהור – and it is not susceptible to receive [ritual] impurity ."
+            ],
+            [
+                "תנור שבא מחותך – that the artisan made it board/plank by board/plank in order to attach them together through rims, and they are crowns/wreaths that they call TZIRKELAAH, like the kind that we make for jugs when we place in them wine. And for those crowns/wreaths and rims – the Tanna/teacher calls למודין/frames.",
+                "ונתנן עליו והוא טהור נטמא – after he placed upon it the frame and the oven was pure from the outset because it was a series of boards/planks and there was no attachment. It returned to be susceptible to receive defilement through these frames when they attach them.",
+                "סילק את למודיו – and the boards/planks were taken apart one from the other, there is no greater breaking up/cutting out than this, and the oven becomes pure, even though he restored the frames a second time, they do not receive [ritual] impurity for the frames do not bring defilement other than only the first time when it comes in pieces from the house of the artisan.",
+                "מרחו בטיט [he plastered it with plaster] – for this oven for the frames do not bring him the defilement, but it defiles through the plastering with plaster.",
+                "ואין צריך להסיקו – [he doesn’t need to heat it] like all the other ovens, for it doesn’t become susceptible to receive defilement until he heats them, because it was already heated the first time when it comes in pieces from the house of the artisan."
+            ],
+            [
+                "חתכו חוליות – when he cut it for the oven breadthwise into pieces, and placed one tile on top of another tile.",
+                "ונתן חול בסין חוליא לחוליא – and plastered it with plaster and made it plaster in the manner that they that make for ovens.",
+                "ר' אליעזר מטהר – for since there is sand between the fissures, it is like it is broken.",
+                "וחכמים מטמאין – for the plaster makes all of it one and connects/attaches all of the fissures, and even though there is sand between each tile.",
+                "וזהו תנורו של עכנאי – therefore it is called “The Oven of Akhnai,” that they encircled it with Halakhot like this snake and defiled it (see Tractate Berakhot 19a and Tractate Bava Metzia 59b). עכנא is a snake, that its custom is to make itself like a circle and to have its tail enter into its mouth, such is how they surrounded with responses and proofs of Rabbi Eliezer and the Sages each with the other, on this oven. And at the end, because Rabbi Eliezer was an individual [opinion] against the majority (i.e., the Sages), the law was decided like the Sages and not according to Rabbi Eliezer. And they brought all of the pure things that Rabbi Eliezer declared pure and burned them in fire and the decided to excommunicate him, because he encouraged dispute against the majority view.",
+                "יורות הערביין (cauldrons/improvised fire places of the Arabs/a cavity in the ground laid out with clay) – they are made to break bread, as will be explained further on.",
+                "של בן דינאי – My Rabbis explained the name of a person who would make these ovens (see Tractate Sotah, Chapter 9, Mishnah 9). And I heard that is on account of the fact that they judged many laws."
+            ],
+            [
+                "של אבן ושל מתכת טהור – [an oven] that is of stone is completely pure, and that of metal is pure from the law of an earthenware vessel, which does not defile from its airspace, and it has purity.",
+                "וטמא משום כלי מתכות – that it becomes susceptible to receive defilement from its outside and becomes a primary source of ritual impurity. But if it is attached to the ground, it does not defile, for all that is attached to the ground, behold it is like the ground, except for an oven and a portable stove on feet with caves for two pots which are of earthenware, as it is written concerning them (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be unclean:] an oven or stove shall be smashed,” that which has breaking up/cutting out.",
+                "ניקב נפגם נסדק – and he made a treatment of plaster to close up the perforation or the damage or the crack. Or he made at its mouth a supplement of plaster, it is impure, like the law of an earthenware oven.",
+                "וכן בכירה – and similarly, the measurement of a perforation of a portable stove on feet with caves for two pots, in order that the flame can exude through it, like the measurement of the earthenware oven.",
+                "ועשה לה פטפוטין (if he made legs for the stove – so that it no longer rests immediately on the ground) – here it does not teach: “that he made for it plaster/paste” [because] they don’t make plaster/paste for a portable stove on feet with caves for two pots that was perforated, damaged or cracked like they do for an oven, but rather, when it was perforated or damaged, the portable stove on feet with caves for two pots is in the place of the perforation to make legs for the stove, they are the legs of the portable stove on feet with caves for two pots, like TRIPID in the foreign language, that the portable stove on feet with caves for two pots sits on these legs for the stove.",
+                "מרחה בטיט – [if he spread plaster over it] it is pure, for the spreading/smearing of plaster on it, has no effect other than with an oven that they bread read inside it, but not with a portable stove on feet with caves for two pots, because they don’t bake or cook within this portable stove on feet with caves for two pots itself, but they leave it it within it or on top of the pot. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "העושה שלשה פטפוטים – three legs/,pins that sit/rest on the land.",
+                "וחיברן בטיט – above their head, like a kind of iron vessel that they call TRIPID.",
+                "קבע שלשה מסמרים – that he inserted them into the ground.",
+                "טהורות – for metal vessels that are attached to the ground are like the ground itself, and they are not susceptible to receive [ritual] defilement.",
+                "וחיברם בטיט טמאה – it is like a portable stove on feet with caves for two pots/כירה of earthenware, that the plaster/clay on their head makes it the designation of earthenware.",
+                "עד שיעשה שלישית – similar to three clay pins forming a sort of tripod for the support of a pot.",
+                "או עד שיסמוך לכותל – that the wall will sort the pot from one side.",
+                "אחת בטיט – one is fastened/attached to its neighbor with plaster/clay at its top.",
+                "ואחת שלא בטיט – that the third one is not attached/fastened. And this is [the opinion of] Rabbi Yehuda, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האבן שהיה שופת עליה ועל התנור (the stone that he was placing the cooking pot over/by the fire as well as on the oven) – land the stone was attached with plaster/clay.",
+                "עליה ועל האבן – that is one that is [affixed] with plaster and one that is not [affixed] with plaster.",
+                "ועל הסלע – that is attached from the Six Days of Creation.",
+                "טהורה – as it is written (Leviticus 11:35): “[an oven or stove] shall be smashed. They are impure [and impure they shall remain for you],” that which has a breaking up/cutting out has [ritual] defilement; that which does not have breaking up/cutting out does not have [ritual] defilement. From here, they (i.e., the Rabbis) stated that a stone that he was placing the cooking pot over and on the oven, or on it and on the portable stove on feet with caves for two pots , or on it and on the small stove with room for only one pot, are impure, because they have a breaking up/cutting out; [but] upon it and on the stone, upon it and upon a rock, upon it and upon the wall, it is [ritually] pure, because they don’t have breaking up/cutting out.",
+                "כירת הנזירים – to cook the peace offerings of a Nazir that the Kohen takes from them the cooked shoulder (see Deuteronomy 18:3 and Tractate Hullin, Chapter 10, Mishnah 1).",
+                "כירת טבחים – that they sell to the masses and they arrange many stones one after another and places the upon them many pots, where there is found one stone for two pots, but when one [of the stones] is defiled, the others are pure, this is a matter that is like the double inkstand that is taught in the Mishnah above in Chapter 2 [Mishnah 7], that if one of them is defiled, the other rest of them are not defiled."
+            ],
+            [
+                "שלש אבנים שעשאן שתין כירים – and the middle stone services both this one (i.e., the portable stove with caves for two pots) and that one (i.e., the other portable stove with caves for two pots).",
+                "האמצעית המשמשת את הטמאה – half of the middle one (i.e., stove) that services the outer one which is [ritually] impure is impure. But the half that services the outer one that is pure is pure.",
+                "נחלטה האמצעית לטמאה – and all of it (i.e., all three stones) are impure.",
+                "לשפות עליהן – [to set upon] the two outer ones (i.e., stones).",
+                "החזירה – [if he restored] the middle one (i.e., stone)",
+                "טהורה – for the first portable stove on feet with caves for two pots/כירה is abolished and it is as if he placed on it the large pot of the cauldron/kettle.",
+                "מקבלת טומאה משיסיקנה – for it (if plastered) requires heating like a new portable stove on feet with caves for two pots."
+            ],
+            [
+                "סמך לזו אבן אחת מכאן ולו אבן אחת מכאן – and they were found now three portable stoves with caves for two pots, the middle one is [ritually] impure and the outer ones are pure. Therefore, the two middle stones – half of this one and half of that one [of the pure side] is pure and he uses the pure [sections].",
+                "ניטלו החיצונות הטהורות – the middle ones return to their impurity as at the beginning, and all of them are impure, for behold there isn’t here any used for purity."
+            ]
+        ],
+        [
+            [
+                "הקלתות של בעלי בתים (the fire-place under a portable stove of householders) – a stand that is made for a portable stove with caves for two pots and the place of its sitting, which is called a קלת/fire-place.",
+                "שנפחתה (that was diminished) – its bottom. And the depth of the cavity was less than three handbreadths, the portable stove with caves for two pots/כירה receives defilement, for if he would heat with less from the bottom, the pot that is on the portable stove with caves for two pots would boil from above.",
+                "יתר מכאן – if the cavity was deeper than three handbreadths.",
+                "טהורה – for the fire is further from the pot that is on the portable stove with caves for two pots and does not boil.",
+                "נתן אבן או צרור – on the place of the cavity in order that the depth of the cavity would not be three handbreadths, it is pure, because it is not considered from the bottom of the portable stove with caves for two pots.",
+                "מרחה (if he plastered it) – to this stone with clay/plaster.",
+                "מקבלת טומאה – the portable stove with caves for two pots [is susceptible to receive defilement] from now on. For this stone is considered as from the bottom of the portable stove with caves for two pots, hence the depth of the cavity is not three handbreadths.",
+                "וזו היא תשובת רבי יהודה – when Rabbi Yehuda and the Sages disputed above in the Chapter “The Oven” (Chapter 5, Mishnah 6) that its beginning is four handbreadths.",
+                "בתנור שנתנו על פי הבור ועל פי הדות – from here, Rabbi Yehuda brought proof for his words. For just as that we require here that he heats from below and the pot cooks from above, so also we require it there (see Tractate Kelim, Chapter 5, Mishnah 6)."
+            ],
+            [
+                "דכון (elevated spot in the kitchen for vessels/a stand fixed to the stove or portable oven) – it is the language of a place/stand, like “in a certain place/בדוך פלן” [Berakhot 18b]. And this is a place that projects/protrudes from the portable oven with caves for two pots/כירה, that when they remove the pot from the portable oven with caves for two pots, they set it down on this projection/protrusion but sometimes it has a receptacle for two or three pots.",
+                "טהור משום כירה – that if the portable oven with caves for two pots became [ritually] impure, it (i.e., the pot) did not become impure [on account of the portable oven]; alternatively, it does not defile what is attached like a portable oven with caves for two pots.",
+                "הצדדים שלו – the walls of the stand fixed to the stove or portable oven that are not part of the portable oven.",
+                "הרחב שלו (its wide side) – this is the wall of the portable stove with caves for two pots itself to the side of the receptacle of the stand fixed to the stove/portable oven. But because the stand fixed to the stove/portable oven continually widens to the side of the portable oven, it is called רחב/its wide side.",
+                "רבי מאיר מטהר – for it is not considered like the portable oven with caves for two pots (see Tractate Kelim, Chapter 6, Mishnah 3).",
+                "ורבי יהודה מטמא – that it is considered like the portable oven with caves for two pots. And the Halakha is according to Rabbi Yehuda.",
+                "וכן הכופה את הסל – and built the portable stove with caves for two pots on its back/on top of it (i.e., the basket), and it protrudes beyond the portable stove. But the basket is what defiles because it is a wooden utensil, but when he built upon it the portable stove and the width of the basket protrudes beyond the walls of the portable stove and they place the pots on that protrusion, the law is like the stand fixed to the stove/portable oven."
+            ],
+            [
+                "כירה שנחלקה לארכה טהורה – a portable stove with caves for two pots that opened for two pots. But when it is divided lengthwise, the two placings on/over the fire were eliminated, but if it was divided widthwise, the two placings over the fire remain, this one alone and that one alone.",
+                "כופח – a place where there is an opening for one pot. But whether it is cracked lengthwise or whether it is cracked widthwise, all of the place where the pot is placed on/over the fire is eliminated.",
+                "חצר הכירה – like a kind of large, earthenware pan [without a lid] and the portable oven with caves for two pots sits in the middle attached to the courtyard.",
+                "שלש אצבעות – that the walls of the courtyard are three fingers high. For just as the measure of the portable stove with caves for two pots, is three fingers at the outset, as is it is taught above in the Mishnah (Tractate Kelim, Chapter 5, Mishnah 2) in the Chapter “The Oven.” So as well is the measurement of the courtyard of the double stove, its height is not less than three fingers, but less than three [fingers], its airspace is not considered important. However, according to the Rabbis it defiles through contact. Alternatively, because there is something like a handle for the double stove, and the handle has contact, but not airspace.",
+                "כיצד משערין אותה – because a portable stove with caves for two pots is a great deal higher than the courtyard and we must measure what is considered the airspace of the courtyard.",
+                "נותן את השפוד – one end on the lowest wall of the courtyard and the other end on the highest wall of the double stove, and everything that is below from the spit, if one suspended there an unclean reptile, even though it is a above from the walls of the courtyard as if it is suspended below, for all of this is considered the airspace of the courtyard.",
+                "לא נטמאת הכירה – for the court [of the stove] is subsidiary to the portable stove with caves for two pots, but the portable double stove is not subsidiary to the court [of the stove]. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "היתה מופרשת – that the artisan did not build from the outset the court/fender[of the stove] and the portable stove with caves for two pots being attached together, but rather, the one is on its own and the other is on its own.",
+                "חלקה (smooth) – without a receptacle at all. It is taught this, but you don’t have to mention that.",
+                "פטפוטי כירה (clay pins forming a sort of tripod for the double stove) – the feet of the portable stove with caves for two pots, which are three feet, and they are three fingers high, and they are considered like the double stove, and become susceptible to [ritual] defilement through contact and through airspace like the double stove itself. And all the more so if they are less than three fingers, they are judged like the portable stove with caves for two pots/כירה.",
+                "ואפילו הן ארבעה – [four] feet. They are judged lie the portable stove with caves for two pots."
+            ],
+            [
+                "נטל אחד מהן – there were three [legs/props] and one of them was taken from them, they still appear partially able to place the cooking vessel over or by the fire and it is considered as chipped off/torn down and [also] not as chipped off/torn down. Therefore, it becomes susceptible to being defiled through contact does it does not become defiled through airspace.",
+                "ורבי שמעון מטהר – for Rabbi Shimon would state that all of the pins forming a sort of tripod for the support of a portable stove with caves for two pots that are not susceptible to being defiled through airspace are not made unclean through contact. But the Halakha is not according to Rabbi Shimon.",
+                "עשה שנים – the artisan from the outset made the portable stove with caves for two stoves with two legs/pins.",
+                "מיטמאים במגע ובאויר – that they are like two stones that were made into a portable stove with caves for two pots, as it is taught in the Mishnah above (see Tractate Kelim, Chapter 6, Mishnah 1), that it is impure.",
+                "היו גבוהים – the legs/pins.",
+                "ור' שמעון מטהר – that surplus above the three fingers and above, whether through contact or – thorough airspace. For every leg/pin that is above three fingers [in height] is not considered like a portable stove with caves for two pots.",
+                "היו משוכים מן שפה (if they were withdrawn from the lip/rim) – like projections made in the body of the portable stove with caves for two pots. And from those projections, their legs/pins are stretched/conducted which are the feet of the portable stove with caves for two pots, and no, the legs/pins are found outside from the rim, but what there is of them that are within three [fingers] of the rim are considered like the portable stove with caves for two pots itself and become defiled through contact and through airspaces, but what there is of them outside of/beyond the three [fingers] is what Rabbi Meir and Rabbi Shimon dispute. And in all of them, the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "כיצד משערין אותם – because the legs/pins are far from each other, and when an unclean reptile is found between them, we are not able to know if it is within the three [fingers] to the rim/lip and impure, or beyond the three [fingers] to the rim and pure for airspace for Rabbi Meir and for Rabbi Shimon, whether for contact and/or for airspace, therefore, one measures to this leg/pin three fingers from the rim/lip and similarly to the second and placer the cubit and draw [tracing] lines of the boundaries between them from one to the other, and this is called a כנה/putting a ruler between, measuring a straight line (or putting the base of the stone between them) and he draws lines, and from the tracing lines and inward is impure, that is, the place of the straight/ruled line, and from the tracing lines and outward is pure."
+            ]
+        ],
+        [
+            [
+                "התנור שחצצו (the oven that was divided [by hangings/boards]) – that he made a partition in its mid-section and divided it until above from its top-most layer.",
+                "הכל טמא – even foods that are in the second side of the partition.",
+                "כוורת פחותה ופקוקה בקש (a defective bee-hive, which was repaired with stuffing of straw) – for this purpose, it (i.e., the Mishnah) took [the term] פחותה/defective, for it is not a vessel, for if were complete/full it would protect over the foods that are within it, for even a vessel that drips protects/saves, but here not it is not a vessel, it is a mere partition, and [the term] פקוקה בקש/stopped up with stuffing of straw – is taken [by the Mishnah] to add something new, for even though its defectiveness is stuffed with straw, it is not a vessel, and doesn’t protect the foods that are within it.",
+                "ומשולשת – hanging.",
+                "אם הצילה במת החמור – for a defective bee-hive that is repaired with the stuffing of straw divides in the face of defilement that is in the tent of a corpse, but even though its defilement is more grave than the defilement to a person or to vessels for a seven day defilement [period].",
+                "לא תציל בכלי חרס הקל – which does not defile other than foods and liquids.",
+                "שכן חולקים אהלים – for it is the manner for people to divide tents with partitions; therefore, the bee-hive is like a partition that saves/protects the tent of a corpse from defilement.",
+                "שאין חולקים כלי חרס – for there is no way to divide an earthenware vessel with a partition. Another explanation and essential: that we do divide tents for the dividing of tents with a partition has effect, for it is taught in the Mishnah in the Tractate Ohalot, in the Chapter סגוס עבה/A Thick Cloak (Chapter 15, Mishnah 4): “A house that was divided with boards or curtains, from the sides or from the roof beams – uncleanness is in the house; utensils that are within the partitioned-off area are clean.” But the division of the partition has no effect with earthenware vessels, for it is taught [in the Mishnah] regarding an oven here that was divided with boards or curtains, if an unclean reptile is found in one part, everything is impure. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "היתה שלימה – the bee-hive.",
+                "התנור טהור – as it is written (Leviticus 11:33): “And if any of those (i.e., any article of wood, or a cloth or a skin, or a sack) falls into an earthen vessel, [everything inside it shall be impure and – the vessel – itself you shall break],” but not אל תוך תוכו/to what is inside of it [already], and we are speaking of when its mouth/topmost layer is above from the oven, for if all of it is sunk in the oven, it is like one thing within it.",
+                "אוכלים שתוכה טהורין – as it is written (Leviticus 11:33): “everything inside it shall be impure,” and not שבתוך תוכו/what is already inside it.",
+                "ניקבו – the perforation that purifies them from their impurities, furthermore they no longer have the status of a vessel and they don’t divide/separate whether it is an oven or whether what is inside of it, and how much is the perforation that purifies them from their defilements.",
+                "העשוי לאוכלים – its measurement is like bringing forth/removing olives.",
+                "העשוי לכך ולכך – for food and liquids.",
+                "מטילין אותו לחומרו (they subject it to its more stringent [measure]) – but if he made the incision according to the measurement of liquids which is less than the measurement that is made for foods, he further is not able to save it because of the defilement.",
+                "בכונס משקה (with the capacity to admit liquid) – when they place the vessel from the side of the perforation, the water enters through the perforation into the vessel, and it is larger than that which liquid leaves/is removed."
+            ],
+            [
+                "סרידא (stuffed matting used for stoppers of stones, bag) – a kind of small kneading trough that the baker uses to knead in it and it lacks a receptacle. But Maimonides states that it is a board of perforated earthenware thar is made like a kind of net-work/mat, a netting, which we translate in Aramaic as עובד סרדתא/a person who works in netting.",
+                "גפיים – rims and handles.",
+                "שאין מצילים מיד כלי חרס (do not save from the power of earthenware vessels/utensils – lacking an inner part) – from being susceptible to defilement from the airspace of an earthenware vessel.",
+                "אלא כלים – and this, for since it does not have handles, it is not considered a vessel.",
+                "נחושתו של תנור (from the copper rim of the stove) – its bottom and lowest point. And similar to it is found in Ezekiel (16:36): “Because of your brazen effrontery/יען השפך נחשתך, [offering your nakedness to your lovers for harlotry – just like the blood of your children, which you gave to all your abominable fetishes].”",
+                "החבית והמשקין טהורים – that they did not enter into its (i.e., the unclean reptile’s) airspace, for they stand below the copper rim of the stove, and even if the jar is open and enters from the airspace of the oven at its mouth, the wine is not defiled through this, for the airspace of an earthenware vessel does not defile neither above nor below other than within.",
+                "היתה כפויה – the jug [was turned upside down] on its lip and placed on the lip of the oven which has an unclean reptile in it, and on the rim of the jar the moisture of wine that is in it, moist enough in order to moisten other objects, this moisture is not defiled on account of the airspace of the oven that enters into the jar, because the moisture of the wine was not within the oven."
+            ],
+            [
+                "הקדרה טהורה – and it is case where the unclean reptile did not see the airspace of the pot when it fell into the oven.",
+                "נטמא – the liquid [is defiled if dripping liquid was in the pot] and it returned and defiled the pot, according to the law that all liquids are impure when they defile vessels.",
+                "מטמאיך לא טמאוני (those things which made you unclean did not make me unclean) – the pot says to the liquids, the airspace of the earthenware vessel that you received the defilement from it did not defile me, for an earthenware vessel becomes defiled from the airspace of an earthenware vessel.",
+                "ואתה טמאתני – that he pot was defiled on account of the impure liquids."
+            ],
+            [
+                "ונפל אויר התנור טהור – all the time that the chicken is alive, the defilement was absorbed and does not defile.",
+                "ואם מת טמא – and it (i.e., the unclean reptile/insect) did not tarry in order to be consumed from the time it was swallowed until it (i.e., the chicken) died. And the measurement in order for it to be consumed (i.e., fully digested) in fowl, is from the time of twenty-four astronomical hours.",
+                "הפת שבתוכו שניה – that we don’t view the oven like one that is filled with defilement and it is as if the unclean reptile came in contact with the bread, but rather, the oven is first degree, for the unclean reptile is a primary source of ritual defilement fell into inside and made it first-degree of ritual impurity. And the oven which is first degree, in turn, defiled the bread and made it second-degree of ritual impurity."
+            ],
+            [
+                "בית שאור המוקף צמיד פתיל (a clay leaven pot with an airtight lid) – we ae dealing with an earthenware vessel, that saves in the airspace of the oven with an airtight lid in the manner that it saves in the tent of a corpse (as only the space within an earthenware vessel can contract ritual impurity – and everything within it remains ritually pure), as it is written (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” but not all of the food, excluding that which is surrounded with an airtight lid on an earthenware vessel and placed inside the oven that does not become defiled from the airspace of the oven. But a vessel that requires only rinsing to be restored to Levitical cleanness (see Tractate Hullin 25a; Tractate Zevakhim 3b) does not save with an airtight lid on the foods that are within it, as this is taught in the Halakhic Midrash (Sifra) to the Book of Leviticus, [All] the food, including that which is surrounded by an airtight lid with a vessel that requires only rinsing to be restored to Levitical cleanness and placed within the oven, that it does not save it from the hand of an earthenware vessel [and makes it impure].",
+                "השאור והשרץ בתוכו והקרץ בינתים – as for example, that this vessel has two receptacles, and the partition that divides between receptacle and its fellow is called a קרץ/[squeezed-in] partition; it is the language of (Job 33:6): \"מחמר קרצתי גם-אני\"/[You and I are the same before God;] I too was nipped from clay,” and the partition reaches until its rim, and the leaven from one side and the unclean reptile/insect from the other and the partition is the divider that separates between them, but if the entire vessel is surrounded with an airtight lid, that it is found that the leaven and the unclean insect are surrounded by an airtight lid.",
+                "התנור טמא – on account of the unclean insect/reptile that is within the airtight lid. For the airtight lid saves/protects those pure things that are within from becoming susceptible to receiving ritual impurity, but it doesn’t save those unclean things found within from defiling other things.",
+                "והשאור טהור – for it is surrounded by an airtight lid by itself.",
+                "ואם היה שם פותח טפח – that the partition that was between the leaven and an olive’s bulk from a corpse was beached with an opening of a square handbreadth [in length, breadth and height].",
+                "הכל טמא – that a handbreadth by a handbreadth that is open brings in the defilement."
+            ],
+            [
+                "בעין של תנור – it is a hole similar to an eye that one makes in the oven to remove the smoke, and when they bring the bread into the oven, they stop up/close it so that they heat does not escape, and it is not considered as the inside of the oven.",
+                "אם היה באויר – in an uncovered place that was not underneath the tent, even an olive’s bulk from the corpse is placed in the eye/vent/outlet, the oven is ritually pure, for the defilement does not enter into it since the eye/outlet/vent is not open a [square] handbreadth [in length, breadth and height].",
+                "ואם יש בו פותח טפח – that the thickness of the rim of the outer eye/vent protrudes and overshadows on an olive’s bulk from the corpse by a square handbreadth.",
+                "הכל טמא – the eye/vent/outlet and the oven [are impure] for a square handbreadth of the tent brings in the defilement."
+            ],
+            [
+                "נמצא מקום הנחת העצים – the insect/unclean reptile is found in the place where they place in it the fire and the wood/logs in the portable stove with caves for two pots/כירה, and it is the place which they throw from it the fire from the lowest point of the hearth.",
+                "מן השפה החיצונים ולפנים טמא – that the thickness of the walls of the portable stove with caves for two pots is considered as it is inside and as if it is within the double stove.",
+                "וחכמים אומרים – the thickness of the walls of the portable stove with caves for two pots is not considered other than like the outside, and it is not like the inside of the portable stove with caves for two pots. And the Halakha is according to the Sages.",
+                "מכנגד שפיתת הקדרה (from the place where the pot is placed and inside – towards the fire) – from the place where one begins to close up the airspace of the portable stove with caves for two pots.",
+                "נמצא – the insect/unclean reptile.",
+                "מקום ישיבת הבלן – in the place where the person who heats up the water for the bathhouse (i.e., the bathhouse attendant).",
+                "אין טמא אלא מן הסתימה ולפנים – from the stopped-up part of the pot which has water in it or the dyer or the olive seethers. But in the Tosefta (Tractate Kelim Bava Kamma 6:15) it is proven that it is not impure other than from the stopped-up part and inside, as it states here, that is, when the insect/impure reptile is suspended in the airspace but doesn’t make contact, but with the defilement of contact, it defiles, even from the stopped-up part and outwards."
+            ],
+            [
+                "בור שיש בו בית שפיתה (a smelting pot which has a bottom or foot on which it can rest – a hole in the ground with an arrangement for putting a pot over fire) – a person who digs in the ground and plasters over the spot over with clay/mud and the plaster can stand (or form a vessel) on its own, such as the oven the son of Dinai, as is taught in the Mishnah above in the chapter “A Baking Oven, its Beginning/\"תנור תחלתו\" (see Tractate Kelim, Chapter 5, Mishnah 10 at the conclusion- who, according to Bartenura, states that he was a robber and would bake his bread in an oven like this and make these kinds of ovens, or a place where trials took place frequently; see also Tractate Sotah, Chapter 9, Mishnah 9, where this name also appears). But there are those who have the reading of כור/smelting pot with the letter כ'/Kaf (and not the ב'./Bet – as found in our editions of the Mishnah) – and it is a utensil/vessel in which they smelt in it gold and the silver and metals, he language of an iron furnace/כור ברזל. But to me, it appears that it is an oven of a blacksmith.",
+                "פורנה (a stationary large baking oven) – a large earthenware oven and its opening is at its side like our eye. But it is pure, because it is used with the ground, as is taught in the Tosefta (Tractate Kelim Bava Kamma, Chapter 6, Halakha 17).",
+                "לזבז – a thick rim.",
+                "אסטגיות (rims, moldings around a stove) – perforations similar to those that they make for ovens.",
+                "שפיות – a thin rim. But the Halakha is according to the first Tanna/teacher. But my Rabbis explained that a לזבז/thick rim and אסאגיות/rims, moldings around a stove and שפיות/thin rims are all one [thing]. But they do not disagree other than that each one was different according to the language that he heard from his master, and a person is obligated to state [something] according to the language of his teacher (see also Tractate Eduyot, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "מגע טמא מת – a person who came in contact with something defiled by the dead and becomes first [degree of ritual impurity], that the person defiled through contact with the dead is a primary source of ritual impurity and makes the individual who has contact first [degree of ritual impurity], and liquids and foods that are in his mouth defile the oven when they entered into its airspace. But even though he himself does not defile them, for a vessel does not become susceptible to receive ritual impurity other than from a primary source of ritual impurity. Behold this person states: “what rendered you unclean did not defile me, but you defiled me,”(see also Tractate Kelim 8:4)) as it is taught in the Mishnah in Tractate Parah ]Chapter 8, Mishnayot 2-7], that the Rabbis decreed regarding liquids that they would defile vessels, as a degree because the משקה זב וזבהliquid of a person with gonorrhea/זב and woman suffering from a flux/זבה as was stated in the Tractate Shabbat (which I could not locate. But using the Bar Ilan Responsa Project 25 plus, I was able to locate one mention of a passage with the words\"משקה זב וזבה\"are found only in Tractate Bekhorot 38a. I stand to be corrected). But the [word] “foods” that is taken here, it (i.e., the Mishnah) refers to it just by the way, without specific reason, for food does not defile a vessel, but only liquids defile vessels. But the closing of his lips does not save [from contracting defilement] for an airtight lid does not save/protect from the defilement that is within from defiling others as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 6), and outside from the law , that which is taught in the Tosefta of Tractate Kelim [Bava Kamma, Chapter 6, Halakha 5]: “Everything affords protection from the power of a clay utensil, even a utensil made of dung or a utensil made of stones or a utensil made of dirt – except for man” (see The Tosefta, Jacob Neusner, Volume 2). Therefore, something pure that food and liquids were inside of its mouth and he brought his head into the airspace of the oven which is [ritually] impure, were defiled. But a man cannot save with an airtight lid from the earthenware vessel/utensil.",
+                "בידים מסואבות – hands which are second-degree of ritual impurity and which invalidate the heave-offering/Terumah.",
+                "הכניס ידו לתוך פיו – to take the pit that is in his mouth or everything.",
+                "ר' מאיר מטמא – the cake of ground figs. For since his hands are unclean/repulsive, the spittle was defiled to become first [degree of ritual impurity] because it is liquid, and the spittle defiled the cake of ground figs, for something that is first-degree [of ritual impurity] makes something else second in non-holy things.",
+                "ור' יהודה מטהר – he holds that all the while that the spittle did not leave from the mouth, it is not considered liquid.",
+                "ור' יוסי מטמא – that he turned over the cake of ground figs from this side to the other side within his mouth, that the spittle was uprooted. And it purifies without turning it over [in his mouth], whenever it is not uprooted, it is not considered liquid. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "האשה שנטף חלב מדדיה – and she is [ritually] impure, and the milk that drips from her breasts is like liquid that came in contact with her and became first-degree [of ritual impurity] (See also Tractate Tevul Yom, Chapter 2, Mishnah 1).",
+                "שהמשקה מטמא לרצון ושלא ברצון – but even though that the milk that drips from her breasts it was not by her intent/desire, for it is not satisfactory to her, nevertheless, the oven is defiled. But with regard to the fitness of seats we especially require that is satisfactory to him, but not to defile.",
+                "היתה גורפתו – that she was sweeping the impure oven out to remove its ashes.",
+                "והכה קוץ ויצא ממנה דם – and the blood of the wound is considered liquid.",
+                "ונתנה אצבעה תוך פיה – in the manner that those who are burned in their fingers that they place their fingers in their mouths.",
+                "נטמא – we have as a reading. Meaning to say, the oven is defiled on account of the spittle and the blood."
+            ]
+        ],
+        [
+            [
+                "מחט או טבעת – an impure/unclean [needle or ring] (from corpse uncleanness).",
+                "שנמצאו בנחושתו של תנור (that were found in the copper rim of the oven) – on the floor of the ground that the oven is attached to.",
+                "נראין – in the oven.",
+                "אבל לא יוצאין – in the airspace of the oven. As for example, that they are absorbed in the thickness of the floor of the ground and appear in the airspace of the oven but do not project/protrude into it.",
+                "אם אופה הוא את הבצק – if at the time that he fastens the bread into it, the dough comes in contact with the needle or the ring, it is considered like the airspace of the oven and it defiles it. But if not, it is a pure, for the All-Merciful wrote \"תוכו\" (Leviticus 11:33 – “And if any of those fall into/תוכו an earthen vessel, everything inside it shall be unclean and – the vessel – itself you shall break), and this is not “inside it”/תוכו. As for example, that they were absorbed there in the floor prior to attaching the oven there, for if they brought them in through the mouth of the oven, when they entered into its airspace, the oven was defiled.",
+                "בבצק הבינוני – not that its mixture is soft, that it descended below to the cracks. But not that its mixture was hard, that it does not affixed/attached.",
+                "בטפילת התנור (in the plaster of the oven) – it is the plaster of clay/mud that they place around the oven to thicken it so that it can hold/contain its heat.",
+                "מוקף צמיד פתיל – and it is placed in the tent of the corpse.",
+                "בטמא – if the oven is unclean/impure.",
+                "טמאים – the needle and the ring that are found in the plaster of the oven.",
+                "ובטהור טהורים – for since the oven is surrounded by an airtight lid and is saved/protected, these also are protected with it, for in regard to the plaster, they are neutralized.",
+                "נמצאו במגופת החבית (if they are found in the bung/stopper of the jar) – in the plaster that they regularly make for it as a cover over the mouth of the jar.",
+                "מצדיה – of the jar.",
+                "טמאים – for the sides of the jar do not need the plaster.",
+                "מכנגד פיה – if the needle and the ring are drawn opposite its mouth.",
+                "טהורין – provided/as long as that they will be within the plaster of the bung/stopper and not be brought into the airspace of the jar. But even though they appear from its inside, since they don’t enter into its airspace, they are clean/pure.",
+                "שוקעים בתוכה ותחתיהן כקליפת השום (if they sink into it and under them is [plaster] about as much as a garlic peel) – if there was between the needle and/or the ring and between the airspace of the jar a thin divider like the garlic peel, that it is found that they protrude into the bung/stopper, but it does not enter into the airspace of the jar at all, the are pure, for they are nullified concerning the bung/stopper. But if they enter within the jar, they are impure/unclean, for the airtight lid does not save/protect in the tent of a corpse other than in an earthenware vessel for food and liquids, things that have no purification in a Mikveh/ritual bath. But on metal vessels, such as a needle and/or a ring, they have purification in a Mikveh, the airtight lid does not protect them, therefore if they enter into the airspace of the jar, the are not nullified regarding the bung/stopper and are not protected/saved by the airtight lid. Such appears in my eyes the explanation of this Mishnah. But my Teachers/Rabbis did not explain it thusly. But their explanation I did not know how to justify/maintain it and therefore I did not write it."
+            ],
+            [
+                "ומניקת בתוכה (and a syphon/tube is in it) – like a kind of hollow reed made from metal, that they place one head in the perforation of the jar and he sucks/drains with his mouth from the other head, and all of the liquids that are in the jar go out through this syphon/tube.",
+                "החבית והמשקין טהורים והמניקת טמאה – the earthenware jar, but the syphon/tube that is within it is of metal. Therefore, the jar and the liquids that have no purification if the Mikveh, but if it purifies them and they belong to a commoner/uneducated person [who is not careful in the observance of laws of ritual purity], a Haver/member of a group dedicated to the punctilious observance of the commandments should not come to use them, for they are separated from their contact and if it is not, it would be so that all of its food is impure, the Rabbis did not make a decree concerning this, and they are protected/saved by an airtight lid, but a metal syphon/tube that has purification in a Mikveh/ritual bath, if one would purify it, a Haver/member of a group dedicated to the punctilious observance of the commandments would come to use it and he would borrow it from a common/uneducated person [who is not careful in the observance of the laws of ritual purity and immerse it [in a Mikveh] and when its sun had set (i.e., a sunset had passed for this object), he would use it, thinking that there is nothing in it other than because of contact with something impure, but he did not know that it had been in the tent of a corpse and it requires sprinkling [of a mixture of the ashes of the red heifer with waters of purification on the third and seventh days to purify it from the impurity imparted by a corpse, but even though it was in an earthenware vessel that is covered with an airtight lid, the airtight lid of vessels of a commoner/uneducated person [who is not careful in the observance of the laws of ritual purity] save/protect it from the defilement with a Haver, for all of the vessels of a commoner/uneducated person are under the presumption of defilement concerning a Haver, and an impure vessel does not protect/save with an airtight lid, for an airtight lid only protects/saves for a pure earthenware vessel alone. But whereas the Sages came to make a decree that the no earthenware vessel belonging to a common/uneducated person [who is not careful in the observance of the laws of ritual purity] does not protect [even] with an airtight lid, the people of the lands would not accept it from them. Because they would hold that they are expert and preserve their vessels/utensils in purity. Therefore regarding earthenware vessels and food and liquids which do not attain purity in a ritual bath/Mikveh, when they were within an airtight lid of a utensil belonging to a common/uneducated person, they say to them that they are pure and they would use them for they hold their vessels/utensils to be under the presumption of ritual purity, they should not be concerned lest the Haver should borrow from them, for they are, concerning him, in the presumption of being ritually impure and they don’t have purity ever, but a vessel that requires only rinsing in order to be restored to Levitical cleanness where there is a concern that perhaps the Haver will borrow it from them and he will immerse them [in a ritual bath] and use them without sprinkling [of a mixture of the ashes of the red heifer with waters of purification] on the third and seventh days [to purify it from the impurity imparted by a corpse], they made the law equivalent for all and stated that a vessel requiring only rinsing in order to be restored to Levitical cleanness is protected/saved by an airtight lid.",
+                "ובית הלל אומרים אף מניקת טהורה – prior to their having heard the reasoning of the School of Shammai they did not know for what reason foods and liquids that are within an airtight lid are pure and metal vessels are impure, but after they heard their reasoning as we have explained, they (i.e., the School of Hillel) retracted to teach according to the words of the School of Shammai."
+            ],
+            [
+                "למטה מנחושתו של תנור – the block pavement that they place the oven on, for the oven is made like a kind of large pot that lacks rims, and they prepare for it a block pavement on the ground and place it there, and that block pavement is the ground of the oven.",
+                "חי נפל – [it fell while alive] but the oven was not defiled, for if it had fallen when dead, the oven would have been defiled in its airspace when it fell through the mouth of the oven. For this we don’t leave in doubt lest it was there prior that they placed the oven there, because sometimes, the unclean reptile is found moist and it is recognized that it just died and the oven has many days that they placed it there, but now it is impossible to say that the unclean reptile preceded the oven there, for if so, from the heat of the fire, it (i.e., the unclean reptile) would have been burned up and would have come ashes, but we leave in doubt that perhaps it fell while living, for it is the manner of unclean reptiles to make pits in the ground to be hidden/preserved there therefore it is found below the copper bottom or rim of the stove.",
+                "שם היו עד שלא בא התנור – prior to their placing it (i.e., the oven) there and it did not see the airspace of the oven.",
+                "באפר מקלה (calcined ashes/wood ashes) – in the ashes that are made on account of the burning of the fire. But this is above in the cavity of the oven. For because we find dust that we call ashes, and here it is the ashes of burning that is referred to, because of this, it (i.e., the Mishnah) teaches the wood ashes/calcined ashes which is the language of קלוי באש/roasted in fire (see Leviticus 2:14: “[If you bring a grain offering of first fruits to the LORD, you shall bring new ears] parched with fire, [grits of the fresh grain, as your grain offering of first fruits].”"
+            ],
+            [
+                "ונפל לאויר התנור טמא – for impure liquids defile a vessel. But even though the liquids are absorbed within the sponge, they are like they are discharged/escaped, because the sponge is made to bring in and to release/expunge [the water] through it.",
+                "וכן חתיכה של לפת ושל גמי – they are like a sponge. Because through the reed grass we examine through it the wine and it too is made to bring in and to release/expunge like a sponge. But the Halakha is not according to Rabbi Shimon [who permits the turnip and the reed grass]."
+            ],
+            [
+                "חרסים שנשתמש בהן משקין טמאים (potsherds that had been used with unclean liquids) – as for example, a large vessel for the collection of urine (for manufacturing purposes) of a man who has gonorrhea or a woman with a flux that was broken and its potsherds absorbed their urine. But we are speaking about, for example that they rinsed them in water three times in order that there should not remain in them unclean liquid. For if he did not rinse them, the oven is defiled on account of the liquids that are attached to their walls as if they are visible to the eye.",
+                "שסוף משקה לצאת – that is to say, it is the manner of liquid to exit through heating of the potsherds, and since that these potsherds were in the oven at the time of heating, the liquids left them and defiled the oven from its airspace.",
+                "גפת – the refuse of olives (i.e., peat) after they removed their oils.",
+                "חדשה – within twelve months.",
+                "ישנה – after twelve months, that all of the liquid that was in them left on their own."
+            ],
+            [
+                "והלכו עליהם טמאים – ritually impure people [walked on them].",
+                "טהורים – they were not defiled through their treading/walking [on them], since they were not ever called/referred to as defiled.",
+                "כוש (reed used as a spindle) – a spindle that a woman spins on it and there is a curved/winding iron tool at its head and its name is צנורא /hook and sometimes the iron tool is sunk within the wood and all it is covered by the wood.",
+                "מלמד (ox-goad/handle – in which the iron point was driven in so that nothing could be seen of it) – a long staff and at its head is something similar to a thin nail/pin, and they direct with it the cow to its furrow/ridge, therefore, it is called מלמד בקר/it trains the cattle. But the nail/pin that is at its head is called a goad/the iron point on the staff, like (Ecclesiastes 12:11): “The sayings of the wise are like goads.”",
+                "ולבנה שבלעה את הטבעת (the clay brick which swallowed up the ring) – that the ring was kneaded in the plaster of the brick and smelted with it in the furnace/kiln.",
+                "נכנסו לאוהל המת – when they are absorbed and hidden within the reed or within the ox-goad or within the brick.",
+                "נטמאו – for the tent of a corpse does not protect/save them and similarly from the hand of an earthenware vessel but rather a vessel that has an inside. But this is not similar other than a bone like the size of a barley corn that is wrapped in fibrous substance (i.e., bast of a palm tree).",
+                "הסיטן הזב (if the man with gonorrhea shook/shifted – to move it from its place) – even though he did not come in contact with them but that he overbalanced/outweighed them.",
+                "נטמאו – for the person with gonorrhea defiles through shaking an object so as to move it from place to place. Even that which is surrounded by an airtight lid defiles through shaking, all the more so this.",
+                "נגע בהן ככר של תרומה – when they are absorbed.",
+                "טהור – the loaf [is pure]. But even though it is of heave-offering and something of second-degree [of ritual uncleanness] defiles it, and even the iron that is absorbed/swallowed which is the primary source of ritual impurity we don’t say that we make the wood that covers it first [degree of ritual uncleanness] or second [degree of ritual uncleanness] and the loaf will be third [degree of ritual uncleanness] and be defiled, but it defiles the oven, and even though they are absorbed/swallowed, because the oven is defiled through its airspace and even if the defiling object did not come in contact with it, and the defilement that is absorbed from its defilement is as we explained in our chapter above (see Tractate Kelim, Chapter 8, Mishnah 5)."
+            ],
+            [
+                "סרידה (stuffed matting/ slightly hollow perforated tile used for stoppers of stoves, bags/colander) – like a kind of small kneading trough that the baker uses, and it is stretched and is not susceptible to receive defilement.",
+                "שהיא נתונה על פי התנור – and it is crushed in plaster in order to surround it with an airtight lid and the oven will not become defiled in the tent of a corpse.",
+                "נסדק מן תנור לסרידה (was cracked from the oven to the colander) – that is, the shaping was cracked.",
+                "מלוא פי מרדע שלא נכנס (its measure is the tip of an ox-goad that cannot enter) – the ox-goad is that trains the cattle, and there is in its circumference a handbreadth, and its thickness is three handbreadths, for all that is of one-handbreadth in its thickness, there is in its circumference three handbreadths, and the measure of the crack when the smearing is cracked, according to the Rabbis, its measure is the tip of an ox-goad is equivalent, and even though the incision is not large when the tip of an ox enters, for since the crack is equivalent to the tip of an ox-goad, there isn’t here an airtight lid, but according to Rabbi Yehuda, there always is an airtight lid until the crack will be large enough that the tip of an ox-goad can enter.",
+                "נסדקה סרידה עצמה – according to the Rabbis, an enclosure/compartment once the pile of plaster is cracked , but according to Rabbi Yehuda, an enclosure/compartment that when the pile of plaster is cracked, from when the small kneading trough is itself cracked. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שנקב מעינו – the eye of the oven, this is the perforation/incision that one makes in it in order that the smoke can go out, and they seal the eye with plaster and close it up and make a perforation afterwards in the place of the plastering.",
+                "נכנס ויוצא דולק – that the perforation is wide and the spindle staff enters and goes out in a wide space.",
+                "ניקב מצדו – of the wood.",
+                "וכן היה אומר במגופת החבית – and so would Rabbi Shimon say with all of these, that their law is that from the middle one enters, but from the side one does not enter. But the Halakha is not according to Rabbi Shimon.",
+                "מלא מיצה שניה של שיפון (is the thickness of the second joint of a stem of oats) – this thickness of the second knot of the reed of oats, that the second is thinner than the first but more thick than the third, that the reed is thick from the bottom and becomes thinner as one ascends. שיפון is VIINEH in the foreign tongue.",
+                "לשאר משקין – as for example, oil, honey and milk.",
+                "אפילו כל שהן טמאים – even the slightest perforation does not protect with an airtight lid and they are defiled.",
+                "שלא נעשו בידי אדם – that they were not perforated with intention, but that it happened on its own.",
+                "ניקבו העשוי לאוכלים שיעורו בזיתים – now we are speaking of when the utensil itself was hollowed out/broken through and perforated. And all of these measurements that are above is when the closure/cover was hollowed out in its opening.",
+                "שיעורן בזיתים – if it was hollowed out when they remove the olive, it requires plastering/leveling, but less than this, it does not require plastering. And in the Gemara in Tractate Shabbat [96a] it proves that when a large vessel that was perforated when they remove the pomegranate and a small vessel that was hallowed out in its majority, the plastering and closing it up have no effect, and furthermore, it does not protect with an airtight lid since it it no longer has the status of a vessel. But if they plastered it, it becomes like foodstuffs that were kneaded with plaster that the plaster does not protect/save them.",
+                "שיעורן במשקין – when one brings in liquids.",
+                "העשוי לכך ולכך – for liquids and for foods.",
+                "מטילין אותו לחומרו – but if he perforated at the place where the liquids enter, he does not save/protect it with an airtight lid until it is plastered over."
+            ]
+        ],
+        [
+            [
+                "אלו כלים. כלי גללים – of the dung of cattle.",
+                "כלי אבנים וכלי אדמה – for all of these they lack defilement whether from the words of the Torah or from the words of the Scribes/סופרים, and therefore they protect/save [from defilement in the airspace of a tent with a corpse] with an airtight lid. But even though that every open vessel (see Numbers 19:15), Scripture is speaking of an earthenware vessel, in a vessel that the defilement precedes its opening that is an earthenware vessel that becomes defiled from its airspace, nevertheless, we include the rest of the utensils that protect/save, as it is written (Numbers 19:15): \"וכל כלי פתוח\"/”And every open vessel, [with no lid fastened down, shall be impure].”",
+                "ועצמות הדג – if he made a vessel/utensil from the bones of creatures that are in the sea, they save/protect. Since they are not susceptible to receive defilement, as it is taught in the Mishnah of [Tractate Kelim] Chapter 17 [Mishnah 13]: “Everything that is in the sea is pure”/כל שבים טהור. And vessels [made] from the bones of fowl are pure, as it is written (Numbers 31:20): “[You shall also purify every cloth, every article of skin,] everything made of goats’ hair/וכל מעשה עזים, [and every object of wood],” excluding fowl.",
+                "כלי עץ הטהורים – as for example large vessels that come in a measure that contains forty Seah in liquid measure which is equal to two KOR in dry measure (see Tractate Kelim, Chapter 15, Mishnah 1), that are not susceptible to receive defilement, for we require something similar to a sackcloth that can be carried full and/or empty, and since they are so large, they are not carried full, and they protect/save with an airtight lid.",
+                "מפיהן – that the airtight lid is in their mouth/at their opening.",
+                "מצדיהן – if they were perforated at their sides and were surrounded with an airtight lid.",
+                "ר' אליעזר מטמא – for he holds that something that is turned upside down does not save/protect, and even it was smoothed into an even pile below the ground, as it states (Numbers 19:15): “[with no] lid fastened down,” and with no airtight lid on top of it. But the Halakha is not according to Rabbi Yossi.",
+                "על הכל מצילין – all of these utensils that are taught in our Mishnah, they save/protect on everything that is within them, whether there were in them vessels only requiring rinsing in order to be restored to Levitical cleanness or whether earthenware vessels or whether clothes or whether foods or liquids.",
+                "חוץ מכלי חרס – that they don’t protect/save other than on foods and liquids and earthenware vessels that are within them, things that have no purification in a Mikveh/ritual bath, and not on metal utensils and clothing, which have purification in a Mikveh. And the reason I explained in the chapter above (see Tractate Kelim, Chapter 9, Mishnah 2). But this Mishnah is after the School of Hillel retracted to teach according to the words of the School of Shammai."
+            ],
+            [
+                "במה מקיפים – with what do they stop up the mouth of a vessel or seal up the covering upon the mouth of the vessel that it be considered an airtight lid?",
+                "גפסים (gypsum) – is a kind of plaster/lime, but it is more white than plaster and is burned in an oven like the plaster.",
+                "חרסית (potter’s clay/clay-ground) – the crushing/pounding of potter’s clay and they knead it in water.",
+                "בעץ (tin) – it is making a separation/partition, that which separates. We translate it in Aramaic as that which is tin. And the Aramaic translation in the Jerusalem Talmud is בעצא – tin.",
+                "שהוא פתיל ואינו צמיד (because it is a covering [i.e., the neck of the vessel] but it is not airtight [i.e., the lid]) – meaning to say that it is a covering, but it is not attached and glued well to the mouth of the vessel.",
+                "לא בדבילה שמינה ולא בבצק שנלוש במי פירות – even though they protect/save for they were not susceptible to receive defilement, nevertheless they don’t stop them up with them, as a decree lest they become susceptible that liquids fall upon them that make them susceptible , for nothing that is impure can protect/save.",
+                "ואם הקיף – and water does not come upon them or one of the liquids that make them susceptible [for Levitical uncleanness], they save/protect."
+            ],
+            [
+                "המחלחלת (the stopper of a jar/keg which can be moved round, without, however, falling out of itself) – that moves about in different directions and shakes, the language of (Esther 4:4): “the queen was greatly agitated.”",
+                "רבי יהודה אומר מצלת – that he considers it an airtight lid, since it does not go out.",
+                "וחכמים אומרים אינה מצלת – for since it moves in different directions/shakes , it is not an airtight lid. And the Halakha is according to the Sages.",
+                "היה בית אצבע (if its finger hold/stall) – of the stopper was sunk and entered into the jug, it is considered that the unclean insect that is within it is as if it is within the jug. And the finger-hold is the place from the stopper that a person places his finger into it.",
+                "אוכלים שבתוכה – that are within the finger-hold/stall that sunk and entered into the jar.",
+                "טמאים – for the stopper of the jar is like the jar itself."
+            ],
+            [
+                "הכדור – in the foreign tongue PALUTA.",
+                "הפקעת של גמי (coil of rope made of reed grass) – moist [and] long that they wrap it one with the other and make it round like coils of weaving (in the longitudinal direction/warp). GLUMURSH in the foreign language.",
+                "עד שימרח (until he plasters) – from below the ball or of the coil and above, in order that it would cover anything, because it is hollow.",
+                "וכן מטלית של בגד (and similarly a patch of cloth/woven stuff) – for all of these are hollow, and all of them do not protect other than when they don’t have the measure to receive defilement.",
+                "וקשרה במשיחה (and tied it with a cord) – with a thin thread like they do when they cover the mouth of the skin/leather bottle in a cloth or in a piece of paper when they tie it, and added on to the tie requires also plastering from the sides."
+            ],
+            [
+                "חבית שנתקלפה (an earthen jug which is peeled off – crumbled away – the pitch lining standing by itself) – a jug that is lined with pitch from the inside and the earthenware was taken from it from the outside and the pitch stands opposite it from the inside.",
+                "קבותים (pots of pickle which are lined with pitch up to the rim – so that the lid does not touch the body of the vessel itself) – cans of earthenware in which they place in them brine/pickle [containing fish-hash] are called קבותים/pots of pickle [lined with pitch up to the rim].",
+                "שגפסן (that they paste them [with gypsum to make them airtight]) – that he covers them with a a kind of plaster that they call plaster that they call גפסים/gypsum as is taught in the Mishnah above that they the surround it.",
+                "עם השפה – below from the lip of the vessel, that is found that airtight lid from the inside and the lip is revealed from the outside.",
+                "ר' יהודה אומר אין מצילין – for he holds that that it is written (Numbers 19:15): “a lid fastened down”/\"צמיד פתיל עליו\", but not a lid fastened from within. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "וסתמוה שמרים הצילוה (and the wine-lees have stopped up) – the anonymous teaching is like the [teaching of] the Sages that there is an airtight lid from the inside.",
+                "עד שימרח – around the vine-shoot from the sides. But on the vine-shoot itself, it doesn’t require plastering.",
+                "נסר (boards) – it is plain, flat pieces of wood.",
+                "סינים – that he placed between each board thin husks of clay.",
+                "או בשגמין (or with hinges/joints) – thin husks of joints/hinges (Maimonides says with bamboo). But those shells/peelings he placed between each board in order to attach them."
+            ],
+            [
+                "תנור ישן – that was heated in order to bake in it cakes made of spongy dough (i.e., a sort of crackers) that this is its completion of work to be considered a vessel susceptible to receive ritual impurity.",
+                "חדש – that was not heated and is not susceptible to receive ritual impurity.",
+                "וסרידא על פי הישן (and a colander is over the mouth of the old) – but it is not spread with plaster, and there is no airtight lid here.",
+                "ניטל הישן וסרידא נופלת – that it is not adjoined on the mouth of the new oven.",
+                "הכל טמא – for the old (i.e., oven) one that the colander is upon is considered a vessel and it does not protect other than with an airtight lid, and behold, there isn’t an airtight lid here. But the new (i.e., oven) one that is not a vessel would interpose in the face of the defilement because of the tent if the colander was adjoined upon it, for all that protects/saves because of a tent formed does not require an airtight lid. But at the time when the colander is not adjoined upon it, there isn’t a tent here, therefore everything is impure.",
+                "אם אין בין חדש לסדירא פותח טפח – if it is not one handbreadth high between the covering that is on the old (i.e., oven) one to the mouth of the new oven, the covering that is upon the old one is considered as if it is in the mouth of he news, and the new becomes a tent which protrudes before the defilement and all that is within it is ritually pure (see also Tractate Ohalot, Chapter 3, Mishnah 7 and Chapter 12, Mishnah1)."
+            ],
+            [
+                "לפסין (tightly covered pot/stew-pot) – like אלפסין/tightly covered pots. Large iron pans – that they cook in them.",
+                "ושפתותיהן שוות – that one rim from them is no higher than its neighbor.",
+                "בעליונה – this is the inner one for the outer one is underneath it.",
+                "היא טמאה – if the unclean reptile/insect is in the upper [saucepan], foods that are in the lower one are clean/pure, for the All-Merciful stated (Leviticus 11:33): “And if any of those falls into an earthen vessel/כל אשר יפול אל תוכו” and not \"אל תוך תוכו\"/within that which it is into, but the unclean insect/reptile that is in the upper [saucepan] is within that which it is into – of the lower [saucepan]. But if the unclean insect in the lower [saucepan], the foods that are in the upper [saucepan] are not are not made impure, for the All-Merciful stated (Leviticus 11:33): \"כל אשר בתוכו/everything inside it [shall be impure and -the vessel -itself you shall break],” but not that which is within it.",
+                "היו בכונס משקה ([if] they were [so damaged] that liquids could penetrate) – meaning to say, perforated so that liquids could penetrate that is, in order [to preserve] their ritual purity, for tightly covered pots are made for liquids and food-stuff, and we place upon them for stringency when liquids penetrate.",
+                "השרץ בעליונה – that is, the inner [saucepan].",
+                "כולן טמאות – for we see the unclean insect as if it is each one [of the pans], since they are perforated where the liquids penetrate.",
+                "בתחתונה – which is the outer [saucepan].",
+                "היא טמאה וכולן טהורות – for the defilement does not enter through its rims. But however, if there were food and liquids in the inner [saucepan], they were defiled, since the incision was not plastered over as is it is proven above in Chapter 8 [Mishnah 2]. And this is the reason, because he made a perforation in order [to preserve] its ritual purity, it is considered like the airspace of the outer vessel, and food-stuffs and liquids are made ritually impure from the airspace of an earthenware vessel, and neither people nor vessels are defiled from the airspace of earthenware vessels.",
+                "השרץ בעליונה – now we are speaking about complete stew-pots.",
+                "היא והתחתנה טמאה – since it is like as if it is placed within it since it (i.e., the bottom saucepan) exceeds [the others in height], but the middle one is ritually pure, for a utensil does not become defiled through the airspace of an earthenware vessel.",
+                "כל שיש בו משקה טופח טמא (each one in which here is moist liquid is unclean) – the moist liquid that is within the middle vessel is defiled from the airspace of the earthenware vessel, and the liquid returned and defiled the utensils. For the Rabbis decreed on liquids that it would defile a utensil, as a decree because of the liquid of a man with gonorrhea and a woman with a flux . And the same law applies where one is able to inform us of this novel [concept] of moist liquid in the first clause [of the Mishnah] that the unclean insect in the upper and lower [saucepans] exceeds [the others] and there is moist liquid in the middle [pan]."
+            ]
+        ],
+        [
+            [
+                "כלי מתכות פשוטיהן טמאים (metal vessels: their flat parts are impure) – for there is no analogy to a sack (see Leviticus 11:32; “And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth, or a skin or a sack – any such article that can be put to use shall be dipped in water and it shall remain impure until evening; then it shall be pure; also see Tractate Kelim, Chapter 2, Mishnah 1: “Vessels of wood, and vessels of leather, and vessels of bone and vessels of glass: when they are flat, they are clean, and when they form receptacles, they are [susceptible of becoming] unclean.”).",
+                "חזרו לטומאתן הישנה – The Sages made a decree regarding metal vessels that he melted them and made from them new vessels, that they return to their former defilement/uncleanness. This is a decree lest they say that the breaking of these utensils purifies them and their immersion [in a Mikveh] purifies them. Just as their breakage does not require the coming of sunset, for behold, we use them the entire day that they were defiled and he broke them and he returned and made of hem new [vessels], so [also] their being immersed does not require the coming of sunset, and it comes to make the heave offering and Holy Things in vessels that their sunset had not as yet arrived (see Talmud Shabbat 16b – this is the ordinance of Shimon ben Shetach).",
+                "לא לכל טומאה אלא לטומאת נפש – Rabban Shimon ben Gamaliel holds that the reason that they (i.e., the Rabbis) decreed regarding metal vessels that they return to the former uncleanness is not other than a decree lest the law of the waters of purification be forgotten from the vessels, for there isn’t a person that waits seven days but rather he breaks them immediately and makes from them (i.e., the vessels) anew, therefore, they didn’t decree other than regarding defilement from a corpse alone that requires sprinkling [of a mixture of ashes of the red heifer with special water] on the third and seventh days (see Numbers 19:12: “He shall purify himself with it on the third day and on the seventh day, and then be pure.”). But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שיש לו שם בפני עצמו – that is known and recognized and unique with its name.",
+                "טמא – whether it has a receptacle or it doesn’t have a receptacle [it is impure].",
+                "הנגר (door-bolt, pin fitting into sockets top and bottom) – an iron peg whose one head one wedges into the ground and the other head in back of the door. Alternatively, it is similar to a pillar that closes and bolts the door from one end to the other.",
+                "מנעול – anything that locks and closes the door is called מנעול /a lock. And its example in Scripture is in the Song of Songs (5:5): “על כפות המנעול”/”Upon the handles of the bolt.”",
+                "פותה (socket of the door-pin/the hole under the hinge) – it is similar to small cup of iron that they affix in the ground and the hinge of the door surrounds it in order that it is easy to open and to close. And an example of this in Scripture (I Kings 7:50): “and the hinge sockets for the doors on the innermost part of the House”/\".והפותות לדלתות הבית הפנימית\"",
+                "והצינור (door-socket/pivot) – KANALI in the foreign tongue.",
+                "שנעשו לקרקע – to use the ground. For everything that is attached to the ground is like the ground and is not susceptible to receive ritual impurity."
+            ],
+            [
+                "העשת (wrought metal) –a piece of iron when they remove it from the quarry/mine.",
+                "חררה (a ball of iron ore before it is smelted) – after they smelt the iron they make of it a round mold/loaf like a cake.",
+                "סובב על גלגל (the iron hoop of a wheel) – the wheel of a wagon of wood, they make around it a foil or other plating material of iron that won’t break on the stony/rugged ground or rocks.",
+                "טסין (foil, plate) –(Exodus 39:3): “They hammered out sheets of gold,” which we translate into Aramaic: “And they beat out/hammer foils of gold.”",
+                "כני כלים – the bases of utensils. The language of \"את כנו\" /”and its stand” (Exodus 30:28), which we translate into Aramaic, “and its stand.”",
+                "הוגני כלים (basin/אוגני of vessels) – like a necklace/chain that surrounds the rim of the vessels.",
+                "אזני כלים – handle that they grab hold of the vessel.",
+                "השחלת (metal filings/shavings) – what remains from the vessel after it is made. The language of כמשחל בניתא מחלבא/(One’s death is like) drawing out hair from milk – /in Berakhot 8a and we translate [into Aramaic the passage](Exodus 2:10): “I drew him (Moses) out of the water,” I drew out the lion from the water.",
+                "גרודות – that is scraped from the utensil at the time that it is made. The language is stated from Job 2:8): \"[ויקח-לו חרש] להתגרר בו [ישב התוך-האפר].\"/”[He took a potsherd] to scratch himself [as he sat in ashes].”",
+                "טהורים – for we are not concerned in all of these that perhaps they came from an impure vessel and he returned and made from them [another] vessel, they returned to their earlier defilement, for all of these did not appear to be able to receive defilement ever, because they are unfinished vessels [lacking a receptacle], and unfinished metal vessels are not susceptible to receive defilement. And this is taught in the Tosefta (see Tosafot Yom Tov on this entry which referred me to Kelim Bava Metzia 2:17: “And what are the unfinished wooden objects which are unclean? Whatever one is destined to smooth, to scrape, to hollow out or to plane. [If] they lacked a cup, a border, an ear, or a hand, they are unclean. [If] they lacked hollowing, they are clean” (see also Tractate Kelim, Chapter 12, Mishnah 8). And which are those unfinished metal vessels? That which are destined to smooth, to adorn with designs, to scrape/plane, to make a rim by hollowing out the center/rounding off, and to beat with a mallet, that which is missing a chain surrounding the rim of the vessel or a handle is pure.",
+                "אף מן הקצוצות (even from the cut metal, strip, wire) – if he cut the vessels in pieces, the vessels that are made from those pieces did not return to their earlier defilement. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "גרוטאות – vessels that were broken because of their usage and were made into small pieces after their aging are called גרוטות /fragments of vessels. But they are smaller than shards of vessels/shattered iron.",
+                "ומן המסמרות שידוע שנעשו מכלים (and from nails known to have been made from other vessels) – even though we don’t know if they came from pure vessels or from the impure ones.",
+                "טמאין – the vessels made from them are impure, for we are concerned that perhaps they came from impure vessels and returned to their former state of impurity.",
+                "מן המסמרות – undefined. That we don’t know if they were made from utensils or from the wrought iron.",
+                "בית שמאי מטמאין – that they decreed that these are on account of those.",
+                "ובית הלל מטהרין – that they didn’t decree."
+            ],
+            [
+                "ברזל טמא – that came from shards of vessels.",
+                "שבללו – that he mixed/scraped with each other and smelt them and made from both of them a vessel.",
+                "ברזל טהור – that came from the wrought iron or from the ball of iron ore, etc.",
+                "אם רוב מן הטמא טמא – that it returns to its original impurity.",
+                "חלמא (a sort of cement used for making vessels) – plaster that cleaves like the white of an egg.",
+                "ומן הגללים – that he combined the plaster with the excrement of cattle and made from them vessels and smelt them in a furnace/kiln. If a majority are from a sort of cement used for making vessels. For utensils of excrement are not susceptible to receive defilement.",
+                "קלוסטרא (fastening, lock/bar) – the door-bolt/pin of the door. And it is a peg that they lock the door with as was explained above, it is customary to make at its head like a kind of apple/door-bolt and it is called a גלוסטרא. But if it was made from iron, it is impure, as it returns to its original state of impurity, because it is appropriate to crush the garlic in the mortar.",
+                "מצפה טהורה (plated wood with metal) – if it was from pure iron and covered with impure metal, it is pure, for we follow after that which is essential but not after the covering that is of impure metal.",
+                "הפין והפורנא (pivots and the skeleton-key /clutch and cross-piece) – the fixed teeth in the lock (i.e., socket and pivot) and the pivot goes into the lock.",
+                "שומטה מפתח זה ותולה בחבירו – through dragging alone, for it is carrying from the side. But complete carrying is not [permitted]. But Rabbi Tarfon permits even complete carrying like his guest, but perhaps the Tanna comes to teach us that here, with the impure lock that is taught in the first clause of the Mishnah, is not the opinion of all but rather the dispute between Rabbi Yehoshua and Rabbi Tarfon, for according to Rabbi Yehoshua it is pure, for in order that he does not compare it [to a vessel] with regard to the Sabbath, so here too, he does not compare it [to a vessel] with regard to defilement."
+            ],
+            [
+                "עקרב של פרומביא (bit of the halter/bridle) – reins and the bridle and the halter are one thing. And the iron that enters in the mouth of the animal is called the עקרב/bit.",
+                "ולחיים (the cheeks) – that are attached to the bit like two embroidered foils, one from here and one from there on the cheeks of the animal that are made for beauty. And they are pure when they are on their own, for they are the decorations of the animal, and the decorations of the animal are not susceptible to receive defilement."
+            ],
+            [
+                "פיקה (whorl/spindle knob) – like a small ball that is perforated in the middle that women place at the top of the spindle when they spin with it in order that it becomes heavy.",
+                "רבי עקיבא מטמא – for it is a metal vessel that has a designation/name of its own, and it is ritually impure, as it is taught in the Mishnah at the beginning of the chapter (Tractate Kelim, Chapter 11, Mishnah 2).",
+                "וחכמים מטהרין – that it doesn’t have a designation/name of its own but rather an epithet, a spindle knob of reed used as a spindle, or a spindle knob of a that same thing that it uses. And the Halakha is according to the Sages.",
+                "ומצפה (and if it is overlaid) – if it was of wood and it is overlaid with metal, it is ritually impure.",
+                "טהורה – that after the essence we follow, but not after the covering/overlaying which is of metal which is ritually impure.",
+                "כוש – a spindle that the women spin on.",
+                "והמקל (and the staff) – of metal which is rituall impure, for since a person chastises the animal with it, it is considered like a vessel that is made for the use by a person.",
+                "סמפוניא (a wind instrument) – a kind of musical instrument, as it is written in Daniel (3:5): \"פסנתרין סומפניה [וכל הני זמרא]\"/”psaltery, bagpipe, [and all other types of instruments].”",
+                "וחליל – even it is a kind of musical instrument, and it is hollowed out and its sound is heard from a [great] distance.",
+                "ומצופין אהורים – if it is of wood and is overlaid with ritually impure copper, it is [considered] ritually pure. For we follow after the essence of the vessel which is of wood. And if it has a receptacle, it is not considered, even though it is hollow, since it is not made for the receptacle. ‘",
+                "אם יש לה בית קיבול כפנים (if it has a receptacle for the wings [= bags of the bagpipe]) – small thin vessels in the image of wings, which we put into the wind instrument (i.e., bagpipe), that assist in projecting the sound of the music, if they made it within the place of the receptacle of these wings (i.e., the bags of the bagpipe), it is considered a receptacle.",
+                "ובין כך ובין כך – whether it is overlaid or whether it is not overlaid, it is ritually impure."
+            ],
+            [
+                "קרן עגולה וקרן פשוטה (a round metal horn and a plain, straight horn) – a trumpet from the horns of cattle that are made attached section by section, but rather that one of them is made round and the other is [made] straight. But the connection of the sections of the round metal horns is hard and requires an artisan more than the connection of the sections of the plain, straight horn, and because of this, they (i.e., the Sages) said that a person who returns a round metal horn on the Sabbath is liable for sin-offering, which is not the case with a plain, straight horn.",
+                "קרן עגולה טמאה – that it has a receptacle. But the plain, straight horn is ritually pure, for it lacks a receptacle. And the horns have the law of the boney utensils, for their flat, level surfaces are ritually pure like flat wooden implements.",
+                "מצופות (overlaid mouthpiece of a musical instrument) – the place where the mouth is placed, and it is the narrow part of it. It is from the language of \"עומדים צפופים\" /standing crowded together (see Tractate Avot, Chapter 5, Mishnah 5).",
+                "טמאה – for we consider it as a metal vessel, and even though it is plain/straight, it is susceptible to receiving ritual impurity.",
+                "הקב שלה (the cavity, the lower part of the trumpet/horn) – the wide side that is on it, if it is made of metal.",
+                "ר' טרפון מטמא וחכים מטהרים – But the Halakha is according to the Sages.",
+                "קני מנורה טהורים – that they lack a name a name of their own, and it is taught in the Mishnah at the beginning of this chapter (see Tractate Kelim, Chapter 11, Mishnah 2), that metal vessels that have a name of its own is ritually impure.",
+                "הפרח – the place where the candle sits that is at the top of the candelabrum, is called by the name of פרח/calyx (an ornament in the shape of a flower).",
+                "בסיס – the feet of the candelabrum/Menorah that it sits on them (i.e., the base)."
+            ],
+            [
+                "קסדא – the bronze hat that the men of war place on their heads.",
+                "ולחיים – tin foil or other plating material of bronze that they place on their cheeks.",
+                "ואם יש בהן בית קיבול מים – that they drink water in them during war.",
+                "כידון (light spear/javelin) – a small spear that is in the hands of the officers and the kings.",
+                "ניקון (iron point of a javelin) – like a canon. It is the language of (II Samuel 21:16): “[And Ishbi-benob tried to kill David – He was a descendant of the Rapha (a race of ghosts)]; his bronze spear [weighed three hundred shekels and he wore new armor].” And it is the bronze that is within the spear.",
+                "מגפיים (metal leggings, greaves) – bronze upper part of the leg that men of war carry [into battle].",
+                "תכשיטי נשים – even though they are not made for work but rather for beauty/ornamentation, we derive from Scripture as it is written (Numbers 31:23): “and anything that cannot withstand fire you must pass through water.”",
+                "עיר של זהב – like a diadem/tiara that women place on their heads in the shape of Jerusalem.",
+                "קטליות (necklace – a chain the links of which are of metal and strung on a linen or woolen thread) – golden threads that they (i.e., the women) place around the neck. But because the woman chokes herself with them in order that she should appear with much flesh, therefore, we call them קטליות (that act as something that kills).",
+                "ונזמים – there are those of them that are nose rings and there are those of them that are earrings.",
+                "בחוט של פשתן – that the links of which are perforated and they filled from them the thread.",
+                "החוליות טמאות – each one of them is considered on its own as a working vessel.",
+                "של אבנים – that there were jewels/pearls and stones perforated and they filed from them the thread.",
+                "טמא – the thread, since it is of metal.",
+                "כמלוא צואר קטנה – encompass the neck of a small girl."
+            ],
+            [
+                "כקדרה מלמטה (like a pot-shape from the bottom) – wide from below and it has a receptacle.",
+                "וכעדשה מלמעלה – on the top of the earring from the above, it has a globule/kernel of gold or of silver made like a lentil.",
+                "ונפרק (dislocated) – the lentil from the pot.",
+                "הקדירה טמאה – for it has a receptacle. But not because it is women’s ornaments, for it is not worthy of being an ornament as it is.",
+                "",
+                "צינורא (hook of a detached earring) – the top of the earring that enters into the incision in the ear or the incision of the nose. And because it is made like a fork, it is called a צנורא. The Aramaic translation of מזלגותיו (see Exodus 27:3)/flesh hooks is צנורייתיה/its hooks.",
+                "טהורה – because it does not have a name of its own.",
+                "העשוי כמין אשכול – an earring made like four or five globules/kernels one on top of another like a kind of cluster.",
+                "ונפרק טהור – because each globule/kernel does not have a name of its own and it is not worthy of use from when it became detached."
+            ]
+        ],
+        [
+            [
+                "טבעת אדם – as for example the ring of a finger. But the ring that they established to gird his loins and to and to tie it between his shoulders is ritually pure, and that is a ring of vessels. And the reason is because Scripture did not include anything other than ornaments of a man, but not the ornaments of an animal and vessels.",
+                "קורת החצים (beam of arrows) – there are those who interpret the dung heap that the arrows are placed upon. And there are those who interpret the target of the arrow.",
+                "ושל אסירין (and that of prisoners) – that they make like a kind of notch in the beam to bring into it the foot of a man [and they place a long piece of wood on top of it] and one is not able to go out/escape. And in the language of Scripture, they call it a סד/stocks (Job 13:27 – though the verse is slightly misquoted by Bartenura who writes: וישם בסד רגלי – while the Biblical text writes): \"ותשם בסד רגלי\"/”that You put my feet in the stocks [and watch all my ways].” But the beams of arrows and of prisoners that are mentioned here are of metal and not of wood.",
+                "קולר (prisoner’s chain/collar around the neck) – that they place on the neck of prisons. [And it closes]. The Aramaic translation of \"ויתנהו בסוגר\" (Ezekiel 19:9)/”With hooks he was put in a cage, [They carried him off to the king of Babylon and confined him in a fortress],” with the prisoner’s chain/collar around the neck, and because the prisoner’s collar was made that he would carry with him in every place that he goes, it is considered a usable vessel more than the beam of prisoners which does not move with it from its place. Therefore, the prisoner’s collar/chain is ritually impure.",
+                "שיש בה בית נעילה – they make for the chain a lock-piece [and place them on the foot of the horses, and close them with a key, and it is considered a vessel.",
+                "לכפיתה (for binding, color-band for animals) – chains that they bind with them the money and the cubs/young animals of small dogs. And they are made for the adornment/beauty and they are an ornament of animals and do not ritually defile.",
+                "סיטונות (wholesale provision dealers – of wheat) – large merchants who sell in big measure. And they have a chain that they affix at one end of the measure, a Seah or a dry measure of three Kabs/Tarkab, and its second end they place in a ring that is I the door or in the beam and close it with a key in order that the measure not be stolen.",
+                "ושל בעלי בתים טהורים – for it is merely made for adornment/beauty and it is an ornament for the vessel.",
+                "מפתח אחד – from one link. People don’t make use of a chain in one link, and it is not a vessel.",
+                "או שקשר חלזון בראשה – like the image of snail which is a fish in the see that from its blood they dye the Tekhelet [for the ritual fringes of the Tallit]– he ties it by its head which is made of iron, and it is like a vessel."
+            ],
+            [
+                "קנה מאזנים של סרוקות (the beam of the balance of wool combers/dealers in hatchelled wool) – those who hatchel wool or flax, and sell it a number of liters/measures of capacity, when they want to weigh, they have a long wooden rod and it is suspended at its head like a ring from above., and hooks of iron are suspended from below in a chain, made like hooks and their heads are bent from above. And there is for that rod another ring that goes over the face of the rod and one is not able to go out from it, and it is like a polished block/bar of iron or of thick and heavy copper suspended in that ring, and when he comes to weigh a bag of wool or of yarn, e inserts the hook in the sack and holds the ring that corresponds to it above and raises it in the air, and the ring that has the bar/polished block of iron is suspended removed from the ring that holds it, and it weighs down on the beam until it comes straight and does not bend to any side more, and because the distance of the ring that contains bar/polished block of iron, he knows the number/accounting of the weight, which has symbols on a rod, until here is one Liter, until there, ten, until there – one hundred, and this is called in the language of Scripture פלס , as it is written (Isaiah 40:12): “And weighed the mountains with a scale [and the hills with a balance],” [and] (Proverbs 16:11): “Honest scales and weights are the LORD’s; [All the weights in the bag are His work].”",
+                "ושל בעלי בתים – they don’t regularly place in it hooks which are the hooks that they insert in a sake to raise it, but without hooks, they tie it with a rope and suspend it on a pole. We have the reading אונקליות but we don’t have the reading אונקיות.",
+                "אונקלי של כתפין (hooks of porters/carriers) – a long piece of wood like a kind of balancing pole/staff that the porter places on his shoulder and suspends on it two bags – one in front of him and another behind him with two iron hooks that are inserted in the balancing pole/staff on its two sides.",
+                "של רוכלין – those who sell spices and women’s perfumes.",
+                "טמאה – because it has a receptacle.",
+                "שלפניו טמאה – because he uses it.",
+                "ושלאחריו טהורה – that he doesn’t use it other than for protection, so that the burden will not fall from behind him, but the Halakha is not according to Rabbi Yehuda.",
+                "דרגש (footstool in front of a high bed/state bed with its footstool) – a small bed of leather and they suspend straps at the rim of the leather around and there are iron hooks along the length of the bed and when they wish to stretch it they intertwine/fasten by means of a loop with those hooks.",
+                "נקליטין (poles of the bedstead, connected by a cross-pole over which a net is spread to form a slanting cover/curtain frame) – two pillars/posts that they place in the middle of the walls of the bed, one from its head and the other from its feet, and it is forked/split at their head, and they place a beam from this side to that and spread over it a sheet. But sometimes the pillars are not forked/split, but it is like two hooks that they place at the top of the poles of the bedstead/curtain frame, and these are hooks.",
+                "שידה – a small chest.",
+                "אקון (reed basket) – a chest that hunters make to hunt fish with.",
+                "כל המחובר לטמא – a hook that is attached to a vessel that is susceptible to receive ritual impurity is impure.",
+                "לטהור – as for example, a wooden candelabrum which is ritually pure is pure.",
+                "אחת אחת בפני עצמה – every hook that is separated from tis vessel.",
+                "טהורה – because it doesn’t have a name of its own."
+            ],
+            [
+                "טני (metal cover of a box) – it is a metal vessel that holds three Kab. And it is from the language of \"ושמת בטנא\" (Deuteronomy 26:2): “put it in a basket.” And owners of homes use it when they place there the rubbish of fragments/shards from metal vessels.",
+                "רבן גמליאל מטמא – for he holds that thee cover is considered a vessel since it has a receptacle.",
+                "וחכמים מטהרין – for they hold that a cover is not considered a vessel. But the Halakha is according to the Sages.",
+                "ושל רופאים טמא – according to everyone. This is because doctors place drugs in them.",
+                "מגדל – a storehouse of wood. In the foreign language ARMARIO. And in Arabic ALMENSAR.",
+                "ושל רופאים טמאה – because they place upon it a compress/rag and suspends on it the scissors.",
+                "יתוכין – tongs that they take the vessel with them when he cast/poured on it the silver to empty it into another vessel.",
+                "הפריכין (the bars of a grate through which poking is done) – in the Tosefta (see Tosefta Kelim Bava Metzia 2:10) it explains what are the bars of a grate through which the poking is done? That are established as iron tools for crowding olives into the vat. But my teachers did not explain it to me.",
+                "עקרב בית הבד(the iron-shod part of the pressbeam) – curved iron that is similar to a scorpion, that is affixed in the beam of the olive press when they press the olives.",
+                "אונקלי שבכתלים – iron hooks that are affixed in the walls to suspend vessels on them.",
+                "טהורים – for their use is only with the ground."
+            ],
+            [
+                "מסמר הגרע (the nail of the bloodletter) – the cutting tool/surgeon’s knife of an artisan who lets blood flow (i.e., old-time, low-class doctors), and he is called a blood letter because he diminishes the blood. But there are those who interpret the nail of blacksmiths for they had a nail affixed on the block, when they remove a piece of iron from the fire and they want to cut from it, they place it on a nail and beat it with a mallet and it is reduced.",
+                "אבן השעות (sundial) – a rock/stone that has upon it lines and inscriptions upon them of the names of the hours, and nails are inserted I it and through them, they determine the hours.",
+                "מסמר הגרדים (weaver’s nail/pin) – a long nail that the weaver brings into a thin reed and attaches yarn on the reed.",
+                "ארון של גרוסות (ark of the grist dealer) – those who make pounded beans in their millstones, they have a kind of wooden ark/chest.",
+                "רבי צדוק מטמא – that ark/chest, for it has the law of a vessel upon it.",
+                "וחכמים מטהרין – for a wooden vessel is made for pleasure and is not made to be carried. But Rabbi Tzadok holds, sometimes, hey carry it to repair it. But the Halakha is not according to Rabbi Tzadok.",
+                "היתה עגלה – that the ark was placed upon it, of metal.",
+                "טמאה – for it is made for usage."
+            ],
+            [
+                "שהתקינו – that its head is curved or that he sharpened it in order that he would open and close it.",
+                "העשוי לשמירה – as a sign to see if a person enters there or not, for if they don’t find it like he placed it, it is known that a person came there.",
+                "עד שיצרפנו (until he smelted/forged it anew) – in fire for this purpose/need. And the Halakha is according to the Sages.",
+                "מסמר השלחני – a nail that is establish on a pillar that is in front of the moneychanger to set up the shutters of the store, and when they remove the shutters, the nail remains there. But the Rabbis declare it ritually pure because its use is with the ground. And the Halakha is according to the Sages (note: this is already taught in Tractate Eduyot, Chapter 3, Mishnah 8)."
+            ],
+            [
+                "ותלוי המגרדות (hanger of a strigil) – in bathhouses, they hang metal strigils and those who enter there each take a strigil and rubs with it his feet.",
+                "וגולמי כלי מתכות (unfinished metal vessels) – vessels that one needs to rub, to comb and to beat with a mallet, or if he is missing a rim of a vessel or a handle, they are not ritually impure according to the words of the Sages until their work is completed.",
+                "וטבלא שנחלקה לשנים – an earthenware tray that has a vertical rims/edges (by which a flat utensil is made into a vessel-like receptacle) and is made into two equal pieces. For not one of them is bigger than its neighbor. In this, Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages."
+            ],
+            [
+                "דינר שנפסל – that the kingdom defiled it or the country, or that it was lacking [its appropriate weight].",
+                "והתקינו – that he pierced it in order that he could suspend it on the neck or his son or his daughter.",
+                "סלע – four Denarim.",
+                "והתקינה להיות שוקל בה – silver or gold. For these are a thing that is joined/affixed as for example meat and/or wine, for behold it is taught in a Baraita in the Chapter “He who sells a boat” (Tractate Bava Batra, Chapter 5) [folio 89b]: “They don’t make weights of metal to weigh on them a thing that is attached/affixed.”",
+                "עד שני דינרים – which is one Shekel. And it is one-half of a Selah.",
+                "פחות מכאן יקוץ – so that people will not be deceived with it that they will think that it is a Shekel. And similarly, if it is more than a Shekel, it should also be cut up so that they don’t error with it and purchase it for a Selah."
+            ],
+            [
+                "האולר (a penknife) – like a kind of metal scissors that they prepare with it the writing pen/reed.",
+                "והקולמוס – of bronze and iron or of silver.",
+                "מטוטלת (plumb-line) – iron and lead that is hanging from a rope that the builder holds in his hand to see that the wall will not come to be curved.",
+                "והמשקלות – a liter or a half-liter.",
+                "והכירון (iron tool for crowding olives into the vat) – an iron vessel in which they insert the olives in an adze that they stop them in it. – ",
+                "והכן והכנא (measuring rod/ruler and measuring table) – the cubit that they draw lines/rule on books/scrolls, and the table that is underneath it. So the Arukh explained.",
+                "גולמי כלי עץ (unfinished wooden utensils) – that their work [in forming them] was not completed. As for example that they are missing a rim or a handle, or their base when they sit upon it, or that tone needs to divide them and to compare them, they are called גולמים/unfinished.",
+                "חוץ משל אשכרוע (except for the ones made from boxwood/ebony) – We have this reading. And it is a kind of cedar, תאשור which we translate into Aramaic as boxwood/ebony. And unfinished vessels that were made from this wood, are pure, because its husk/skin is thick and hard, but they are not considered vessels until their husks are removed and the work [in creating/forming them] is completed. But the reading of the Tosefta is: חוץ משל פירשע/except for ebony or box wood (see Tosefta Kelim Bava Metzia 2:19), because they are lacking boiling [before they can be used]. And פירשע/ebony or boxwood is a resinous wood. But vessels made from it – their work is not [considered to be] completed other than through boiling, that we bring them into the fire and we remove seething, overboiled matter and furthermore, they are not fearful that perhaps they will split.",
+                "גרופית של זית (a vessel made out of a piece of an olive tree) – a branch of an olive is called a גרופית/a vessel made out of a piece of it, like that of a fig which is called a young shoot [of a fig tree]. But if they made a vessel from a piece of an olive tree, it is an unfinished product and it does not become accessible to receive ritual impurity.",
+                "עד שישלק – until we bring them into the fire that will remove their seething/overboiled matter. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "הסיף והסכין והפגיון – a knife that has two mouths is called a dagger.",
+                "מגל יד (an implement combining a knife and saw) – a smooth implement made to break bones and to cut wood.",
+                "מגל קציר (sickle/scythe – a implement with indentations) – filled with notches and ridges.",
+                "השחור (hair-pinchers or razor) – they are small scissors that one shaves with them. And they are called שחור because they remove the hair, that removing and blackening is one thing, and so we state in the chapter \"משילין פירות\"/ They let down pieces of produce (Tractate Betzah 35b) that the one who taught “you may let fruit slide down [through an aperture in the roof}/משחילין is not erroneous (see also Tractate Bekhorot, Chapter 6, Mishnah 7). But there are those who interpret השחור is a razor.",
+                "והזוג של ספרים – larger scissors than the hair-pincher [or] razor.",
+                "שנחלקו – that they are of links and they take them apart from each other. And similarly, the razor has those whose handle is not attached and they remove it.",
+                "הסמוך ליד – that it is appropriate for work more, but near the head, he fears lest it wound his hand. But the Halakha is not according to Rabbi Yossi.",
+                "מספורת שנחלקה (shears which are divided [into two]) – they are women’s scissors, and when they are divided, each one is fit for cutting.",
+                "וחכמים מטהרין – since it was broken. And the Halakha is according to the Sages."
+            ],
+            [
+                "קוליגריפון (name of a batter’s tool resembling the stylus with one pointed end to pick up the bread called, “the tooth” and one flat and broad end to scrape the ashes out) – a utensil that at its one head is like teeth that we insert in bread or in meat when we remove it from the oven, And with the other head, we scrape out the coals and ashes from the oven.",
+                "ניטלה כפה (that has lost is palm – the flat and broad end – is susceptible to uncleanness on account of its tooth) – the wide side that is made like a spoon that that we scrape the ashes out with it.",
+                "טמאה – because the second head that has in it teeth that are appropriate for their use.",
+                "מכחול (a painting staff the spoon-shaped side of which is broken off) – its one head is pointed/sharp like a kind of thin and pointed side of a double tool to paint the eye with, and the other head is wide to clean the ear with it.",
+                "מכתב (stylus/writing tool) – one head is pointed/sharp to write on a notebook of wax and the other head is thick and smooth to erase/rub out the writing that is engraved in the way and to smoothen it, in order that it would appropriate to return and to write once again on it.",
+                "זומלסטרא (soup-ladle – with a spoon on one side and a fork on the other) – one head is a spoon, made to receive the filth/smell from the pot and to remove it and the other head is a kind of fork to bring out the meat.",
+                "וכן השן של מעדר (the tooth of the mattock/share of the plough) – at its one head they turn over the soil and at the other head the attach the vessel of the plough one with the other.",
+                "שיעור כולן – if the one head was removed that it is necessary that there would remain of the second head in order to be the measurement of the handle that it would be appropriate to do the work."
+            ],
+            [
+                "חרחור (coulter, inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן ) – a vessel made like a hoe that we dig up the ground, and its iron is more pointed/sharp to sever the roots so that it will not detain the plough.",
+                "שינטל רובו – most of the iron or most of the steel-coating of the cutting tools/steel-edge.",
+                "מקופו (the eye of the coulter for the insertion of the horizontal pole) – a hole in which they insert the handle/helve like [Talmud Berakhot 55b]: “the hole of the needle.”",
+                "טהור – for further it is not appropriate for work since one is not able to bring in a handle.",
+                "קרדום (hatchet) – that is pointed/sharp and cuts from its two sides. The one side is wide and carpenters use it and it is called its cutting edge. The Aramaic translation of the strigil is called its cutting edge. But the second side is short and it is called that part of the spade (or shovel) that is used for chopping, because it is on that side that homeowners cut/split wood. And in the Gemara in Tractate Betza [folio 31b] it calls the wide side its broadside of a double tool. But the short side is called the thin and pointed side of the double tool [of the hatchet used for splitting]."
+            ],
+            [
+                "מגריפה (ladle/shovel) – made to remove the ashes from the double-stove and from the oven, but when its blade was removed, its handle remained which is made in the form of a mallet of blacksmiths. But the Halakha is not according to Rabbi Meir.",
+                "מגירה (saw) – it is a fattened ox (see Psalms 69:32 and many other examples throughout Scripture) in the language of Scripture, SIGA in the foreign tongue.",
+                "אחת מבינתיים טהורה – if he removed from one tooth from all that have two teeth, it is impossible to anymore to drag any further, therefore it is is ritually pure and is not appropriate for use.",
+                "נשתייר בה – from the complete teeth the measurement of a סיט/the distance between the tip of the thumb and the index finger when held apart in one place.",
+                "טמאה – the saw [is ritually impure]. For with that full extent of the distance between the tip of the thumb and the index finger when held apart which is complete is appropriate for dragging. And the measurement of the full extent of the distance between the tip of the thumb and the index finger when held apart, all what is possible for a person to distance between the finger and the forearm.",
+                "מעצד (adze)– an iron vessel that the carpenter planes the boards.. DOLDORA in the foreign language.",
+                "איזמל – a small razor that one circumcises a baby with. The Aramaic translation of חרבות צורים/flint knives (see Joshua 5:2-3) which is “sharp knives.”",
+                "והמפסלת (plane/sculptor’s chisel) – sharp/pointed iron that is fixed within wood and they take it and bring it over the board and smooth it out. It is the [Scriptural] language of (Exodus 34:1): “\"פסל לך/”Carve for yourself.”",
+                "מקדח (borer – used by carpenters) – a vessel/utensil that they make holes/perforate boards.",
+                "שנפגמו (which have been damaged) – that were split/broken apart.",
+                "ניטל חיסומן (if their steel-edge is worn off) – in the mouth of the sword and in the mouth of the knife and in the mouth of a hatchet/mattock and in the thin part of the borer they place good and considered iron, ATZALAV in the foreign tongue, and they muzzle their mouths with it in order that it will be sharp/pointed to cut/sever well, and this is called, חיסומן/their steel-edge.",
+                "והרוקני (the plane [the wooden body] by itself) – the wood that the sculptor’s chisel/plane is fixed in it is called רוקני. But if the iron was worn off that makes ritually impure and smoothens, and the wood remains alone without iron, it is ritually pure."
+            ],
+            [
+                "חרירה (the eye-needle) – like its hole. The hole that one threads/brings the thread through (see also Tractate Shabbat 52b for a similar expression).",
+                "עוקצה (whose point is broken off) – the sharp head that they bring into the clothing when they sew. Like the peduncle of a fig (that is attached to the tree when it is cut off).",
+                "אם המתינה למתוח (if he made it into a stretching pin) – it is the manner of weavers that take a broken needle and place it into the rim of the cloth in order to stretch its rims.",
+                "מחט של סקאים (sack-maker’s needle) – a large needle that they sew with it the sacks that are made from the hair of goats and similar animals from the thick clothing.",
+                "שהוא כותב בה – on a tablet of wax.",
+                "של מתוח – if he prepared to stretch with it the rim of the cloth in the manner that the weavers do.",
+                "בין כך ובין כך טמאה – for it is appropriate for stretching without its point and without its eye [of the needle].",
+                "אם מעכבת את התפירה – that he is unable to sew with it because of the rust. But there are those who interpret, all the while that the rust makes a known impression in the cloth, that is the delaying of sewing, and it is ritually pure, and this is implied in the Chapter [Five of Tractate Shabbat], “With what does a beast [go out on the Sabbath – folio 52b].”",
+                "צנורא – a curved small fork at its head and it is customary to turn over the meat with it over the coals, but some of them are small that they trim the wicks with them and cleanse/wipe off the candles. But when it is straightened/flattened it is like a needle whose needle-eye or point is removed and it is ritually pure."
+            ],
+            [
+                "הפין (bit of a key) – the teeth of a key with which they open the door. And this form of this key is known in the Egyptian kingdom and throughout the land of Israel.",
+                "אפילו אחת טמאה – and even though that the teeth on their own without a lock are ritually pure, they (i.e., the Sages) established it that with a lock they are ritually impure , nevertheless the teeth are considered as essential and the lock serves [the teeth].",
+                "אלמוג (coral- a species of cedar tree) – KORALI in the foreign language, and it grows in the depth of the sea. And its beginning is soft prior to the air making it float/become thick and they open with it something sealed. And in Scripture, it is עצי אלמוגים (I Kings 10:11): “[Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quanity] of almog wood/sandalwood [and precious stones].”",
+                "השן שבטס (the key-ward fastened to a thin plate) – it is not similar to the bit of a key of that which opens for the tooth is used on its own, what is not the case with the bit of the key. Therefore, it is ritually impure on its own."
+            ],
+            [
+                "הכדומין (a sort of lever with which a pitcher is fished out of the wall/grappling iron) – a big long piece of wood and hooks come out from it here and there and they suspend on those hooks flasks of water in the air in order to cool them off. But Maimonides explained, that is a kind of seed-pot with hooks all around them and on it they raise the utensils that fell into the pit.",
+                "האשקלונין – that are made in Ashkelon.",
+                "המעבר והמזרה ומגוב (pitchfork – for the first stage of winnowing – passing the grain from one side to the other; winnowing fan; rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff) – utensils that are made to clean the grain from the straw and to transfer the straw from place ot place. The pitchfork/המעבר has teeth and it is similar to the hand of humans, and with it, they transfer the straw from place to place. And the winnowing fan they winnow the wheat in the granary/threshing floor , therefore it is called a מזרה/winnowing fan, and its teeth are greater in umber than the teeth of the pitchfork. And the מגוב/rake has even more teeth than that of the winnowing fan, and with it, they separate/sift the grain after they winnowed it with the winnowing fan.",
+                "דבר חדש חידשו סופרים – they were appropriate to be ritually pure, for they are straight/flat wooden vessels, but because of one metal tooth, they were not put down as defiled.",
+                "ואין לי מה להשיב – for what reason did they say this [to the critics]."
+            ],
+            [
+                "מסרק של פשתן – it has multiple teeth like long needles that are inserted in wood, and through it, they comb the flax.",
+                "ונשתייר בו שתים טמא – if there did not remain on it anything other than two teeth alone, the comb is ritually impure, for it is still worthy for their work.",
+                "אחת אחת בפני עצמו טמאות – each and every tooth on its own that had been removed from the comb is ritually impure, for it is worthy to write with it in a wax tablet.",
+                "ושל צמר – a wool comb.",
+                "אחת מבינתיים – from every three adjacent [teeth], the middle one was removed, it furthermore is not worthy [for use].",
+                "היה החיצונה אחת מהן טהור – the outer tooth of the comb is wide and is not appropriate to comb with it, for it is like the outer [tooth] that is on the head of our com, therefore, if the outer [tooth] is one from the three that remained, the comb is ritualluy pure, for it is not appropriate to comb with it for there are only two teeth here.",
+                "ועשאן למלקטת (he makes use of them as pinchers) – to gather the hair in them.",
+                "והתקינה לנר – to remove the wick and/or to cleanse the lamp through it.",
+                "ולמיתוח (stretching pin) – We have the reading [מיתוח], that is to stretch the rim of he cloth in the manner of the weavers who [insert] a needle in the rim of the cloth in order that they can stretch its rims."
+            ]
+        ],
+        [
+            [
+                "כלי מתכות – that became defective/cracked or broken.",
+                "כמה הוא שיעורן – how much will be the measurement of the break/fracture that remains from them and that he can call it that it is doing of the nature of its labor and will be considered as vessels to be [susceptible to be] made impure.",
+                "מיחם (usually, a vessel for heating water – but here used for keeping coins in it – see Tosefta Bava Metziah 4:1) – that they warm up water in it. But it is larger than a kettle.",
+                "כדי לקבל סלעים – for each Selah is four denarim.",
+                "הלבס (a cauldron) – And there those who have the reading הלפס . And it is a larger copper vessel that they boil water in it and place in it small ladles to rinse them in it.",
+                "כולן בפרוטות – in all of them they estimate if they have in their crack/broken part enough to receive coins. But the Halakha did not according to Rabbi Eliezer.",
+                "המחוסר הגפה טמא (missing the fragment of a vessel in order to be used/trimming) – Rabbi Akiva is speaking of the beginning of the formation of the vessels, and is speaking of, that vessels lacking their coverings are ritually impure, for they are called as having been completed for their usage. [The word] הגפה from the language (Nehemiah 7:3): “let the doors be closed and barred.” And there are many in the Mishnah [where this word appears – specifically in Tractate Avodah Zarah, Chapter 5, Mishnayot 3, 4 and 5]: “[time sufficient] to open [the jar] and stop it up and for the clay to dry.” Even if he corked them, he didn’t acquire them, that is in Tractate Maaser Sheni [Chapter 3, Mishnah 12], it explains, that he covered them with a bung/cork.",
+                "ומחוסר לטישה טהור – that it is considered unfinished metal vessels that are not susceptible to receive ritual impurity. [The word] לטישה/hammering, furbishing, is the language of (Genesis 4:22): “who forged all implements of copper and iron.”"
+            ],
+            [
+                "חזינא (a cane with a metal knob) – it is the practice to make at the top of a staff [something] like a ball of iron and it is called a חזינא.  And all the servants of the king of Egypt today carry in their hands these staffs. And we call them ALDBOM in Arabic. But sometimes when they stick in them nails, in order that they would strike with them a hard and mighty blow.",
+                "שלשה סדרים – [three rows] of nails, and then it is considered a vessel. But the Halakha is not according to Rabbi Shimon.",
+                "שעשאן לנוי (which one affixed for ornament) – as for example, that he made it with thin, sculpted nails in order to make the staff beautiful.",
+                "טהור – it is metal that serves the wood, as it is taught above [Tractate Kelim, Chapter 13, Mishnah 6: “metal that serves the wood] is pure.” But when he made them to beat and/or to strike, this is wood that serves the metal, and it is ritually impure.",
+                "מניקת (metal siphon) – like a kind of metal tube and inserted the staff in it.",
+                "וכן בדלת – under the door in order that it not eat into the ground.",
+                "היתה כלי – that this tube was a vessel on its own, and he attached it to the staff and after that it was attached, it is appropriate to use it as a vessel.",
+                "[טמאה – it is susceptible to receive ritual impurity, and it is impure as it was].",
+                "מאימתי היא טהרתה – the metal siphon that was defiled, from when does it become pure and leaves its [state of] defilement.",
+                "משיחבל (from the moment he batters – the tube, for fitting it into the top of the staff) – from when he ruins it and lessens its form/shape.",
+                "משיחבר – from when he attaches it to the door or to a staff and affixes it with nails, that it will no longer be used on the vessel, it has already cancelled the name of a vessel from it, and it has left its [state of] spiritual uncleanness."
+            ],
+            [
+                "הקנטר של בנאי (te builder’s pronged tool, bit or auger) – they explained it that it is a iron rod or staff that the builders cut the wall with.",
+                "הדקור (the chisel of carpenters) – peg. Like “he would dig with a pronged tool/mattock and covers it up [i.e., the blood] as it is taught in the Mishnah in the first chapter of [Tractate] Betzah [Mishnah 2 – expressed by the School of Shammai].",
+                "חרש – carpenter.",
+                "יתדות אוהלים – they wedge-in iron pegs in the ground and extend/stretch tents and tie cords with pegs. But this is not usage via the ground, for it is for movables that hey are using it.",
+                "ויתדות המשוחות (pegs of land measurers/surveyors) – measurers of the ground for the division for the brothers, they wedge-in pegs in the ground and tie a rope to them and measure.",
+                "שלשלת של משוחות טמאה (surveyors’ measuring chains) – since through the measuring of a cord there is perversion/fault. Sometimes that it stretches to this side more than to that, therefore, they regularly make a chain to measure it.",
+                "עשויה לעצים – to tie with it a bundle of wood, or to measure wood with it, for there are places where they sell wood with the measurement of as much as cord. But the special chain for this is ritually pure, for it is metal that serves the wood.",
+                "ארבעה טפחים – but more than this is not considered a handle.",
+                "חמור של נפחים (the smiths’ ass –on which the smith sits while using its head as an anvil) – the wood smithy rides upon is called a חמור. That is how my Rabbis explained it. But in another place I found that it is an iron vessel like the form of a donkey, and the artisan rides upon one end and beats/strikes the other end, and they do this when they want to strike all the large vessels whose rims are tall and very large.",
+                "מגרה (saw) – a tool with rough edges or teeth that they plane/saw boards with, that became defiled, and they put its teeth into the hole of the door, it did not leave its state of ritual impurity, for it is impure as it was, until they affix the door with a nail. And this is how it is explained in the Tosefta )Tractate Kelim Bava Metzia 4:10).",
+                "עשאה מלמטה למעלה – that he revised it and placed it upside-down in the hole of the door.",
+                "טהורה – even though he did not affix it with a nail.",
+                "כל הכיסויין טהורין – because the coverings do not have their own name.",
+                "חוץ משל מיחם – and all those similar to it, that have a name of their own, and we use them on their own, like the covering of the physician’s medicine box as is taught above in [Tractate Kelim] Chapter 12 [Mishnah 3] “The Ring of the Man” which is ritually impure according to everyone, because it leaves dyes/artist’s materials."
+            ],
+            [
+                "העול של מתכת טמא – that flat metal vessels are susceptible to receive ritual impurity.",
+                "קטרב (a cross-piece in front of yoked animals or the pin fastening the ropes of the yokes to the poles) – there are two pieces of wood – from this side from the yoke and from that side from the yoke, and they are perforated, and they bring into that perforation a piece of wood which is called a קטרב, and they tie it so that they cattle will not be detached/loosened. But Maimonides explained, that a קטרב is wood hat that is stretched on the two sides of the animals, and the yoke is in the middle.",
+                "והכנפיים (wings/side pieces that hold up the straps) – they are two ends of a קטרב. From the language of על כנפי בגדיהם/”on the corners of heir garments”(Numbers 15:38) and they are of iron.",
+                "המקבלות את הרצועות – that is to say, if the ends of the קרטב were made to receive the straps, they are ritually impure, for they are considered a vessel. But if they were made for adornment, they are ritually pure, because it is metal that is servicing the wood.",
+                "והברזל שתחת צוארי בהמה – they tie iron on the necks of the animals in order that they should not choke with the cord that they tie upon it the קטרב.",
+                "הסומך (the pin for attaching the pole to the wagon – or the ring suspended from the yoke and pulled over the front end of the pole) – in the middle of the yoke there is a kind of large ring, and through it enters the head of the plough/strigil and the head of the wagon, and that ring is called a סומך.",
+                "מחגר (the rope around the neck of the animal tied to the wagon – or the prin fastening the yoke to the pole to prevent the wagon from vacillating) – a cord that they tie underneath the neck of the ox. And there are those who have the reading והמסגר (enclosure), and it is a peg that they place at the end of the yoke in order that the wagon not deteriorate/be perverted because of the length of the yoke.",
+                "תמחויות (the partitions in a wagon for freight or baggage; a cavity in the yoke) – like a kind of small dishes of the yoke and they are called תמחויות.",
+                "ענבל (clapper of a bell) – it is the iron that strikes within the body of the bell/clapper.",
+                "צנורא (hook, pin) – a hook that they insert in a load that is on the wagon so that it doesn’t fall.",
+                "ומסמר המחבר את כולם – that is to say, every nail that is made to attach the sections/links of the wagon one to the other. This excludes the nails that are not made to attach, but are only for adornment. For those do not defile."
+            ],
+            [
+                "העול המצופה – [the yoke that is plated] with iron. It is ritually pure, because it is metal that services the wood.",
+                "ושפופרות – like a kind of tube of a hollow reed that they customarily make from metal to produce sound.",
+                "והאבר – lead that they place on the side of the neck of animals for adornment.",
+                "והסובב של גלגל (the iron hoop of a wheel) – the wooden wheel of a wagon that they make surround it with iron so that it doesn’t break on crags and on rocks.",
+                "טסין – small boards. Golden plates and we translate it in Aramaic as golden plates.",
+                "סנדל בהמה של מתכות טמאין – because they are made to have the fighting men drink from them during war.",
+                "שעם (bamboo) – a kind of reed-grass/bulrushes.",
+                "הסייף מאימתי מקבל טומאה – we are speaking of a sword that was brought up rust/mold, which is ritually pure, but when is it susceptible to receive ritual defilement?",
+                "משישופנו (from when one polished it) – the goldsmith/smelter and those metal artisans who have vessels that are called הצורפים/smelters, goldsmiths in the language of Scripture, and its Aramaic translation is שופינא and they smelt and smooth the vessels that had rust come upon them to remove their rust.",
+                "משישחיזנו (from when he whetted it) – with his whetting implement of stone or wood to remove its rust."
+            ],
+            [
+                "כיסוי של טני של מתכת (covering of a metal basket) – of house owners, is ritually pure, according to the words of Sages who dispute on that of Rabban Gamaliel above in Chapter 12 [Mishnah 6] (of Tractate Kelim). But if he cleansed it and polished it and made from it a mirror, ר' יהודה מטהר – for he holds that a mirror is not worth to him anything.",
+                "וחכמים מטמאין – for a mirror is worth to him something. And the Halakha is according to the Sages."
+            ],
+            [
+                "כלי מתכות מיטמאין ומהרין שבורים – metal utensils/vessels that were defiled through [contact with] a corpse and were broken, and he returned and made [new] utensils/vessels on that selfsame day, that they returned to their former [status of] ritual impurity, since he sprinkled [on the third and seventh days ashes from the red heifer mixed in water] upon them while they were whole and they became broken, one does not have to wait until the second sprinkling until the seventh [day], but rather even on one day, he sprinkles twice, one prior to breaking [them] and one after breaking [them] and they are ritually pure immediately. For Rabbi Eliezer holds like Rabban Shimon ben Gamaliel, who said above in Chapter 11 [Mishnah 1] that they didn’t say that the returned to their former [status of] ritual impurity, but rather, only [those] vessels that were defiled through the uncleanness of the soul alone, and the reason for this decree is because of the fence of the waters of the sin-offering as was explained above, therefore, they were not concerned other than that there would be here two [ritual] sprinklings [of the mixture of the water and ashes of the red heifer]. But however, while they are still broken, [ritual] sprinkling is not effective, for sprinkling is not connected with broken [utensils]. But it also requires that the breaking interrupts between each [ritual] sprinkling, because here is an interruption of days between the sprinkling of the third [day] and the sprinkling of the seventh [day]. But they did not want to be stringent in the return of the former ritual defilement which is according to the Rabbis, and they were lenient so that the sprinkling would be effective even that both sprinklings occurred on one day.",
+                "ר' יהושע אומר אין הזאה פחות משלישי ושביעי – for they established it like that of the Torah [legislation]. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "מפתח של ארכובה (a key with a joint – broken at the joint) – that is scraped/cut at the knee/joint with the leg, that is made like our bent [letter] Nun. And most of the keys that are in the Land of Israel are like this.",
+                "רבי יהודה מטמא – But the Halakha is not according to Rabbi Yehuda.",
+                "ושל גם – like the Greek [letter] gamma which is like the inverted [letter] Nun.",
+                "היו בו חפין (if it had teeth – of the bit) – when it was broken within its junction, if there remained in it teeth of the bit and gaps/holes, the חפין are the teeth, the gaps/holes are what the teeth of the lock enter into, that sometimes the key has teeth and they enter into the gaps of the lock and open up [the door], and sometimes there are holes in the key and he brings those gaps/holes into the teeth of the lock and opens up [the door].",
+                "או שפרצו זה לתוך זה (or merged one into the other) – that the teeth were not removed and the gaps/holes were not blocked, but rather that they merged, as for example, when the teeth were curved or the gaps/holes widened and they touched each other.",
+                "מסננת של חרדל (mustard mixture in the strainer – see also Tractate Shabbat, Chapter 20, Mishnah 2) – a kind of metal winnow that the mustard is placed in it and it strains and collects the refuse.",
+                "מלמטן – in the rim of the strainer from when three holes merged and all three of them became one hole/gap, more than this, it is not appropriate to filter/strain in it.",
+                "אפרכס (clepsydra) – a vessel of the millstone that is wide from above and gradually narrows from below, and we place it wheat in it and it issues them bit by bit in the millstone."
+            ]
+        ],
+        [
+            [
+                "כלי עץ – this Mishnah is taught above in Chapter 2 [of Tractate Kelim, Mishnah 1], and it teaches it once again here because of the law of wooden vessels/utensils and leather vessels/utensils that is necessary to teach about them in this chapter.",
+                "השידה (chest/strong box) – like an ark/chest.",
+                "והתיבה – the chest of the money-changers.",
+                "והמגדל (and the tower/turret/cupboard) – a wooden treasure/store house, ARMREEOV in the foreign language and ALMNSAR in Arabic.",
+                "כוורת הקש (receptacle made of straw or weeds) – it is considered like a wooden vessel, because it is made from the tails of ears of grain which are hard.",
+                "ובור ספינה אלכסנדרית (tank of sweet water in Alexandrian merchantmen) – a large ship that sets sail on the Mediterranean Sea which is called the Alexandrian ship, because one does not set sail on the sea from the land of Israel to Alexandria other than in a large ship. But because the waters are salty, and are not appropriate for drinking, they make a kind of wooden tank on large ships and fill it with sweet water that is appropriate for drinking.",
+                "שיש להם שולים – that their bottoms are not sharp from the bottom, but rather wide and sits on the ground.",
+                "כורים – sixty Seah.",
+                "ביבש – as for example grain and rows of plants in one bed/seeds and produce.",
+                "טהורין – and there is an analogy made [based upon being in close proximity in the same verse – see Leviticus 11:32) regarding wooden vessels and leather vessels, to a sack that is carried full or empty, and this is not carried full, because it is too large, for if it were carried full, it would break.",
+                "בין מקבלים בין שאינן מקבלים – whether they hold more than forty Seah, whether they don’t hold other than less [than forty Seah].carry",
+                "דרדור עגלה (a water tank on wheels) – a round wooden barrel that is made in tablets, like those that they make in the land of Rome. But even though it is large, since it is for a wagon, it is carried full or empty, for this Tanna/teacher (i.e., Rabbi Yehuda) holds that carrying by bulls/oxen is called carrying.",
+                "וקסטות המלכים (the provision boxes of kings) – like a kind of wooden turret/chest made into various rooms, and they place in it kinds of foods and drinking vessels. And the kings bring it on the wagon tat they travel in.",
+                "ועריבת העבדנים (trough used by tanners) – a wooden trough that the tanners soak in it their skins.",
+                "אע\"פ שמקבלין טמאים – that is to say, even though it holds forty Seah or more.",
+                "טמאין, they are ritually impure. As it explains the reason that they do not carry other than what is within them, when they are full, it is their custom to be carried.",
+                "עריבת בעל הבית – according to Rabbi Meir it is ritually impure, for it is considered ritually pure, to state that these are specifically pure, but the rest are ritually impure. According to Rabbi Yehuda, they are ritually pure, for Rabbi Yehuda considers them impure, to say that these specifically are impure, but the rest are ritually pure. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "ארובות של נחתומים (long ranging boards used by the bakers) – boards that the bakers arrange the bread upon. And there are books that have the reading עריבות/troughs.",
+                "טמאות – because they are made in the shape of a vessel, and even though they are flat wooden vessels, they are ritually impure from the words of the Scribes.",
+                "ושל בעלי בתים טהורות – that they don’t have the shape of a vessel.",
+                "סרקן (painted/colored them red) – beautify them with red paint, and it is ששר/red paint, vermillion in the language of Scripture, and \"משוח בששר\"/painted with vermillion (Jeremiah 22:14). In Arabic it is ZANGPOR and in the foreign language it is MINIV.",
+                "כרכמן – colored them saffron.",
+                "דף של נחתונים (baker’s board) – a metal board, for if it were a wooden board, plain wooden boards are not susceptible to receive ritual impurity. But even though they are impure according to the Rabbis, when it is affixed on the wall, it is ritually pure according to the words of all.",
+                "ר' אליעזר מטהר – but the Halakha is not according to Rabbi Eliezer.",
+                "סרוד (frame) it is סרידה/the coarse web or matting/stuffed matting used for stoppers of stoves as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 3, Chapter 9, Mishnah 7 and Chapter 10, Mishnah 7) in several places, and it is a small trough that the bakers use, as it we translate in Aramaic for \"את בגדי השרד\" /”the service/plaited vestments”(Exodus 31:10) ית לבושי שימושא/the clothing that is used in service/ministration.",
+                "גיפפו (to attach a rim) – he made for him a rim around it. It is the Aramaic translation of ויחבק וגפיף/to embrace/surround.",
+                "אם התקינו – for the frame of house-owners.",
+                "להיות קורץ עליו – that is to say, to make an incision of the dough on it. It is the language of (Job 33:6): “I too was nipped from clay.”",
+                "טמא – for Rabbi Shimon holds because just as the frame of the baker is ritually impure that they nip upon it the dough and cast upon it from that which is nipped to the oven, also of those belonging to house-owners, if they arranged it so that he would be separating upon it the dough and to carry up on it from that which is nipped to the oven, it would be ritually impure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ים נפה (receiver of flour at sifting or in the mill) – a woven curtain from the gate to remove the clean fine flour from the bran flour. But because there is surrounding the curtain a crown of a tall board, it is called a ים/a receiver of flour at sifting, like there is dry land surrounding the sea.",
+                "של סלתים – they sift the fine flour.",
+                "גודלת (sieve-like receptacle of the hair-dresser) – the woman who dresses and ties the women’s hair.",
+                "מפני שהבנות – the young women who have their heads dressed they place them within the receiver of flour at sifting or in the mill, to receive what might fall from their heads from the sandy matter in grain and the tangles and scabs of the head formed through uncleanliness. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "כל התלויין – that are made for a utensil/vessel to hang upon it. כברת גרנות",
+                "טמאין – because they are an attachment to the vessel.",
+                "כברת גרנות (large sieve of the threshing floor) – that is made to remove the wheat and to retain the chaff, and they place the sieve on two pieces of wood and sift it, and when they are tired, they put their hands on its hanger and sift, which is what it teaches [in the Mishnah] that they assist at the time of work.",
+                "מקל הבלשין (the commissioner’s pointed staff) – that he searches within the vessels to see if there is something appropriate to give from it as a taxes to the king. The Aramaic translation of “and he searches” is ובלש/and he searches, examines [for concealed goods].",
+                "שהם מסייעים בשעת מלאכה – they bring their hands in on something hanging when they want to use a vessel, and they support with it to perform their work. And the Halakha is according to the Sages."
+            ],
+            [
+                "רחת (shovel) – that they winnow the grain and beans with. In Arabic it is ALRAKHA, and in the foreign tongue PALA.",
+                "הגרוסות (grist-grinders) – that make pounded beans.",
+                "טמאה – because it has a receptacle and is made to be entered into millstone.",
+                "ושל אוצרות (and of storerooms) – made to collect in it the wheat which is from the sides from here and there, and to cleanse it when it settles in the storeroom.",
+                "ושל גיתית (and of winepresses) – to cast off the shells of grapes and the pomace of grapes outside of the winepress.",
+                "לכינוס (for gathering) – from the place of their scattering, but not to receive into it."
+            ],
+            [
+                "נבלי השירה – harps that they sing with them. The language of lyre and harp (i.e., secular music).",
+                "טמאין – that the lyres and harps are profane and are perforated to the side of the strings in order to produce the sound of the melody. And it is the manner of those of play to leave within them the money that they collect from people who come to listen. And it is carried both full and empty.",
+                "נבלי בני לוי – who play on the platform [of the Temple].",
+                "טהורין – they are not made to place money in them, and they are not made to receive anything.",
+                "כל המשקין טמאין – each one of the seven liquids which are water, wine, oil, honey, milk, blood [and] dew, are susceptible to receive ritual defilement, and make fit the seeds to receive ritual defilement.",
+                "ומשקה בית מטבחיא – the water and the blood that are in the slaughterhouse that is in the Temple courtyard.",
+                "",
+                "כל הספרים מטמאין את הידים – because at the outset, they would hide the food of the heave-offering with the Torah scrolls, for they said: “this is holy, and that is holy,” since they saw that these Scrolls came to a loss, that the mice that would be found near the foods would cause loss to them, they (i.e., the Sages) decreed that all Scrolls of all Holy Writings defile the heave-offering through their contact, they decreed further that the hands that touch the Scrolls would be second-level of ritual defilement and would invalidate the heave-offering [for the Kohanim].",
+                "מספר העזרה – The Torah scroll that the High Priest reads from in the Women’s Court on Yom Kippur, for one should not be concerned lest they place food-stuffs of heave-offering near it, because of his fear and its importance.",
+                "מרכוף (name of a musical instrument made stationary) – a wooden horse that the jesters/scoffers make to ride upon to make fun of.",
+                "הבטנון (a sort of bagpipe, cittern fastened around the body; workingman’s pinafore, lute) – a large musical instrument, that the player rests on his stomach. And they call it TZITRA in the foreign language.",
+                "הנקטמון – a kind of musical instrument made in the form of a leg of wood that a person makes whose leg was cut/severed.",
+                "הארוס (drum) – made like a kind of sieve whose walls are round and they stretch thin leather over its mouth and strike it with a mallet and it produces a clear sound. TAMBOROV in the foreign tongue (i.e., tambourine).",
+                "טמא מושב – if a person with gonorrhea or a woman with a flux, a menstruating woman or a woman who gave birth to a child sat upon it, it becomes a primary form of Levitical impurity to ritually defile people [and] to ritually defile clothing. For it is a vessel that is special for sitting.",
+                "שהאלית – that is to say those [women] who sing dirges and howl sit upon it, for they would regularly eulogize and sing dirges through the melody of that instrument. And such is the custom today in the countries of the Ishmaelites.",
+                "אלית (the female wailer) – it is the language of (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!]\"אלי כבתולה חגרת-שק [על-בעל נעוריה]\". But the Halakha is not according to Rabbi Yehuda.",
+                "מצודת החולדה טמאה – because it has upon it the form of a vessel, which is not the case regarding the trap of the mouse."
+            ]
+        ],
+        [
+            [
+                "כל כלי עץ. שלחן הכפול – it is made by links/segment of earth cut out in digging a pit and piled up on its border or sections, and after they remove it, they fold the segments or sections one top of the other, and each segment is a vessel on its own.",
+                "תמחוי המזנון (a plate with many partitions – each of which, if separated, may be a receptacle) – a very large dish and within it are small dishes, and they place on each of the smaller dishes a course of cooked food. And because there is within it many different kinds, it is called תמחוי המזנון/a plate with many partitions. And in Aramaic translation it is called למינו לזנוהי.",
+                "אפיפורין (saddle cloth – protuberance/shape of the human buttock) – the seat of limbs.",
+                "המגס (tray, plate, dish) – the Aramaic translation of קערה מגיסתא/a dish from a tray.",
+                "קוד הבבלי (wooden Babylonian bowl – fragments of which may be used as a receptacle) – like a kind of wooden dish. And it is the language of the Sages, as it is explained, of a מקדה בזויה/fragment of a degraded vessel used for carrying fire. And all of these vessels, even though they were divided, remained in each section of them the form of a vessel. But the Halakha is not according to Rabbi Yehuda.",
+                "משישופם בעור הדג (from when he rubs them with fish skin) – to remove the chips that are in them. For prior to this, they are not appropriate for the work, that they wound the skin. But if they are not lacking anything other than the rubbing of glistening and scouring/washing, we hold [see Tractate Hullin 25a]: “unfinished wood vessels that is to be adorned with designs and polished are ritually impure.”",
+                "גמר שלא לשוף – he determined in his heart to use them even though he will not polish/rub them any further.",
+                "שלשה בתים – when they make a partition by means of net-work/like lattices to the bed with ropes, between each rope it is called a בית/row. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "הסלים של עץ – from when is the completion of their manufacture?",
+                "משיחסום (to form the rim of basketwork or of a leather bag) – when a person makes a large vessel or a basket and completes the rim/peels them, this is החסימה/forming of the rim of a basket.",
+                "ויקנב (trimmed them – pinched off the projecting pricks) – after he completes the rim, when there remained the chips at the head of the protruding skin-like, scaly envelope of reed, he cuts and lops them off. And this is קניבה/trimming",
+                "תמרה – baskets made from dried branches/twigs of palm-trees.",
+                "שכן מקיימין – without trimming.",
+                "כלכלה (basket – containing chosen fruits-designated for use) – a basket made of bulrushes.",
+                "",
+                "בית הלגינים (case of wickerwork for flasks) – a vessel in which they place flasks for preservation.",
+                "בית הכוסות – a vessel that they hide cups In it"
+            ],
+            [
+                "הקנונין – a reed basket that they select in it pulse. And it is made from the twigs of palm trees.",
+                "קלתות (vase-shaped basket/woman’s work basket) – small vessels.",
+                "סוגים – large vessels [with partitions].",
+                "שני דורים לרוחב שלהן (two wreaths on their width) – after they wove the rims of the vessel, they weave around it circles according to what they want to be the width of the walls in its height, and those round/circular bands/walls are called דורים/wreaths.",
+                "וכן של מאזנים – the base on which they place upon it the balance.",
+                "דור אחד – from when he lifts up the rim by one circular band.",
+                "שתי צפירות (two circuits/circles) – two goings-around.",
+                "והערק (a long and flat vessel made of rush/bamboo) – that its rim is not as tall as the rim of the large vessel.",
+                "משיעשה צפירה אחת טמא – and the long and flat vessel made of bamboo and its length is greater than its width, the writing of shoe-makers/saddlers is called ערק/long and flat vessel made of bamboo. It is the Aramaic translation of (Genesis 14:23): “[I will not take] so much as a thread or a sandal strap [of what is yours]” until the sandal strap. But because it is a bulrush and shoe, they have the law of a wooden vessel, therefore, we teach them together with wooden vessels."
+            ],
+            [
+                "תורמל ([leather] bag) – a large leather pouch/bag that the shepherd places food and all things. And it is similar to it, but not the shepherd with his sack/bag.",
+                "קיחותיו (shepherd’s bag) – its rims, like kinds of small ears/handles surrounding the leather bag, and he puts into those handles ropes that they close it with.",
+                "סקורטיא (leather coat, apron, table cover) – leather that the tanners wear at the time of their work.",
+                "ציציתה (show-fringe) – like a kind of ritual fringes/Tzitzit of a Tallit/prayer shawl. So, we make the threads on its corners to tie attach them. But Maimonides explained, that סקורטיא, is leather that we eat upon, and its show-fringes is in the middle of the leather that we place upon it a foil/plate of metal for adornment, the language of the golden front plate (ציץ הזהב), which is a foil/plate of gold.",
+                "טבעותיה – a copper or iron ring that they place on the edge of the leather coat.",
+                "קטבליא (leather curtain, spread, cover – hide spread over the bed frame) – leather that they spread over the bed. And they call it NATAH in Arabic. And flat leather vessels are susceptible to receive ritual defilement from the Rabbis alone, like flat wooden utensils, and their law is similar in that they are not susceptible to receive ritual defilement from Torah, but rather from the Rabbis in all of the rest of the defilements except for the uncleanness caused by an unclean person lying o an object and the uncleanness caused by an unclean person’s sitting (i.e., the unclean seat) which ae made uncleanness by lying and uncleanness by sitting from the Torah when they are designated for this.",
+                "הכר והכסת – a mattress is smaller than a cushion, and is made to place under their heads. But the cushion [is made to be placed] underneath all of his body.",
+                "פחות מחמשה טפחים – they leave over/reserve because of the opening to bring in from there the hackled wool/lint/soft spongy substance to fill the mattress and the cushion."
+            ],
+            [
+                "פטיליא (wicker work – a sort of bale for packing dates, figs, etc.) – a basket made from species of trough, and they store in it dried figs.",
+                "וחסינה (a wicker work used for purposes of storage) – like a kind of basket made from thorns, and they place plaster/clay upon it.",
+                "סוגניות (loosely woven mats made of leaves [for covering up fruit]) – it is the language of סוגה בשושנים/”hedged about with lilies (Song of Songs 7:3). They make a kind of small basket of osier from the leaves and they cover fruits with it, but it is not other than a temporary construction.",
+                "נצרים (sprouts, shoots) – from the band made of palm-bark (i.e., wicker).",
+                "חותל (a bale which you can add to or take from – without cutting it open/wrapper of reed-matting) – a vessel that we make from the dried branches of the palm, and we place in it moist palm and they ripen in it.",
+                "נותן לתוכו ונוטל מתוכו – but if he is not able to remove the date-palms unless he tears it or loosens his dried palm branches, it is pure, for since he tears it or loosens it/unties it, he casts it into the dunghill/trash for it is of temporary use."
+            ],
+            [
+                "קסייא (a sort of glove for laborers) – a leather glove.",
+                "של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה – for since it is made in order to hold the thing in his hand well so that it not become detached from him, or in order that a thorn not become inserted/stuck in his hand, it is called made for reception, for since the thing that he is holding on to lies on the glove and receives it.",
+                "של גרוסות (of grist-makers) – that make pounded beans in the millstone.",
+                "מפני הזיעה – to absorb the perspiration in order to cool off his skin that he not perspire. Alternatively, the sweat of his hands will soil the thing that he is holding on to.",
+                "טהור – for it is considered temporary usage."
+            ],
+            [
+                "מלקוט (the bag – for receiving the excrements of working cattle) – leather that they place in the eyes of the cow in order that it should turn around and thresh.",
+                "החסום (muzzle) – like a kind of small net/trap of ropes that muzzle the in it the mouth of the cow in order that it cannot eat.",
+                "מדף של דבורים (vessel used for smoking the bees out) – a vessel that they place in it fire and the dung of cattle and they fumigate in order that the swarms of bees from the beehive will flee and he will take the honey. [This is] from the language of (Psalms 1:4): “[they are like the chaff] that wind blows away/אשר-תדפנו רוח.”",
+                "והמנפה (and the fan) – a vessel/utensil that they wave on the hot days to bring the wind.",
+                "קופסא (the lid of a box) – a kind of small box/chest that the woman places in it her ornaments and places upon it a cover from above.",
+                "קמטרא – a chest that they protect clothing in it. We translate in Aramaic [the Biblical phrase] (2 Kings 10:22): “[He said to the man in charge] of the wardrobe, [‘Bring out the vestments for all the worshipers of Baal]” as on the chest protecting the clothing.",
+                "והמכבש (the carpenter’s vise – for straightening wood) – [every wood carpenter/artisan] has, according his trade a place that he stores and gathers the wood that is crooked and curved until he straightens it out.",
+                "והקמרון (arched lid) – the cover that is upon the chest that is made like a kind of arched compartment.",
+                "אנליגין (reading desk/pulpit) – a leather case that they make for a Scroll and they place it inside of it.",
+                "בית הנגר (door-bolt socket) – a leather case that the carpenter puts inside of it, which is the peg that they place on the back of the door.",
+                "ובית המנעול (lock-socket)– the leather case that they place in it the lock that locks the door.",
+                "ובית המזוזה – the metal beam that they place the Mezuzah in.",
+                "והאמום של גודלי מצנפות (the block of the cap-makers) – a frame like a kind of head of a person that they prepare for him the priest’s turban.",
+                "והמרכוף (name of a musical instrument for he accompaniment of songs) – it is like a kind of wooden horse that the jesters/scoffers play with. But there are those who interpret/explain this, a wooden utensil of cedar that is made for music.",
+                "ורביעית של אליית (wailer’s musical instrument) – and “with sistrums and cymbals,”(see II Samuel 6:5) that we translate in the Aramaic: “a sistra and cymbals.”",
+                "של אליית – of the female wailers. Like (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!].”",
+                "",
+                "וסמוכות המטה (supports/pillars of the bed) – beams that support the bed that it would not fall.",
+                "טפוס של תפילין (block on which the case of the Tefillin is shaped) – like the frame of the Tefillin.",
+                "אמום של עושי סאגוס (model/frame of dressmakers) – frame of those who make chains. That they make them on top of a model/frame, that is [on top of] a block. But Maimonides has the reading, עושי סותות/those who make dresses. It is the language of (Genesis 49:11): “His robe in blood of grapes.” And it is a wooden frame that one sews clothing upon it.",
+                "משמשי משמשיו של אדם (all accessory items of essential equipment) – as for example, the coverings of utensils/vessels and the cases of vessels, which are made to serve the utensils that human beings use.",
+                "בשעת מלאכה ושלא בשעת מלאכה – at the time when the covering services the vessel to protect what is within it, which is at the time of its service. But when there is nothing inside the vessel, that it doesn’t require a covering, it is called, not at the time of its service. But there are vessels that they always place the covering upon them whether it is full or whether it is empty, even though the covering is not attached to it, since it us generally always upon it. And this general principle of Rabbi Yossi refers to flat wooden vessels that service the vessels, but receptacles defile in every matter. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הפגיון (dagger) – a knife that has wo mouths.",
+                "תיק מכוחל (a chest containing a staff used for painting the eye) – the case of a utensil that they paint the eye with it.",
+                "ובית הכחול (case for the eye paint) – the vessel that protects the eye-paint that is in it.",
+                "מכתב (stylus, writing tool) – a bronze and iron writing pen/reed.",
+                "תרונתיק (trident, fork used in writing – probably for leveling the paper) – two cases. And it is one vessel and inside are many divided cases/sheaths, for reeds, knives and scissors. And the doctors of the associations/communities use this vessel a great deal. And in the foreign language, PINAROL.",
+                "פגושות (catapult) – wide arrows and they wound those who receive them and we translate it in Aramaic ומחת פגושוהי/and he wounds with a battering projectile.",
+                "מצדו טהור – that all that one he brings into it from the side is not considered a case but rather a mere covering.",
+                "סמפוניא – a [molten] metal musical instrument.",
+                "האלה (wrapping of a lance] – a copper staff and at its top is a circle like a ball, and pegs that are similar to almonds come out from it. In Arabi they call is DVUS.",
+                "העשוי לחיפוי – for covering. It is the Aramaic translation of cover/roofing.",
+                "טהור – as it is taught in a Baraita, it is possible that I increase the covering of vessels for impurity, as the inference teaches us (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth or a skin, or a sack – ] any such article that can be put to use [shall be dipped in water, and it shall remain impure until evening; then it shall be pure].”"
+            ]
+        ],
+        [
+            [
+                "כל כלי בעלי בתים שיעורן ברמונים – if they made an incision while removing a pomegranate, they are ritually pure.",
+                "ר' אליעזר אומר במה שהן – all the vessel, their measure is when they are not appropriate to use them in the form the usage that they would initially use them. As for example, vessels that are designated for figs, their measure is when they remove a fig, and those which are designated for olives, their measure is when one removes an olive. But the Halakha is not according to Rabbi Eliezer.",
+                "קופות הגננים – baskets that those who own the gardens that they are used to place vegetables in them.",
+                "שיעורן במוציא אגודות ירק  and in this, the first Tanna/teacher agrees with Rabbi Eliezer that their measure is not when removing a pomegranate.",
+                "בתבן – when removing straw.",
+                "גבבא – thin straw mixed in manure. It is the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” raking stubble/straw [that is rounded]. But the bathing attendants, that is, the owners of the bathhouses burn it in the bathhouses.",
+                "כולן ברמונים – whether they are of those who own homes or those who are gardeners. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "פקעיות של שתי (measured by ordinary size of warp/longitudinal clews) – the yarn of the warp/longitudinal clews is thinner than that of the latitudinal ones, as is found in [Tractate] Ketubot 64b, in Chapter [Five]\"אף על פי\" /Even though. And the longitudinal/warp clews are smaller than the latitudinal/woof clews. And the explanation of פקעיות is GLOMARI in the foreign tongue. Alternatively, MATASI in the foreign tongue.",
+                "אע\"פ שמקבלת של ערב טמאה – this is what he said: But even though it does not receive warp clews, if it receives woof clews, it is ritually unclean. That its measure is the removal of the woof, which is larger than removing the warp. And similarly, even though it holds trays, it is ritually impure, that is to say, even though the incision is large and it doesn’t hold/receive the dishes, if it holds/receives the trays which are larger than the dishes, it is still called worthy of its first usage and is ritually impure.",
+                "אע\"פ שמקבל את הרעי – even though it (i.e., a night chamber/chamber pot) [which is too defective] does not receive/retain the liquids, if it retains solid excrement, like the chamber pot/night chamber, it is ritually impure. The digestive organ, like the night chamber/chamber pot. A vessel that one eases oneself in and it has excrement and urine in it.",
+                "מפני שאין מקיימין אותו – is our reading (“because they do not keep it”). But there are those who have the reading of “because they keep it.” But it refers to the matter of the first Tanna/teacher, who stated, that if it keeps the woof and the trays and the digestive organ is ritually impure, because they keep it and protect it, since it is appropriate for this. But the Halakha is not according to Rabban Gamaliel."
+            ],
+            [
+                "שיעורן בככרות של פת – the measure of their breakage through the removal of loaves of bread.",
+                "אפיפיירות (frames for hangings – to which reeds were fastened from the bottom upwards – crosswise – for support) – a woven utensil made from reeds or vine-shoots.",
+                "שעשה לה קנים מלמטה למעלה – that their borders/rims were opened and they brought in reeds from the bottom to the top to strength the rims at the bottom of the vessel.",
+                "גפים (handles) – that they attached as a rim. [It is] the Aramaic translation of ויחבק/and he embraced and throw arms around. Another explanation: arms/handles – that he made for them handles.",
+                "אם אינה יכולה לינטל גפים – that when he holds the handles, the vessel does not go up with him (and it is not susceptible to receiving ritual defilement)."
+            ],
+            [
+                "הרמונים שאמרו – that which is taught at the beginning of our chapter, “All Utensils of householders – their measure [is] with pomegranates” (Chapter 17, Mishnah 1), when there would be three pomegranates fastened with each other, and one came out through the path of an incision, this is the measure of someone removing a pomegranate.",
+                "כדי שיטול ויהלך (sufficient in order that one may take and shake) – that through the waving/shaking of taking it and shaking it – the pomegranate speedily leaves through the incision.",
+                "ובקופה כדי שיפשיל לאחוריו – that through hanging it behind him, he quickens the [pomegranate’s] leaving.",
+                "שאינן יכולים לקבל רמונים – that they are small.",
+                "כגון הרובע – a quarter of a Kab.",
+                "שיעורן ברובן – since the majority was reduced/lowered, it is ritually pure.",
+                "נפרצו (if they were broken through) they were lessened and missing.",
+                "נגממו (if they are worn off – i.e., the sides of the vessel after becoming too thin) – at theirat their borders/rims.",
+                "שיעורן כמה שהן – if there remains In them to receive/retain any amount, they are ritually impure. But the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "הרמון שאמרו – that a vessel that is perforated with the removal of a pomegranate is ritually pure.",
+                "ולמה הוזכרו רמוני בדאן – because we don’t estimate through them, other than through an intermediate-sized pomegranate.",
+                "שיהו מקדשים בהם – that if one of the pomegranates of Baddan are Orlah/fruit that grows during the first three years after a tree was planted or of food crops in a vineyard (i.e., it is forbidden to plant or maintain other crops in a vineyard – rendering the entire vineyard forbidden) that is mixed up/combined with one-thousand pomegranates that are permitted, all of them are sanctified/dedicated and forbidden, which is not the case with the pomegranates of other places. ",
+                "Baddan is the name of a place.",
+                "לשער בו את הכלים (to measure utensils with them) – for he holds that a person who removes a pomegranate of vessels, the pomegranates of Baddan measure them.",
+                "אמר ר' יהודה לא הוזכרו רמוני בדאין וכו' – but in regard to sanctification, there is no distinction between the pomegranates of Baddan and the rest of the pomegranates, for all are sanctified. For Rabbi Yehuda holds that everything whose manner is to be counted is sanctified. In the Chapter of the Mixtures (Chapter 8 of Tractate Zevakhim), and at the beginning of the Tractate Betzah (3a).",
+                "בדאן וגבע – two places of Cutheans, and the pomegranates and leeks of these places [from Rimon and Hatzir] of the rest of the places. But the Cutheans definitely do not tithe what they sell to others, and they are not anxious regarding [the Biblical verse in Leviticus 19:16): “place a stumbling block before the blind,” for even though for themselves they tithe, therefore, they definitely tithe in every place (previously certainly untithed).",
+                "חצירי – leeks are called PURUSH in the foreign tongue, like (Numbers 11:5): “the leeks and the onions.”"
+            ],
+            [
+                "בביצה שאמרו – regarding the ritual impurity of food, that they do not defile with less than an egg’s bulk.",
+                "ונותן לתוך מים – he fills a cup of water, and places into the largest of the large ones and the smallest of the small ones (i.e., eggs), and divides the volume of the water coming out into two parts and the one part is the measurement of an egg.",
+                "וכי מי מודיעני – that is to say, that when a person takes the largest of the large ones, perhaps there is one larger than [even] that one. And similarly, the smallest of the small, perhaps thee is something smaller than it.",
+                "הכל לפי דעתו של רואה – according to the estimate of his mind, which is the intermediate according to his eyesight. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "כגרוגרת שאמרו – for the removal [of foodstuffs] on Shabbat and to the merging of alleyways. But the Halakha is not according to Rabbi Yehuda (see also Tractate Shabbat, Chapter Seven, Mishnah Four and Tractate Eruvin, Chapter 7, Mishnah 8)."
+            ],
+            [
+                "כזית שאמרו – as for example, like an olive’s bulk from the dead or from the carrion that ritually defiles, and most of the measurements that are in the Torah are like an olive’s bulk.",
+                "אגורי (fit for storage, of good quality) – whose oil is stored within it (see Tractate Berakhot 39a).",
+                "כשעורה שאמרו – a bone like a barleycorn (see also Tractate Negaim, Chapter Four, Mishnah Six).",
+                "כעדשה שאמרו – a creeping thing defiles like that of a lentil, and is sustenance like that of a lentil.",
+                "מביאין טומאה – upon a person who carries them.",
+                "בעובי המרדע (like the thickness of an ox goad) – that is from the study of cattle, and its thickness is one finger and a third-of a finger in size, which are two fingers in smallness. And the handbreadth is four fingers in size, which are six small fingers. And it is found that its circumference is a handbreadth. For everything that is its width of a handbreadth there is in its circumference three handbreadths, but they (i.e., the Rabbis) decreed on that which has a circumference of a handbreadth, on account of that whose thickness is a handbreadth, that he brings the ritual defilement from the Torah."
+            ],
+            [
+                "האמה שאמרו – to the matters of Shabbat and Eruvin and Sukkah and the measurements [of the Temple] and Kilayim/mixed seeds.",
+                "באמה בינונית – this cubit is six handbreadths long. For there is a cubit that is five [handbreadths] [that is smaller than it]. And there is larger cubit that is six [handbreadths] and a finger in length. But the cubit that is six [handbreadths] is the medium-sized one.",
+                "שתי אמות – two measurements that with them they measure the cubits, and each one of them is a cubit.",
+                "בשושן הבירה – one room is built on the eastern gate of the courtyard, and upon it, the capital city of Shushan is painted on it, in order that the fear of the kingdom be upon them.",
+                "על של משה – on the cubit that is six handbreadths long.",
+                "שהאומנין נוטלים בקטנה – that the treasurer/manager would make a condition with the artisans – such-and-such cubits they would make in the building for the keeping of the Temple in repair, from the cubits of Moses, such and such a costs, and they would return to him by a finger (see Tractate Menahot 98a) the measurement of the longer cubit upon it, in order that they would add from their own on their condition, lest they make it less, and it is found that they come to commit a religious sacrilege that they benefited from that which was dedicated to the Temple. And why two? One for silver and gold, that when they make a condition with those who smelt gold and silver to make a tablet of four or five cubits in the cubit of Moses, they restore to the extra measure of it a half-finger, not for the additional measurement upon it of a finger, since the artistry is costly and they don’t cause them to lose so much."
+            ],
+            [
+                "כל האמות היו בינונית – which a cubit that is six handbreadths in length.",
+                "חוץ ממזבח הזהב – that was a cubit by a cubit.",
+                "והקרן – of the bronze altar. For it had on its four corners four stones of a cubit in height and a cubit by a cubit in thickness. And that cubit was with the cubit that was five [handbreadths in length].",
+                "והסובב והיסוד – of the bronze altar. And in the third chapter of [Tractate] Middot, they are explained (see Tractate Middot, Chapter three, Mishnah one).",
+                "אמת בנין – such as the wall of the Temple and the altar of the burnt-offering.",
+                "אמת כלים – such as the Ark, and the table and the Golden Altar. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "במדה דקה (a smaller measure) – of the wilderness, it is called the smaller measure, because there is the Jerusalem wilderness and the Tzipori/Sepphoris [measurement] (in the Upper Galilee), but the wilderness one is smaller than all of them.",
+                "מדות הלח – a Hin (i.e., twelve LOG or 72 egg bulks) and one-half of a Hin.",
+                "והיבש – the Issaron (i.e., one-tenth of an Ephah) and the half-Issaron.",
+                "באיטלקי in the Italian measurement of Greece, and this is the wilderness one that existed at the time of Moses.",
+                "כפי מה שהוא אדם – whether small or large [as in the size of the person].",
+                "קומץ המנחה (the handful of the meal-offering) – as it is written (Leviticus 2:2): “[The priest] shall scoop out of it a handful [of its choice flour and oil, as well as all of its frankincense].”",
+                "וחפני קטורת (and he takes both hands full of incense) – of Yom Kippur, as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense.”",
+                "כמלוא לוגמיו ([and drinks] a mouthful ) – if he drank a mouthful on Yom Kippur, he is liable. And according to the mouthful of the person who drinks we measure/estimate.",
+                "כמזון שתי סעודות ולעירוב – the joining of borders is not with less than food for two meals.",
+                "מזונו לחול – like the food for two meals of a weekday when he eats a little bit, but not like the food for two meals on Shabbat that he eats more because of the sweetness of his cooking, it is found that for delicacies there is always room.",
+                "לשבת אבל לא לחול – for on the contrary, two meals of the Sabbath day are less than two meals of the weekday, because a person eats three meals on Shabbat and he doesn’t increase his eating at each meal.",
+                "ואלו ואלו מתכוונים להקל (these and those intend to give the more lenient ruling) – each one of them intendents to lessen the loaf of the Eruv.",
+                "משתי ידות לככר משלש לקב ([it should consist] of two-thirds of a loaf [of a size] three to the Kab)-it is enough for an Eruv with two-thirds of loaf of [a size] three loaves to the Kab. It is found that a complete loaf is one-third of a Kab, and its two-thirds of a loaf is a loaf of the Eruv.",
+                "מככר בפונדיון – a loaf that is purchased with a Pundiyon/Dupondium (a Roman coin equal to two I ssar/16 Perutot) from the baker when four Seah of what are worth one Sela. And four Seah are twenty-four Kab that each Seah is six Kabim. And the Sela is four Denarim and the Denar is worth six Ma’ah, and he Ma’ah is worth two Pundiyonim, therefore, the loaf that is sold for Pundiyon is one-half of Kab. But because the shopkeeper wishes to make a profit, and the costs of baking and grinding , the loaf will not be sold for a Pundiyon when they are sold four Seah for a Sela, but rather one-quarter of a Kab, and the other one-quarter goes to the profit of the shopkeeper and the expenses of baking and grinding. Therefore, a loaf that is purchased for a Pundiyon is one-quarter of a Kab, which is six eggs, and it is the measurement of two meals, which is the loaf of the Eruv. And this is the Halakha (according to Rabbi Yohanan ben Beroka)."
+            ],
+            [
+                "מלא תרווד רקב (a ladleful of corpse mold) – see also – Tractate Nazir, Chapter 7, Mishnah 2 (a spoonful of Rakab) – he filled a spoon of sandy-matter of grain from the corpse after all the moistness has been depleted.",
+                "מלא תרווד גדול של רופאים (filled a large spoon of the physicians – two handfuls) – which is larger than all the ladles, and its measure is two handfuls.",
+                "כגריס הקלקי (like the Cilician split bean) – it is a bean that comes from a place whose name is Kilki, and the beans there are larger than all other beans. And the measure of the place of the Cilician split bean is nine lentils, three-by-three square. And the place of the lentil, is four hairs, and it is found that the place of split bean is thirty-six hairs.",
+                "כותבת הגסה (a large date of a certain species) – larger than other date-palms, and its measure is a bit less than that of an egg.",
+                "כמוה וכגרעינתה (the like of it together with its kernel of the stone fruit) – that one must crush its open space.",
+                "ונודות יין ושמן (and bags of wine and oil) – of leather that were perforated, the measure of their perforation.",
+                "כפיקה גדולה (like a large coil or tuft used as a stopper) – that they place in the spindle that women spin with.",
+                "ומאור – it is a kind of window from which the light enters into the house.",
+                "שלא נעשה בידי אדם – as for example a cavity/hole that water or reptiles make, or that the dirt fell on its own and a perforation was made there. But if he did not think of it for use or for as a source of light, its measure to bring the defilement from the tent of the corpse to the house through the path of the incision.",
+                "באגרופו של בן אבטיח – that is a man known among them and Ben Batiach is his name, that he had a large fist.",
+                "ושנעשה בידן אדם – or that a person made it to bring in the light.",
+                "נירונית (Neronian) – a coin of Nero Caesar.",
+                "כמלוא נקב בשעול (the hole in a yoke) – like [the hole made by] the larger carpenters’ borer kept in the Temple cell. And the Italian Pundiyon and the Neronian stone, and the hole in a yoke, all of them is one measurement. But there are places where they knew about one of them, but not the other, Therefore, we teach all of them."
+            ],
+            [
+                "כל שבים טהור – all the creatures that are I the sea, if he made vessels from their skin, they do not receive defilement, as it is written (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood,] or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening, then it shall be pure],” just as cloth is from something that grows from the earth, even too the skin that that which grows in the earth.",
+                "חוץ מכלב המים – because all the rest of the creatures of the sea – not one of them flees to the dry land when [hunters] come to hunt them, other than the sea dog alone, therefore, it is included within the skins of the dry land, and if he made a vessel from its skin, it is susceptible to receive defilement. And the Halakha is according to Rabbi Akiva.",
+                "אפילו חוט אפילו משיחה (even a thread or a cord) – and as long as he connects them for himself on the road that if both of them were from what grows on the land are attached with a connection like this, the one would become defiled when its partner was defiled."
+            ],
+            [
+                "יש במה שנברא יום הראשון טומאה – this is what he said: There are things that were created on the First Day [of the Creation of the world], that one who makes vessels from them, they have ritual defilement, such as the land which was created on the first day, and earthenware vessels that are made from it are ritually defiled.",
+                "בשני אין בו טומאה – for on it, the firmament was created and it lacks ritual defilement.",
+                "בשלישי – [on the third day] trees were created, and wood vessels made from them are susceptible to receive ritual defilement.",
+                "ברביעי – the heavenly lights were suspended [in the sky], and they lack ritual defilement.",
+                "בחמישי – [on the Fifth day] birds and fish [were created], and if he made vessels from them, they are not susceptible to receive ritual defilement.",
+                "חוץ מכנף העוז (except for the wing of the black eagle) – the wing of the black eagle, for the Rabbis decreed ritual defilement with vessels made from her, for one can come to switch it with other vessels.",
+                "וביצת הנעמית המצופה (the glazed shell of an ostrich egg) – we translate into Aramaic the בת היענה (see Leviticus 11:16) – the egg of an ostrich is called נעמיתא/an ostrich egg. But the Rabbis decreed ritual defilement on its egg when it is a glazed shell, since without he covering, it also stands, but the rest of the eggs, even with a glazed shell, they did not make a decree, since it is not covered, it doesn’t exist at all.",
+                "כל שנברא ביום הששי טמא – beasts and animals and reptiles and mankind [were created on the Sixth day of Creation], if one made vessels from their bones or from their skins, they are susceptible to receive ritual defilement."
+            ],
+            [
+                "העושה כלי קבול מכל מקום – and even if he did not make it, it is worthy to receive [ritual defilement] other than something.",
+                "משכב ומושב (surface designated for lying and sitting) – for sitting a little bit, as for example, that he was leaning or suspended upon it.",
+                "מעור המצה (from an untanned hide) – that it was not pickled nor its hides dressed with flour, nor tanned [with gall-nut].",
+                "ומן הנייר – that is made from grasses.",
+                "דיש להן מעשה – since they hollowed them out [to shape a vessel].",
+                "ואין להם מחשבה (they lack the capacity to effect intention) – if they thought to fashion the dirt as it fashioned on is own, but they didn’t do any work, their intention does not bring them to ritual defilement."
+            ],
+            [
+                "קנה המאזנים (the beam of the balance) – The deceivers make it hollowed out and place in the hallowed out section, pure silver, and when they weigh it, it diverts/perverts the beam a bit and the live silver goes to the side of the thing that is being weighted and makes it heavy and overwhelms it.",
+                "והמחוק (an instrument for levelling a measure of grain/a strike) – that blots out the measurement when it is heaped up. But if they make it of gourds/cucumbers and similar things like it from the light things which lighten it and are bad for the seller, but if one makes of metal which makes it heavy and bad for the purchaser. But one makes it of olives and nuts and of box-tree/ebony tree. But the deceiver makes the instrument for levelling a measure of grain of olive and of hallowed out nuts, and when he sells it, he brings in metal in order that it would be made heavy, but when he purchases, he removes it.",
+                "והאסל (a carrying yoke – in which there is a hidden receptacle for money) – a balancing pole/staff that they carry it on the shoulder. But when there are many workers, after he has received his payment/compensation, he places the compensation in the receptacle that is in the balancing pole/staff, and states to the house owner (i.e., the boss), “You did not give me my compensation,” and when they search him, they don’t give attention to search there [in the carrying pole].",
+                "קנה של עני שיש בו בית קבול מים – and he drinks from them, and when they ask him if he tasted anything, he states, “I am fasting today.” But My Rabbis explained, a receptacle for water is a receptacle for liquids, and when he is busy [with his work] with the owner/the boss in the olive press, he steals from the oil there.",
+                "מקל שיש לו בית קיבול מזוזה ומרגליות – and they use them as such in order to steal in it the taxes/tolls.",
+                "אוי לי אם אומר – perhaps/lest that people learn from me to deceive [others].",
+                "אוי לי אם לא אומר – perhaps/lest the deceivers will say that the Sages are not experts in the work of our hands, and through this they will come to deceive even more. And why did he say [these things]? Because it is written (Hosea 14:10): “For the paths of the LORD are smooth; The righteous can walk on them, while sinners stumble on them.”"
+            ],
+            [
+                "תחתית הצורפים (the goldsmith’s anvil) – those who smelter gold and silver, their bottoms/base are a vessel which is called a frame in which an anvil is set. And it is made to place within it silver and/or gold rubbish/broken ware. But that of a smith is not made to receive, and it is not made explicitly also for sitting.",
+                "משחזת (whetting implement of stone or wood) – of wood that they sharpen/whet the knives. And they make for it a receptacle for oil that they smear [the implements] with oil to sharpen them.",
+                "פנקס של שעוה – that the storekeeper has and the money changer that he writes upon it with a stylus/engraving tool.",
+                "קש – the tails of the ears of grain, and make mats out of them.",
+                "ושפופרת הקש – which is hollow and it has a receptacle.",
+                "רבי עקיבא מטמא – and even though its receptacle is small, for it is taught in the Mishnah above (see Tractate Kelim, Chapter 17, Mishnah 15), “that a person who makes a receptacle of any sort – it is ritually defiled.” And there is a difference of opinion if it is thing that is standing or not, for there is nothing unclean/defiled other than if it stands on its own. But Rabbi Akiva considers something that is standing, whereas Rabbi Yohanan ben Nuri does not consider for himself something that is standing. But the Halakha is according to Rabbi Akiva.",
+                "פקועות (bitter-apple/a gourd) – a desert gourd. But there are those who say, small, bitter melons. And their reed is hollow like the tube of straw.",
+                "חלף (rush/shoot) – it is a kind of grass and they make from it shoots/rush and mats. And they call it CHALFA in Arabic.",
+                "טהורה – from the ritual defilement of a reptile, but not from laying and sitting, for according to the Torah, if it is not made for overhanging boughs or twigs.",
+                "קנה שחתכו לקבלה – to place in it powder for painting the eye-lids/stibium.",
+                "הככי (pith/a web-like reed pith that has substance) – the white marrow that is withing the reed. But prior to this, the reed does no have susceptibility to receive defilement, and even according to the words of the Scribes."
+            ]
+        ],
+        [
+            [
+                "השידה. נמדדת מבפנים – as it is taught in the Mishnah above (Tractate Kelim, Chapter 15, Mishnah 1), all wooden utensils that hold forty Seah in something moist, which are iron tools for crowding olives into the vat when dry, is ritually pure, that is a cubit by a cubit by a height of three cubits. And here there is a matter of dispute – how does one measure it? According to the School of Shammai, they measure the hollow that is within, and not the thickness of the walls and rims. But according to the School of Hillel, they measure except from the thickness of the legs and the vertical rim/edge (by which a flat vessel is made into a vessel-like receptacle) which he pressed/molded on the rim. And according to Rabi Yossi, hey measure the thickness of the legs of the chest and the vertical rim. But according to Rabbi Shimon, if its legs are not a handbreadth high, they measure even the airspace that is between each leg. But the Halakha is according to the School of Hillel in accordance with the first Tanna/teacher."
+            ],
+            [
+                "המוכני (the machine for lifting weights, wheel-work) – it is a wheel, like a sort of wheels of a wagon, and since the chest is carried upon it, it is called a מוכני/wheel-work. It is the language of (Exodus 30:28): “and the laver and its stand.”",
+                "בזמן שהיא נשמטת(at the time when it may slipped off) – that a person may remove it from the wheel.",
+                "אינה חבור לה (and it is not connected to it) – and it is considered a vessel to itself. But if is a chest with a receptacle, it is a defilement that does not hold forty Seah, and the chest is defiled, but the wheel-work is not defiled, but if it is not a receptacle, it is defilement, and the defilement came in contact with the wheel-work, the wheel-work is ritually impure, because it is not considered from the chest, and it is carried full and empty and there is a receptacle.",
+                "ואינה נמדדת עמה – in the accounting of a cubit by a cubit at the height of three cubits, for it is considered like the thickness of the legs, and even according to Rabbi Yossi, it is not measured with it.",
+                "ואינה מצלת עמה באוהל המת (and does not offer protection with it in the tent of the corpse) – for if the chest is in the cemetery, it protects over the vessels that are within it, since it supports/strengthens forty Seah. But if vessels protrude from it corresponding [to the height] of the wheel-work from above, the wheel-work does not protect it, for a wheel-work is susceptible to receive defilement and does not interpose before the defilement.",
+                "בזמן שבתוכה מעות – it is a vessel of is own accord, and is the base for a prohibited thing, but it is permitted if it is not detached, for after that they were not within the chest which is the essence of the vessel.",
+                "קמרון (arched lid) – like a kind of arched compartment over the chest.",
+                "נמדד עמה – to complete the forty Seah.",
+                "מודדים אותו – when it is fixed.",
+                "ראש תור (how is an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve) – a diagonal line. For this arched lid does not correspond to the entire chest, but rather it covers over part of the empty space, and he comes to measure the airspace, we view it as if a chord is placed in the diagonal line from the wall of the chest until the top of the arch, and the empty space that is below it is measured.",
+                "אם אינה יכולה לעמוד בפני עצמה – the chest without the arched lid that is fixed in it.",
+                "טהורה – even though it does not hold forty Seah. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אע\"פ שמקבלים (even though they contain/retain) – that is to say, even though they did not make an incision while taking the legs, and they have a receptacle as at the outset.",
+                "טהורין – that since he took one of their legs off, they were no longer regarded as a vessel, because they do not receive/retain in their manner, but rather lean to one side and are like they are broken.",
+                "ר' יוסי מטמא – since no incision had been made in them with the removal of one of their legs. But the Halakah is not according to Rabbi Yossi. But Maimonides had a different reading:\"ושאינן מקבלים כדרכן ר' יוסי מטמא.\" (i.e., instead of saying: “even though that they do not contain something according to their usual fashion. Rabbi Yossi declares ritually impure/unclean,” Maimonides’ version of the text states, “they do not contain something according to their usual fashion.”). But it is something for itself, and this is how he understood it. A chest, a box and a turret which do not contain forty Seah when they sit in the prescribed manner, if one tilts them/causes them to lean, they contain forty Seah, Rabbi Yossi declares them unclean/impure since they don’t contain according to their usual fashion, but the Sages state for since that they do contain/retain, nevertheless, they are considered and containing forty Seah and are pure.",
+                "נקליטי המטה (poles of the bed) – two pillars, one from about the head of the bed and one at its foot and they place a staff from one to the other and cast a sheet over it and it becomes a tent.",
+                "וחמור (a stand on which the bedstead is placed) – under the frame of the bed, they place a hallow piece of wood that he frame is lying upon, and it is called a חמור/a stand.",
+                "וחפוי (a covering) – as for example, a covering that cover the bed and its poles.",
+                "טהורים – that is metal which serves the wood.",
+                "מלבן (frame) – hollow tablets made to be placed under the legs of the bed so that they do not rot from the moistness of the ground, and they are carried with the bed, therefore they are ritually impure, for they are similar to the bed.",
+                "ומלבני בני לוי טהורין – because they would regularly go to Jerusalem and would go from city to city and they don’t bring the beds with them but they do bring the frames, therefore, even though they are fixed in the bottoms of the bed, for since they will ultimately be taken up, they are not considered like the bed."
+            ],
+            [
+                "מלבן שנתנו על לשונות – wood made like a longue that the bed frame is lying upon.",
+                "ר' מאיר ור' יהודה מטמאין – that even this is carried with the bed like the frame.",
+                "ר' יוסי ור' שמעון מטהרין – that it is not carried with the bed all that much. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.",
+                "שמלבני בני לוי טהורין – for even though that they are fixed in the legs of the bed, since that ultimately they are taken off, they are ritually pure, these tongues are also sometimes removed from the frames of the bed, and are not considered like the bed."
+            ],
+            [
+                "מטה שהיתה טמאה מדרס (a bed that was ritually impure through treading) – that a person with gonorrhea who lay on it or was suspending from it or leaning on it.",
+                "קצרה (the short board, the board at the head and at the foot of the bed) – those pieces of wood that are at the width of the bed to the side from its head or from its feet.",
+                "ארוכה – those pieces of wood that are at the length of the bed from the right or from the left, and they are called ארוכות המטה/long board, long side of the bedstead.",
+                "טהורה – for they further are not proper and they are like shards of vessels that are ritually pure.",
+                "ר' נחמיה מטמא – But the Halakha is not according to Rabbi Nehemiah.",
+                "גדר – he severed and broke off (i.e., cut) like cut down a tree.",
+                "שתי לשונות לוכסן (two tongues diagonally – two pieces of wood that are made like a tongue, that the frames of the bed are placed upon them, he cuts them with crosswise/diagonally, one that is in the southeastern corner and one that is in the northwest corner, are ritually pure, for they are not appropriate. And similarly if he cut two legs a handbreadth by a handbreadth diagonally, from the leg that is in the southeast corner he cut a handbreadth, and from the leg in the northwest corner he cut a handbreadth, it is like it is broken.",
+                "או מיעטה מטפח (or he diminished it by a handbreadth) – that he cut its legs and there is no handbreadth from the bed to the ground, it is not considered [of value, and hence is pure]."
+            ],
+            [
+                "ותיקנה טמאה מדרס – it still stands in its defilement/impurity, since the second side exists.",
+                "טהורה מן המדרס – even though the first was repaired prior to the second side being broken. Nevertheless, it is ritually pure/clean, for new faces had appeared here, for after it went down through the defilement of treading/Midras, these faces renewed themselves and this is not the first, for after it had been ruined enough in order that it be voided.",
+                "אבל טמאה מגע מדרס – because the long side of the bedstead was first when it was broken and fixed and he brought a new long side in place of the broken one and attached it below, it became defiled through contact via treading/Midras, for it (the person with gonorrhea) had touched the bed who was impure through treading, and when the second [board] was broken, that it sprouting from it the defilement of treading, there remained in it the defilement of contact, for the entire bed is connected to the first board when it was fixed.",
+                "עד שנשברה שניה טהורה ([if one did not have the time to repair the first] before the second was broken – it – the bed is pure) – for since the two long bedsteads were broken, they are no longer fit for use. And it is not similar to where it was taken apart and all of it exists, for there, it will be eventually be put back together with its fellow parts."
+            ],
+            [
+                "כרע – [leg] of a bed which was impure with defilement by treading. That the person with gonorrhea tread on the bed leg when he was on its own and it was not connected to the med.",
+                "כולה טמאה מדרס – for attachment was done to it, as if it is all one body.",
+                "היתה טמאה טומאת שבעה – such as, for example, that it came in contact with a corpse.",
+                "טומאת ערב – that it came in contact with someone who was defiled through contact with a corpse.",
+                "והמטה טהורה – that it (8.e. the bed) was not defiled through contact of the leg [of the bed]. For it was first [degree of ritual impurity], and a person nor vessels are susceptible to defilement other than from a primary source of defilement.",
+                "מעדר (mattock, share of the plough/pitchfork for the first stage of winnowing – passing the grain from one side to the other) – a wooden vessel/utensil that has teeth that turn over the straw, and its teeth are metal. And because the teeth are of joints inserted therein, its law is like that of a bed which is of links. And this and similar to it, it is referring to the defilement for seven days, for the share of the plough does not defile through treading."
+            ],
+            [
+                "תפלה – it is speaking of the Tefillin of the head that came in contact with a corpse, for it has four compartments, and every compartment is called a קציצה/capsule, compartment.",
+                "התיר קציצה (he untied/loosened the compartment) – he removed one compartment and brought another in its place.",
+                "טמאה טמא מת – that their connection/attachment makes them one body.",
+                "וכן שניה וכן שלישית – all the time that the fourth [compartment] exists. On account that it is attached to the fourth [compartment]. But when he removed also the fourth and exchanged it for another, the defilement from [contact with] the dead flies out from it, and there remains in the three compartments/capsules [of the Tefillin of the head] the defilement from contact with something which had been defiled through contact with a corpse, for it came in contact with the fourth [capsule/compartment] when they attached them and it still exists. But the Fourth [capsule/compartment], when it was switched out, there is no defilement in its body at all, for if it was because it come in contact with the three [other] compartments, contact [uncleanness] does not cause contact uncleanness, since the first three [compartments] are new, that came in contact with someone who had been in contact with a corpse, the new forth [compartment] does not receive defilement from them, and there is no defilement in the new fourth [compartment] other than on account that is attached to the three which are defiled through contact. Therefore, when he return and switched out the three [compartments] a second time, all of them are pure, and there is no contact [with defilement] in them."
+            ],
+            [
+                "טהורה – and even where there is a longboard/bedside and two legs, but it is not their intention to restore, and where they benefit, is specifically in a place that everything belongs to one person.",
+                "מקבלת טומאה מכאן ולהבא – but not retroactively, for when they (i.e., the brothers or joint owners) divided it half, the defilement flew off from it.",
+                "מיטמאה חבילה (becomes unclean only when combined) – if the leg [of the bed] was removed from the longboard/beside and stands with the short board/the board at the head and at the foot of the bed, it is combined/connected, but if the leg is defiled, the longboard is defiled. For just as when it is complete/whole, if one of its pieces is defiled, all of it is defiled, so also when they remove the leg from the longboard and it stands with the shortboard, and when the leg is defiled, the shortboard is defiled as well.",
+                "ומטהרת חבילה – and if he immersed the leg [of the bed] in a Mikveh/ritual bath with the shortboard of the bed, the shortboard does not interpose upon it, for just as it does not interpose upon it when we immerse it (i.e., the bed) when it is whole/complete.",
+                "וחכמים אומרים מטמא איברים – and not when combined, that if the leg [of the bed] had become defiled, it [alone] is defiled and not the shortboard [of the bed], for it is not combined like something whole/complete.",
+                "ומטהרת אברים – when he comes to immerse it [in a Mikveh/ritual bath], the leg is by itself, and not the combination with the short board [of the bed] for the short board interposes upon it. That which is not connected is like a whole [bed], for when one immerses a whole bed [in the Mikveh] it is ritually pure even though he did not break it apart, but now that it separated the leg from the long board, it is not combined with the shortboard, and it is necessary to immerse it [in a Mikveh] on its own. The Halakha is according to the Sages. So it appeared that the explanation of this Mishnah is from the Tosefta (Tractate Kelim Bava Metzia, Chapter 8, Halakha 8), such is how my teachers/Rabbis explained it."
+            ]
+        ],
+        [
+            [
+                "המפרק את המטה להטבילה – even though it had become defiled while it was whole/complete, sometimes, on occasion when it is large and is unable to enter the Mikveh [whole], and one needs to take it apart.",
+                "והנוגע בחבלים – this is our reading. Meaning to say, whether one takes it (i.e., the bed) apart or one touches the ropes, one is ritually pure. But we are speaking about a bed that was defiled through contact with a corpse or though a person with gonorrhea lying on it, and as for example, that is no on the bed a long board and two legs, even though, it is necessary to immerse it [in a Mikveh], in order that it not return to its defilement when it is connected. But the person who touches the ropes is ritually pure, for since he took it (i.e., the bed) apart, the ropes are no longer connected.",
+                "החבל מאימתי חיבור – at the outset when a person makes a partition by means of net-work/makes a zig-zag completely and girds it with three [rows of] meshes with it, and the rope still remains very long. If the bed became defiled, the rope is defiled. And a person who touches the rope, is impure. For it is all connected/attached, for ultimately, one is making a partition by means of net-work.",
+                "מן הקשר ולפנים – if he tied another rope to this rope that he is making a lattice-work with, the other rope is not attached from the knot and outward.",
+                "נימי הקשר (fringes of a knot) – when they tie in a knot two ropes with one another, they leave a bit from the heads of the ropes from this side and from that side they exit beyond the knot, and they are called the “fringes of a knot.”",
+                "הנוגע בצורכו – for since there is a need to tie them in a knot, that if the knot at the actual top of the of the rope was an extra knot, it is found that these fringes establish the knot an they are like the knot itself.",
+                "רבי יהודה אומר שלש אצבעות – is an attachment/connection, and he requires the knot, but not more."
+            ],
+            [
+                "החבל היוצא מן המטה – what remains from it [hangs over the bed] after he completed the plaiting.",
+                "עד חמשה טפחים טהור – for it is not appropriate for the needs of the bed, and it is not considered a handle.",
+                "מחמשה ועד עשרה טמא – for it is appropriate to knot with it the Passover sacrifices. For they would regularly tie up the Passover sacrifices with a rope that is on the leg of the bed in order that it be ready for them. And it was appropriate also to let it down [over the side of the bed] , that is to say, to lower it from the attic to the roof. Alternatively, to lower it to the ritual bath to immerse it when it became defiled.",
+                "מעשרה ולחוץ טהור – for what there is on a rope more than ten [handbreadths] he does not use at all for the purposes of the bed."
+            ],
+            [
+                "המיזרן (girth, hanging from the bed – a strap of cloth which is wound over the bed to keep the covering in position) – a kind of girdle or woven belt that they tie around the bed in order to attach its joints/links. But sometimes it is too large and it drags and extends beyond the bed.",
+                "היוצא מן המטה – and the bed is impure from treading.",
+                "כל שהוא – even if it extends outward a few cubits beyond the bed, everything is impure.",
+                "ר' יוסי אומר עד עשרה טפחים – it is impure through the defilement of the bed. From ten [handbreadths] and beyond it is pure. And the Halakha is according to Rabbi Yossi.",
+                "שיירי מיזרן – a girth that was worn out or torn, whatever that will remain from it, and it will be ritually impure.",
+                "שבעה טפחים – for less than this, it is not appropriate for anything and it is not considered a vessel.",
+                "חבק (a band with which the saddle or housing of an animal is fastened around its belly) – there are those who explain/interpret , a thick and hard piece of cloth that they place on the donkey when it comes from the road and it is sweating, , in order that it not catch cold when they remove the saddle from it. And there are those who explain, that they place it on the burden of the donkey in order that it not be lost if rains fell upon it."
+            ],
+            [
+                "נישא הזב על המטה ועל המיזרן (if the person with gonorrhea was carried on the bed and on the girth) – not exactly carried on the bed girth, but rather that the person with gonorrhea was carried on the bed that the girth is tied around it and extends from it.",
+                "מטמא שנים ופוסל אחד דברי ר' מאיר – Rabbi Meir according to his reason that he stated above (see previous Mishnah, Tractate Kelim, Chapter 19, Mishnah 3), that even if the bed birth extends from the bed a little bit, and even more, it is attached/connected to the bed, and the two are made impure and renders [the heave-offering] unit, like the bed itself. For all that the person with gonorrhea is carried upon and acts of lying and sitting are performed by the person with gonorrhea, which is a primary category of ritual impurity, and the person who touches is first degree [level of ritual impurity], and something that is first-degree [level of ritual impurity] makes something else second [degree level of ritual impurity] , and something that is second degree [level of ritual impurity] makes something third [degree level of ritual impurity] to invalidate the heave-offering/priest’s due alone, but not to make it impure. And this is where he defiles two degrees, which are first [degree of ritual impurity] and second [degree of ritual impurity] and he invalidates one and it is third [degree level of impurity] and it is invalid for heave offering alone. And the bed girth all the while that it was not removed from the bed is considered like a primary source of ritual impurity, and it defiles two and invalidates one, but after he removes it, it is nothing other than a derivative of the defilement which defiles one and invalidates one, according to the law of a person who touches that which the person with gonorrhea lies upon.",
+                "ר' יוסי אומר = Rabbi Yossi according to his reasoning, who stated above (in Tractate Kelim, Chapter 19, Mishnah 3) ten handbreadths and not further. Therefore, that which is within ten [handbreadths] is considered a connection/attachment to lying [by a person with gonorrhea], and it defiles two and invalidates one all the while that he did not remove it. But what is beyond ten [handbreadths] is not considered an attachment to the lying [by a person with gonorrhea], and its law is as it was explained, that it defiles one and invalidates one.",
+                "נישא על המזרן מעשרה ולפנים טמאה – this is our reading (i.e., טמאה). But we don’t have the reading of טמא/impure. And this is an explanation: if the person with gonorrhea was carried on the bed girth that extends from the bed, if he was carried from ten [handbreadths] and within to the side of the bed, the bed is impure through treading/Midras, for since all ten [handbreadths] are considered an attachment to the bed, but from ten [handbreadths] and beyond it is not an attachment/connection to the bed, and the bed is pure and its not defiled [with the defilement] of the bed girth. Such it appears in my eyes an explanation/commentary on this Mishnah. And the reading of my Teachers/Rabbis who have the [textual] reading \"טמא וטהור\" /impure and pure and their explanation, but it was not acceptable to me. And similarly the words of Maimonides who wrote in his commentary to this Mishnah did not enter my eyes are all. And I investigated afterwards in his work (i.e., the Mishneh Torah) in the Laws of Kelim/Vessels, Chapter 21 [Halakha 9] – it appears to me that there he retracted and explained this Mishnah as I explained it here."
+            ],
+            [
+                "כולה טמאה מדרס – ;and all the time that he did not remove the bed girth from the bed, it is like the bed itself, as I have explained.",
+                "והמזרן מגע מדרס – and it defiles one and invalids one, like the law of all who touch/come in contact with a primary category of ritual impurity."
+            ],
+            [
+                "ונגע בהן המת – when they are wrapped together.",
+                "טמאים טומאת שבעה – in this, Rabbi Yossi does not dispute. For especially in the defilement of treading/Midras it is stated, up until ten handbreadths it is impure; from ten [handbreadths] and beyond it is ritually pure. But concerning the rest of the defilements, even one hundred cubits all together is an attachment, such as the bed girth which is wrapped on a bed and the bed enters into the tent of a corpse or that it touched a reptile, and similarly if a piece from the bed girth enters into the tent of a corpse or touched a reptile, if the bed is defiled, the bed girth is defiled; if the bed girth is defiled, the bed is defiled, and even if the bed birth extends from the bed for one-hundred cubits.",
+                "פירשו טמאים טומאת שבעה – and they are not like vessels that were broken, since each one of them is a vessel in its own right. Even though that regarding the matter of acquiring defilement they are considered like one vessel, and when defilement touched one of them, the other was defiled [as well].",
+                "שניטלו שתי ארוכות – its [two long pieces], and they did not beak. And they are appropriate to be restored to their places, therefore, the bed was not purified from its defilement with the taking of the long pieces.",
+                "נשתברו חדשות טמאה – for since the old ones and the sockets/perforations were not changed, and when he removed each part of the bedstead and all of its bedsteads are whole. But when the old ones were broken, they are pure, because the old ones were on the bed when it became defiled, and when they were broken, the bed is a broken vessel, for it is not appropriate without the long pieces."
+            ],
+            [
+                "תיבה שנפחתה מלמעלן )a box which was damaged from above) – its covering.",
+                "טמאה אמא מת – because its rim/bottom still exists, it is worthy for use. And specifically, defilement through contact with the dead, but not defilement by treading, for it is not appropriate for sitting.",
+                "נפחתה מלמטן – at its rims/bottoms, its receptacle was annulled and it is completely pure.",
+                "מגורות שלה (its drawers [in a chest]) – the treasures/storehouse within, that is the rooms that are in it that were not damaged with it, are impure."
+            ],
+            [
+                "התורמל (bag – the inside pocket of which has become defective) -a large leather pocket that the shepherd puts his belongings into, and within the bag, there are small pockets like the drawers in a box.",
+                "חמת (bottle – of a skin of a he-goat/wether) – leather skin or bottle.",
+                "שהביצים שלה מקבלות עמה when they flay/shed the skin of the male rams and wethers/he-goats, there remains the leather that is in place of the genitals/testicles, like a small pocket, but if they were damaged, they are ritually pure, for their receptacle has been nullified."
+            ],
+            [
+                "שפתחה מצדה (that was damaged from its side) – When it was damaged from above, it was not impure by treading, for if he sat upon it and comes to use it, they say to him: “Stand and let us do our work.” But when it was damaged from the side, it is possible to use it even though he sits upon it.",
+                "בזמן שאינה גבוהה עשרה טפחים – when it is ten [handbreadths] high, it is not appropriate for sitting all that much.",
+                "או שאין לה לזבז (or when it does not have a vertical rim/edge – buy which a flat vessel is made into a vessel-like receptacle) – when it has a vertical rim which damages the person who sits upon it.",
+                "נפתחה מלמטן – at its rim/bottom. It is not appropriate for use, but is appropriate for sitting.",
+                "מפני שבטל העקר (because the primary purpose was annulled) – the primary purpose of the box is that its made to support its rim what one places within it, and through that, it is called a vessel. But because its rim was damaged and it was nullified, also its walls from above are nullified and it no longer receives any form of defilement. And the Halakha is according to the Sages."
+            ],
+            [
+                "משפלת (a wicker basket carried on a pole over the shoulder) – a large basket that they carry the manure and the trash.",
+                "שנפחתה מלקבל רמונים – for this is its measure to become purified, when an incision is made when removing pomegranates.",
+                "ר' מאיר מטמא – even though it is more pure than all of the other defilement things, it is impure from treading, which is appropriate for sitting.",
+                "וחכמים מטהרין – And the Halakha is according to the Sages [for when the primary purpose is annulled, the secondary purpose is annulled]."
+            ]
+        ],
+        [
+            [
+                "הכרים (mattresses) – made to be filled with wool or feathers/down, a a person places them underneath his head.",
+                "והכסתות (cushions) – they ae like mattresses, but they are long and large, and the entire body of a person lies on them.",
+                "מרצופין (packing bags, leather bags, sacks – adapted for ship-loads) – like a species of large leather sacks that they place in them goods that they take on ships.",
+                "הרי אלו טמאים מדרס – fo all of these are used also for lying.",
+                "קלוסטור (basket – fodder basked used instead of a muzzle) – a kind of folded basket that they suspend in the mouth of an animal, and they put in it fodder and barley-corn and the animal eats when it is walking.",
+                "תורמל – a large leather pocket that the shepherd places there all of his belongings.",
+                "כריתית (a leather bag containing one Se’ah) – a small leather bag.",
+                "רבצל (small bag for perfumes, spices) – small leather bag that they place spices in.",
+                "מזודה (traveling bag containing provisions) – a vessel that they place in it food/provisions for travel. The Aramaic translation of \"צידה\" – is \"זוודין\" – travel bag.",
+                "הרי אלו טמאים מדרס – all of these that are taught in the Mishnah, if each of them has the measurement that is explained with them or more, they defile through treading/Midras, and they are used for lying with their work/task. But not with less than the defined measure [of the Mishnah].",
+                "נפחתו טהורין – for all of these are made to receive/hold things, that the receptacle prepares them and designates them to be fit for lying and sitting, and when it becomes damaged/worn out, the primary purpose which is reception is annulled , and for that purpose it was called a vessel.",
+                "ובטלה הטפלה – which is defilement by treading."
+            ],
+            [
+                "חמת חלילין (bagpipe) – a bag that is full of wind and they place the flutes in he mouth of the bag and the wind exits through the incisions/holes and produces from the flutes a sound of song.",
+                "טהורה מן המדרס – for it is not fit for lying.",
+                "עריבת פיסונות (a trough for mixing mortar) – a trough that they bring into it small stones and clods of earth in order to provide a mold filled with earth or rubble of ethe building. And [the word] פיפוסנות is the language of “he took up a lump [of brittle stone] and threw it at it (the idolatrous statue)” as we state in the Gemara in [Tractate] Sanhedrin 64a concerning Mercurius (name of the Roman divinity, identified with the Grecian Hermes).",
+                "בית שמאי אומרים מדרס – for they hold that they use it for lying with their work. But the School of Hillel holds that they don’t use it.",
+                "שנסדקה טמאה מדרס (which was split is impure through treading) – but if it was not split, it not impure through treading, for we say to him: “Stand and let us do our work.” But when it was split and liquids come out, it is not worthy other than for lying. But less than two LOG or more than nine Kab, is not ritually impure through treading and even if it was split.",
+                "ונתפחה (and it swelled up) – on account of the rains the wood swells and the split is closed up.",
+                "טמאה טומאת מת – as it was at the outset before it became split, because it has a receptacle. But it is not impure from treading, for it is not designated to lie upon it, for they use it in kneading.",
+                "בקדים ונסדקה – after the wood had swelled up and the split had closed up, he placed it in an east wind and it split.",
+                "טמאה מדרס – that it returned to being fit for lying but not to knead with it.",
+                "זה חומר בשיירי כלי עץ – that at their outset they are not impure through treading, but when they are split, they are impure through treading.",
+                "כלי נצרים – baskets made of wickerwork of willows and of similar things.",
+                "עד שיתחסמו (until they be sealed/glazed) – when their upper rim/lip is completed.",
+                "אע\"פ שנשרו שפתותיהן כל שהן – that their lips fell and there doesn’t remain anything of their lips to any degree at all, they are ritually impure."
+            ],
+            [
+                "מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.",
+                "חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.",
+                "דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. \"דיו\" is “two;” \"סטר\" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.",
+                "קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.",
+                "טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.",
+                "",
+                "",
+                "כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.",
+                "עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.",
+                "אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.",
+                "קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a)."
+            ],
+            [
+                "עד שיקצע (until he smooths/cuts off/trims the rough parts) – that he would cut it off and establish it for sitting. And the Halakha is according to the Sages.",
+                "אע\"פ שקבעה בכותל טמאה – through defilement through a corpse or a reptile. But it is not annulled from being a vessel, and we don’t say a vessel that is attached to the ground is like the ground itself, but rather only when it was attached/connected to the ground at its outset, or that it was made in order to serve the ground."
+            ],
+            [
+                "כופת (a stool/a block with a concave top to sit upon) – a vessel designated for sitting. And it is of date-palm.",
+                "שקבעו בנדבך (that was fixed into a course of the wall, course of bricks/stones) – in the row of the building.",
+                "בנה עליו ולא קבעו (built upon it but did not fix it) – in the manner that the artisans do when building an arch/doorway over the boards and afterwards sawing them.",
+                "טמא – if he person with gonorrhea sat on the building that he is upon, the stool/block with a concave top to sit on that is under the building is defiled. For the person with gonorrhea defiles that which he sits upon and that which he lies upon that is under the stone used for closing a pit (which may be over a corpse). And similarly, they fixed it but did not build upon it and the person with gonorrhea sat upon it when it is fixed, it is ritually impure, but it is not nullified in this. But when he fixed it and built upon it, it is nullified in regard to the wall, and it is like a wall.",
+                "מפץ (a mat of reeds, bark, the poor man’s mattress) – like the species of matting made from reeds or from bulrushes/reed-grass.",
+                "על גבי הקורות – of the attic.",
+                "מעזיבה (a concrete of stone chippings, clay) – plaster and pebbles of stones that one places on the room. And all the while that one did not fix the mat of reeds in the walls and the person with gonorrhea sat on the concrete of stone chippings, the mat is defiled that is below it, but it is not annulled from the laws of a vessels, for if he wanted, he could take it. And similarly, if he fixed it but did not place upon it the concrete of stones and the person with gonorrhea sat upon it, it is impure from sitting. But it is not annulled until he fixes it and places the concrete of stone chippings upon it.",
+                "כדרך קבלתה – its rims below.",
+                "כדרך שלא קבלתה – its rims above."
+            ],
+            [
+                "סדין שהוא טמא מדרס – and it is appropriate to be defiled through treading, as it states, but it is not actually defiled through treading. For if so, as it is taught in the concluding section ‘of the Mishnah] “that is susceptible to uncleanness from corpse uncleanness,” let it be taught “but it is impure through contact with treading, as it is taught in the third chapter of Tractate Menahot (הקומץ רבה) [see also Tosefta Tractate Kelim Bava Metzia, Chapter 11, Halakha 9].",
+                "ועשאו וילון – a curtain for the opening, or a curtain for a ship. And specifically, when he made it through a change in action, but thought [alone] does not remove it from defilement that it was appropriate for it.",
+                "אבל טמא טמא מת – because the sun warms it (see Talmud Betzah 14a) it (i.e., the sheet) is wrapped in its rims periodically, therefore, it is not annulled from the laws of a vessel.",
+                "מאימתי טהרתו – that the law of treading is annulled from it.",
+                "משיתפר – In the Tosefta it is proven that the School of Shammai (see above, Tractate Kelim Bava Metzia 11:6) requires when it is torn and one fixes it to the measure of the opening, and one sews on it loops/couplings to hang it on a curtain or on a ship. But the School of Hillel states: “when he ties it up” and it doesn’t require tearing. But rather, one he ties on it the loops/couplings in order to suspend them upon them. And there are books that have the reading: “The School of Shammai states from when it is broken,” and that this is the reading, meaning to say, that when he breaks it and tears it in order to sew it to the measure of the opening.",
+                "ר' עקיבא אומר משיקבע – from the time that he will hang it on the opening or on the ship. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "לארכה טהורה – the length of the reed corresponding to the length of the matting [of straw], is pure, but it is not appropriate for lying, for the reeds damage the person lying down, but they are not appropriate for anything other than interlacing.",
+                "כמין כי – the Greek [letter]. That is akin to the reverse of our [letter] \"כ\". Meaning to say, it is always impure util he pulss the reeds from three sides. And the Halakha is according to the Sages.",
+                "עשאם לרחבה – the length of the reed to the width of the matting.",
+                "ד' טפחים – when there is between each reed four handbreadths, it is appropriate to lie upon between the two reeds.",
+                "נחלקה לרחבה – and its reeds were broken in-half.",
+                "רבי יהודה מטהר – for it is not appropriate for lying. But the Halakha is not according to Rabbi Yehuda.",
+                "המתיר ראשי מעדנים (he who loosens the tops of reed matting) – it is custom of those who make matting that when they complete the mat, there remains a kind of border/hem. And they raise it in all two handbreadths a twisted thread and tie it so that the web will not be destroyed. For if it remains, it stands to be destroyed and would be annulled from the notion of being a vessel, and is pure. ",
+                "Reed matting, ties, like (I Samuel 15:32): “Agag approached him (i.e., Samuel) with faltering steps,” meaning to say, it is tied in the manner that forbidden things are tied, and similarly (Job 38:31): “Cast you tie cords to Pleiades.”",
+                "שהם של ששה טפחים – two handbreadths between each reed matting, and a handbreadth from here and a handbreadth from there.",
+                "משתקנב (when it will have been trimmed) – that he will sever/cut and lop off the heads of the protruding membrane, and this is cutting/trimming."
+            ]
+        ],
+        [
+            [
+                "הנוגע בכובד העליון (he who touches the upper beam from which the warp depends) –the weaver has two round pieces of wood, the first that the warp (i.e., longitudinal) thread is wrapped around, and the second that is in front of it that all the while that he continues to weave, he wraps the woven curtain. And because they are heavy, they are called כובד.  And the upper beam from which the warp depends is what is in front of him, and the lower beam (כובד התחתון – the roller on which the web is wound as it advances) is distant one from him for all the warp (longitudinal thread) is wrapped on it.",
+                "הנירין (the cross-beam of the loom – the leashes or thrums to which the threads of the warp are attached) – they are the woven threads on the reed, and for them, they raise slightly the threads and make a path that the weaving of the thread goes.",
+                "קירום (the row of slips or thrums in the loom to which the threads of the warp are attached) – comb/strigil that one strikes on the weaving and fastens the threads",
+                "בחוט שהעבירו על גבי ארגמן – after the embroidered garment is made, they place threads on it that it should not become soiled, and those threads were not attached to the cloth.",
+                "ובעירא (white substance, undyed wool or cotton – this is the \"אירא\" /undyed wool or cotton that is mentioned in the first chapter of [Tractate] Shabbat [11b]: \"ולא גדרי באירא שבאזנו\"/nor a common weaver with undyed wool in his ear. And this is a small piece, from wool or flax or from wool of the vine that they weave within the wraps for beauty, and he throws it into the warp/longitudinal direction of the latitudinal direction/woof that is wrapped within it, and there are some of them that are black and red, and if it will not be eventually restored, such as for example that it is red and now he wants to bring in undyed black wool, and even those it has not split the cloth, there was no attachment/combination.",
+                "בנפש המסכת (the woof) – the threads of the woof/latitudinal direction that go within the warp/longitudinal direction within the body [of the garment], and every thing that the weaver places within the woof to repair his weaving is called \"נפש\" /the soul of the woof, and when he comes in contact with them it is coming into contact with the clothes – which is attachment.",
+                "שתי העומד (the warp of the standing loom) – that he needs still for the clothing and stands to be woven.",
+                "וככפול שהעבירו על גבי ארגמן (the double/folded over thread which one passed over fine purple) – a piece of the cloth that they sew on the purple so that it doesn’t become soiled, it is like it is attached to the cloth.",
+                "עירא שעתיד להחזירה (the spool which is going to be returned [to the web]) – as I have explained above.",
+                "בצמר שעל האימה (with the wool that is on the distaff) – there are those who have the reading [of the word אימה as] עימה with an \"ע\" and it is all the same. And it is a long staff or a reed that the women tie up the wool and spin.",
+                "באשוויא (the staff around the which the wool is put, spool) – the wool that is on the spool, and the distaff and/or the spool both of them are made for spilling, but each is different from the other in their shape/form.",
+                "טהור – for it is not attached.",
+                "פיקה (whorl, spinner) – a kind of small round piece of metal that has an incision, that the women put into the top of the spindle/distaff to make it heavy, and they call it a POSROLAV in the foreign language.",
+                "עד שלא פירעה (until they didn’t lay it bare) – before releasing it.",
+                "משפירעה – once he released it."
+            ],
+            [
+                "קטרב (cross-piece in front of yoked animals; the pin fastening the ropes of the yoke to the pole) – it is explained above in Chapter “Metal Vessels” (Tractate Kelim, Chapter 14, Mishnah 4) which are two pieces of wood from two sides of the yoke in which incisions have been made , and they bring into this incision a piece of wood called a קטרג /cross-piece in front of yoked animals/the pin fastening the ropes of the yoke to the pole, and tie it so that the cattle will not become detached/slip away.",
+                "בעין (ring-shaped pad around the animal’s neck – a halter of soft material) – a woolen or leather pad or sack that they tie on the neck of the animal and the yoke is upon it.",
+                "עבות (chain or rope for fastening the yoke of the animal to the plough – the pole tied to the yoke by means of a knotted rope) – a long and thick piece of wood tha tis in the plough, that enters into the yoke.",
+                "החרב (the sword-shaped handle of a plough) – a piece of wood made in the shape of a sword that catches in the wild-growing bushes.",
+                "והכורך (part of a plough containing a receptacle out of which the seed falls during the ploughing) – a curved piece of wood similar to a saddle/handle of a saddle and it is sunk in the ground at the time of the ploughing.",
+                "ביצול (in the cross-piece or handle of the plough) – a piece of wood that the person who ploughs holds in his hand, and he strikes the plough on each side when he wants. The explanation of – [the word] \"יצול\" – is a staff [as in] (Deuteronomy 16:19): “you shall not judge unfairly,” which we translate into Aramaic, “you shall not pervert the law.”",
+                "עין של מתכת – the metal ring.",
+                "לחיים (cheek pieces/plough guides) – two pieces of wood that are in the incisions of the yoke.",
+                "עריים (iron-tipped ploughshare) – made like a kind of vessel of chiseling stones and with it breaks up clods of dirt. And it is called עריים from the language of (Jeremiah 51:58): “[Babylon’s broad wall] shall be knocked down,” (Psalms 137:7): “Strip her, Strip her to her very foundations!” But the Halakha is not according to Rabbi Yehuda who declares the cheek pieces/plough guides to be pure [used to increase the soil]."
+            ],
+            [
+                "מגרה (saw) – iron filled with notches that we saw with it the tablets and boards. And in the foreign language it is SIGA. And the saw has two pieces of wood, one from this side and another from the other side, and through them the carpenter/artisan captures wood and at the time that he saws the tablets, and these pieces of wood are a handle for the saw. But if the saw became defiled, a person who comes in contact with/touches them is impure, for they are handles to it.",
+                "בחוט ובמשיחה (the string and the rope of the saw) – at the top of these pieces of wood which are handles, they tie a string or a rope or a rope’s length that goes over the length of the saw and attaches between its teeth and preserves it.",
+                "באמה (crosspiece) – a long piece of wood that is the middle of these two pieces of wood and goes throughout the length of the saw is called an אמה\".”",
+                "בסניפין (the side-pieces of the saw which hold the blade, and the wedge with which the cord is twisted) – a small piece of wood that is placed from the string and the rope of the saw until the crosspiece, and upon it, it twists and makes a fringe of the string and the rope of the saw, and one head is within the thread and the other is within the crosspiece, and sometimes he would put two there.",
+                "מכבש (carpenter’s vise for straightening wood) – it is a place that the carpenter has for wood that he presses and detains the curved pieces of wood and the curved tablets/boards and the crooked pieces in order to straighten them, and similarly, he detains there the wood and the boards that they should not move this way or that until he repairs them for his work.",
+                "קשטנית (bow=shaped handle of a borer, “bow-drill”) – like a kind of small bow of wood that they insert in it the iron of a borer when he wants to bore/penetrate into it, but when a person holds the bow and rolls the iron in it, but if the iron is impure, the bow is not defiled, for it is not considered an attachment, for it was their practice to not attach the bow to the iron.",
+                "מסר הגדול – large saw that is made to saw beams, and they make it like a kind of square from thin pieces of wood and the saw is in the middle and that square is called a frame.",
+                "טהור – the part that is impure is only that of the place of the holding of the handle alone. But the Halakha is not according to Rabbi Yehuda.",
+                "יתר (bow-string) – the cord of the bow. It is the language of (Psalms 11:2): “they set their arrow on the string.”",
+                "אע\"פ שהיא מתחוה (even though it is stretched out) – even though the arrow in the bow-string and in the bow is stretched to shoot it, and the arrow is is defiled, the bow and the bow-string are not defiled, for the arrow is not connected/attached to the bow and the bow-string.",
+                "אישות (mole) – it is a creature that has no eyes. And the owl, we translate into Aramaic as moles, and we hunt it because it destroys the fields.",
+                "טהורה – that it is not considered a vessel.",
+                "כל זמן שהיא מתוחה – and an iron arrow is in it. If the arrow is defiled, the [mole] trap is defiled. Ut the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "השלחן והדלפק (the table and the delphica/a three-legged table used as a toilet table or a waiter) – a wooden vessel that they place upon it flasks and jugs and food and liquids, and from it, they take and place it on the table.",
+                "ושייר בהן מקום הנחת כוסות – which was not damaged or that was not covered [with marble], for if all it were covered with marble, it would be pure like a stone vessel, for we follow after its covering.",
+                "מקום הנחת חתיכות – of [pieces of] bread and meat. For if there was no place on the table for the placing of pieces [of bread and meat], it is not a table and it is not a delphica/three-legged table used as a waiter. But the Halakha Is not according to Rabbi Yehuda."
+            ],
+            [
+                "שניטלה אחת מרגליו טהור – for it is not fit as a table, for it is not appropriate to eat upon it.",
+                "ניטלה שלישית טמא – for it is appropriate to eat upon it like on top of a board. And it is something that he would consider to eat upon.",
+                "אינו צריך מחשבה – for since it is appropriate to eat upon it, it is susceptible to receive defilement.",
+                "וכן הדולפקי (and similarly the delphica) – its law is like that of the table. And just as there was disagreement regarding a table, so there was disagreement regarding the delphica. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספסל – a wide and long board/plank, its one end/head/ is fastened with a a high board/plank and similarly its second head/end, in order to left it up from the group that it would be appropriate to sit upon.",
+                "ניטל השני טהור – for it is not similar to a table that if the removed three legs it is impure, for a bench whose two ends/heads were broken is not appropriate for sitting, for a person who sits upon it is like sitting on the ground.",
+                "אם יש בו גובה טפח אמא – that the board/plank is a handbreadth thick it is appropriate for sitting.",
+                "שרפרף (a sort of camp stool/footstool) – a bench for the footstool of a person.",
+                "הכסא שלפני קתדרא (stool that is before the throne/chair with a back) – its law is like that of a footstool."
+            ],
+            [
+                "שניטלו חפויט (that its seat boards/coverings were removed) – it is the language of covering that opens, like a kind of teeth that extend outward from all sides of the chair of the bride, and are made in order to support them.",
+                "בית שמאי מטמאין – for they are still fit for sitting.",
+                "ובית הלל מטהרין – for they are not fit for the bride, for it is like it is broken.",
+                "אף מלבן הכסא טמא – meaning to say, that even the frame of the chair on its own, without the seat and without its cover is impure, all the more so that he chair without its covering is impure. The frame, is the form of square brick they make on the chair and they sit upon it.",
+                "כסא שקבעו בעריבה (a chair that one affixed to a trough) – they brought a chair from another place and affixed it in a trough in the manner of his sitting. But the trough is not impure through treading. For it is appropriate for kneading.",
+                "בית שמאי מטמאין – for it did not annul the seat concerning the trough.",
+                "ובית הלל מטהרין – [makes it pure] from [impurity through] treading, for the seat is nullified concerning the trough. But concerning a seat made in the trough itself, the School of Shammai agrees with the School of Hillel that it is pure.",
+                "ושמאי אומר – even the sea that is made inside the trough itself is impure through treading."
+            ],
+            [
+                "כסא שלא היו חפויו יוצאין – that the boards/planks do not protrude outside of the chair. That the chair is made from four [pieces of] wood and planks fixed from three directions of the chair stands high under the wood that is fastened with each other, and from above the wood, tablets are made to sit upon them. But if the tablets are broken that are made for sitting, one can tip the chair to each side that one wishes and to sit upon those boards that are affixed from the three sides of the chair, but when they protrude outward, he is not able to tip it on its side. And the covers/seat boards mentioned here are not like the covers/seat boards mentioned in the first part of the Mishnah, for they are like protruding teeth, but rather for the boards that cover the wood are called חפויו/upholstered seat."
+            ],
+            [
+                "שניטל חפויו האמצעי – that the middle board/tablet was removed and there remains a board from here and a board from there.",
+                "טמא – for it is appropriate for sitting.",
+                "אם היה רחב טפח – it would be appropriate for sitting, but if is not, it is not [appropriate for sitting]."
+            ],
+            [
+                "שנים מחפויו – from the tablets that are made for sitting.",
+                "רבי עקיבא מטמא – But the Halakha is not according to Rabbi Akiba.",
+                "ונשתייר בו בית קבלה – that is slightly hollow and appropriate to receive pomegranates is pure, and we don’t defile it because it has a receptacle.",
+                "מפני שבטל העקיר – for is made for the primary purpose of sitting and not as a receptacle , for since the primary purpose was nullified, and on whose account it was considered a vessel, the secondary purpose was annulled, but it was not nullified for the reason that it has a receptacle. And this is the Halakha. And this is taught above in the chapter “Who takes apart/loosens” (Tractate Kelim, Chapter 19, Mishnah 10) and in the chapter “Mattresses and Pillows” (Tractate Kelim, Chapter 20, Mishnah 2)."
+            ],
+            [
+                "שידה (chest, strong box) – made like a kind of ark. And we are speaking of a chest that does not hold forty Se’ah, which is susceptible to receive ritual impurity.",
+                "שניטל העליון – the covering that is over it.",
+                "התחתון – its rim.",
+                "ניטל העליון והתחתון – but the planks that are on the sides remained.",
+                "וחכמים מטהרין – And the Halakha is according to the Sages.",
+                "הסתת (stone-cutter, chiseler) – who cuts/chisels stones. And he prepares for him a place to sit on one end of the stone when he is cutting/chiseling the other end."
+            ],
+            [
+                "כופת (a block with a concave top to sit upon/bolster, stool) – a thick and wide piece of wood, and this is implied in his explanation in the Tosefta (see Tosefta Demai, Chapter 1, Halakha 11 and see also Tosefta Kelim Bava Batra, Chapter 2, Halakha 1).",
+                "סרקו – which was painted.",
+                "וכרכמו (which was varnished) – which was colored with crocus/saffron.",
+                "ועשאו פנים (or was polished) – he invalidated it with an adze and made it smooth with a tool for planning wood, that it should have a nice appearance.",
+                "רבי עקיבא מטמא – for it is for sitting.",
+                "וחכמים מטהרין – for it is considered like a plain piece of wood.",
+                "עד שיחק בו (until he will make a hollow on it) – until he hollows out a place of sitting.",
+                "התקינו לישיבה – from impurity through treading/Midras, because they are not made for sitting and knowledge of it was abolished among all people.",
+                "סרגן בגמי (if he plaited them over with reed-grass) – on their openings, in the manner that they plait the beds.",
+                "טמאין – that the straw and the hackled wool/a soft spongy substance won’t be able to fall, and they are appropriate for sitting."
+            ],
+            [
+                "האסלא (privy/toilet; iron frame of a privy-stool covered with leather) – place of sitting of iron which is covered with leather, and they sit upon it in the toilet.",
+                "פירשה (if it was separated) – the leather from the iron.",
+                "העור טמא מדרס – that the leather by itself is appropriate for sitting, but the iron without the leather is not appropriate for sitting, but it is appropriate for other usages.",
+                "טרסקל (basket) – a small basket made from peeled willows, and they eat bread upon it.",
+                "והטרסקל טהור מכלום (a chair on three legs, a camp-chair is clean of all) – that because of its being small, it is not appropriate for sitting , and neither for the rest of the usages, for it has no walls.",
+                "ספסלים שבמרחץ – they are of marble.",
+                "ששתי רגליו של עץ טמא – if the person with gonorrhea sat upon it, the legs of wood are unclean because of uncleanness through sitting. But the bench itself is ritually pure, for the stone vessels have no defilement at all, neither from the words of the Torah nor from the words of the Scribes.",
+                "ואחת של אבן טהור – for it is as if the bench is completely made from stone.",
+                "ששיגמן (which one planed; or that one joined with bamboo) – that had become unfit and were repaired with a tool to plane wood/a chisel.",
+                "שיהו המים הולכים תחתיהן – but they are not made for sitting, but people sit there in order that they not be soiled from the water of bath-houses that come out. And the Halakha is according to the Sages.",
+                "קנקילין (perforated vessel for fumigation) – a vessel that they place fire and sulfur underneath them in order to fumigate the clothing that is upon it.",
+                "שיש לה בית קבלה כסות – that it has a receptacle to receive the clothing that is upon it.",
+                "ככוורת – that it is perforated from its two sides."
+            ]
+        ],
+        [
+            [
+                "הכדור – PLOTA in the foreign language.",
+                "והאימום (model, shoe-maker’s last) – frame of a shoe. And all of these their outer sections are leather and they filled from the inside with hair or hackled wool/a spongy substance.",
+                "והקמיע והתפילין (the [parchment] amulet and the phylactery) – there is within the housing of leather [Biblical] portions written on parchment.",
+                "ובמה שבתוכן טהור – if one of these was defiled through [contact with] a corpse and afterwards was torn, and a person came in contact with what is within them, he is ritually pure, because there isn’t any attachment with what is within them, and there isn’t anything that is within them that is ritually impure like them.",
+                "הכאוף – like אוכף/saddle.",
+                "הנוגע במה שבתוכו טמא – if the saddle was defiled through [contact with] a corpse, just as what touches it is ritually impure, so the person who coms in contact with what is within it is also ritually impure.",
+                "מפני שהתפר מחברו (because the stitching connects it – the covering to the stuffing) – and makes it one, that which is within with the outer part."
+            ],
+            [
+                "זריז האשקלוני (the Ashkelonian saddle) – a wide belt in which harness/saddle the cattle. It is the Aramaic translation of (Genesis 22:3): “And he (i.e., Abraham) saddled his ass,” and he saddled it. And in Ashkelon they make it of wood, and it is called the Ashkelonian saddle on account of their place.",
+                "מדוכה המדית (a Median mortar – on the protruding handles of which the pounders ride when at work) – a mortar that is made in Median. They take a large, thick, and long piece of wood, and they hollow it out/shape a receptacle in its middle, and ride upon it from here and from there and pound it/crush it. Therefore, it has upon it the law of מרכב/riding upon it.",
+                "עביט של גמל (the cushion on the camel’s back) – It is the Aramaic translation of the camel bearing for the first time, the cushion on the camel’s back (Genesis 31:34): “[Rachel, meanwhile, יhad taken the idols and placed them] In the camel cushion [and sat on them].”",
+                "טפיטן של סוס (horse-cloth, housing) – the saddle that is upon the horse in the language of eh Mishnah it is called טפיטן/horse-cloth, housing, and for a camel, its name is a cushion/עביט, and of a נאקה/camel it is called a saddle, each one has its name upon it. And all of them are for riding, but there are from them that sometimes they are made to sit upon them.",
+                "טפיטן של סוס טמא משום מושב – but it is not ritually impure through riding other than which is designated for riding through spreading of the feet, but it is not made for sitting at all.",
+                "בקונפון (plain for exercise and amusement – because soldiers and sports stand upon it) – a field that the kings play there, and they regularly sit on the horse-cloth/housing of the horse to see the playing of the king, therefore it is impure through sitting. קןנפון is a field, KANPO in the foreign tongue. But the Halakha is not according to Rabbi Yossi.",
+                "אבל אוכף של נאקה טמא – Maimonides explained, that it is impure through sitting. And the first Tanna/teacher said it, for he argues concerning the horse-cloth of a horse, but agrees regarding the saddle of a camel that it is ritually impure through sitting. But my teachers/Rabbis explained, but a saddle of a camel is impure through riding. But Rabbi Yossi stated that, for he agrees with the first Tanna/teacher regarding the saddle of a camel that it is not designated other than for riding."
+            ],
+            [
+                "חלק מגעו ממשאו (distinguished touching it from carrying it) – for a person who carries [something] defiles clothing but the one who touches it does not defile clothing.",
+                "תפית של חמור (saddle of a sumpter-ass – consisting of wooden frames) wood that we place on top of the donkey to attach and to tie upon them the load, but they are not appropriate either for riding nor for sitting.",
+                "שינה אתת הנקבים (if one changed the width between the spaces) – that through the change of their incisions/spaces, one gives place for a person to sit there.",
+                "או פרצן (or broke them into one another) – that he removed them from their places and put them one at the side of the other. And there are those who interpret: the saddle of a sumpter-ass is pure because there isn’t a handbreadth of width, and all where there isn’t a handbreadth of width is not appropriate for sitting, and when he changed the width between the spaces, that is, that he widened the place for sitting or that he broken them into one another, and it became a place of sitting that was a handbreadth wide, it is ritually impure."
+            ],
+            [
+                "המטה והכר והכסת (the bed and the mattress and the cushion) – even though that the corpse does not defile through treading, and these are made for a corpse but not to sit upon, even so, they defile through treading, because the women sit upon them [and bewail their dead] (see Tosefta Kelim Bava Batra, Chapter 2, Halakha 8).",
+                "ומשבר של חיה (the travailing chair of the midwife) – the sitting place of the woman who is giving birth. We translate into Aramaic that of (Exodus 1:16): “[When you deliver the Hebrew women, look] at the birthstool: on the travailing chair/על מתברא.",
+                "שהוא כורם עליו (upon which he piles the clothes – to press them) – we have this reading. Meaning to say, that he folds and repairs there the clothing.",
+                "אמר ר' יוסי אין בהן משום מושב – and our Mishnah of the chapter that is above (Tractate Kelim, Chapter 22, Mishnah 7) where it is taught: \"כסא של כלה שנטלו חפויו\"/”Also a chair of the bride whose seat boards have been removed” which implies that if the seat boards had not been removed it is ritually impure. This is in conflict with Rabbi Yossi. But the Halakha is not in accordance with Rabbi Yossi."
+            ],
+            [
+                "החרם (the fish net) – it is the language of (Ecclesiastes 7:26): “[Now, I find woman more bitter than death;] she is all traps, [her hands are fetters and her heart is snares].” A net is made from threads that are tied one to the other, and in it are many incisions, but that there is a bit at the bottom of the net that is woven like clothing which is called זוטו/a catch, a bag-like receptacle for catch in the fisher’s net;/the solid web of the net-work (being a receptacle of solid web). And the entire net is susceptible to receiving defilement because of the webbing like clothing that is at its bottom.",
+                "הרשתות והמכמרות (the nets and the traps) – kinds of traps that they hunt wild beasts, and birds and fish.",
+                "מדף (clap-board, trap for birds) – the hunters that hunt birds bring a board of wood and place underneath the board [pieces of] wheat or broken pieces [of barley] , and the bird comes to eat them and the board falls upon it and it is captured.",
+                "פלצור (a kind of snare, press) – a kind of wooden trap.",
+                "הסכרין (the skeins of the fisherman/water-locks for fishing purposes) – that close up and dam in/bar the water, it is the language of (Genesis 8:2): “The fountains of the deep [and the floodgates of the sky] were stopped up.”",
+                "טמאים – they are susceptible to receive defilement if the came in contact with a corpse or a reptile.",
+                "אקון (reed basket used as a fisher’s cauf) – a basket that they hunt in it fish.",
+                "רטוב (basket made of green twigs, used as a bird’s trap) – a basket that they hunt birds with.",
+                "כלוב (shed, coop, twisted together) – it is made from wicker of a folded willow or from reed-grass, and there is a cavity in the center, or less between each wicker, and they place birds there. And we call it GEVIAH in the foreign tongue. And in Scripture (Jeremiah 5:27): “As a cage is full of birds, [so their houses are full of guile;].”"
+            ]
+        ],
+        [
+            [
+                "שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.",
+                "תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.",
+                "טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.",
+                "שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.",
+                "טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.",
+                "ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness]."
+            ],
+            [
+                "בקתדרא (of a throne) – which is short and surrounded from three sides.",
+                "טמאה מדרס – that it is designated for sitting.",
+                "כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”",
+                "ושל אבנים – that is made to carry stones on it.",
+                "טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate."
+            ],
+            [
+                "שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.",
+                "טמאה טמא מת – for it is a vessel of usage.",
+                "הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.",
+                "טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty."
+            ],
+            [
+                "תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: \"הבאה במדה\"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure."
+            ],
+            [
+                "תרבוסים (dressers/counters) – leather vessels similar to chests.",
+                "ספרים – who engage in blood letting.",
+                "טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש",
+                "שאוכלים עליו – it is a vessel of usage.",
+                "ושל זיתים – to press on it the olives. It is not considered a vessel for human usage."
+            ],
+            [
+                "בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as \"וית בסיסיה\"/and its stand.",
+                "ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.",
+                "ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.",
+                "טהור מכלום – it is not a vessel and its shape proves it."
+            ],
+            [
+                "שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.",
+                "אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.",
+                "שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.",
+                "וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle."
+            ],
+            [
+                "של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.",
+                "סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses."
+            ],
+            [
+                "משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.",
+                "של זבל טמאה מדרס – for It is appropriate for sitting.",
+                "והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything."
+            ],
+            [
+                "מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.",
+                "ושל צבעים (and of dyers) – that the dyers put them upon them clothing.",
+                "טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.",
+                "ושל גתות (and of winepresses) – that are made to cover grapes and olives with them."
+            ],
+            [
+                "חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.",
+                "תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).",
+                "המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.",
+                "ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure."
+            ],
+            [
+                "לשטיח (rug) – to stretch/spread on the ground to sit upon it.",
+                "לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.",
+                "ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11."
+            ],
+            [
+                "לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.",
+                "של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth."
+            ],
+            [
+                "של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.",
+                "ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure."
+            ],
+            [
+                "פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.",
+                "טמא מדרס – because he leans upon it.",
+                "ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.",
+                "ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field."
+            ],
+            [
+                "סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.",
+                "של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.",
+                "ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.",
+                "ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret \"יוצאות חוץ\"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.",
+                "טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head."
+            ],
+            [
+                "מהוהה (threadbare shred) – an old and worn-out cloth.",
+                "שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.",
+                "הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.",
+                "קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.",
+                "הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.",
+                "הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.",
+                "ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.",
+                "טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans."
+            ]
+        ],
+        [
+            [
+                "כל הכלים יש להם אחוריים ותוך – vessels that were defiled through impure liquids, if the liquids came in contact from the vessel’s outsides, their outsides where defiled but not their insides, because the defilement of liquids to defile vessels is not from the Torah, the Sages were lenient in their defilement. But if their inside was defiled, as for example, that the impure liquids touched their insides, their outsides are also defied. And this is what is taught [in our Mishnah[“\"יש להן אחוריים ותוך/“they have outsides and an inside,” meaning to say that the law of the outsides is separate from the law of the insides.",
+                "כגון הכרים והכסתות – and even though that we use their insides and their outsides, and that it is fit to reverse them and to make their insides outsides and their outsides insides, nevertheless, the law of their outsides is separate from the law of their insides.",
+                "מרצופין (packing bags, leather bags – adapted for ship-loads) – large leather sacks that they cary in them wares on ships.",
+                "כל שיש לו תוברות (all that have loops/hems/hangers) – loops, couplings, like that of undergarments/drawers, that are sewn on the outsides of the clothing.",
+                "יש לו אחוריים ותוך – for since it has loops/couplings, it is not fit to turn inside out, and its inside is separate from its outside, but when they don’t have loops/couplings/hems, it is fit to turn them inside out, for its inside is not separate from its outside, but rather, when impure liquids came in contact with it whether from its outside or whether from its inside, everything is ritually impure/unclean. And the Halakha is according to Rabbi Yehuda.",
+                "השלחן והדלפקי – For Rabbi Yehuda holds, since its walls are slanted and separate, their insides are judged as insides. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "מרדע (handle of the plough-having on one end a broad iron blade/חרחור and on the other a spud/דרבן) – It is a long, round staff that is a third of a handbreadth thick. And at its one end, is a wide piece of sharpened iron to sever/cut the roots, and its name is חרחור/broad iron blade, and its other end is a piece of iron like an awl/borer, whose name is דרבן /spud/point, through which leads the heifer to its furrow/ridge.",
+                "משבעה לחרחור מארבעה לדרבן – if impure liquids fell upon the broad iron blade, it is not impure from the handle of the plough other than seven handbreadths, but if they fell on the spud/point, it is not impure other than four-handbreadths. But Maimonides explained/expounded, that if if impure liquids fell on the handle of the plough seven handbreadths outside from the broad iron blade or outside four handbreadths from the spuds, it is like a vessel whose outsides had been defiled, but its inside was not defiled, and those seven handbreadths that are next to the broad iron blade and the four [handbreadths] that are next to the spud were not defiled.",
+                "אלא לשיריים – when the Sages gave measurements for the broad iron blade of seven [handbreadths] and for the spud four [handbreadths], it was not given other than regarding this matter that if the handle of the plough was broken and there remained next to/adjacent to the broad iron blade seven handbreadths, or adjacent to the spud four [handbreadths, it is impure, because it is appropriate to do some kind of its work. Less than this, it is like the shards of a vessel and is pure. But the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "זומא ליסארא (soup-ladle, with a spoon on one side and a fork on the other) – a vessel that on one head is a spoon and the other head is a fork; with the spoon one raises the soup from the bowl, and with the fork one lifts with it the meat.",
+                "ר' יהודה אומר אין להם – an outside and inside. The reasoning of Rabbi Yehuda, because that all of these vessels have on their outsides engraved a receptacle similar to what they do for a silver vessel, and sometimes, that they bend it on its opening and use the hollowed out area on the backside.",
+                "ר' שמעון אומר יש להם – regarding the matter of what is inside the vessel, they have the law of outside and inside, for if its outsides were defiled, what was inside the vessel was not defiled But reading the matter of the vessel itself, there is no separation of the law of its outside from the law of its inside, for if the outsides had been defiled, one must immerse all of it [In a Mikveh] as if the inside was defiled. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "הרובע וחצי רוצע – as for example, a piece of wood that is thick and long, and it has two measurements engraved one next to the other, one holds a quarter and the other holds half-a quarter, and there is a wall that separates between this one and that one.",
+                "כלי שנטמא תוכו – in astonishment! For if a vessel whose inside was defiled, its outsides were not defiled., but why does it teach in the Mishnah that one-half of the quarter was not defiled? For isn’t its outside the quarter?",
+                "[שלות] קודמין היא (is this the class of those that takes precedence?) – each one of them, takes precedence over its partner, meaning to say, that none has precedence over the other. And just as you say that one-half of a quarter of its backsides to a quarter, so you should say that the quarter is backsides to one-half of quarter. And when the quarter is defiled, its backside of the one-half quarter is defiled but not its insides. But the reading of my teachers/Rabbis is that each group/band takes precedence, because the groups of the students would sit before him (i.e., the teacher) in rows, he asked to them this question already which was asked of me by the group of students that sits in the first row, and such is how I responded them, or perhaps [the quarter’s backside to the half-quarter], etc."
+            ],
+            [
+                "הרובע ואחוריו טמאים – the quarter – that is the inside. And the backsides are the walls that surround the quarter from outside. But the wall that forms a partition between both of them, is included in the inside of the half-quarter, and it is pure to the side that is towards the one-half quarter. And similarly, when the one-half quarter is defiled, the half-quarter and its outsides are impure. The half-quarter is the insides, and the outsides are the walls that surround that half-quarter from the outside, but the wall that forms a partition, the side that is towards the quarter is included with the inside of the quarter.",
+                "נטמאו אחורי הרובע – that is, the walls that surround from the outside.",
+                "אין חולקין את הגביים (they do not divide the hind parts/outside parts [of the utensil] – that is the outside parts, for all the outside parts are impure when one of the outside parts became impure.",
+                "מטביל את כולו – the quarter and one-half of the quarter. But the Halakha is not according to Rabbi Meir. And the law of the middle wall is explained above at the end of Chapter Two (Tractate Kelim, Chapter 2, Mishnah 7) for “Rabbi Yohanan ben Nuri says: They divide its thickness.  The [half that] serves the unclean [portion] is unclean; the [half that] serves the clean [part] is clean.”"
+            ],
+            [
+                "כני הכלים – the bases of the vessels. The phrase (Exodus 30:28): “and its stand,” we translate into Aramaic, “and its base.”",
+                "והוגניהן – just likeואוגניהן /its border, that is to say, its rim.",
+                "ואזניהן (its hangers) – the place where they insert a handle in it.",
+                "המקבלין – that have an inside.",
+                "מנגבן והן טהורין – and these are not considered attached to bring the defilement of liquids for a vessel that has a receptacle. And drying is enough. But for a vessel that does not have an inside, it requires ritual immersion.",
+                "ואזניו וידיו טהורין – The Rabbis made this for recognition, for just as/in order that it won’t burn upon them heave-offering [for the Kohanim] and Holy Things, especially, it was made as a recognition for Terumah/heave-offering, but not for Holy Things, as is taught in the Mishnah further on in our chapter (see Mishnah 9)."
+            ],
+            [
+                "בית הצביטה (that part of the vessel by which it is seized, handle, neck, cavity for the fingers) – We have the reading [בית הצביטה ] )whereas the Mishnah has the reading of \"בית הצביעה\"). It is the place where we hold the vessel, when we move it to and fro. It is the language of (Ruth 2:14): “He (i.e., Boaz) handed her roasted grain, [and she ate her fill and had some left over],” whose meaning is that he handed to her. And there are those who have the reading \"בית הצביעה\", the place where one holds it with his finger.",
+                "ויש להן בית צביטה – if the backsides were defiled, the place of the handle is ritually pure. But if the handle became defiled, its backsides are ritually pure.",
+                "לערבה גדולה של עץ [(the distinction in the outer parts applies] only in a large wooden trough) – it has a part of the vessel by which it is seized. But not with the rest of the vessels. That the large trough has a separation between the place where it is seized and its backsides, that if there are liquids on the backsides of the trough and his hands are impure, he holds on to the part of the vessel by which it is seized, and he doesn’t worry lest he come in contact with the liquids on its backside, and once again defile the trough.",
+                "ר' עקיבא אומר לכוסות – even for cups they have a place where he grabs hold of the vessel.",
+                "לידים הטמאות והטהורות – there is a distinction between the place where one grabs hold of the vessel and its backsides, for impure hands, as has been explained. But for pure hands, it is as it explains further on how so (see the next Mishnah). But Rabbi Yossi holds that for pure hands alone we should not be concerned, but for impure hands, we should be concerned. And the Halakha is according to the first Tanna/teacher, as Rabbi Yossi explains."
+            ],
+            [
+                "היו ידיו טהורות – and upon them was dripping liquid.",
+                "אינו חושש שמא נטמאו – that liquid that was on his hands [were defiled] on the outside of the cup and will return and defile the hands."
+            ],
+            [
+                "אין להם אחוריים ותוך – that a person who comes in contact with [a Holy Vessel] is like one who comes in contact with all of it. And they do have an outside and an inside as is taught in the Mishnah above (see Mishnah 7 of this chapter), and especially for heave-offering [for the Kohanim].",
+                "ואין מטבילין כלים לתוך כלים – when both of them are ritually impure, because of the heaviness of an interposing vessel. And they were worried/concerned about Holy Things more than with the heave-offering.",
+                "יורדים לידי טומאתן במחשבה (see also Tractate Kelim, Chapter 12, Mishnah 1) as for example, the ring of an animal is not susceptible to receive ritual defilement, if he thought to place it on the finger of a person, it receives ritual defilement from here onwards by this thought. But, the ring of a person that he thought about to give it to an animal, it always is susceptible to receive ritual defilement, until he performs a change of action to change its form.",
+                "ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה – if after he thought about the ring of an animal to make it for a person that it is susceptible to receive ritual impurity though this thought, he retracted and thought about returning it to the animal, this second thought does not lift it from the status of defilement that it descended to in the first thought."
+            ]
+        ],
+        [
+            [
+                "סנדל עמקי (sandals worn in valleys) – Sandals that are made in a valley village.",
+                "כיס של שנצות (a bag which is closed by means of laces) – like a species of straps inserted in loops at the rim of the pouch and we pull them this way and that and the pouch/bag is closed from itself.",
+                "כפיפה מצרית (an Egyptian basket made of palm twigs) – a basket made from the bands made of palm-bark. They bring willows and palm-leaves and tear them and make from them threads and make from them a basket of osier and rope.",
+                "סנדל לדיקי (a Laodicean sandal) – that the people of Laodicea make.",
+                "הרי אלו מיטהרין ומיטמאין שלא באומן – because all of thee have straps and there is no need to tie them, but he stretches them and they are closed from on their own, and similarly, they open from on their own through other straps that pull them. Like the kind that they make for purses in our places. But if those straps were left over, then they are further not appropriate to close and open with, they are pure. But Rabbi Yossi holds that even though they are permitted, they are impure, since a non-specialist can restore them. Except for the basket of osier, for even the artisan is not able to restore them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שניטלו שנציו (whose laces were removed) – to the Rabbis, we are speaking about that they were not removed completely, but rather that torn loose from the loops, and are still hanging in the bag. But according to Rabbi Yossi, even if they were removed completely, because a non-specialist is able to restore them.",
+                "נפשט(when it – the bag – is straightened out – so as to be a plain piece of leather) – the bag and it became like a kind of smooth piece of leather that has no receptacle, it is pure.",
+                "טלה עליו את המטלת (if he underlined the bag with a patch on the bottom) – he placed a patch on its rim, that is to say, a small piece of leather that he attached to it from the bottom, for the it is the manner of bags to bring in a small piece of leather between the stitches and when he stretches it out, the the leather remains and it does not annul its receptacle.",
+                "לא נטמא חברו – for defilement by liquids to defile vessels is not according to the Torah and is not considered an attachment.",
+                "צרור המרגלית (a piece of leather in which jewels are bound up) – they place the pearl within the leather to be protected there and they tie it, and when they remove the pearl, the leather remains like a bag until one goes to the trouble and straightens it out [by stretching it] , on account of that pearl that stood for many days and was tied up.",
+                "צרור המעות (a piece of leather in which money is bound up) – like the piece of leather in which jewels are bound up. And the reason that the piece of leather in jewels is bound up defiles more, because it is the manner of the piece of leather in which jewels are bound up to stand more than the piece of leather in which money is bound up, for the piece of leather in which money is bound up is loosened all the time, because it was given for spending. And the Halakha is according to the Sages."
+            ],
+            [
+                "כף לוקטי קוצים (glove of thorn pickers) – like a kind of leather hand-glove that thorn pickers catch in their hands, so that they don’t puncture their hands with thorns.",
+                "טהורה – that it is not made for receiving.",
+                "הזון (girdle, laborer’s apron) – a girdle/belt like a kind of belt. And in the Greek language, we call this belt ZONI.",
+                "ברכייר (brick-layer’s cushion – on which he kneels at work; stone-setter’s knee-band) – a leather frame that is placed on the knees, in order that they would be able to stand on their knees.",
+                "טמאין – for they are made for reception.",
+                "שרוולים (workingman’s leather sleeve/chest protector in hot weather) – like a kind of pressed leather narrow handle that artisans place on their arms, in order that their wide clothing will not fall on their hands and annul them from their work.",
+                "פרקמינין (greaves, leggings) – we have the reading [פרקמינין] and it is a thing that wraps up/bandages and ties up his forehead.",
+                "בית אצבעות (finger holes) – like a kind of leather hand made to put in his fingers into it.",
+                "קייצין – those who pick thorns. Another explanation, those who pick the summer fruit.",
+                "האוג (red berry of the Venus’ summachtree) – a red fruit that is found on a tee that grows in the forest on its own. And sometimes when they pick the thorns in the forests, they pick the red berry of the Venus’ summachtree and they place it in the finger-holes, as it is found that it is made for reception."
+            ],
+            [
+                "ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.",
+                "טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.",
+                "אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.",
+                "עד שנפסקה – the second strap.",
+                "טהורה – for since the two straps were broken, it further was not appropriate for anything.",
+                "מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.",
+                "חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.",
+                "טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.",
+                "סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.",
+                "האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.",
+                "ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.",
+                "וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.",
+                "כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.",
+                "טהורין – as they were, because he will eventually loosen the knot.",
+                "חוץ מקשר של ערביים – which is not easy to untie.",
+                "צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.",
+                "צרור עולם – a knot that is made to exist forever.",
+                "כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1)."
+            ],
+            [
+                "לשטיח (for a rug) – to stretch/spread on the ground and to sit upon it.",
+                "סקורטיא (leather coat, leather apron, table cover) – leather that the tanners wear at the time of their work.",
+                "קטבליא (hide spread over the bed-frame – see Tractate Kelim, Chapter 16, Mishnah 4) – leather that they spread over the bed and lie upon it.",
+                "עור החמר (hide of an ass driver) – this is our reading But we don’t have the reading of עור החמור/the hide of the ass. That is to say, the leather that the ass-driver places on his clothes when he loads up his ass.",
+                "עור הכתן (leather of the flax beater) – the leather that the flax artisans place before them in order that the hatchelled flax doesn’t stick to their clothing.",
+                "עור הכתף (the leather of the porter/carrier) – the porter places on his shoulder in order that the load/burden that is on his shoulder not damage him.",
+                "עור הרופא – the doctor of the societies places before him leather so that his clothing will not be soiled with the blood of the wounds.",
+                "עור העריסה (hide of the crib) – that the place on the crib of a small baby.",
+                "עור הלב של קטן – it was customary to gird leather on the loins of a young child opposite his heart , so that the cat will not strike him on his heart and he will die.",
+                "עור הכר והכסת – of a bed.",
+                "עור הסרוק (leather of the dealer in hatchelled wool) – the leather that the artisans of combers gird on their loins.",
+                "עור הסורק – artisans who comb flax.",
+                "ר' אליעזר אומר מדרס – and all the more so, someone who came in contact with someone defiled by a corpse. For it taught in the Mishnah in chapter בא סימן/The Sign comes [Tractate] Niddah, (Chapter 6), Folio 49a (Mishnah 3): “Whatever is susceptible to Midras/treading uncleanness is susceptible to corpse uncleanness.”",
+                "וחכמים אומרים טמא מת – but not corpse uncleanness, or they are not made to be sat upon. And the Halakha is according to the Sages."
+            ],
+            [
+                "עב כסות (thick clothing) – felt-cloaks (i.e., thick, fulled or felted stuff made of wool and hair) that one made from them clothing. This is the thick clothing. And similarly, the thick purple, to cloth that is colored purple. This is what my teachers/Rabbis explained. But I heard, “thick clothing” hide that they cover up the clothing. Thick purple – is the hide that they cover up with purple.",
+                "תכריך כסות (wrapper for garments) – hide that they wrap up the clothing.",
+                "תכריך ארגמן (wrapper for purple) – hide that they wrap up the purple",
+                "חפוי – cover. The Aramaic translation of cover is חופאה/cover.",
+                "טהור – and such is taught in a Baraita, it is possible that I increase covering for vessels for defilement, as the inference teaches us (Leviticus 11:32): “any such article that can be put to use [shall be dipped in water,, and it shall remain unclean until evening],” excluding the covering of vessels.",
+                "למשקלות – but it is taught in the Mishnah above at the conclusion of the Chapter [16], “Every wooden vessel that has been divided into two is clean” (Mishnah 8): “This is the general rule: [That which is made for a case is unclean.] And that which is made for a cover is clean.” But the cover of weights is different, because it is made for receiving, and the weights itself are not a vessel. But the Halakah is according to the first Tanna/teacher."
+            ],
+            [
+                "שיש חסרון מלאכה – that there still is lacking action, but afterwards [the thought] is actualized.",
+                "העוצבה (fur trimmed of its ends, robe, cover) – even though it is missing work, the though defiles it, because they are not strict on its missing work. And עוצבה/fur trimmed of its ends, robe, cover is the hide that covers the riding seat/saddle, which doesn’t require trimming the ends of a skin, for since it is made for a cover, we don’t worry about trimming the ends of a skin."
+            ],
+            [
+                "של בעל הבית – that are not made to sell them (i.e., the hides), and he makes from them beds and delphicas and tablets [for writing]. He intended for them for something that are appropriate for hm without the loss of work, they are susceptible to receive ritual impurity immediately.",
+                "ושל עבדן (that belonging to a tanner) – that is made to sell, intention does not defile them, for he makes and in tends to sell them and the purchaser will make shoes from them, but their work had not yet been completed for this.",
+                "של גנב מחשבה מטמאתן – that he acquired them through despair. For he (i.e., the first Tanna) holds that mere theft is despair of the honors, for they do not know from whom to make a claim.",
+                "ושל גזלן מחשבה מטמאתן (but of a robber, intention does not make them susceptible to uncleanness) – for even though he thought of them (i.e., the hides) for something where there is no loss of work, for a mere robbery there is no despair of the owners, for since he knew who stole from him, he goes and makes a claim against him in court.",
+                "חילוף הדברים – (see also Talmud Bava Kamma 114a) – there is despair for a mere robbery. For according to his viewpoint, he (i.e., the robber) took from and it is fit and proper for he (i.e., the robber) is a strong/violent man and he despairs, but a mere theft, he (i.e., the owner) holds that the item I is found with the thief and he will make a claim against him in court and will not despair. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "עור שהוא טמא מדרס – as for example a rug and things similar to it.",
+                "אף העושה מטפחת מן העור – which is impure through treading.",
+                "טמאה – the towel/kerchief, for the towel/kerchief is similar to the rug, for sometimes he sits upon it. But if he cut the ritually impure chairs of hide and made of them towels/kerchiefs, since ) (it is something from vessels that were broken. But however, they are susceptible to receive ritual impurity from here onwards, as is taught in the Mishnah about in Chapter 24 [Mishnah 12]."
+            ]
+        ],
+        [
+            [
+                "הבגד מיטמא משום חמשה שמות – as it is explained further on: because of receptacle, because of sitting, because of overshadowing [of a tent], because of a web [and] because of three fingerbreadths square. And each one of them, its measurement is different one from the other. How so? A cloth [of wool or linen] that has a receptacle, such as the piece of leather in which jewels are bound up, that is taught In the Mishnah above (Tractate Kelim, Chapter 26, Mishnah 2), or a receptacle of [olive] oil or a receptacle of wax, its measure is with a little bit., [and because of defilement by sitting, if it was defiled] though the treading of a person with gonorrhea, its measure is not less than three handbreadths by three handbreadths square. But if it became a tent of overshadowing for a corpse, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop, dip it in the water,] and sprinkle on the tent [and on all the vessels and people who were there],” there is no defiling with less than a handbreadth by a handbreadth square. But if it is a belt/אבנט or a girdle/חגור, it becomes defiled because of the web, even though it does not have the measurement to be fit to be called a cloth, for it does not have the width of three fingers, even so, it is impure because it is a web. And we derive it from a sack. Just as a sack is spun and woven, even all that is spun and woven. And all of the rest of the defilements, the cloth is not defiled nor does it defile with less than three fingers square, for it is not important neither to the poor nor the rich and is not called a cloth.",
+                "",
+                "משום ארבעה שמות – that it lacks the measurement of three fingerbreadths square.",
+                "העור משום שלשה – for it lacks [the measurement] because of three fingerbreadths square and because of a web.",
+                "העץ משום שנים – that it lacks the defilement of tents, as it is taught I the Mishnah in [Tractate Shabbat, Chapter 2, Mishnah 3] the Chapter במה מדליקין/With what do we kindle [Shabbat candles]? “No product from a tree can contract “tent” uncleanness [except for flax].” And it also doesn’t have because of a web, and also because of three fingerbreadths square.",
+                "החרס משום אחד – because it is a receptacle alone But it doesn’t have all of these that we have mentioned (of the rest of the five). And it also does not have [defilement through] treading, as it is written concerning the treading of a person with gonorrhea (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening].” He makes an analogy between “his bedding” to him, just as he who has ritual purity in the ritual bath/Mikveh, even all who have purity in the ritual bath, excluding earthenware that does not have purity in a ritual bath that does not become lying for a person with gonorrhea/a flux.",
+                "איל לו אחרויים – that an earthenware vessel is not susceptible to receive ritual impurity from its outside, as it is written (Leviticus 11:33): “And if any of hose fall into an earthen vessel, everything inside shall be impure [and -the vessel – itself you shall break].” If it came in contact with defilement from its outside, it was not defiled at all.",
+                "שהוא מיטמא משום אריג – which is not the case with a hide, for even if he cut it into thin straps and wove them, it is not considered a web/weaving."
+            ],
+            [
+                "הבגד מימטמא – for becoming defiled through contact with a corpse and for all the rest of the defilements except for that of treading, because of three fingerbreadth square, because it is appropriate for poor people, and it is derived by implication from as is it written (Leviticus 13:47): “[When an eruptive affection occurs in] a cloth, [of wool or linen fabric].” But for uncleanness by treading, we require something that is appropriate for sitting, and with less than three handbreadths by three handbreadths, it is not appropriate for seating.",
+                "השק – that is woven from hair or feathers of goats, its measure whether for someone who had been defiled through contact with a corpse or for treading is not less than four handbreadths by four handbreadths.",
+                "ושוין – to defile through defilement of treading/Midras and through defilement by contact with a corpse. A sack, or a hide or a mat.",
+                "שייריו ארבעה – regarding this matter, it is stated [by Rabbi Meir] that its remnants are four [handbreadths]. When it became worn out and torn and there remained from it a measurement of four handbreadths, but at the beginning of its weaving, it doesn’t become susceptible to receive ritual defilement until it is completely woven. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "היה ושה שנים מן הבגד – two handbreadths.",
+                "ואחד מן השק – one handbreadth.",
+                "טהור – for that which is inferior does not complete the measurement of that which is important, that the inferior’s measurement is greater. But the more highly regarded completes the measurement of the inferior, for even a little bit of that which is highly regarded is susceptible to receive ritual impurity.",
+                "מן החמור (more stringent) – that it is sufficient for it in a small measurement.",
+                "מן הקל (from a category more lenient) – that requires a greater measurement. And especially like this arrangement that is written in the Mishnah, they combine to the [more] lenient of them: the cloth and the sack, the sack and the hide, the hide and the matting. But the cloth and the hide or the cloth and the matting, or the sack and matting do not combine, for one who attaches them, has annulled his thinking with regard to every person. But however, to make of them a patch on the pack-saddle/cushion – consisting of patches – of a donkey, all of them combine, that from whichever of them will trim a handbreadth and make it a path on the pack-saddle/cushion of a donkey, they combine, for he is not strict for there, if it is from two species."
+            ],
+            [
+                "מכולם – from any of them that he will trim (from the list provided in the first two Mishnayot of this chapter) one handbreadth by one handbreadth, it is appropriate to become defiled through sitting, For those measurements that are taught in the Mishnah above, the cloth is three [handbreadths] by three [handbreadths] square for uncleanness through treading and the sack is four [handbreadths] by four [handbreadths] square, etc., it would not other than with a piece of cloth or sack or hide or matting that was not cut or repaired for sitting. But trimming, that is cutting and repair from one of all of them one-handbreadth by one-handbreadth square in order to sit upon it, is impure through sitting, for occasionally one trims and makes patches from one of them for the pack-saddle/cushion of a donkey and sits upon it, but it will not be other than a handbreadth by a handbreadth.",
+                "מכל מקום – and even from the sides. But Rabbi Shimon holds that from the sides is not appropriate for sitting. But the Halakha is not according to Rabbi Shimon [but according to the Sages – anyone who trims anywhere one-handbreadth by one-handbreadth, it is impure.]."
+            ],
+            [
+                "נפה וכברה (sifter or a sieve) – they are [made] of [leather] hides. And sometimes we make a sifter from hair, and its law is like the law for a sack. And similarly, sometimes they make a sieve from ropes of parings/shavings used for basket work and of bulrushes/reed-grass, and its law is like that of matting.",
+                "עד שיקצע (until one trims it/cuts off rough ends) – that he will cut and repair for sitting (see Tractate Kelim, Chapter 20, Mishnah 4). And the Halakha is according to the Sages.",
+                "אע\"פ שאין בו גבוה טפח – and even though it is [the seat] of an adult, it does not become susceptible to receive ritual purity until it is less than a handbreadth, as is taught in the Mishnah above in the Chapter “The Table and the Delphica” [Chapter 22, Mishnah 3], a seat for a child is appropriate for sitting even with less than a handbreadth. [Without legs, the seat is unsusceptible.]",
+                "עד שיהיו בו כעשיר – if it is from cloth – until it will be three-handbreadths by three-handbreadths square, according to the measurement of the defilement of a cloth for uncleanness through treading.",
+                "ונמדד כפול – three [handbreadths] in front of him, and three [handbreadths] in back of him, I is found that when he stretches it out, it is six [handbreadths] in length by three [handbreadths] in width square, and its length is double its width."
+            ],
+            [
+                "אלו נמדדים כפולים – that it needs the measurement to be from two sides. Since it is their manner to use them from two sides, if the measurement is from one side, it is not effective. Another explanation, that it is measured double, that a cloth in the place of cut, it is the manner that the threads go out from it and it becomes ruined and is easily torn, and it is the manner of sewers to double a bit around the cut and sew. And this is measured double as it has been taught, for after it is doubled, there needs to be enough in order to its measurement, but if there isn’t enough for its measurement, even though that if one would loosen the stitch and stretch it out, there would be enough for its measurement. It is not effective.",
+                "אנפליא (socks) – socks that reach until the knee. Whether they are of cloth or of hide/leather.",
+                "פמוליניא (knee breeches/long stockings) – like a kind of large undergarments/trousers that go from the loins until the thighs, and they have straps.",
+                "כובע – that is on the head.",
+                "וכיס של פונדא (money belt) – a region that is hollow, and it is similar to a pocket that is made for receiving.",
+                "מטלית – patch.",
+                "שטלייה על השפה – that one sewed on the hem around the neck.",
+                "אם פשוטה (if it is flat) – that it is not sewn from both sides but rather either from in front or from behind. And for the second explanation, that it is not doubled from the thread surrounding the seam."
+            ],
+            [
+                "הבגד שארג בו שלשה טפחים על שלשה טפחים (the cloth on which one wove three by three square handbreadths) – in close confinement, which is the measurement to be susceptible to uncleanness through treading. But after they were defiled through treading when they are closely confined, he competed upon it the weaving of all of the cloth, and now all of the cloth is impure through treading which is an attachment of three [handbreadths] by three [handbreadths] square that were defiled prior to the weaving of all the cloth.",
+                "נטל חוט אחד מתחלתו – from the first three [handbreadths] by three [handbreadths] square that were defiled by treading.",
+                "טהור – the entire cloth [is pure] from uncleanness of treading.",
+                "אבל טמא מגע מדרס – because it came in contact with the first three [handbreadths] by three [handbreadths] square prior to its measure being reduced/diminished.",
+                "נטל חוט אחד מתחילתו ואח\"כ השלים עליו את כל הבגד טמא מגע מדרס – and even though it reduced/diminished its measure prior to completing the entire cloth, nevertheless, the entire cloth is impure through contact with Midrash/treading uncleanness. For this Tanna/teacher holds that a cloth of three [handbreadths] by three [handbreadths] square that was divided after it was defiled through treading, is impure through contact with treading, as is found later on in our chapter (see Mishnah 10 of this chapter). Therefore, when it reduced/diminished its measurement of three [handbreadths] by three [handbreadths] square, it remained impure through contact with treading uncleanness, and when he completed the entire cloth, the cloth is attached to impurity through contact of treading, and all that is attached/connected to something impure, is impure like it."
+            ],
+            [
+                "וכן בגד שארג בו שלש אצבעות – in close confinement, that this is its measure to be defilement in all of the defilements together except for that of leaning, but with this, it is not defiled in any defilement that is in the world.",
+                "שלש על שלש שנתמעט טהור – it is completely [pure], and is not appropriate for anything, neither for the poor nor the rich, therefore, it is pure from all defilements."
+            ],
+            [
+                "ועשאו וילון – a curtain that is front of the opening, as for example, that he made something that by means of it is pure from uncleanness through treading, according to the School of Shammai from when it is sewn, but according to the School of Hillel, from when it is tied up. But according to Rabbi Akiba, from when one fixed it, as is taught in the Mishnah above in [Tractate Kelim] the Chapter, “The Mattresses and the Pillows”/\"הכרים והכסתות\" (Chapter 20) [Mishnah 6[.",
+                "טהור מן המדרס – that it is annulled from the law of lying and sitting, but it is appropriate to the defilement of contact, because the attendant warms himself in it and wraps himself in his rims.",
+                "וכי באיזה מדרס נגע זה – meaning to say, since it is ritually pure from the defilement of treading when he made it into a curtain, it is completely pure and there doesn’t remain in it any defilement. For anything that were shards of vessels are pure from their defilement completely.",
+                "אלא אם כן נגע בו הזב – if the person with gonorrhea/flux came in contact with this curtain, he defiles it with the defilement of the contact of a person with gonorrhea. But from the power of defilement of treading that was in it initially, there is no defilement here at all. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "שלשה על שלשה שנחלק – a cloth which has in it three handbreadths by three handbreadths which had been defiled by treading uncleanness of a person with gonorrhea, and afterwards, it was divided, and there isn’t in any one of them by the way of the measurement of defilement by treading, in this, there is a dispute between the first Tanna/teacher and Rabbi Yossi, that the first Tanna/teacher holds that he is impure through contact with treading, but Rabbi Yossi holds that he is pure completely. But the cloth of three [handbreadths] by three [handbreadths] that that was separated from a large cloth that was [defiled] through treading, everyone admits that at the time of their separation from their “father”, it received the defilement from their “father.” And the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "בריא וצורר מלח (sound and capable of wrapping up salt) – this is our reading. A cloth that is placed in the trash is voided from the designation/nature of a cloth, unless it has two things: that it is sound and strong and appropriate to wrap in it a quarter Kab of salt. But if it is found in the house, since it wasn’t thrown in the garbage, it is still valuable/regarded but one qualification is enough, either it is sound/firm even though it is not capable of wrapping up salt or it wraps up salt even though it is not sound/firm.",
+                "ר' יהודה אומר בדקה – always it does not become defiled until it wraps up a quarter [of a Kab] of fine salt.",
+                "וחכמים אומרים – it does not become susceptible to impurity until it wraps up coarse salt.",
+                "אלו ואלו מתכוונים להקל – Rabbi Yehuda holds that fine [salt] must be wrapped in a sound and very strong cloth, because of its heaviness, that it is heavier than the coarse salt. Therefore, he estimates until it holds the fine salt, to be lenient regarding it so that it does not become defiled. But the Rabbis hold that coarse salt requires a cloth that is even more sound, because of its pointed projections and horns that protrude. Therefore, they estimate with the coarse salt to be susceptible to be defiled, in order to be lenient on the cloth that holds the thin salt that it should not become defiled.",
+                "שוין שלשה על שלשה באשפה לשלש על שלש בבית – just the three [handbreadth] by three [handbreadth cloth] in the house is defiled through corpse uncleanness and are not defiled through treading/Midras uncleanness, so the three [handbreadth] by three [handbreadth cloth] that is in the garbage become defiled through corpse uncleanness and are not defiled through treading. For their importance has been invalidated after he threw it into the trash. And the Halakha is according to the Sages alone."
+            ],
+            [
+                "שלשה על שלשה שנקרע – and the tears were not divided from each other (i.e., they were attached).",
+                "ובשרו נוגע בכסא – if the tear is so large under that when they place the cloth upon the chair and he sat upon it, his flesh would come in contact/touch the chair.",
+                "טהור – that he nullified it from the category of a piece of cloth.",
+                "ואם לאו – that the tear is not so great that his skin would come in contact with/touch the chair, it did not void it from the category of a piece of cloth, and he is ritually impure.",
+                "שנמהה ממנו (to be tattered/to fall to pieces from it) – that [one thread] wore out from it, and its example of something tattered that was hanging over a healthy piece, as is taught in the Mishnah above at the end of chapter twenty-four (Mishnah 17) \"שלשה תריסין הן\"/There are three kinds of shields”: “A worn out basket in which one patched to a sound one – they follow the status of the sound one.” And when one thread wore out from a piece of cloth of three [handbreadths] by three-handbreadths squeezed in, the measurement was lessened and it is ritually pure.",
+                "או שני חוטין מתאימין (or two threads running alongside) – My teachers/Rabbis explained, that [the word] מתאימין/running alongside/adjoining refers to the knot. And such it is taught, that if there found in it two knots that are adjoining each other or two threads adjoining each other. Because if two threads that are tied one to the other in the cloth, there is no way to leave them, and this what we said in the Gemara in [Tractate Shabbat 74b) in the chapter, “The Great Principle”/כלל גדול, if it happens that there are two knots next to one another, one is loosened and the other is knotted. Two threads that run along one another, for it is the manner of the weaving that the woof enters into the warp, two threads do not enter at the same time, but rather in a place where this one enters and that one leaves, and when both of them are equivalent, the one is thought to be like the one that doesn’t exist.",
+                "החזירה – to the house.",
+                "טמאה – for he retracted in his intention/thought.",
+                "לעולם השלכתה מטהרתה וחזרתה מטמאתה (always does throwing it out purify it and recovering it renders it unclean) – meaning to say in that manner/way, it becomes susceptible for being defiled and becomes purified ten times a day.",
+                "ארגמן וזהורית טובה (purple and fine crimson silk) – it is considered but it is not nullified [from the category of cloth]. And the good crimson is colored silk CRAMIZI in the foreign language.",
+                "אף מטלית חדשה כיוצא בהן (even a new patch of that stuff) – its law is like the law of purple and fine crimson [silk], and the trash does not invalidate it from the category of a cloth.",
+                "כולן טהורין – if it was thrown into the trash, even the purple and the fine crimson [silk].",
+                "לא הוזכרו – purple and good crimson [silk] to be separated/divided from the rest of the clothing.",
+                "אלא מפני השבת אבידה – that if he found them in the trash, we don’t say that he threw them there knowingly, and they require public announcement for because of their importance, the owner do not despair [of recovering it]. But the rest of the clothing is not important, that if he found them in the garbage/trash, they don’t require public announcement. And the Halakah is according to the first Tanna/teacher."
+            ]
+        ],
+        [
+            [
+                "שלש על שלש שנתנה בכדור – a cloth of three fingerbreadths by three-fingerbreadths that was placed within a ball, PLOTA in the foreign language.",
+                "או שעשאה כדור – that he took a cloth and wrapped it up round like a kind of ball, like the young children do, and sewed it.",
+                "טהורה – that it became voided when it it was placed in a ball, and all the more so, when he made a ball of it by itself that it became voided through sewing.",
+                "אבל שלשה על שלשה (but three – handbreadths—by three – handbreadths) – it was not voiced through its being placed within the ball, because it is preserved there. But if he made of it a ball by itself, it is ritually pure, because the sewing diminishes it, and it is pure from treading/Midras uncleanness. But it is impure in all of the other defilements according to the law of all three-handbreadths by three-handbreadth objects that were diminished."
+            ],
+            [
+                "לפוק\\ (to fill up a gap) – to stop up holes that are in the bath house so that the heat doesn’t leave.",
+                "ולנער בו את הקדרה (to empty out the contents of the pot/dish) – to hold on to the pot in order to pour from it into a dish or into a tray.",
+                "בין מוכן בין שאינו מוכן (whether kept in readiness or not) – in the Chapter, “With what [wicks] do we kindle [Sabbath lights]” {Tractate Shabbat folio 29a--b, chapter 2) it proves that when he places it in a box, everyone doesn’t argue about it that it is ritually impure, for it is his intention. But when he throws it into the trash, everyone doesn’t argue about it that it is ritually pure, for he has voided it. Where they argue is where he suspended it upon a frame to spread clothes on, KOYLIYA in the foreign language, or left it behind the door. Rabbi Eliezer holds that whether he left it upon a frame to spread clothes on, that it appears as ready to throw it in the garbage, or whether he left it behind the door, that it appears that is not ready concerning leaving it in a box, it is always impure as long as he didn’t throw it into the garbage. But Rabbi Yehoshua holds that it is always pure all the time that he did not put it in a box. But Rabbi Akiba holds that suspending it upon a fame to spread clothes on, it is [considered] ready and it is as if he placed it in a box and it is impure, but if he left it behind the door, it is [considered] that it is not ready, for it is as if he threw it into the garbage and it is ritually pure. But there (in Tractate Shabbat 29a-b), it concludes that Rabbi Akiba retracted in favor of the opinion of Rabbi Yehoshua. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "אספלנית (plaster) – a bandage/dressing that they make from milk, and wax and butter and [olive] oil and similar things. And they strike a plaster/rub a salve on the cloth or on the [leather] hide or they place it on the wound and it is repulsive, for the cloth nor the hide are appropriate any longer for sitting or for any other use.",
+                "מלוגמא (poultice/plaster) – a bandage/dressing that is made from flour and figs and similar things, that a person chews and places upon the wound. And an explanation [of the word] מלוגמא is a mouthful/quantity of liquid filling one cheek.",
+                "בבגד טהור – because the cloth is repulsive and is voided and is further not appropriate for use.",
+                "ובעור טמא – because the poultice does not cling on the hide like on the cloth, and the hide is not voided through this.",
+                "מפני שהיא ננערת (because it is shaken off) – after it dried up from upon the cloth, it is shaken off and is detached on its own from upon the cloth and all the soiling departs. But the Halakha is not according to Rabbi Shimon ben Gamaliel."
+            ],
+            [
+                "מצויירות טהורות – for their form proves upon them that they are designated for Scrolls alone, and not for the use of a person, and all that is not for usage of a person, is ritually pure.",
+                "ואינן מצוירות – designated also for the rest of the usages, therefore they are ritually impure. But the School of Shammai who [states] that they defile, whether they are painted [with figures] or not, because coverings for [Torah] Scrolls are considered for the usage of humans, that they are made to be used by them always.",
+                "אלו ואלו טהורות – for since they were designated for [Torah] scrolls, it is further not for human usage. But the Halakha is not according to Rabban Gamaliel."
+            ],
+            [
+                "כיפה – a wrap that is on the head of a woman. And it has defilement through treading, for sometimes she sits upon it.",
+                "ונתנו על הספר – if he designated it for a Scroll and wrapped it upon it (i.e., the Scroll).",
+                "טהור מן המדרס – but it is impure regarding other defilements.",
+                "חמת (waterskin) – a bottle made of [leather] hide.",
+                "שעשאו שטיח – a hide stretched on the ground to sit upon it. And a waterskin and a rug are both impure through treading/Midras, and even so, since they are different one from the other, and even without the change of action, it is like a vessel that is broken and is pure, but it is susceptible to receive defilement from here onwards.",
+                "",
+                "כסת שעשאו מטפחת ומטפחת שעשאו כסת טהור (a bolster/cushion that one made into a wrap and a wrap that one made into a bolster/cushion is pure) – And we don’t have the reading of טמא/impure [as does the Mishnah]. And this is the reading of my Rabbis/teachers. And similarly, I found in an accurate Mishnah. And this is proved from the Tosefta (see Tosefta Kelim Bava Batra, Chapter 6, Halakha 1), and the reason that in all of them, it is pure, as is taught in the Mishnah close by (our Mishnah): “This is the general principle: Anything which one changed for [something] in its own category is impure, and for [something in] another category is pure./\"זה הכלל: כל ששנהו לשמו – טמא, לשם אחר – טהור\"’, and it explains in the Tosefta: for something in its own category – from a flat vessel to a flat vessel, as for example, from a rug to a wrap or from a wrap to a rug, and in another category, from a simple vessel to a receptacle or from a receptacle to a simply vessel, and also from one receptacle to another receptacle, everything that is a change that is not in its own category is ritually pure. And if so, the waterskin that was made into a bag that he changed it from one [kind of] receptacle to another kind of receptacle is also ritually pure. But if you raise the question, why didn’t they combine them and teach them [together] a waterskin that was made into a rug and a rug that was made into a waterskin at the same time, since all of them are ritually pure. But it is not difficult, because he needed to go back and teach [waterskin] another time, as it taught the waterskin that was made into a bag, and he would have had to teach a waterskin that was made into a rug or a bag, and he didn’t want to change fro the order of the other things. But most of the books have the reading of \"טמא\"/impure, and I don’t know how to resolve this “reading” correspondingly."
+            ],
+            [
+                "מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.",
+                "מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): \"הנוגע במשכב מטמא שנים ופוסל אחד\"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.",
+                "הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].",
+                "טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.",
+                "הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.",
+                "וכן הטולה (and similarly one who patches) – a patch.",
+                "על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].",
+                "ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שלש על שלש שאמרו (three-fingerbreadths by three-fingerbreadths – that they spoke of) – that it is susceptible to corpse defilement and reptile and carrion.",
+                "חוץ מן המלל – what the weaver leaves over at the top of he cloth, like the measure of two fingerbreadths, and it is branch/locks of the cloth, which is called מלל/hem. And since it is the warp/longitudinal direction alone and there is no woof/latitudinal direction, it does not combine for weaving. But my Teachers/Rabbis explain [the word] מלל, just as he hems and doubles the stitch in the place of he incision, because it is the manner of the threads to extend where they shouldn’t extend and the sewing is ruined.",
+                "מכוונות (exactly)– and the hem is included in all of this.",
+                "טלייה על הבגד מרוח אחת – the path is impure through treading and he sewed it on the the cloth in the middle from one direction [only], but from three directions, it is suspending and not attached to the cloth.",
+                "אינו חיבור- and the cloth is not impure through treading uncleanness.",
+                "משתי רוחות זו כנגד זו (from two directions – one opposite the other) – as for example, that it is sewn from the east and the west, but it is not sewn from the north and south. Or its reverse. This is a connection and the cloth is impure through treading uncleanness.",
+                "כמין גאם – that it is sewn east and south, or west and north.",
+                "במה דברים אמורים – that it is not a connector other than from two directions/sides, one opposite the other.",
+                "בטלית – for it is not the manner of dress/clothing other than that wrapping upon it alone.",
+                "אבל בחלוק (but a shirt) – that we wear, is always a connector, unless the upper rim/hem is sewn. And the Halakha is according to the Sages."
+            ],
+            [
+                "בגדי עניים – which are made from small individual pieces, and there isn’t in all of them one whole piece that has three [fingerbreadths] by three [fingerbreadths].",
+                "הרי אלו טמאים מדרס – for since there is in all of the cloth as a whole three handbreadths by three handbreadths or more, the entire cloth is impure with treading uncleanness.;",
+                "כיון שנקרע רובה אינו חיבור – but if the one end is defiled, the other end is not defiled.",
+                "העבים והרכים – the most thick and huge clothing, such as the thick, full or felted stuff and the large ones. And the most soft and thin, such as that of silk and that which is hatchelled.",
+                "אין בהן משום שלש על שלש – and they are not defiled through corpse defilement nor the rest of the defilements until there they will have three-handbreadths or more, because [less than] three [fingerbreadths] by three [fingerbreadths] is not worth anything."
+            ],
+            [
+                "כסת הסבלין (the cushion which load-carriers wear on their heads) – that carry loads on their shoulders or on their heads, there is small cushion on their heads or upon their shoulders so that the load doesn’t damage them, and sometimes they sit upon it.",
+                "משמרת של יין אין בה משום מושב (the strainer for wine is not susceptible to sitting uncleanness) – for we don’t sit on it because of the sediment.",
+                "סבכה של זקנה טמאה מושב (the head-dress/net of an old woman is not susceptible to sitting uncleanness) – because of what is taught in the chapter “Three Shields”/שלשה תריסין (Tractate Kelim, Chapter 24, Mishnah 16), that the head-dress/net of an elderly woman is defiled through corpse uncleanness, that is implies, but not because of seating, it is necessary to explain that there are two kinds of head-dress/nets for elderly women, one that is not appropriate for sitting up and it is defiled through corpse uncleanness, and the other head-dress/net, sometimes she sits upon it, and the Mishnah here comes t to teach that it is susceptible to sitting.",
+                "חלוק של יוצאת החוץ – it is the Aramaic translation of a whore – a creature that goes out.",
+                "עשוי כדבכה – it has many windows like the making of a net and her skin can be seen outside.",
+                "מן החרם (from the net) – from the net-work. And his skin is seen, therefore it is pure.",
+                "מן זוטו (from the fishing net/solid web of network) – there is at the bottom of the netting a bit that is woven made in the cloth. And it is called זוטו של רשת /webbing of the net.",
+                "וכפלו (and doubled it up) – and he doubled up the netting and sewed it, and his skin is not seen from within it.",
+                "טמא – for it is considered a cloth. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "קורקורקתה (lower border of a web) – the hem and the bottom, like the rimmed bottom of the vessels.",
+                "עד שיגמור את פיה (until he completes its hem) – its upper rim/hem, that does not descend into defilement until he completes all of its work.",
+                "שביס שלה (the band of the net) – from the language of “the bands and the enclosed places.” It is a painting that one makes on the hairnet for beauty. It stands on her forehead and surrounds it from eat to ear. And it is also considered on its own, that it is made to remove it from there, and to place it in another hairnet.",
+                "טמאים משום חיבור – that if the hairnet is defiled, all the stings are defiled with it. For it were strings/threads without the hairnet, it would not be susceptible to receive ritual defilement.",
+                "אם אינה מקבלת את רוב השער – of the head, it is pure/clean."
+            ]
+        ],
+        [
+            [
+                "נומי הסדין (threads/fringes of the sheet) –fringes that extend from the sheet. And they are threads that regularly extend from something woven, whether from the sides, whether from above or whether from below. If a reptile touched the fringes, the sheet is defiled. And it should touch within the measurement that is explained in our Mishnah (i.e., six fingerbreadths). And similarly, if a reptile touched a sheet, all of the fringes are defiled up to the point of the explained measurement. But from there and outward, they are pure, for the fringes are not a connector to the entire cloth but rather only up to the point of the measurement that is explained about them.",
+                "טרטין – like kinds of hats.",
+                "פליון – a sheet that one wraps oneself in entirely.",
+                "אפקרסין (underwear) – like his undershirt forms no check (but must likewise be rent) that is the third chapter of [Tractate] Moed Katan אלו מגלחין/Which are those who may shave? [Moed Katan 22b] and it is the underclothing and it is open from its shoulders, and when he wears it, he ties it up.",
+                "סגוס (a coarse woolen blanket – often mentioned a s a mattress to sleep on) – a thick cloth of wool and all it is fringes, and they call it ALBORNUS in Aramic.",
+                "רדיד (female’s wrap of fine texture, veil) – a thin that woman covers here head. The Aramaic Jerusalem translation of \"ותכס בצעיף\"/”And she (Tamar) covered her face with a veil” (Genesis 38:14) is רדידא.",
+                "גומדין (a veil of a square gomed/a cubit less the hand’s length, the arm) – a cloth that is a cubit by a cubit, and the Arabs cover heir noses and their mouths in the cold weather. And the explanation of a גומד is a cubit, as it is written (Judges 3:16): “[So Ehud made for himself] a two-edged dagger, a GOMED in length, [which he girded on his right side under his cloak].”",
+                "קלקין (Cicilian goat hair cloth) – woven of hair and it has fringes.",
+                "פונדא (money bag, hollow belt) – there are those who explain it as a hollow and wide girdle/belt. And there are those who explain it as the underwear that one places on one’s flesh to preserve the rest of the clothing so that they will not be soiled through sweat.",
+                "מעפורת (apron, any garment for the protection of clothes) – It is the Aramaic translation of (I Kings 20:38): “[Then the prophet,] disguised by a cloth over his eyes, [went and waited for the king by the road],” and it is taught regarding a מעפרא/a cloak with a hood. A kerchief that one wraps one’s head in.",
+                "פרגוד – a curtain that one hangs over the entrances of the kings.",
+                "כל שהן (any length) – whether great or a little, it is connector. And all of them, the last ones that the measures are explained, like the measurement that is a connection – whatever that remains from that of the measure, is not a connector, neither for defilement nor for sprinkling."
+            ],
+            [
+                "שלש כסתות של צמר (three woolen cushions) – that are sewn this one with that one like washers’ materials loosely stitched together (see also Tractate Shabbat 48b). Alternatively, woven together, similar to those who weave napkins whose manner is to leave a separation between each napkin and they are connected with threads of the warp/in the longitudinal direction and it has no woof/latitudinal direction. And all of these are taught in the Mishnah, here each one according to its number or less is a connection, but if defilement came in contact with one of them, all of them are defiled. But if they were impure, and dust was sprinkled from the [Red] Heifer on one of them, all of them are purified. But more than this number, there is no connection, not for defilement nor for sprinkling.",
+                "סבריקין (a sort of trousers) – there are those who teach [the word as] ספריקין. There are those who explain it as trousers/undergarments, drawers. And there are those who explain as a kind of gloves made from wool that we dress the hands in them and cover the arms until the joint which touches the rib/elbow.",
+                "גלופקרין (woolly bed-covers, blankets) – thick covering of wood that they wear at the time of the cold [weather].",
+                "חיבור לטומאה ואינו חיבור להזאה – for a stringency. If defilement came in contact with one them, it is a connection and all of them were defiled. But if one of them was sprinkled, it is not a connection, and he didn’t purify anything other than that one that was sprinkled upon alone.",
+                "ר' יוסי אומר אף לא לטומאה – but the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "חוט המשקולת (plumb-line) – The builders take hold of a thread/cord In their hands, and at its top is lead and they lower it opposite the wall to see that it should not be curved.",
+                "חרשין – carpenters of wood.",
+                "ושל בנאים – those who build high and large walls, and a plumb-line [mentioned] in the first clause [of the Mishnah] is aught other than twelve [handbreadths], we are speaking of something designated for small buildings.",
+                "יתר מכאן – more than these measurements that the Sages counted for each and every one, even though that he desires their existence, the excess over the measurement is ritually pure and it is not a connector to the vessel.",
+                "ושל סיידים (that of plasterers) – who plaster the face of the walls with lime/plaster, and they also require [the use of] a plumb-line, and similarly the painters who paint images on the walls.",
+                "כל שהן – whether a lot or a little, it is a connector."
+            ],
+            [
+                "חוט המאזנים (cord of the balance) – the chord that holds in it the balance at the time that they weigh them.",
+                "ר' יוסי אומר טפח טהור – if the handle of the ax is so large that it extends a handbreadth from the back of his hand, it is not considered a handle, because it damages him while he is working, and every handle is completely pure. This is what my teacher explained. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "יד הקרדום מלפניו (the handle of the ax at its front) – the manner that a person grasps hold on the handle of the ax when he wants to sever/cut with it, he doesn’t hold it actually at the top of the handle/helve lest it slip and fall from his hand, but rather he leaves a it of in back of his hand, and the measurement that there is between the hand of a person and the iron he calls from in front of him. But the person who goes out from the back of his hand he calls from in back of him in the other clause [of the Mishnah]. But that it doesn’t explain in this clause , the law of what is in front of him and what is behind him, because here, it considers theses those that their measurement is a handbreadth, but in the other clause [of the Mishnah], those whose measurement is three fingerbreadths.",
+                "פרגל (a pair of compasses) – drawing figures in he air/gesturing. CUMPASU in the foreign language. And the artisans need to make round forms with it.",
+                "מקבת (stone-cutter’s mallet) – an iron hammer that its one end is sharp and with it they bore/perforate and with it they cut/hew the stones. And on account of this it is called מקבת. And stone-cutter’s mallets and the ax/hatchel are all vessels of iron (First Kings, Chapter 6, Verse 7): “When the House (i.e., the First Temple) was built, only finished stones cut at the quarry were used,] so that no hammer or ax or any iron tool was heard in the House [while it was being built].”",
+                "מפתחי אבנים (the shaft of a stonemason’s chisel) – \"פתוחי חותם\" /”[On the two stones you shall make] seal engravings – [the work of a lapidary”] (Exodus 28:11)."
+            ],
+            [
+                "של צמרים – those who sell wool, and he reason for these is there measurements of two handbreadths, because he grabs hold of them with two hands, and that is also the reason that all of these handles that are coming up, their measurement is with two handbreadths. And all of those whose measurement was a handbreadth, is because it was his manner to grab hold of them with [only] one hand.",
+                "מקור (beak, a tool for whetting millstones) – a sharp mallet/smith’s hammer that they bore/chisel the millstone. And on account of the fact that they bore/chisel with it, it is called a מקור.",
+                "יד המעצד של לגיונות (the handle of the adze of the legions) – we have the reading. And it is a vessel from the vessels of the murderers, its head is round and warriors carry them in war. And in Arabic, we call it TAVRIZIN.",
+                "של זהבים – they strike on gold to make thin plated objects (i.e., the goldsmith’s hammer)",
+                "ושל חרשים – of iron."
+            ],
+            [
+                "שיירי הדרבן מלמעלן (the remnants [of the shaft] about the point of the ox goad) – the handle of the plough (called in the Bible a דרבן and/or a מלמד) at one end it has iron similar to an awl/borer that with it leads/teaches the heifer to its furrow, and it called a דרבן/ox goad, and on its second end is a wide piece of sharpened iron to sever the roots, and its name is חרחור/coulter [inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן). And the measurement of the handle of the horizontal pole/מרדע is higher on the side of the דרבן/ox goad four handbreadths and it is considered as a connector, but below, to the side of the coulter/חרחור is seven handbreadths which are adjacent to it is a connector, as we see further on. And what is more than the four [handbreadths] to the side of the ploughshare and seven [handbreadths] to the side of the coulter is not a connector and if impurity/defilement came in contact there, it is not defiled, neither the coulter nor the ox goad.",
+                "",
+                "של נכוש (the ax used for lopping trees) – a hammer that they strike with it on the stones and break them.",
+                "בן פטיש (small hammer) – the small hammer is called בן פטיש and the large is called a פטיש/hammer.",
+                "של בקוע (that part of the spade used for chopping) – a spade/hatchet that they chop trees with.",
+                "ושל עדור (hoeing) – that they dig/hollow out the ground for seeding, like (Isaiah 7:25): “[But the perils of thornbush and thistle shall not spread to any of the hills] that could only be tilled with a hoe; [and here cattle shall be let loose, and sheep and goats shall tramp about].”",
+                "של סתתין (stone-cutter’s ax) – hewing stones and those who trim them level them off."
+            ],
+            [
+                "מגריפה (ladle – of the household) – that they remove/sweep ashes/coals from the oven and double stove, or the plaster/clay. The Aramaic translation of (Numbers 4:14): “[Upon I they shall place all the vessels that are used in its service: the fire pans, the flesh hooks,] the scrapers/יעים [and the basins – all the vessels of the altar – and over it they shall spread a covering of dolphin skin;]”is מגרופייתא /from ladles.",
+                "ושל סיידים (of plasterers) – that they remove the plaster/lime.",
+                "יתר מכן – more than these measures that the Sages counted in the hand of the ladle, if he wants this preservation of the extra length.",
+                "טמא – if the vessel is defiled, and similarly, if the defilement came in contact with all of this length of the handle, the vessel is defiled with it, for it is a connector to the vessel.",
+                "יד משמשי אור (shaft of fire implements) – such as the handle of the spit and the lattice-work of a fire place and the deep and covered plan, and other vessels and their utensils/implements through the fire."
+            ]
+        ],
+        [
+            [
+                "כלי זכוכית – This Mishnah is taught above in Chapter 2 [Mishnah 1] and Chapter 15 [Mishnah 1] and since it was necessary to teach the law of these vessels of glass, he returns and teaches them once again here.",
+                "טבלא – table.",
+                "אסקוטלא (a salver or a waiter of nearly square form) – in the foreign language, we call a dish SHEKOTILA. But here we are speaking of a flat dish, which does not have a receptacle, but rather that from underneath it, a small receptacle is connected to it that serves when we turn it upside down on its face, similar to what our silver and glass cups have.",
+                "יש להן לבזבז (they have a vertical rim/edge – by which a flat vessel is made into a vessel—like receptacle) – a rim all around, the vertical rim makes it a vessel that has a receptacle.",
+                "שולי קערה ושולי אסקוטלא (bottoms of a flat dish) – when the place of their usage is broken, there remains a small receptacle and he turns it over and uses it, but nevertheless they are ritually pure, for the rims are not considered a vessel, because the place of the break that injuries the hands when they hold it.",
+                "קרטסן או שפן (if he scraped them or filed them) – he repaired them and made them smooth until their were appropriate to be used in the same receptacle, they are impure, for they are no longer the shards of a vessel.",
+                "בשופין (with files) – a vessel that that refines and iron artisans remove the rust/mold and smooth/level the vessels. The Aramaic translation of הצריפים/those who smelt, refine is שופינא/file. LIMA in the foreign language."
+            ],
+            [
+                "אספקלריא (window-glass) – a glass mirror that a woman sees her face in. And in the foreign language ISPAKLAV. But even if it has a receptacle, it is ritually pure, for it is not used to receive anything, but only to look at the shape/form of the face.",
+                "תמחוי – like a kind of large glass tray.",
+                "תרוד (spoon – pointed on top and curved at the end) – a glass spoon.",
+                "ואם לאו – if when he places it on the table or on a flat surface it rolls to here and there and what is in it spills, because it is sharp underneath and does not stand.",
+                "ר' עקיבא מטמא – for since it has a receptacle. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "כוס – of glass.",
+                "שנפגם רובו טהור (that the majority of which is cracked/broken off) – that it is considered a broken vessel/fragment of a vessel.",
+                "מפגם בו שלש ברובו – that the three notches/cracks stand in the majority of the cup but not in its minority.",
+                "",
+                "אם מפזר הוא את רוב המים טהור (if it scatters/disperses the majority of the water – it is pure) – but with a minority, it is ritually impure. But the Halakha is not according to Rabbi Shimon.",
+                "בבעץ – with tin.",
+                "רבי יוסי אומר בבעץ טמא – for everything follows after what restores it/preserves it, and it is considered like a metal vessel. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "צלוחית – that is similar to our glass flash that has a long neck.",
+                "שניטל פיה – whose neck was removed.",
+                "ובגדולה – that is not able to be carried with one hand, but only with two hands is called a large [flask], but that which can be carried with one hand is called a small [flask].",
+                "של פלייטון (an ointment or oil prepared from leaves of spikenard) – of balsam oil.",
+                "",
+                "מפני שהיא סורחת את היד (because it lacerates/catches the hand – when you attempt to get the aromatic unguent out) – one who goes to place his hand inside to take from the ointment of spikenard to smell it, his hand is lacerated and scratched and torn, [The word] סורחת like [the word] סורכת with [the letter] \"כ\" is the language of an adhesion/סרכא.",
+                "לגינין (bottle, flask/flagon – smaller than a pitcher but larger than a cup) – like large pitchers.",
+                "מתקנין לכבשים (repairs them for use for pickled/preserved things) – when they pickle in them a vegetable in salt and in vinegar and leave the there to be established.",
+                "אפרכס (the hopper, grain-receiver on top of the millstone) – a vessel that is made for the millstone, wide from the top and narrow from the bottom at its rims, and they place in it a lot of wheat at one time and they (i.e., the wheat kernels) go down gradually into the millstone and they are ground there. And an example of this we found at the beginning of [Tractate] Hagigah [3a]: “Make your ear like the hopper to receive the teaching,” for one brings in a lot and it produces a little.",
+                "אשריך כלים – Tractate Kelim.",
+                "שנכנסת בטומאה ויצאת בטהרה – it begins with the primary sources of uncleanness and the glass hopper/grain-receive on top of the receiver concludes in purity."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..967808b3cf894146382f741bfcfad78751e96f44
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/Sefaria Community Translation.json	
@@ -0,0 +1,42 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Kelim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה כלים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "הכדור – pelote (a small ball) in the foreign language (Old French)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..7ebee73c88b327a042ea0921976c098985b08cf0
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/English/merged.json	
@@ -0,0 +1,2310 @@
+{
+    "title": "Bartenura on Mishnah Kelim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kelim",
+    "text": [
+        [
+            [
+                "אבות הטומאה. השרץ – there are eight reptiles that are written in the [Torah] portion of Shemini (Leviticus 11:29-30): החלד/the mole and עכבר/the mouse [and the צב/lizard; the ענקה/gecko; the כח/land crocodile; the לטאה/lizard; the חמט/sand lizard and the תנשמת/chameleon],” they are the primary sources of ritual impurity to defile humans and utensils/vessels that come in contact with them when they are dead. And their measurements for defiling is like that of a lentil (though we are informed in Tractate Kelim, Chapter 17, Mishnah 8, that whenever a lentil is spoken of, it means…the Egyptian lentil). For the sand lizard/חמט at the beginning of its creation is like that of lentil (see Tractate Nazir 52a). But the limbs have no measure, for even less that of a lentil of a reptile defiles (see Tractate Ohalot, Chapter 1, Mishnah 7). And especially when it is moist, the reptile defiles, but it does not defile when dry, as it is written (Leviticus 11:32): “And anything on which one of them falls when dead [shall be impure: be it any article of wood, or a cloth, or a skin, or a sack – any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure],” similar to their being dead (see Tractate Niddah 56a).",
+                "ושכבת זרע – Specifically the semen of an adult Israelite , but that of a heathen does not defile, even according to the Rabbis, for the nocturnal pollution of a heathen is completely pure. And similarly, the semen of a minor also does not defile, as it is written (Leviticus 15:16): “When a man has an emission of semen, [he shall bathe his whole body in water and remain impure until evening],” a man/איש, but not a minor/קטן who is younger than nine-years and one-day old, for [prior to the age of nine-years and one-day] his act of sexual intercourse is not coition. And its measurement to the observer is a little bit, even similar to a mustard seed, and to contact/touching, like that of a lentil. And specifically moist semen that defiles, as it is written (Leviticus 15:16): “[When a man has] an emission of semen/כי תצא ממנו שכבת זרע,” he who is appropriate for emitting semen, for since the teacher of our Mishnah did not consider a בעל קרי/one who experienced a seminal emission (see Leviticus 15:16-18) as one of the primary sources of defilement, we learn from this that it is none other than first degree of ritual defilement, and this is taught at the conclusion of Tractate Zavim (Chapter 5, Mishnah 11), that a person who experienced a seminal emission is like one who came in contact with a reptile, and is not seen as other than first [degree of ritual defilement].",
+                "וטמא מת – a person who became defiled through contact with the dead. But utensils/vessels that came in contact with the dead are like the dead itself, and whatever comes in contact with them is made into a primary source of ritual defilement. But utensils/vessels which came in contact with a person who was defiled through contact with the dead or a person who came in contact with utensils/vessels that had been in contact with the dead, they are primary sources of ritual defilement and are defiled for seven days like a person, as is taught in the Mishnah of the first chapter of Ohalot [Mishnah 2]. But earthenware and foods and liquids that came in contact with the dead do not become primary sources of ritual defilement. And especially an Israelite becomes a primary source of ritual defilement when he touched a dead person. But an idolater and similarly a non-viable birth/premature that was born at the age of a month is not susceptible to become ritually impure if he came in contact with the dead.",
+                "ומצורע בימי ספרו – A confirmed leper (declared ritually impure by a Kohen. All the laws applying to a quarantined leper apply to a confirmed leper – who must grow his hair long and rend his garments; to purify himself when healed, he must shave all his hair, and bring a special purification offering) and who is fitted for Levitical uncleanness with [his bringing] [two] birds, and cedar wood and hyssop and two scarlet-dyed yarn and shaving, and he sits from outside his tent for seven days and one the eighth [day] brings his sacrifices (see Leviticus 14:8), and on those seven days are called the days of his counting, and he defiles humans, and it is stated “the washing of his clothing “ (“The one to be purified shall was his clothing” – Leviticus 14:8) on the day of final decision [by a Kohen] and it is stated, “the washing of his clothes” on the days of his counting (Leviticus 14:9: “[On the seventh day he shall shave off all his hair…]he shall wash his clothes [and bathe his body in water; then he shall be pure],” just as there he defiles a human being, so here [also] he defiles a human being.",
+                "ומי חטאת שאין בהם כדי הזייה – defiles him through contact. But if they have enough in order to sprinkle [of the water of the purification upon the unclean] it defiles even through carrying, to defile humans and clothing, as it is written (Numbers 19:21): “Further, he who sprinkled the water of lustration shall wash his clothes, and whoever touches the water of lustration shall be impure until evening.” But our Rabbis/teachers learned that the person who sprinkles is pure, and the Biblical verse does not come other than to give a measure to the person carrying [the waters of the sin-offering of the Red Heifer] that there must be enough for sprinkling , and the Biblical verse divided between the two kinds of water, to inform you that water where there is enough for sprinkling defiles a person to defile clothing, but where there isn’t enough [water] for sprinkling, it defiles a person to defile food and liquids but not to defile clothing.",
+                "וכלי חרס באויר – when his defilement fell in the airspace of an earthenware vessel, whether it touched ,the vessel or whether it did not touch it, the vessel is defiled. But if it the defilement touched the vessel from the outside, it was not defiled by this contact, as it is written (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack) falls into an earthen vessel, everything inside it shall be impure [and the vessel itself you shall break],” from inside it/within it, it becomes defiled, but it is not defiled from outside of it.",
+                "ואינם מטמאין במשא – that all of these primary sources of ritual defilement that are considered here are written concerning them \"הנוגע\"/someone who comes in contact with them and it is not written: \"הנושא\"/he who carries them."
+            ],
+            [
+                "מטמאים את האדם במשא – when he lifts one of them whether by his hand or his fellow lifts it upon his shoulder, and even if he [himself] did not make contact with the defiling substance, or that the defiling substance was tied with a rope and the defiling agent was lifted via the rope. Since he moved the weight of the impure thing on his own, the person is defiled by ritual impurity imparted by carrying [even when not touching them directly] to defile the clothing that is upon him, or all of the garments/clothing and vessels/utensils that he comes in contact with, except for earthenware, all the while that the defiling matter is upon his back. But after he withdrew from the defilement, he does not defile utensils/vessels through touching/contact, for whomever carries the defilement, after he has withdrawn from it is not ought but first degree of ritual impurity, but utensils/vessels do not become susceptible to receive defilement other than from a primary source of ritual impurity. But even at the time that he carries the defilement, he does not defile humans nor earthenware vessels, but rather only other utensils/vessels. And you do not have something that is defiled with ritual impurity imparted by carrying other than a human being alone, but not utensils/vessels and not food and liquids, for if there were may utensils/vessels one on top of the other and a carrion or the waters of lustration in the upper-most vessel, the lower vessels are not defiled by carrying all the while that they did not touch/come in contact with the carrion or with the waters of lustration. And similarly, food and liquids are not defiled with the ritual impurity imparted by carrying, for concerning the ritual impurity imparted by carrying, it is written \"לכם\" (see Leviticus 11:39: “If an animal that you may eat has died/וכי ימות מן-הבהמה אשר-היא לכם לאכלה [anyone who touches its carcass shall be impure until evening]),” and we expound [the word] \"לכם\"/that you – that they defile through carrying but they do not defile vessels nor foods and liquids through carrying. And just as carrion defiles through carrying, so it also defiles through movement/ היסט (i.e., by means of a lever, without actually coming in contact with it – and this applies to impurity imparted by someone with gonorrhea, a woman in flux, a menstruating woman or a woman after childbirth), for movement is from the category/species of carrying, as for example, that there was wood placed at the tope of a tree or at the top of a wall and a carrion was at one end of the wood and a person comes and puts the knee of the balance down on the second/opposite end, since he lifted the end on which the carrion on is on account of his additional weight, it is defiled with the ritual impurity of movement, which is like carrying.",
+                "וחשוכי בגדים במגע (and to make unclean the persons alone but not their clothes) – meaning to say, the clothes are prevented from defilement if there is contact without carrying, for the person who comes in contact/touches the carrion or the waters of lustration but does not carry them does not defile even the clothing that is upon him, as it written (Leviticus 11:39, though this verse, which is brought by the commentary of Rabbi Pinchas Kahati on this Mishnah does NOT exactly express what Bartenura writes – perhaps he is referring to Leviticus 11:27): “anyone who touches its carcass shall be impure until evening” (and see verse 27: “whoever touches their carcasses/הנוגע בנבלתם shall be impure until evening. [They are impure for you/טמאים המה לכם”), and the washing of clothing is not mentioned there, and with the waters of lustration, it is also written (Numbers 19:21 – and this verse does not match the Hebrew text brought by the Bartenura commentary, but is also referred to by the commentary of Rabbi Pinchas Kahati where he mentions that in both places, the washing of clothing is not mentioned: “Whatever that impure person touches shall be impure until evening/והנוגע במי הנדה יטמא עד-הערב”. On the other hand, use of the Bar Ilan Responsa project takes the reader to Numbers 31:24: “On the seventh day you shall wash your clothes and be pure, and after that you may enter the camp.”). [The word] חשוכי – is the language of prevention, like (Genesis 22:16): “Because [you have done this] and have not withheld your son/ולא חשכת את-בנך, [your favored one].”"
+            ],
+            [
+                "בועל נדה – It is written concerning them (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him/ותהי נדתה עליו; [he shall be impure seven days, and any bedding on which he lies shall become impure],” we learned that he, like a menstruating woman, defiles surfaces designated for lying and sitting, and it is written after this (Leviticus 15:24): “and any bedding on which he lies shall become impure/כל משכב אשר-ישכב עליו יטמא,” but it is not necessary to state this, but rather it comes to explain, “her menstrual impurity is communicated to him,” of the first clause [of the Mishnah], and this is what he said: this [phrase], “her menstrual impurity is communicated to him,” that I stated to you, I did not say other than in regard to the matter that he would be a primary source of ritual impurity like a menstruating woman, that just as she defiles a person and an earthenware vessel, even he defiles a person and an earthenware vessel, but [also] to make a surface designated for lying and sitting [impure], that “and any bedding on which he lies shall become impure,” but that he does not defile a person and vessels like the bedding of a menstruant woman who defiles a person and vessels/utensils, but he has the first degree of defilement that he defiles food and liquids alone.",
+                "משכב תחתון כעליון (the lower surface upon which one lies is like the upper one)– that is to say, the lower surface upon which the man who has intercourse with a menstruating woman is like the upper one of a person with gonorrhea, that just as the upper surface of a person with gonorrhea, and that is vessels that are above the person with gonorrhea, such as ten couches one on top of the other and all of them are on top of the person with gonorrhea, whether the person with gonorrhea was in contact with them or not are ritually impure and they defile food and liquids but not humans nor vessels, so also the lower surface of a person who has intercourse with a menstruating woman, that is, the couches that are under him defile food and liquids but not humans and utensils/vessels. Whereas the lower surface below a person with gonorrhea or a woman with a flux or a menstruating woman or a woman after childbirth, even ten couches one on top of the other, and one of these defiled [couches] are above, all of them that are below/the lower surface are impure and defile humans and utensils/vessels.",
+                "למעלה מהן זובו של זב כו' – because these that are important and move defile I ay amount through contact and lifting, but a person having sexual intercourse with a menstruating woman does not defile until he raises [her] entirely, because of this it is taught [in the Mishnah], “above them/למעלה מהן,” meaning to say that these are considered are above/more important than someone who has intercourse with a menstruating woman because they defile with any amount, what is not the case with someone who has sexual intercourse with a menstruating woman.",
+                "שהם מטמאים במגע ובמשא – that their contact is equivalent to their lifting, that whether through contact or through lifting, they defile humans to defile clothing and vessels other than a person and vessels.",
+                "מרכב (riding) – the piece of wood fastened to a saddle, which is grasped on mounting of the saddle is called מרכב/riding – that the saddle itself that a person rides upon is impure because of sitting, and its piece of wood fastened to the saddle, which is grasped on mounting of the saddle is impure because of מרכב/riding.",
+                "שהוא מטמא תחת אבן מסמא (that it defiles underneath a stone used for closing a pit – that the corpse was put on a closing – immovable-stone – under which there is a cavity- see Tractate Niddah 69b) – a large and heavy stone, as it is written (Daniel 6:18): “A rock was brought and placed over the mouth of the den; [the king sealed it with his signet and with the signet of the nobles, so that nothing might be altered concerning Daniel].” But if there was a large stone on top of the piece of wood fastened to a saddle, which is grasped on mounting of the riding and a person with gonorrhea grabs hold of it, even though the weight of the person with gonorrhea is not recognized on the riding seat, the piece of wood fastened to the saddle that is under the stone is defiled because of the riding seat.",
+                "למעלה מן המרכב משכב – for the stone used for closing a pit that the corpse was put on a closing (immovable) stone defiles lying as it does riding. And more stringent than this is that its coming in contact/touching is equivalent to carrying it to defile a person which defiles his clothing. His coming in contact/touching is explicitly written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, [bathe in water, and remain impure until evening].” And his carrying, that after Scripture mentioned the law of touching by lying and the law of touching by riding it states (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that regarding lying, whether through contact/touching – whether through carrying, requires the washing of clothing, but concerning riding, Scripture divides between coming in contact with/touching and carrying as it is written (Leviticus 15:9): “Any means for riding that one with a discharge has mounted shall be impure,” whereas that he should wash his clothes, is not written.",
+                "ואין משכב עושה משכב – as it is written (Leviticus 15:4): “Any bedding on which the one with a discharge lies shall be impure,” the man with a discharge/gonorrhea makes the bedding [impure] but the bedding does not make the bedding [impure]. Therefore, if the bedding of person with gonorrhea touched/came in contact with vessels/utensils, they are not other than first degree of ritual defilement. It is found that the man with gonorrhea is [on a] higher [level of impurity] than that of bedding."
+            ],
+            [
+                "שהיא מטמאה את בועלה – seven [days] of uncleanness. For regarding a menstruating woman, it is written (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him and he shall be impure seen days” and it is also written regarding a woman with flux (Leviticus 15:25): “she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts,” and we expound upon \"תהיה טמאה היא\"/she shall be impure – to include the man who had sexual intercourse with her. [The word] \"היא\"/she – that she defiles the man who had sexual intercourse with her but the person with gonorrhea does not defile whomever he has had sexual intercourse with for [a period of] seven [days], but only the defilement of contact/touching and carrying.",
+                "למעלה מן הזבה מצורע – a leper [defiles] by lying and sitting like a woman with a flux. But more stringent than her, he defiles through entering [a place]. When he comes to the house, everything that is in the house is impure, even though he did not touch it/come in contact with it, as it is written (Leviticus 13:46): “[He shall be impure as long as the disease is upon him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” which teaches that is dwelling is impure. From here, they (i.e., the Rabbis) stated that a leper that sits underneath the tree and a pure person passes by, the pure person is defiled. But if a pure person sits underneath the tree and a leper passes by, the pure person is not defiled. And similarly leprous clothing and with a leprous stone. And especially concerning a leper during the days of his receiving final judgment following probationary enclosure, but during the days of his counting, that is, after shaving/cutting off all of his hair and [the offering of] the birds, he does not defile by entering and he does not defile by lying and sitting.",
+                "למעלה מן המצורע עצם כשעורה שהוא מטמא טומאת שבעה – as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” all defilements that you become defiled through [contact with] the dead will not be less than seven [days]. But even though that the leper is more stringent than a bone the size of a barley corn, for the leper defiles everything that is in the tent when he comes to the tent, but the bone the size of barley corn does not defile in the tent, nevertheless, on this level, however, the bone the size of a barley corn is more stringent as it defiles an uncleanness of seven[days]. And similarly, all of these are of [increasingly] higher levels that are considered not for every matter it is stated that the second is more stringent than the first, for many of them have a stringency in the first [mentioned] that is not [found] in the second, but for that [higher] level that he counts alone it is stated that the second is more stringent.",
+                "חמור מכולם מת – there are those of them [listed] that are more stringent than a corpse, for a man with gonorrhea and a woman with flux makes [defilement] through lying and sitting and defile with the very heavy stone, but a corpse does not [defile] through lying and sitting and doesn’t defile with a very heavy stone. But nevertheless, on this [higher] level, a corpse is more stringent than all of them, as it defiles by overshadowing. For just as a leper causes defilement through entrance, his defilement is not like the defilement of overshadowing, for if he brought his hand into a leprous house, it is pure, and even if he completely entered except for his nose, he is pure, for partial entering is not called entering. And even a partition saves in a house where the leper is, as is taught in the Mishnah of [Tractate] Negaim at the end of the thirteenth chapter [Mishnah 12]: “If he entered the synagogue, they make a partition for him ten handbreadths high [by four cubits wide]. He enters first and leaves last.” And all in a similar manner concerning a corpse that defiles in a tent. Alternatively, there is a division between a sitting leper and a passing leper, as I have explained above, what is not the case regarding a corpse."
+            ],
+            [
+                "עשר טמאות פורשות מן האדם – there are ten levels/degrees of uncleanness one above the other that emanate from the human.",
+                "מחוסר כפורים (lacking atonement) – as for example the confirmed leper (whom must grow his hair long and rend his garments), and the male with gonorrhea who has had three appearances of flux, and the woman with flux and the woman following childbirth, who immersed in the ritual bath and when their [seventh day’s] suns have set, they are prohibited to eat Holy Things until they bring their atonement. And then [if they are Kohanim or married to them] are permitted to eat heave-offering/Terumah.",
+                "חזר להיות טבול יום – an impure person who has immersed in the ritual bath/Mikveh but his sunset has not come.",
+                "אסור בקודש ובתרומה – and he disqualifies/invalidates them if he comes in contact with/touches them.",
+                "חזר להיות בעל קרי – that effusion of semen came out from him and he didn’t immerse in a Mikveh.",
+                "חזר להיות בועל נדה – but surely that it (i.e., the Mishnah) did not teach that he became unclean through contact with a corpse which is more severe than someone who experienced a seminal emission, for a person who comes in contact with a corpse is a primary source of ritual impurity, but someone who experienced a seminal emission is only a first-degree of ritual impurity, and it (i.e., the Mishnah) returns to teach that he returned to become someone who had sexual intercourse with a menstruating woman which is more severe than someone who became unclean through contact with a corpse that he defiles the lower surface upon which he lies which is like the upper one. And because these ten defilements emanate from the human being, this is defilement through contact.",
+                "משכב תחתון כעליון (the lower surface upon which one lies is like the upper one) – the bedding underneath the man who engages in sexual intercourse with a menstruating woman is like the upper one of a man with gonorrhea/flux. Just as what is above a man with gonorrhea is unclean to defile food and liquids but not a person nor vessels, even what is below the man who has sexual intercourse with a menstruating woman is impure to defile food and liquids, but not humans or vessels/utensils.",
+                "שראה שתי ראיות מטמא משכב ומושב (renders unclean the couch and the chair he sits upon) – and he needs to count seven clean [days]. For this is taught in the Mishnah in the first chapter of [Tractate] Megillah (Mishnah 7): “There is no difference between a person with gonorrhea/Zab who suffers two appearances of flux and one who suffers three except the requirement of a sacrifice/offering [for the latter].",
+                "וצריך ביאת מים חיים – as it is written concerning a man with gonorrhea/flux (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes, [and bathe his body in fresh water/מים חיים; [then he shall be pure],” but the rest of all of those who are impure, the waters of the Mikveh are sufficient for them.",
+                "חייב קרבן – that is stated in the Torah portion of Metzora regarding a man with gonorrhea/flux (Leviticus 15:14-15). And all the time that he didn’t bring a sacrifice, he is lacking atonement.",
+                "מצורע מוסגר (quarantined leper) – that the Kohen quarantines him for seven days to see if he will produce signs/symptoms of defilement.",
+                "מטמא בביאה – if he comes into the house, everything that is in the house is defiled.",
+                "ופטור מן הפריעה ומן הפרימה (and he is exempt from letting the hair grow and rending his garments) – for the Torah did not say that his clothing should be rent/torn and that [the hair on] his head will be neglected (i.e., allowed to grow wildly).",
+                "ומן התגלחת ומן הצפורים – that a confirmed [leper] that healed brings birds and shaves all of his hair off but a quarantined [leper] does not [do these things].",
+                "שאין עליו בשר כראוי – as is explained in the concluding clause [of the Mishnah] in order to produce new flesh/skin on a healing wound.",
+                "מטמא במגע ובמשא ואינו מטמא באוהל – that regarding contact/touching, it is written (Numbers 19:18): “[and on] him who touched the bones [or the person who was killed or died naturally or the grave],”implying, whether he has appropriate flesh or whether he lacks appropriate flesh. And regarding the defilement in a tent, it is written (Numbers 19:16): “or human bone, or a grave, [shall be impure seven days],” and human bone implies until there will be upon him flesh and sinews and bones.",
+                "במקום אחד כדי להקיפו בחוט ערב (in one place enough [flesh] to surround the member with [the thickness] of the thread of the woof) – if he would cut the flesh that is on the limb to thread that have in their thickness like the thread of the woof, which is thicker by double than the thread of the warp, and there will be in them enough to surround the member, while knowing that through this, it is producing new flesh/skin on a healing wound. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "עשר קדושות הן – since we speak about the degrees/ of defilement – one above the other, it (i.e., the Mishnah) also teaches the degrees/ascents of holiness, one above from the other.",
+                "שמביאין ממנה העומר – as it is written (Leviticus 23:10): “[When you enter the land that I am giving to you] and you reap its harvest, you shall bring the first sheaf [of your harvest to the priest],” reaping the harvest [in the land of Israel] but not the harvest outside the Land.",
+                "והבכורים – as it is written (Deuteronomy 26:2): “You shall take some of every first fruit of the soil, which you harvest from the land [that the LORD your God is giving you].”",
+                "ושתי הלחם – as it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].” (Also see Tractate Kiddushin, Chapter 1, Mishnah 7: “Every commandment that is dependent upon/tied to the land [of Israel] is not observed other than in the Land [of Israel.].”"
+            ],
+            [
+                "עיירות המוקפות חומה –[cities surrounded by a wall] from the days of Joshua son of Nun. That regarding a leper it is written (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” outside of the camp of Israel. But when Joshua conquered the Land, he sanctified the cities/towns that were surround by a wall in his days that they would be like the camp of Israel to send off from there the lepers.",
+                "ומסבבים לתוכן מת – it is permitted to carry it (i.e., the corpse) in the city from place to place until the place that the representatives of the town wish to bury him there.",
+                "יצא – if the corpse [left] the city.",
+                "אין מחזירים אותו – [they don’t bring him back] into the city to bury him there and even if the representatives of the town wished it. For since the defilement departed from the city, we don’t bring it back inside [the city]."
+            ],
+            [
+                "לפנים מן החומה – from the wall of Jerusalem.",
+                "שאוכלים שם קדשים קלים ומעשר שני – as it is written (Deuteronomy 12:5-6): “[But only to the site that the LORD your God will choose amidst all your tribes as His habitation, to establish His name there.] There you are to go, and there you are to bring [your burnt-offerings and other sacrifices], and it is written (Deuteronomy 12:17): “You may not partake in your settlements [of the tithes of your new grain or wine or oil].” (see also Tractate Makkot, Chapter 3, Mishnah 3).",
+                "הר הבית – it was five-hundred cubits by five-hundred cubits, and in it the Temple was built, and from there begins the Levitical camp and its measurement [is] until the Nicanor Gate, from the Nicanor Gate inward is the camp of God’s presence, and from the Temple Mount towards the outside until the wall of Jerusalem is the camp of Israel (see also Tractate Middot, Chapter 2, Mishnah 12).",
+                "שאין זבים וזבות נדות ויולדות נכנסים לשם – as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” I hear that all three (i.e., a man with gonorrhea/a woman with a flux, menstruating women and women after childbirth) go out to one place, the inference teaches us regarding a leper (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure,] he shall dwell apart,” so we see that he is not sent to the place that the man with gonorrhea/flux and someone defiled to a corpse are sent, and just as a leper whose defilement is more severe, his banishment from the banishment of his fellow as it is written (Leviticus 13:46): “his dwelling shall be outside the camp,” therefore he is exiled outside of Jerusalem, even those men with gonorrhea or women with flux, menstruating women and women following childbirth whose defilement is graver than the defilement of coming in contact with a corpse, that make [defilement by] lying and sitting and the very heavy stone (leading to that which is beneath it becoming ritually impure) which is not the case for someone defiled through contact with a corpse, their exile is greater than the exile of their fellows. It is found that one states, that a leper is exiled outside of Jerusalem which is opposite the camp of Israel. Men with gonorrhea/flux and women with a flux and menstruating women and women after childbirth are exiled from the Temple Mount. That this is the camp of the Levites, but they are permitted in Jerusalem. A person defiled by contact with a corpse and even the corpse itself are permitted on the Temple Mount and is exiled from Nicanor Gate and within, which is the camp of the Divine Presence/Shekhina.",
+                "החיל (the rampart – a low wall surrounding the Temple courtyard and he buildings within it) – inside from the Temple Mount wall was a wall ten handbreadths high and it is called סורג/one of the approaches of the Temple fortification (see Tractate Middot, Chapter 2, Mishnah 3), and ten cubits inside from this is the rampart/חיל.",
+                "שאין נכרים וטמאי מתים נכנסים לשם – even though that the Rabbis decreed regarding the heathens that they will be like people with gonorrhea/flux for all their things, for the matter of exile from the camps, they did not decree anything upon them other than that they are like those who have been defiled through contact with a corpse. And this – that those who have been defiled through contact with a corpse they do not enter from the rampart/חיל and [further] inside, that is from the Rabbis. But according to the Torah-law, even in the Women’s Courtyard/עזרת נשים (which was the largest in the Temple, demarcated from the Israelite’s courtyard by the Gate of Nicanor – which was square: 135 cubits by 135 cubits. Men and women stood there and its sanctity was greater than that of the rampart and the Temple Mount). For all this was the Levite’s Camp until the Israelite courtyard where the Gate of Nicanor was.",
+                "עזרת נשים – inside from the rampart/חיל it was 135 cubits by 135 cubits.",
+                "שאין טבול יום נכנס לשם – Jehoshaphat and his legal court decreed (see Tractate Yevamot 7a and Tractate Pesahim 92a) on the one who immersed that day/טבול יום (but a Kohen who had just immersed following a period of impurity cannot partake of heave-offering/Terumah until after nightfall; see Tractate Berakhot, Chapter 1, Mishnah 1) that he/she should not enter into the Women’s Courtyard. As it is written (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah and Jerusalem in the House of the LORD at the front of the new court.” And they stated in the Gemara (see above): “What is the new court?” That they renewed things in it and stated, that a person who has just immersed following a period of impurity/טבול יום cannot enter into the Levite camp, but not in all of the Levite camp, but rather only [not] in the Women’s Court alone. And they decreed on the person who has just immersed following a period of impurity but did not make a decree on someone lacking atonement/מחוסר כפורים, because a person who has just immersed following a period of impurity is prohibited to [partake of] heave-offering/Terumah, but someone lacking atonement (i.e., a sacrifice) is permitted to [partake of] heave-offering/Terumah (if that individual is a Kohen or married to one). And all whose defilement is more serious than that of his fellow, his banishment/exile is more severe than that of his fellow.",
+                "עזרת ישראל – it was inside from the Women’s Courtyard, its length was one-hundred and thirty-five by a width of eleven [cubits]. And similarly, the Courtyard of the Priests had a length of one-hundred and thirty-five by a width of eleven [cubits], and the cut and polished stone block/mosaic would divide between the Israelite courtyard and the Courtyard of the Priests.",
+                "שאין מחוסר כפורים נכנס לשם – and the same law applies that it (i.e., the Mishnah) is able to teach that a ritually pure person is not able to enter there until he immerses [in a Mikveh], for this is taught [in the Mishnah] in the chapter \"אמר להם הממונה\"/The supervisor said to them [Tractate Yoma, Chapter 3, Mishnah 3]: “No pure person enters the Temple courtyard until he immerses [in a Mikveh” [Talmud Yoma 30a].",
+                "וחייבים עליה חטאת – the impure who entered there inadvertently.",
+                "לסמיכה – to press his hand on the head of his sacrifice (to indicate ownership) and that is impossible other than its owners, as it is written (Leviticus 3:8): “and lay his hand [upon the head of his offering], and not the hand of his agent.",
+                "לשחיטה – that slaughter can be done by a foreigner (i.e., non-Kohen), and even though that it is possible for Kohanim [to perform the slaughter], it is also possible for a “foreigner” to slaughter in the Israelite courtyard, nevertheless they did not prohibit an Israelite to enter into the Priest’s Courtyard to slaughter the sacrifice.",
+                "ולתנופה – that the Kohen places his hand under the hand of the owners and waves it."
+            ],
+            [
+                "בין אולם ולמזבח מקודש ממנו שאין פרועי ראש ובעלי מומין נכנסים לשם – In the Gemara (Tractate Menahot, Chapter 3, 27b proves that all of these gradations that are taught here, as for example, a person who enters the Priest’s Courtyard without need and similarly, those [Kohanim] with physical defects/בעלי מומין and those [Kohanim] with overgrown hair/פרועי ראש that entered between the entrance hall/אולם and the altar. All of them are the gradations of the Rabbis. And such is what I received from my Rabbis/teaches. But Maimonides holds that all of them are from the Torah, those [Kohanim]with physical defects/deformities, as it is written (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [he shall not be qualified to offer the food of his God],” (but the way that the Bartenura commentary quotes this verse: \"כי כל איש אשר בו מום לא יקרב\" – the last two words – “that he shall not offer it” are NOT found in this verse – though the words, \"לא יקרב\" are found in verse 16). And [priests] with overgrown hair, as the All-Merciful states to Aaron and his sons who were in the Tabernacle (Leviticus 10:8): “[And Moses said to Aaron and to his sons Eleazar and Ithamar:] ‘Do not bare your heads/dishevel your hair’ [and do not rend your clothes, lest you die and anger strike the whole community].” But even though the language of the Tosefta (Tractate Kelim Bava Kamma, Chapter 1, Halakha 11) supports the words of Maimonides, the tradition of my Rabbis appears to me to be essential, and that the first Tanna/teacher [of the Mishnah] does not consider those [Kohanim] who are intoxicated with wine and who had not washed their hands and feet together with those with physical defects and those [Kohanim] whose hair is overgrown as Rabbi Yossi considers them in the concluding clause [of the Mishnah] because those [Kohanim] with physical defects and overgrown hair, their invalidation is in their bodies, therefore, their exile is severe, but those [Kohanim] who are intoxicated with wine and those who have not washed their hands and their feet , their invalidation is on account of another matter, therefore, he was not strict regarding their exile so much.",
+                "אלא כהן גדול ביום הכפורים – as it is written (Leviticus 16:2-3): “[Tell your brother Aaron] that he is ot to come at will into the Shrine behind the curtain [in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.] Thus only shall Aaron enter the Shrine.”",
+                "בשעת עבודה – for times, he (i.e., the High Priest) enters there, 1): to offer up incense; 2) to sprinkle from the blood of the bullock; 3) to sprinkle from the blood of the goat; 4) to remove the spoon and the coal-pan, but if he enters into it five times, he is liable for death (see Tosefta Kelim Bava Kamma, Chapter 1, Halakha 7).",
+                "ופורשים בין האולם ולמזבח בשעת הקטרה (and they keep distant [from the area] between the porch and the altar at the time of [offering up] the incense – whether at the time that they offer up the incense on the Golden Altar that is in the Sanctuary, or at the time that the High Priest offers up incense In the innermost part of the Temple precincts (i.e., the Holy of Holies) , all of the people keep distant from between the porch and the altar and one does not need to mention, from the Sanctuary. But the first Tanna/teacher disputes on that of Rabbi Yossi and holds that at the time that they offer up incense in the Sanctuary is only when they keep distant and not been the porch and the Altar. And the Halakha is according to the first Tanna/teacher. And the ten Holy [locations] that are taught in our Mishnah, these are [actually] eleven, the Gaonim that the Land of Israel is not from the number of Holy Places, because in the remainder of the Holy Places, there is within them honor to the place that prevents from them some of the defilements or prevents from some of the people from entering to it. And this holiness is not found merely within the Land of Israel. But the bringing of First Fruits, and the Omer and the two loaves and the shewbread are not like these Holy Things. But there are those who explain that the first Tanna/teacher that considers ten Holy Things is Rabbi Yossi, and he holds that between the porch and the Altar is equivalent to the Sanctuary in five matters, and for him, they are there weren’t any other than ten."
+            ]
+        ],
+        [
+            [
+                "כלי עץ כלי עור כלי עצם – in the Torah portion of n , it is written (Numbers 31:20): “You shall also purify every cloth, every article of skin, everything made of goats’ hair and every object of wood,” and we extend the scope from, “everything made of goats’ hair”/וכל מעשה עזים to include anything that comes from the goats – from the horns and from the hoofs, that is the vessels of bone and it is juxtaposed to vessels of leather and vessels of wood. And in the Torah portion of Shemini, there is juxtaposition of vessels of leather and vessels of wood to a sack (see Leviticus 11:32: “[And anything on which one of them falls when dead shall be impure:] be it any article of wood, or a cloth, or a skin, or a sack [-any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Therefore, their flat vessels are pure, that we require something similar to a sack that is carried full and/or empty. But an earthenware vessel, even though when flat are pure, it cannot be taught together with these, because all of these are pure when they don’t have a receptacle even though they have an inside, as for example, a wood jug which does not a rim at the bottom and is perforated from side to side is pure, but an earthenware vessel in the same manner is impure because the All-Merciful made it dependent upon its inside and behold it has an inside even though it does not have a receptacle. But their flat surfaces are pure as it is taught in the Mishnah here, that is, according to the Torah, but the Sages decreed impurity upon all flat wooden vessels and leather and bone as is proven in the Gemara of Bava Batra [66a]. But according to the Torah also, they are not pure other than from defilement through contact with a corpse or defilement by a reptile, but they are defiled through the defilement of lying and sitting if they are appropriate for lying and sitting.",
+                "וכלי זכוכית – the Rabbis decreed defilement upon them (i.e., glass utensils) since the beginning of their creation/formation is from the sand then they are earthenware vessels, and they are [more] stringent than earthenware utensils that are not susceptible to receive defilement from what is upon it, but glass utensils/vessels are defiled from what is upon them, since their inside appears like their outside. But the flat surfaces of glass vessels are pure, even according to the Rabbis, for the Rabbis made a distinction (a somewhat different law) regarding glassware (see Tractate Shabbat 16a) for just as they don’t burn upon them heave offering and Holy Things.",
+                "מקבלין טומאה מכאן ולהבא – but they don’t return to their old defilement, for the Rabbis did not decree that if he made from them [new] vessels they return to their old defilement, but rather only a metal utensils/vessel.",
+                "כלי נתר (vessels made from alum crystals)– vessels that are made from earth that they dig from it alum crystals. ALUMI in the foreign language.",
+                "מיטמאין ומטמאין באויר (they are both unclean and convey uncleanness through their contained airspace) – it the defilement is suspended in the airspace of the vessel, the vessel is unclean. If he went back and suspended food in their airspace, he defiles the food, even though they did not touch, as it is written (Leviticus 11:33): “[And if any of those falls into an earthen vessel,] everything inside it shall be pure [and – the vessel – itself you shall break].” And even the size of a mustard seed that does not touch the walls of the vessel.",
+                "ומיטמאין מאחוריהן (they impart uncleanness from their outer sides) – vessels that hollowed out/shaped a receptacle from their place of sitting in the manner that they make for silver cups, and sometimes they turn them upside down on their mouths and use their receptacles from their outer side. If it came in contact with defilement with that receptacle, the earthenware utensil is defiled. But if they did not mix them and repeat it they are defiled and defile from their airspace an from their outer sides, we learn from it that they are defiled from the airspace from the outer side, for we don’t consider the inside that is on the outer side as a complete inside of the Torah, to be defiled from its airspace, but it is defiled if it the defilement came in contact with the same hollowing out that is on its outer side.",
+                "ואין מיטמאין מגביהן – as it is written (Leviticus 11:33): “Any if any of those falls into an earthen vessel (i.e., an article of wood, a cloth, a skin, or a sack), [everything inside it shall be impure and – the vessel- itself you shall break],” from inside it becomes defiles but it does become defiled from outside it. But all of the other vessels excluding an earthenware vessel and a vessel of alum crystal are not defiled from their airspace until the defilement touches/comes in contact with the essence of the vessel, but when the defilement touches the essence of the vessel, whether from the outside or from the inside, it is impure, as is taught in the Mishnah in the first chapter of [Tractate] Hullin (Chapter 1, Mishnah 6): “What is clean (insusceptible to uncleanness[ in the case of earthenware vessels is unclean [susceptible in the case of all [other] vessels. What is clean in the case of all [other utensils] is unclean in the case of the earthenware utensils.”",
+                "ושבירתן היא טהרתן = all of vessels/utensils, breaking them is their purification, but earthenware vessels and vessels of alum crystal breaking them alone purifies them, but they have no purification through ritual immersion other than through breaking [them] alone."
+            ],
+            [
+                "הדקין שבכלי חרס – thin and small earthenware vessels, whether they themselves cannot support/hold other than only up the anointing of a small [finger of a child] or whether they were broken and their rimmed bottom remained, an explanation: like their rimmed bottoms of a vessel, that is the rim that is towards the ground, or their walls/sides which remained and alone are able to sit without supports, are still vessels. And if they hold enough oil to anoint a small thing, that is to say, the anointing of a small finger of a day-old baby, they are impure. And this is explained in the Tractate Shabbat [77b] (and also Tractate Eduyot, Chapter 4, Mishnah 6 – as explained by Tosefot Yom Tov), the anointing of a minor, one small limb of a minor of the age of one-day old.",
+                "עד לוג – this measurement of the anointing of a minor, for the shards of a vessel that had not been from its outset other than a LOG (i.e., a LOG is the equivalent of the liquid displaced by six eggs). But if there was from the outset more than a LOG, we need a larger measure for the shards, more than in order to anoint [the small limb of] a minor [who is one day-old].",
+                "מלוג ועד סאה – a vessel that would at its outset hold from a LOG and more than a LOG until a SESAH, the measure of its shards is one-quarter of a LOG. And for more than a SEAH until two SEAH, the measurement of its shards is one-half a LOG and similarly for all of them.",
+                "אני איני נותן בהם מדה – according to the largeness of the vessel or its smallness, but according to the places where it is customarily done and according to the structure/form of the utensils.",
+                "אלא הדקין שבכלי חרס וכו' – that they don’t have the form of pots and they. But when the reach to be like the form of small pots, their measure is one-quarter of a LOG.",
+                "חביות לודיות – jugs that are made in Lod/Lydda.",
+                "לחמיות – [jugs] that are made in Bethlehem. But they are larger than the ones that are made in Lod/Lydda.",
+                "חצבים גדולים (stone pitchers/earthen jugs) – large pitchers all that is possible.",
+                "הפכים הגלילים (flasks/jars with a narrow neck) – that are made in the land of the Galilee.",
+                "והחביונות (small vessel, flask with flat sides) – small jugs, and these are thin ones of earthenware vessels.",
+                "ואין להן דפנות – that specifically their rims are impure if there remains in them the amount of oil to anoint the small finger of a child, but their sides are pure And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "הטהורים שבכלי חרס – flat earthenware vessels (without a receptacle) which are pure, as it is written concerning them (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack – see previous verse) falls into [an earthen vessel, everything inside it shall be impure and -the vessel – itself you shall break],” that which has an inside is impure; that which lacks an inside is pure.",
+                "טבלא שאין לו לזבז (a tray without a rim/edge) – a smooth board that lacks a rim around it.",
+                "ומחתה (a coal-pan) – that they take coals out with a pan.",
+                "פרוצה (the rims of are broken off) – that it does not have sides/walls.",
+                "אבוב של קלאים (an iron tube for roasting grain) – earthenware vessel that they roast pulse/peas over a fire. And it is flat/plain without a receptacle and is perforated like a basket used as a sieve on its rims in order that the heat [of the fire] can have power over it. ",
+                "[The word] קלאים/parched ears is parched by fire.",
+                "סילונות – tubes/spouts.",
+                "אף על פי כפופין – even though they are bent from their two sides. And this is which they did not shape a receptacle surrounding them.",
+                "כבכב (an arched round vessel) – a vessel in which they cover bread baskets (but not as a receptacle). And there are those who have the reading of כפכף – that they cover it on top of the basket. But even if it has a receptacle, it is [ritually] pure for all who use something bent with an earthenware vessel is [ritually] pure.",
+                "והטפי (vessel with a narrow neck – made with intention of using it for grapes) – it is an earthenware vessel that has a receptacle and is susceptible to receive defilement, and this is proven further on in the other chapter (Tractate Kelim, Chapter 3, Mishnah 2). But this is [ritually] pure here, because they (i.e., the Rabbis) prepared it as a cover for grapes and they made a change in it, which proves that they require it for covering graves and it was not made for reception.",
+                "חבית של שייטין (swimmers’ bottle used for practicing) – like a hallowed out jug, and it is closed and doesn’t have a mouth (i.e., opening), in order that It would not sink in the water. And they lean upon it and learn to swim by it. But it even though it has a receptacle, it is not designed for receiving anything And anything which is not made for receiving anything even though it has a receptacle is not susceptible to receiving defilement.",
+                "וחבית דפונה בשולי המחץ (an attachment in the shape of a jar fitted into the projecting rims of a vessel – to serve as a handle) – a ladle for filling vessels out of the well or wine or oil-pit which is a large earthenware vessel and it is a kind of jar made at its rim that a person can place his hand into it when he wants to lift the ladle, and because of this, the jar was not made for reception, and is not susceptible to receive defilement.",
+                "דפונה – fitted into.",
+                "המטה והכסא והספסל – all of these are not designed for reception.",
+                "והספינה – and even though it was made for reception and even though it is earthenware, it is pure. And in the Tractate Shabbat 9b, we derive it, as it is written (Proverbs 30:19): “[How an eagle makes its way over the sky; How a snake makes its way over a rock;] How a ship makes its way through the high seas; [How a man has his way with a maiden],” and it is obvious that a ship is on the high seas, but rather to inform you that just as the high seas are [ritually] pure, so also the ship is [ritually] pure.",
+                "כל שאין לו תוך בכלי חרס אין לו אחוריים – And the Sages decreed on [ritually] impure liquids that defile vessels, and even though the liquids were not defiled other than on account of an unclean reptile, for now they are first-degree of ritual impurity, they defile vessels/utensils from the words of the Scribes, and if they came in contact with/touched the back of the vessel, its outside is defiled, but the inside is not defiled. But now we hold that the defilement of the outside does not take effect other than with an earthenware vessel that has an inside. But all that lacks an inside, there is no defilement of the outside, שsand if impure liquids came in contact with it from the outside, they did not defile the outside of the vessel."
+            ],
+            [
+                "פנס – a kind of earthenware lantern that is perforated in its walls/sides that from them the light goes out, and we place the candle inside it so that wind does not extinguish it.",
+                "שאין בו – a receptacle for oil. Even though it has a receptacle for a candle.",
+                "טהור – for a receptacle for a lantern has no inside other than the candle/lantern that is laid upon it.",
+                "מגופת היוצרים (potter’s mould) – it is similar to stones of earthenware that the potters make the vessels upon them.",
+                "את שהוא פוחת בה (begins to shape the clay) – meaning to say, the mould that the potter casts upon it the plaster and engraves upon it with his hands the form of the vessel.",
+                "טהורה – because it lacks a rim/border around it and there is no inside here.",
+                "ושהוא גומר בה – and the stopper that he places upon the vessel after its form has been completed has an “inside,” and therefore, it is impure. But my Rabbis/teachers explained, that that there is a vessel/utensil for potters that is called a מגופה/stopper or bung and some of them have narrow openings and some have wide openings; that which he opens it by, meaning to say, that he will eventually widen its opening, is pure, that its work has not yet been completed, and it is like the lump/shapeless earthenware vessel. But when he completes it, that he places as such at the narrow opening, it is impure. But our Mishnah is according to Rabbi Meir who stated (Tractate Betza 32a and Tosefta Kelim Bava Kamma, Chapter 3, Halakha 13) : When do earthenware vessels become susceptible to receiving impurity? From the time when their manufacture is complete.” But not according to the Rabbis who state (Tractate Kelim, Chapter 4, Mishnah 4): “from when they are fired in the furnace.” And the first explanation appears to me to be essential.",
+                "משפך – a vessel/utensil that we place on the mouth of a jug or on the mouth of a leather bottle/skin when we want to fill it with wine or oil.",
+                "ושל רוכלין – which is small and made to bring in oil to small flasks. And it holds a LOG or two LOGS and the peddler places his finger from underneath it corresponding to the hole/perforation and measures with it the oil, and removes his finger and the oil descends to the vessels of the purchaser. And it is made for reception and is susceptible to receive impurity.",
+                "רבי עקיבא אומר מפני שמטהו על צדו – that is to say even if it is not of a measure, the funnel of a peddler always is defiled because he turns it on its side to receive in it a bit in order that the purchase can smell from it m and it is found that it is made to [be susceptible to] receive defilement. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "כיסוי כדי יין וכו' – and all who use the covering with earthenware vessels, is pure, for it is written (Leviticus 11:33): “And anything on which one of them (i.e., an article of wood, or a cloth, or a skin or a sack) falls into/תוכו an earthenware vessel, everything inside it shall be unclean,” but this is not inside it.",
+                "וכיסוי חביות נייריות (and covers of a papyrus jars) – for the sake of their place, and for something remarkable it was taken, because it was for a covering of their jars a receptacle, and there are those who have the reading \"והניירות\"/and for the papyrus, that is to say, the papyrus that they bring into them the mouth of the flask (i.e., bottle with a wide belly and a narrow neck).",
+                "הלפס – like a tightly-covered stew-pot/אלפס. A large pan that they cook meat and vegetables in it. And they use it as a covering for earthenware. But when it is perforated, it is not appropriate for anything, and even when it is not perforated, but it (i.e., the lid) has a pointed knob (which prevents the use of it separately as a receptacle) it is not able to sit because of the pointed knob, but when it is not perforated, even if it doesn’t have a pointed knob, it is impure, for it is appropriate to turn it over and to cause it to stand, and a woman places into it vegetables to filter/drain it and to drain the water from it.",
+                "הרונקי (contents of a pot upturned and emptied – on a flat vessel to cool off) – the vegetables after they have been cooked and attached to each other and they have become one body, are called רונקי, and it is a Greek word."
+            ],
+            [
+                "גסטרא (a defective vessel – handles broken off or cracked) – fragments/broken earthenware vessels. And the thing divided into two, it is called גיסטרא /defective vessel (see Tractate Kelim, Chapter 4, Mishnah 3 for a definition: כל שנטלו אזניה/when its handles are split/broken off. And the language of גיסטרא is divided into two.",
+                "שנמצאת בכבשן – and we don’t know if it was broken prior to its being baked in the kiln/furnace and at the time when its manufacture was complete it did not have the status of a utensil/vessel upon it and not further on, it does defile because it is a defective vessel, or afterwards it was broken and defiles. But how do we verify the matter? We see if its shards are equivalent and its inside grows red, it is known that its manufacture was completed [first] and afterwards it became broken, and it defiles, for it was made to be a receptacle, for it is the manner to place a defective vessel underneath the jug/arched, pouched vessel to receive the liquid that drips from it.",
+                "טיטרוס (a perforated vessel, strainer, sprinkler) – a vessel which is perforated from below with many thin holes like the size of the hole of a needle and from above one hole like the size of a reed, that is a spindle that the women spin on, and when they fill it with water and a person places his finger in the hole from above so that the wind will not reach it no drop of water goes out from the small holes from below, but when he removes his finger, the water comes out.",
+                "ר' אלעזר בר צדוק מטהר – because it is perforated where the liquid enters.",
+                "ורבי יוסי מטמא – for this is the manner of how it is used, and it is considered a receptacle since the waters stand through the placing of the finger, but even without the placing of the finger, the water doesn’t leave other than like removing coins little by little, drop after drop., and because of this, it is not considered perforated like when brings in liquid to be purified through this And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "טבלא שיש לה לזבז ומחתה שלימה (a tray which has a rim and a complete firepan) – that it has sides/walls, they are impure, that they have a receptacle. But from the first clause [of the Mishnah] that the pure things are in an earthenware vessel, we would learn that these are impure, but it is the manner that they taught it as such, as is taught [in the Mishnah] in the Chapter “These are the Terefah [carcasses] among Cattle”/אלו טרפות (Chapter 3 in Tractate Hullin) [43a] and there are many in the Mishnah.",
+                "טבלא – of earthenware.",
+                "מלאה קערות (which is full of plates) – that is made of plate after plate, and the plates/dishes are from its body and are attached to (i.e., the tray).",
+                "ואם יש לה לזבז עודף (overhanging rim) – if the rim of the tray surrounding the overhang and rises up beyond the lip of the plates/dishes.",
+                "נטמאת אחת מהן נטמאו כולן – that when the unclean reptile/creeping thing enters into the lip of the dish, it has already entered the airspace of the overhanging rim all around, and all of the tray is defiled, for earthenware vessels are defiled from its airspace, and when the entire tray is defiled, all of the plates which are part of it are defiled.",
+                "בית התבלין (spice pot) – earthenware vessel made squarely, to give in each square one species of spaces so that they will not become combined with each other.",
+                "קלמרים המתואמות (the double inkstand) – a vessel that is made to place in it the ink and the reed/writing utensil and the utensils that the scribe needs. And it is also made as a double square, and in our lands, there are many of them, and we call them KALMARI in the foreign tongue.",
+                "בית תבלין של עץ – that is also made squarely, but it does not have an overhanging rim.",
+                "שנטמא אחד מהן במשקה – for the Rabbis decreed on liquids that come on account of a creeping thing/unclean reptile to defile vessels as a decree because of the liquid of the man and/or woman with a flux, who defile vessels according to the Torah. And especially when it was defiled with liquids, its fellow is not defiled, for when a vessel that its outsides/backsides were defiled by liquids, its inside is not defiled, therefore when one of them with liquids, there is a wall/side of impurity on its backside of its neighbor but its neighbor is not defiled. But with the regarding the defilement of a creeping thing/unclean reptile according to the Torah, wherever it came in contact with/touched the vessel whether from its backside or whether from its inside, all of it is defiled, if one of them is defiled, its neighbor/fellow is defiled, for the defilement touches it from its outside/backside. But an earthenware vessel is not susceptible to receive defilement from its outside, but only from its inside, even with the defilement of a creeping thing/unclean reptile, if one of them was defiled, its neighbor is not defiled, for the inside of this one becomes the backside/outside of its neighbor for earthenware vessels are not defiled from its outside but not regarding the defilement of liquids that all of it is defiled.",
+                "חולקין את עוביו (they divide its thickness) – a thick and wide wall that is between two squares, we cast half to this side and half to that side with the defilement of liquids according to the Rabbis, but the half of the thickness of the wall that is from the side that is pure is pure. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הלפיד – it is similar to a dish of earthenware sharpened at the bottom and they insert pointed projections/prongs at the top of a pole and it enlightens from afar, but because it is sharpened/pointed and is not able to stand on its own, you might think I would say that it is not defiled. It comes to tell us that since it is a prepared and designated place for sitting to place at the top of the pole, this would be defiled.",
+                "ובית שקעו של נר (reservoir of the lamp) – an earthenware vessel made to be the torch is sitting and sunk within it.",
+                "מטמא באויר – that it is considered like the inside to defile by airspace, even though the entire torch is not sunk within it other than only a small amount of it.",
+                "מסרק של צרצור (comb of the water cooler – if an unclean object touches the comb of a cooler) – an earthenware vessel that they make at its mouth a net-work/mat like a kind of netting/lattice-work and one who empties from it pours the water from many places. But most of the vessels that they drink water from in the Islamic countries are made like this, and surrounding that net-work/mat protrudes teeth like the teeth of a comb, that they make them for beauty. And if an unclean creature/reptile was suspended in the airspace of those teeth, Rabbi Yossi and the Sages dispute if it is considered the inside of an earthenware vessel or not. But the Halakha is according to the Sages that they consider it as an inside [of the vessel] and that it defiles."
+            ]
+        ],
+        [
+            [
+                "שיעור כלי חרס ליטהר (the measure – of the perforation/hole in an earthenware vessel to render it clean) – that it further not be susceptible to receive defilement. And if it was impure, it was purified as if it was broken entirely, that further it is not appropriate/fit for its matter and its inside is not considered. Even if it was an arched, pouched vessel/jug for dried figs and/or nuts and it was perforated when removing olives, it is pure, all the while that he did not go back and designate it afterwards to receive in it pomegranates and things like them. But if he went back and designated it to receive in it pomegranates, it is impure until a perforation is made when removing a pomegranate, and from when it was perforated while removing a pomegranate, it no longer becomes susceptible to receiving [ritual] impurity.",
+                "שיעורו במשקין – the hole/perforation that when they place the vessel over the liquids, the liquids enter through that hole into the vessel, and it is a larger hole from that which releases liquids.",
+                "לכך ולכך – such as a pot that they cook meat in, even though they don’t place in it food without liquid, for the liquid is not recognized for it was perforated for the entrance of liquid, even so, we follow the stringent position, that it is not [ritually] pure until it will be perforated for the removal of olives."
+            ],
+            [
+                "חבית שיעורה בגרוגרות – it was the regular practice that they would place dried figs in a jar.",
+                "רבי מאיר אומר בזיתים – like the anonymous Mishnah of above (i.e., Tractate Kelim, Chapter 3, Mishnah 1). And this is anonymous Mishnah followed by a dispute (i.e., between Rabbis Shimon, Yehuda and Meir) but the Halakha is not according to the anonymous [Mishnah]. But the Halakha is according to Rabbi Yehuda (i.e., the measurement is with nuts).",
+                "הלפס והקדרה (the stew-pot/tightly covered pot and cooking pot) – to be stringent, as is explained above (see Mishnah 1 of this chapter).",
+                "הפך והטפי (oil cruise and the vessel with a narrow neck/dripper) – they are utensils for oil, but the mouth of the ewer/dripper is very narrow, for this [reason], it is called a טפי/dripper for it (i.e., the oil) only descends from it drop by drop and the טפי/dripper as it is taught in the Mishnah in the chapter above (see Tractate Kelim, Chapter 2, Mishnah 3) is [ritually] pure, that is, that they (i.e., the Sages), ordained to cover with it a basket of grapes as we explained above (see Tractate Kelim, Chapter 2, Mishnah 3).",
+                "בשמן – that is the would bring in the liquid of oil [of olives]. But its measurement is not equivalent to that of water, for that which is of oil is thin, for the vessel that holds water or wine does not hold oil.",
+                "הצרצור (stone vessel containing a strainer and having an indented – comb-like- rim/a sort of cooler) – a vessel made to drink water from it and through its mouth, is a matting/net-work so that nothing bad can enter into it and soil the liquids.",
+                "שלשתן – the oil cruise and the dripper and the comb-like cooler, their measure is with a hole that lets out seeds, like beans. For Rabbi Shimon holds that they are also made for seeds, and they are like that which is made for this and that, like above (see Chapter 3, Mishnah 1), they subject it for the more stringent rule. But the Halakha is not according to Rabbi Shimon.",
+                "נר שיעורו בשמן – when one brings in liquid of [olive] oil. For a mere lamp is designed for oil.",
+                "רבי שמעון אומר בפרוטה קטנה – that he held that it was made to place in it פרוטות/drops (see Mishnah 6 of this chapter) and they pour it for its stringency. But the Halakha is not according to Rabbi Shimon.",
+                "נר שנטל פיו – the designation of lamp is nullified.",
+                "ושל אדמה – it is not susceptible to receive defilement all the while that it is not smelt in a kiln. But even though that the nozzle of the lamp is burned by the wick, this is not considered as if it was smelt in a kiln, and it is pure."
+            ],
+            [
+                "חבת שניקבה – when it releases olive [oil]. And it is pure, and when it was repaired with pitch, it becomes susceptible to receive defilement from here onwards.",
+                "חזרה ונשברה – into many pieces. That shard which has in it pitch holding one-quarter [of a LOG] and it sits without being supported/propped up is impure. But are dealing with a jar that holds from a LOG to a SEAH [the uncleanness will persist if the remnant will hold] a quarter of a LOG as is taught in the Mishnah in the previous Chapter (Tractate Kelim, Chapter 2, Mishnah 2). But even though the closing up (through repair with pitch) has no effect on the hole that comes after breakage, this closing up is different because it was done prior to having nullifying the designation of a vessel from it, for a jug that was perforated, its designation as a jug is upon it even though it is pure, but earthenware that departs from the jug, nullifies the designation of the name of a vessel from it even though it is not perforated. Therefore, closing up its hole has no benefit."
+            ],
+            [
+                "חבית שנתרועעה – like a broken/shattered wall. That is earthenware did not fall out, but it is so cracked that if he carried it and one-half of a KAB of dried figs that are in it would break completely. And it is [ritually] pure as we state in the other (i.e., next) chapter (i.e., Tractate Kelim, Chapter 4) [Mishnah 2].",
+                "וטפלה (to paste/plaster) – that he plastered its facing.",
+                "בגללים – in order that the potter’s clay would not fall off.",
+                "נשברה – that the earthenware fell off and he glued the shards with the glue that scribes use (to paste together strips of papyrus – see Tractate Pesahim, Chapter 3, Mishnah 1). Or that he brought potter’s clay from another place and glued them and afterwards plastered them over with dung, it is pure, and the same law applies when he plastered them with clay/mud, all the while that he did not go back and smelt it in a kiln.",
+                "חרס מחזיק רביעית – and such as that the earthenware comes from a jar [that is susceptible to become impure] that holds from a LOG until a SEAH, that its measurement is with a quarter-of-a-LOG as was explained above (see Tractate Kelim, Chapter 2, Mishnah 2).",
+                "כולן מטמאין במגע – and all of them are made into a handle for that potsherd and defile because of that handle. And [the part] opposite it only defiles through its airspace, for there is no airspace to the handle of an earthenware vessel."
+            ],
+            [
+                "כלי חרס הבריא – that is not shattered or broken.",
+                "מטמאין – if the vessel is defiled from its airspace, food and liquids that came in contact with its plaster are impure, because it is considered like the vessel itself (according to Rabbi Shimon and Rabbi Meir).",
+                "הטופל את הבריא טהור – that specifically the vessel that is shattered that needs that plastering, that one (i.e., the vessel) is where the plastering is like the vessel and the foods that came in contact with it are defiled when the vessel is impure. But the plastering of a healthy/whole vessel is not considered like a vessel. And the Halakha is according to the Rabbis.",
+                "וכן בחידוק קרויה (the lining of a pumpkin that has been hollowed out – to be used as a drawing vessel – i.e., the earthen vessel or clay that has been fitted as a protection) – just as Rabbi Meir and Rabbi Shimon disputed with the Sages with the plastering of a whole vessel, so they disputed with regard to the lining of a pumpkin that has been hollowed out, and this is a dry and hollow gourd that they draw water with, and they regularly fasten around it in a circle of wood or of iron in order that it would not break if it is corked with a stone. For Rabbi Meir and Rabbi Shimon who make unclean the plastering of a whole [earthenware vessel] (i.e., unbroken or unshattered) also make unclean even this, and even if it was a pure pumpkin-shell used as a drawing vessel.  But the Sages state that if it was a pure pumpkin-shell used as a drawing vessel and it doesn’t have a need for this hoop, this hoop is not like the body of the pure pumpkin-shell used as a drawing vessel, and if the pure pumpkin-shell became defiled, the hoop did not become defiled."
+            ],
+            [
+                "יבלית (a pulp made of Cynodon leaves and used for lining large water vessels) – a kind/species of grass that its name is יבלא/a species of grass (Cynodon. And they regularly plaster with it the large jugs so that the wine will not escape when it drips.",
+                "פטסין (large cylindrical vessel, cash or tub of earthen material) – large jugs, like those (the first to leave the lecture room) who are owners of tubs of wine that is in Tractate Betzah 15b."
+            ],
+            [
+                "מיחם – a vessel that they heat water in (i.e., a boiler).",
+                "בחומר- thick plaster.",
+                "חרסית (potter’s clay) – thin like earthenware. But there are those who explain/interpret it as crushing/pounding of earthenware.",
+                "הנוגע בחומר טמא – because it Is joined and attached to the kettle and is considered like the essence of the vessel. Therefore, if the boiler is defiled, the thick plaster surrounding it is defiled like it, and those eating who touch the thick plaster are impure.",
+                "ובחרסית טהור – for the potter’s clay is not joined but is scraped/peeled and falls off, and is not considered like the essence of the vessel.",
+                "קומקום (kettle) – it is larger than a boiler, and in the foreign language, they call it a KUMKUMO.",
+                "שאינו יכול לקבל את החמין – for the pitch is smelted and melts/dissolves in hot water, and even though it is able to hold the cold water, it is not considered as a vessel and is pure.",
+                "וכן היה אומר בכלי זפת – vessels that are made from pitch itself, which are pure, since they are not able to hold the hot like they can the cold. But my Rabbis explained, regarding vessels lined with pitch, in pitch vessels of pitch, and it explains further on [in this Mishnah], how so? Vessels of copper that were lined with pitch are pure. If the vessels were impure and a person or foods or liquids touched/came in contact with pitch, they are pure, for the pitch does not combine and is not considered like the essence of the vessel.",
+                "ואם ליין – if he lined them with pitch from the outset to place in them wine and it was not his intention to use them for hot liquids at all.",
+                "טמאין – for the vessel requires pitch and the pitch is attached/joined."
+            ],
+            [
+                "יותר מצרכה – corresponding to the hole/perforation it needs it, and what is not corresponding to the hole/perforation is more than its needs, and it is not considered an attachment/joining, since it is not needed for the jar. But Maimonides explained that more that is its need as for example that he made the closure most thick until one would be able to remove from it and it would remain closed, and even if everything is corresponding to the hole/perforation.",
+                "זפת שנטפה על החבית (pitch which dripped on the jar) – that is not perforated.",
+                "הנוגע בה – with the drop of pitch.",
+                "טהור – even though the jar is impure. For the pitch is not in a connection/attachment to the jar, since the jar does not require it.",
+                "שפקקן בזפת – he closed up the mouth of the hole/perforation of the funnel that is made to bring wine from it into the jar.",
+                "רבי אלעזר בן עזריה מטמא – because it (i.e., the pitch) is considered for it as a closure, whether of wood or whether of earthenware.",
+                "ר\"ע מטמא בשל עץ – because the pitch is of its [same] species/kind, for the pitch comes out from the tree.",
+                "ומטהר בשל חרס – which is not its kind/species and is not considered an attachment. And the closing of the mouth of a funnel is not similar to the closing of the perforation of a jug which is considered an attachment, because the perforation in the mouth of the funnel that was made by the artisan from the outset was smooth and the pitch was peeled from it and does not endure, but the jug that was perforated after it was heated in a kiln, it is impossible to perforate to be smooth and even, and the pitch is not peeled from it, or alternatively, the perforation that is at the mouth of the funnel, its function is to remove its covering/closure when he wants to pour wine from the jug. Therefore, it is not considered a closing other than with a wooden funnel because it is its kind/species, but a jug that is perforated, its function is not to remove the closure.",
+                "רבי יוסי מטהר בשניהם – for the closing of the mouth of the funnel is not considered a closure, and it is as if it was not closed and lacks a receptacle. But the Halakha is according to Rabbi Akiva."
+            ]
+        ],
+        [
+            [
+                "החרס שאינו יכול לעמוד – such as a shard that separates from the jug or from the pot in the place of the ear/handle, and it is not able to stand without support because of the weight of the ear/handle that makes it heavy and outweighs it, or because it had in it a pointed knob which is sharp at its bottom and it cannot sit [straight] without being supported.",
+                "נטלה האוזן טהור – for an earthenware vessel that is pure for one hour, it furthermore will not ever have defilement.",
+                "ור' יהודה מטמא – for he doesn’t hold this reasoning.",
+                "או שנחלקה –[or that was split] lengthwise like two troughs, and is unable to sit on its bottom other than on its sides.",
+                "רבי יהודה מטהר – for Rabbi Yehuda holds that as it is taught in the Mishnah (Tractate Kelim, Chapter 2, Mishnah 2): “The smallest/thinnest of earthenware vessels that sits without supports are impure, that is from the rims and not from the sides, that there needs to be a shard of the of the vessel sitting on its rim in the manner that it sits when it is whole.",
+                "וחכמים מטמאין – for they hold that vessels that are made to set them on their sides periodically."
+            ],
+            [
+                "ואינה יכולה להטלטל בחצי קב גרוגרות – because it is cracked/broken, and the dried figs weigh down upon the broken parts completely while being carried. And therefore, its measure is one-half-of-a-Kab, which is the measure of one meal. For a Kab of dried figs is the measure for two meals as it is proven at the end of the Tractate Peah (Chapter 8, Mishnah 5): “[When dispensing poor man’s tithe], they may give to the por at the threshing floor no less than…one Kab of dried figs.” But everything that is not worthy to carry in it the measure of one meal is like something that is broken.",
+                "גיסטרא (see Tractate Kelim, Chapter 2, Mishnah 6 – something defective/broken) – an earthenware vessel that is split into two, and it becomes two sides.",
+                "שאין שיריים לשיריים – we have compassion upon a complete vessel and because of a small crack, we don’t pour into it [liquids] and we bring the remnants of the vessel, that is the shards of a vessel and place them underneath it. But the shards of a vessel when it is cracked it releases liquid we throw it out, for we don’t say: bring a shard of one vessel to place underneath the shard of this vessel."
+            ],
+            [
+                "כל שנטלו אזניה – [when its handles have been removed] – it is considered defective/broken, fo since it lacks handles to carry it from place to place, and if it was cracked, its measure is like as it releases liquid.",
+                "היו בה חדודים (if there were prongs projecting from the bottom of the misshaped vessel) – a mere earthenware [vessel] that was broken, there projects from [its bottom] prongs, as [it states in] (Job 41:22): “His underpart is jagged shards; [It spreads a threshing sledge on the mud].”",
+                "כל המקבל עמה בזיתים – if an olive does not protrude between each prong, it is considered as “inside” like the גיסטרא/defective receptacle itself and defiles even the airspace, but if the olive does not protrude from between them, it does not defile airspace, but it does defile through contact by reason of the hand.",
+                "היתה מוטה על צדה – that it was split by length like a kind of trough and doesn’t sit other than upon its sides/walls and it has prongs projecting.",
+                "כל המקבל עמה בזיתים – in the manner that it defiles when it is sitting on its rim, so also it defiles while sitting on its side. But our anonymous Mishnah is according to the Sages of above (see Tractate Kelim, Chapter 4, Mishnah 1) that defiles regarding a jar that was split like two troughs.",
+                "קתדרא – a seat of women that walk on the wagon (see Tractate Kelim, Chapter 24, Mishnah 2).",
+                "קורפיות – on account of their place. But they are sharp vessels that they do not sit upon without support.",
+                "וקוסימן – the language of )Numbers 4:7): “[Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars,] and the libation jugs.” But in [Tractate] Sanhedrin [Chapter 9, Mishnah 8] “a person who steals the vessel for libation,” and this is the name for the sacred vessels, and קוסים/rough-edged cups are kinds of vessels that their bottoms are sharp and when they cook in them, they place them on an iron vessel that they call TRIPIDI in the foreign language, and when hey lower them, they support them in he ashes of the portable stove on feet.",
+                "הצידונין – that are made in Sidon."
+            ],
+            [
+                "שפאיות – from the language of שפה/rim, border. That it has three rims for its mouth and airspace in-between them. Between each rim.",
+                "הפנימית עודפת הכל טהור (if the inner one is largest – in height) – everything that is outside from it is considered like the back of the utensil/vessel and an earthenware vessel cannot be made impure from its outside. But what is within on the inside is impure.",
+                "החיצונה עודפת הכל אמא – for that which is outside it is like on the back of the utensil/vessel, and what is in front of it is considered the inside. And similarly, if the middle [rim] is highest, from it and outward is considered on top of and what is inward is considered inside, for the vessel is filled until is highest part.",
+                "היו שוות – that none of the rims is larger than its neighbor.",
+                "וחכמים אומרים הכל טהור – the rim that the defilement fell upon in its airspace alone is impure, but the remainder is all pure. And this is the Halakha.",
+                "משיצרפם בכבשן – but prior to smelting it is a vessel of earth and does not become defiled.",
+                "והוא גמר מלאכה – but even though that after smelting the furnace, it requires repair for washing, to smooth them and to even out their borders, nevertheless, from when they are fired in the furnace, it is considered that their manufacture has been completed and they can become defiled."
+            ]
+        ],
+        [
+            [
+                "תנור תחלתו ארבע – an undefined oven is made like a larger pot which lacks a rim at the bottom of the vessel, and they fasten it with plaster on the ground, and the floor of the ground is the bottom of the oven. But even though that of itself it lacks a receptacle, it is nevertheless impure, for the All-Merciful assigned it by its insides, and behold it has an inside.",
+                "תחלתו ארבעה – the height of the oven is not less than four handbreadths.",
+                "ושייריו – if it was large and it became defiled and afterwards was broken, it would not be purified until there would not be in its remnants four [handbreadths].",
+                "במה דברים אמורים – that its beginning and its remnants would be four [handbreadths].",
+                "בגדול – that is made to bake and to roast with it in the manner of overs.",
+                "אבל בקטן – that is made for young children to play in.",
+                "תחלתו כל שהוא – but not exactly any small amount, for less than a handbreadth is not anything (see Talmud Hullin 124a).",
+                "ושייריו ברובו – In the Gemara in the chapter: “The Hide and the Grease”/העור והרוטב [Chapter 9 of Tractate Hullin 124a] it raises a question on our Mishnah that is here, that less than a handbreadth, of what is it worth? And it (i.e., the Gemara) answers, that the “remnant” that is referred to is the majority of the large [oven], and it is not about the small over. And We raise the objection, that with a large [oven]. And we raise the objection, regarding a large [oven], surely it states “and its remnants” are four [handbreadths], for it surely teaches: “Under what circumstances?” with a large [oven], implying that the Sages did not dispute with the first Tanna/teacher (i.e., Rabbi Meir) regarding a large [oven] at all. And it answers: This one is speaking about an oven of seven [handbreadths] and that one is [speaking of] an oven of nine [handbreadths], that is to say, something of seven [handbreadths] whose remnants are the majority/larger part, and even though there aren’t four [handbreadths] and there is no oven with less than four [handbreadths], for since, from its outset, it was an important vessel which used its remnants, even though they were not so worthy, and with an oven of nine [handbreadths] where its majority/larger part is a large measure, it defiles with its remnants with four [handbreadths] at its outset.",
+                "משתגמר מלאכתו – it refers to the beginning of the oven. From when does the oven become defiled? From when its manufacture is complete.",
+                "משיסיקנו (from when he will heat it – sufficiently] – even though that with the rest of earthenware vessels, it is sufficient for them with the smelting of the kiln (as seen at the conclusion of Chapter 4, Mishnah 4 of Tractate Kelim) an oven that requires to attach/glue it with plaster to be interwoven in order to contain its heat, its manufacture is not complete until it can heat sufficiently. But however, it doesn’t require large heating in order to bake bread in it, but rather in order to bake cakes made of spongy dough, dough that its mixture is soft that is made like a sponge and only a small amount of heating is sufficient for it.",
+                "משיסיק את החדש כדי לאפות בישן – that the new [oven] in order to bae in it cakes made of spongy dough requires greater heating from the old [oven]. But if the new [oven] was heated with a lesser/smaller heating, that with a heating like this, the old [oven] would be appropriate to bake in it the cakes made of spongy dough, that is when its manufacture is complete. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כירה (a portable stove on feet with caves for two pots) – a place of placing over the fire two pots. But sometimes they place the pots to cook within it and sometimes on top of it.",
+                "תחלתה שלש – its height is no less than three fingers-breadth.",
+                "משתיגמר מלאכתה- from when it become defiled initially, from when its manufacture is complete.",
+                "ביצה קלה – the egg of a chicken. But why do they call it a light (easily boiling) egg? That this is easier to cook more than all the eggs.",
+                "טרופה – that it is beaten and broken in a bowl (i.e., scrambled).",
+                "ונתונה באלפס (and placed in a tightly-covered pot) – that was already warmed, for it is boiled quickly.",
+                "הכופח – the measurement of the placing over the fire of one pot, and its heat is greater than the heat of the portable stove with caves for two pots, and sometimes they bake bread in it.",
+                "שיעורו כתנור – in order to bake cakes made of spongy dough (i.e., four handbreadths).",
+                "שיעורו ככירה – to make a light boiled egg.",
+                "האבן היוצא – they are used to attaching a stone to the oven that projects outward from it in order that it will be for it a handle, and it is compared to an oven. But if the oven is defiled, the stone is [also] defiled, and the bread that came in contact with it is defiled because it is a handle for the oven, as it is written (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be impure:] an oven or stove shall be smashed. They are impure and impure they shall remain for you,” for everything that is in your needs, to include the handles which are needed for the vessel.",
+                "לא אמרו – that more than a handbreadth for an oven and from three fingers-breadth for a portable stove on feet with caves for two pots is not considered an attachment, other than when the stone is between the stove and the wall. Because it hinders it for one cannot bring the oven near to the wall and it presses the house, therefore, more than a handbreadth stands to be taken. But at the side of the house, even larger than the handle is to the oven. But the Halakah is not according to Rabbi Yehuda.",
+                "והשאר טהור – as it is taught in the Sifra/Torat Kohanim (i.e., the Halakhic Midrash on the Book of Leviticus), it is possible that I earn more than that of its measure, as the inference teaches us, “they are impure” (Leviticus 11:35)."
+            ],
+            [
+                "עטרת כירה – round building made on the top of the portable stove on feet with caves for two pots/כירה in order to preserve its heat.",
+                "טהורה – but if the portable stone on feet with caves for two pots became impure, the crown did not become impure, for the crown is not considered as attached to the portable stove with caves for two pots.",
+                "טירת התנור (the surrounding of an oven/brick-work/fender) – the courtyard of the oven, it is the language of (Genesis 25:16): “[These are the sons of Ishmael and these are their names] by their villages and their encampments: [twelve chieftains of as many tribes].” It is ap lace in front of the oven that is surrounded by partitions where they place in it the bread when they detach/ shovel out bread from [where it sticks to] the oven.",
+                "בזמן שהוא גבוהה ארבעה – as the measure of the height of the oven (which is four handbreadths) at its outset.",
+                "אפילו על שלש אבנים – that its attachment/connection was not done well but rather, it is lying only on three stones and is glued the oven, it is considered an attachment.",
+                "בית הפך (socket/cruse) – a place that is made on the sides of the portable stove on feet with caves for two pots that they place upon it a cruse of oil to make tepid/cool.",
+                "בית תבלין – a place where they place in it the spices.",
+                "בית הנר – a place where they place in it the lamp.",
+                "מיטמאין במגע – if an unclean reptile came in contact within the portable stove on feet with caves for two pots, these places became unclean through the defilement of the portable stove on feet with caves for two pots. And similarly, if one of these places became defiled through contact with the unclean reptile, the portable stove on feet with caves for two pots became impure with them, for they are considered like the portable stove on feet with caves for two pots and they are one thing regarding the matter of defilement through physical contact.",
+                "ואין מיטמאין באויר – if an unclean reptile was suspended in the airspace of the portable stove on feet with caves for two pots but did not come in contact with it, even though it is defiled, for an earthenware vessel becomes defiled through airspace, they are [ritually] pure, for they are not attached to it other than through the matter of physical contact. Because from the Torah, they are not attached to it, but the Rabbis decreed upon them defilement, as the Rabbis made an indication/sign not to defile it by airspace, in order that they not burn upon them heave-offering and Holy Things.",
+                "ור' שמעון מטהר – [Rabb Shimon declares it pure] even through physical contact. Every place where defilement did not come in contact with it for each and every vessel is separate/independent. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "תנור שהוסק מאחוריו – that the oven does not become susceptible to receive defilement until it is heated, and if it is not heated from the inside, but rather from the outside, it is considered heating.",
+                "או הוסק שלא לדעתו – [even from the inside].",
+                "או שהוסק בבית האומן – prior to the completion of the manufacture of its being made.",
+                "טמא – we have the reading. But there are books that we have the reading, that it is pure, and this is a blunder/confusion."
+            ],
+            [
+                "מוסף התנור (chimney-piece of the oven) – the addition of the oven that they at its top in order to preserve its heat.",
+                "מפני שהוא סומך עליו את השפוד (because it supports the roasting-spit on it) – of meat, for they regularly roast meat on it, and it is a thing that is necessary for the oven. And the All-Merciful states (Leviticus 11:35): “and unclean they shall remain for you,” to everything that are your needs, as we expounded above [in Mishnah 2 of Chapter 5 of Tractate Kelim].",
+                "מפני שהוא אופה בו כשהוא נדחק – when he has many forced laborers and he the need for a great deal of bread. But for Rabbi Yohanan [HaSandlar], the reason of the first Tanna/teacher is not sufficient for him because he rests the roasting-spin upon it, and he holds that we require that the additional usage would like the usage of the body of the oven.",
+                "מוסף היורה של שולקי זיתים (rim around a boiler in the ground of olive seethers) – it is the manner of those who seethe/thoroughly boil olives and dyers that have large boilers and they make for them a rim of plaster on the border that water will rise upon it at the time of their foaming. But the seething of olives is unclean/impure, because addition/rim Is needed for the vessel and we use it.",
+                "ושל צבעים טהור – for they don’t use it in order that they don’t use its dye. But the Halakha is not according to Rabbi Yohanan HaSandlar."
+            ],
+            [
+                "מעפר ולמטן מיטמא במגע – if the unclean reptile touched/came in contact with the oven from within above from the dirt, what is below from the dirt is defile. But if the unclean reptile was suspended in the airspace and did not touch the walls of the oven from inside it, it did not defile anything other than what is above from the dirt [-line].",
+                "בור (cistern) – a pit below the earth.",
+                "דות (cellar) – it is made like a cistern, but it is a building that is above from the ground.",
+                "ונתן שם אבן – between the pit and the wall of the oven, to support the oven that it should not fall into the pit/cistern.",
+                "אם מסיק מלמטה – if when he kindles the flame from below within the cistern, the oven is heated from its insides from above through its rims, it is impure. But if not, that it is not heated from the heating of the flame that is below within the cistern, it Is pure. But the disagreement of Rabbi Yehuda and the Rabbis is specifically through the first heating which is the completion of the construction of the oven and through that heating, it is susceptible to receiving defilement, Rabbi Yehuda holds that the oven should be attached to the ground with the first heating, as it is written (Leviticus 11:35): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean and – the vessel – itself you shall break,” but the language of נתיצה/breaking up (as in Leviticus 11:35 – תנור וכירים יותץ /and [the vessel] itself you shall break) other than that which is attached to the round, for when something falls that is carried, it is the language of שבירה/breaking but not the language of נתיצה/cutting out or breaking up, therefore, if the oven is heated through its rim from the heating that is within the cistern, it is considered as attached to the cistern and we call it יותץ/broken up/cut out, but if it is not heated from the heating of the cistern, it is chipped off and standing and it is impossible to apply to it further יותץ/broken up/cut out.",
+                "וחכמים אומרים הואיל וניסוק מכל מקום טמא (since it is heated from any place, it is unclean) – as it stated in Scripture (Leviticus 11:35): “and unclean they shall remain for you/וטמאים יהיו לכם,” nevertheless, but even if he heated it when it is suspended upon the neck of a camel, it is heated, and its construction has been completed with that. But everyone admits that with the second heating after its construction has been completed, that it is defiled even on the neck of the camel. And the Halakha is according to the Sages."
+            ],
+            [
+                "תנור שנטמא – an oven that is made like large pot that lacks rims and is carried, when one comes to affix it, one attaches it to the ground and affixes plaster from the outside and makes it thick in order that it will preserve its heat/warmth, and we call it plastering that he plasters it and attaches it.",
+                "כיצד מטהרים אותו – how much should be its breaking so that it purifies it.",
+                "חולקו לשלשה – to the vessel itself from the inside. For if it is into two parts, the larger part is impure, for it is the majority.",
+                "וגורר את הטפילה – [he scrapes off the plaster] that is glued to it, for it is also attaches it.",
+                "עד שיהא בארץ – meaning to say, he lowers it down until the ground. Alternatively, it refers to dividing it, and it is not sufficient when dividing it until its majority, but dividing until it reaches the ground.",
+                "ולא עד שיהא בארץ – but not to divide it until below it is near the ground.",
+                "אלא ממעטו מבפנים – unitl there should not remain four handbreadths which is the measure of the beginning of the oven. But the Halakha is not according to Rabbi Meir.",
+                "צריך להסיעו – even though he divided it, he did not purify it until he separates the parts from each other. But the Halakha is not according to Rabbi Shimon.",
+                "הגדול טמא- because there is the majority of the oven."
+            ],
+            [
+                "חתכו חוליות לרחבו (if he burned clay of an oven into tiles breadthwise) – like he cuts the tube of a reed.",
+                "פחות מארבעה טפחים – if there is in the burned clay less than for handbreadths and it comes from a large oven where there isn’t a majority. But if there is four handbreadths, it is impure, even though it is a minority.",
+                "מרחו בטיט (if he smeared plaster over it) – it requires heating like a new oven.",
+                "הרחיק ממנו את הטפלה (if he removed from it the plaster) – paste of plaster that he made, and he did not attach it to the oven, but rather, removed [the plaster] from it.",
+                "שנתן חול או צרור –[and he placed sand or stones] between the plaster and the oven, and through this the oven preserves its warmth and one we bake in it.",
+                "הנדה והטהורה אופות בו – for the plastering is not considered an attachment to the oven, since it is distanced from it.",
+                "והוא טהור – and it is not susceptible to receive [ritual] impurity ."
+            ],
+            [
+                "תנור שבא מחותך – that the artisan made it board/plank by board/plank in order to attach them together through rims, and they are crowns/wreaths that they call TZIRKELAAH, like the kind that we make for jugs when we place in them wine. And for those crowns/wreaths and rims – the Tanna/teacher calls למודין/frames.",
+                "ונתנן עליו והוא טהור נטמא – after he placed upon it the frame and the oven was pure from the outset because it was a series of boards/planks and there was no attachment. It returned to be susceptible to receive defilement through these frames when they attach them.",
+                "סילק את למודיו – and the boards/planks were taken apart one from the other, there is no greater breaking up/cutting out than this, and the oven becomes pure, even though he restored the frames a second time, they do not receive [ritual] impurity for the frames do not bring defilement other than only the first time when it comes in pieces from the house of the artisan.",
+                "מרחו בטיט [he plastered it with plaster] – for this oven for the frames do not bring him the defilement, but it defiles through the plastering with plaster.",
+                "ואין צריך להסיקו – [he doesn’t need to heat it] like all the other ovens, for it doesn’t become susceptible to receive defilement until he heats them, because it was already heated the first time when it comes in pieces from the house of the artisan."
+            ],
+            [
+                "חתכו חוליות – when he cut it for the oven breadthwise into pieces, and placed one tile on top of another tile.",
+                "ונתן חול בסין חוליא לחוליא – and plastered it with plaster and made it plaster in the manner that they that make for ovens.",
+                "ר' אליעזר מטהר – for since there is sand between the fissures, it is like it is broken.",
+                "וחכמים מטמאין – for the plaster makes all of it one and connects/attaches all of the fissures, and even though there is sand between each tile.",
+                "וזהו תנורו של עכנאי – therefore it is called “The Oven of Akhnai,” that they encircled it with Halakhot like this snake and defiled it (see Tractate Berakhot 19a and Tractate Bava Metzia 59b). עכנא is a snake, that its custom is to make itself like a circle and to have its tail enter into its mouth, such is how they surrounded with responses and proofs of Rabbi Eliezer and the Sages each with the other, on this oven. And at the end, because Rabbi Eliezer was an individual [opinion] against the majority (i.e., the Sages), the law was decided like the Sages and not according to Rabbi Eliezer. And they brought all of the pure things that Rabbi Eliezer declared pure and burned them in fire and the decided to excommunicate him, because he encouraged dispute against the majority view.",
+                "יורות הערביין (cauldrons/improvised fire places of the Arabs/a cavity in the ground laid out with clay) – they are made to break bread, as will be explained further on.",
+                "של בן דינאי – My Rabbis explained the name of a person who would make these ovens (see Tractate Sotah, Chapter 9, Mishnah 9). And I heard that is on account of the fact that they judged many laws."
+            ],
+            [
+                "של אבן ושל מתכת טהור – [an oven] that is of stone is completely pure, and that of metal is pure from the law of an earthenware vessel, which does not defile from its airspace, and it has purity.",
+                "וטמא משום כלי מתכות – that it becomes susceptible to receive defilement from its outside and becomes a primary source of ritual impurity. But if it is attached to the ground, it does not defile, for all that is attached to the ground, behold it is like the ground, except for an oven and a portable stove on feet with caves for two pots which are of earthenware, as it is written concerning them (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be unclean:] an oven or stove shall be smashed,” that which has breaking up/cutting out.",
+                "ניקב נפגם נסדק – and he made a treatment of plaster to close up the perforation or the damage or the crack. Or he made at its mouth a supplement of plaster, it is impure, like the law of an earthenware oven.",
+                "וכן בכירה – and similarly, the measurement of a perforation of a portable stove on feet with caves for two pots, in order that the flame can exude through it, like the measurement of the earthenware oven.",
+                "ועשה לה פטפוטין (if he made legs for the stove – so that it no longer rests immediately on the ground) – here it does not teach: “that he made for it plaster/paste” [because] they don’t make plaster/paste for a portable stove on feet with caves for two pots that was perforated, damaged or cracked like they do for an oven, but rather, when it was perforated or damaged, the portable stove on feet with caves for two pots is in the place of the perforation to make legs for the stove, they are the legs of the portable stove on feet with caves for two pots, like TRIPID in the foreign language, that the portable stove on feet with caves for two pots sits on these legs for the stove.",
+                "מרחה בטיט – [if he spread plaster over it] it is pure, for the spreading/smearing of plaster on it, has no effect other than with an oven that they bread read inside it, but not with a portable stove on feet with caves for two pots, because they don’t bake or cook within this portable stove on feet with caves for two pots itself, but they leave it it within it or on top of the pot. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "העושה שלשה פטפוטים – three legs/,pins that sit/rest on the land.",
+                "וחיברן בטיט – above their head, like a kind of iron vessel that they call TRIPID.",
+                "קבע שלשה מסמרים – that he inserted them into the ground.",
+                "טהורות – for metal vessels that are attached to the ground are like the ground itself, and they are not susceptible to receive [ritual] defilement.",
+                "וחיברם בטיט טמאה – it is like a portable stove on feet with caves for two pots/כירה of earthenware, that the plaster/clay on their head makes it the designation of earthenware.",
+                "עד שיעשה שלישית – similar to three clay pins forming a sort of tripod for the support of a pot.",
+                "או עד שיסמוך לכותל – that the wall will sort the pot from one side.",
+                "אחת בטיט – one is fastened/attached to its neighbor with plaster/clay at its top.",
+                "ואחת שלא בטיט – that the third one is not attached/fastened. And this is [the opinion of] Rabbi Yehuda, but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "האבן שהיה שופת עליה ועל התנור (the stone that he was placing the cooking pot over/by the fire as well as on the oven) – land the stone was attached with plaster/clay.",
+                "עליה ועל האבן – that is one that is [affixed] with plaster and one that is not [affixed] with plaster.",
+                "ועל הסלע – that is attached from the Six Days of Creation.",
+                "טהורה – as it is written (Leviticus 11:35): “[an oven or stove] shall be smashed. They are impure [and impure they shall remain for you],” that which has a breaking up/cutting out has [ritual] defilement; that which does not have breaking up/cutting out does not have [ritual] defilement. From here, they (i.e., the Rabbis) stated that a stone that he was placing the cooking pot over and on the oven, or on it and on the portable stove on feet with caves for two pots , or on it and on the small stove with room for only one pot, are impure, because they have a breaking up/cutting out; [but] upon it and on the stone, upon it and upon a rock, upon it and upon the wall, it is [ritually] pure, because they don’t have breaking up/cutting out.",
+                "כירת הנזירים – to cook the peace offerings of a Nazir that the Kohen takes from them the cooked shoulder (see Deuteronomy 18:3 and Tractate Hullin, Chapter 10, Mishnah 1).",
+                "כירת טבחים – that they sell to the masses and they arrange many stones one after another and places the upon them many pots, where there is found one stone for two pots, but when one [of the stones] is defiled, the others are pure, this is a matter that is like the double inkstand that is taught in the Mishnah above in Chapter 2 [Mishnah 7], that if one of them is defiled, the other rest of them are not defiled."
+            ],
+            [
+                "שלש אבנים שעשאן שתין כירים – and the middle stone services both this one (i.e., the portable stove with caves for two pots) and that one (i.e., the other portable stove with caves for two pots).",
+                "האמצעית המשמשת את הטמאה – half of the middle one (i.e., stove) that services the outer one which is [ritually] impure is impure. But the half that services the outer one that is pure is pure.",
+                "נחלטה האמצעית לטמאה – and all of it (i.e., all three stones) are impure.",
+                "לשפות עליהן – [to set upon] the two outer ones (i.e., stones).",
+                "החזירה – [if he restored] the middle one (i.e., stone)",
+                "טהורה – for the first portable stove on feet with caves for two pots/כירה is abolished and it is as if he placed on it the large pot of the cauldron/kettle.",
+                "מקבלת טומאה משיסיקנה – for it (if plastered) requires heating like a new portable stove on feet with caves for two pots."
+            ],
+            [
+                "סמך לזו אבן אחת מכאן ולו אבן אחת מכאן – and they were found now three portable stoves with caves for two pots, the middle one is [ritually] impure and the outer ones are pure. Therefore, the two middle stones – half of this one and half of that one [of the pure side] is pure and he uses the pure [sections].",
+                "ניטלו החיצונות הטהורות – the middle ones return to their impurity as at the beginning, and all of them are impure, for behold there isn’t here any used for purity."
+            ]
+        ],
+        [
+            [
+                "הקלתות של בעלי בתים (the fire-place under a portable stove of householders) – a stand that is made for a portable stove with caves for two pots and the place of its sitting, which is called a קלת/fire-place.",
+                "שנפחתה (that was diminished) – its bottom. And the depth of the cavity was less than three handbreadths, the portable stove with caves for two pots/כירה receives defilement, for if he would heat with less from the bottom, the pot that is on the portable stove with caves for two pots would boil from above.",
+                "יתר מכאן – if the cavity was deeper than three handbreadths.",
+                "טהורה – for the fire is further from the pot that is on the portable stove with caves for two pots and does not boil.",
+                "נתן אבן או צרור – on the place of the cavity in order that the depth of the cavity would not be three handbreadths, it is pure, because it is not considered from the bottom of the portable stove with caves for two pots.",
+                "מרחה (if he plastered it) – to this stone with clay/plaster.",
+                "מקבלת טומאה – the portable stove with caves for two pots [is susceptible to receive defilement] from now on. For this stone is considered as from the bottom of the portable stove with caves for two pots, hence the depth of the cavity is not three handbreadths.",
+                "וזו היא תשובת רבי יהודה – when Rabbi Yehuda and the Sages disputed above in the Chapter “The Oven” (Chapter 5, Mishnah 6) that its beginning is four handbreadths.",
+                "בתנור שנתנו על פי הבור ועל פי הדות – from here, Rabbi Yehuda brought proof for his words. For just as that we require here that he heats from below and the pot cooks from above, so also we require it there (see Tractate Kelim, Chapter 5, Mishnah 6)."
+            ],
+            [
+                "דכון (elevated spot in the kitchen for vessels/a stand fixed to the stove or portable oven) – it is the language of a place/stand, like “in a certain place/בדוך פלן” [Berakhot 18b]. And this is a place that projects/protrudes from the portable oven with caves for two pots/כירה, that when they remove the pot from the portable oven with caves for two pots, they set it down on this projection/protrusion but sometimes it has a receptacle for two or three pots.",
+                "טהור משום כירה – that if the portable oven with caves for two pots became [ritually] impure, it (i.e., the pot) did not become impure [on account of the portable oven]; alternatively, it does not defile what is attached like a portable oven with caves for two pots.",
+                "הצדדים שלו – the walls of the stand fixed to the stove or portable oven that are not part of the portable oven.",
+                "הרחב שלו (its wide side) – this is the wall of the portable stove with caves for two pots itself to the side of the receptacle of the stand fixed to the stove/portable oven. But because the stand fixed to the stove/portable oven continually widens to the side of the portable oven, it is called רחב/its wide side.",
+                "רבי מאיר מטהר – for it is not considered like the portable oven with caves for two pots (see Tractate Kelim, Chapter 6, Mishnah 3).",
+                "ורבי יהודה מטמא – that it is considered like the portable oven with caves for two pots. And the Halakha is according to Rabbi Yehuda.",
+                "וכן הכופה את הסל – and built the portable stove with caves for two pots on its back/on top of it (i.e., the basket), and it protrudes beyond the portable stove. But the basket is what defiles because it is a wooden utensil, but when he built upon it the portable stove and the width of the basket protrudes beyond the walls of the portable stove and they place the pots on that protrusion, the law is like the stand fixed to the stove/portable oven."
+            ],
+            [
+                "כירה שנחלקה לארכה טהורה – a portable stove with caves for two pots that opened for two pots. But when it is divided lengthwise, the two placings on/over the fire were eliminated, but if it was divided widthwise, the two placings over the fire remain, this one alone and that one alone.",
+                "כופח – a place where there is an opening for one pot. But whether it is cracked lengthwise or whether it is cracked widthwise, all of the place where the pot is placed on/over the fire is eliminated.",
+                "חצר הכירה – like a kind of large, earthenware pan [without a lid] and the portable oven with caves for two pots sits in the middle attached to the courtyard.",
+                "שלש אצבעות – that the walls of the courtyard are three fingers high. For just as the measure of the portable stove with caves for two pots, is three fingers at the outset, as is it is taught above in the Mishnah (Tractate Kelim, Chapter 5, Mishnah 2) in the Chapter “The Oven.” So as well is the measurement of the courtyard of the double stove, its height is not less than three fingers, but less than three [fingers], its airspace is not considered important. However, according to the Rabbis it defiles through contact. Alternatively, because there is something like a handle for the double stove, and the handle has contact, but not airspace.",
+                "כיצד משערין אותה – because a portable stove with caves for two pots is a great deal higher than the courtyard and we must measure what is considered the airspace of the courtyard.",
+                "נותן את השפוד – one end on the lowest wall of the courtyard and the other end on the highest wall of the double stove, and everything that is below from the spit, if one suspended there an unclean reptile, even though it is a above from the walls of the courtyard as if it is suspended below, for all of this is considered the airspace of the courtyard.",
+                "לא נטמאת הכירה – for the court [of the stove] is subsidiary to the portable stove with caves for two pots, but the portable double stove is not subsidiary to the court [of the stove]. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "היתה מופרשת – that the artisan did not build from the outset the court/fender[of the stove] and the portable stove with caves for two pots being attached together, but rather, the one is on its own and the other is on its own.",
+                "חלקה (smooth) – without a receptacle at all. It is taught this, but you don’t have to mention that.",
+                "פטפוטי כירה (clay pins forming a sort of tripod for the double stove) – the feet of the portable stove with caves for two pots, which are three feet, and they are three fingers high, and they are considered like the double stove, and become susceptible to [ritual] defilement through contact and through airspace like the double stove itself. And all the more so if they are less than three fingers, they are judged like the portable stove with caves for two pots/כירה.",
+                "ואפילו הן ארבעה – [four] feet. They are judged lie the portable stove with caves for two pots."
+            ],
+            [
+                "נטל אחד מהן – there were three [legs/props] and one of them was taken from them, they still appear partially able to place the cooking vessel over or by the fire and it is considered as chipped off/torn down and [also] not as chipped off/torn down. Therefore, it becomes susceptible to being defiled through contact does it does not become defiled through airspace.",
+                "ורבי שמעון מטהר – for Rabbi Shimon would state that all of the pins forming a sort of tripod for the support of a portable stove with caves for two pots that are not susceptible to being defiled through airspace are not made unclean through contact. But the Halakha is not according to Rabbi Shimon.",
+                "עשה שנים – the artisan from the outset made the portable stove with caves for two stoves with two legs/pins.",
+                "מיטמאים במגע ובאויר – that they are like two stones that were made into a portable stove with caves for two pots, as it is taught in the Mishnah above (see Tractate Kelim, Chapter 6, Mishnah 1), that it is impure.",
+                "היו גבוהים – the legs/pins.",
+                "ור' שמעון מטהר – that surplus above the three fingers and above, whether through contact or – thorough airspace. For every leg/pin that is above three fingers [in height] is not considered like a portable stove with caves for two pots.",
+                "היו משוכים מן שפה (if they were withdrawn from the lip/rim) – like projections made in the body of the portable stove with caves for two pots. And from those projections, their legs/pins are stretched/conducted which are the feet of the portable stove with caves for two pots, and no, the legs/pins are found outside from the rim, but what there is of them that are within three [fingers] of the rim are considered like the portable stove with caves for two pots itself and become defiled through contact and through airspaces, but what there is of them outside of/beyond the three [fingers] is what Rabbi Meir and Rabbi Shimon dispute. And in all of them, the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "כיצד משערין אותם – because the legs/pins are far from each other, and when an unclean reptile is found between them, we are not able to know if it is within the three [fingers] to the rim/lip and impure, or beyond the three [fingers] to the rim and pure for airspace for Rabbi Meir and for Rabbi Shimon, whether for contact and/or for airspace, therefore, one measures to this leg/pin three fingers from the rim/lip and similarly to the second and placer the cubit and draw [tracing] lines of the boundaries between them from one to the other, and this is called a כנה/putting a ruler between, measuring a straight line (or putting the base of the stone between them) and he draws lines, and from the tracing lines and inward is impure, that is, the place of the straight/ruled line, and from the tracing lines and outward is pure."
+            ]
+        ],
+        [
+            [
+                "התנור שחצצו (the oven that was divided [by hangings/boards]) – that he made a partition in its mid-section and divided it until above from its top-most layer.",
+                "הכל טמא – even foods that are in the second side of the partition.",
+                "כוורת פחותה ופקוקה בקש (a defective bee-hive, which was repaired with stuffing of straw) – for this purpose, it (i.e., the Mishnah) took [the term] פחותה/defective, for it is not a vessel, for if were complete/full it would protect over the foods that are within it, for even a vessel that drips protects/saves, but here not it is not a vessel, it is a mere partition, and [the term] פקוקה בקש/stopped up with stuffing of straw – is taken [by the Mishnah] to add something new, for even though its defectiveness is stuffed with straw, it is not a vessel, and doesn’t protect the foods that are within it.",
+                "ומשולשת – hanging.",
+                "אם הצילה במת החמור – for a defective bee-hive that is repaired with the stuffing of straw divides in the face of defilement that is in the tent of a corpse, but even though its defilement is more grave than the defilement to a person or to vessels for a seven day defilement [period].",
+                "לא תציל בכלי חרס הקל – which does not defile other than foods and liquids.",
+                "שכן חולקים אהלים – for it is the manner for people to divide tents with partitions; therefore, the bee-hive is like a partition that saves/protects the tent of a corpse from defilement.",
+                "שאין חולקים כלי חרס – for there is no way to divide an earthenware vessel with a partition. Another explanation and essential: that we do divide tents for the dividing of tents with a partition has effect, for it is taught in the Mishnah in the Tractate Ohalot, in the Chapter סגוס עבה/A Thick Cloak (Chapter 15, Mishnah 4): “A house that was divided with boards or curtains, from the sides or from the roof beams – uncleanness is in the house; utensils that are within the partitioned-off area are clean.” But the division of the partition has no effect with earthenware vessels, for it is taught [in the Mishnah] regarding an oven here that was divided with boards or curtains, if an unclean reptile is found in one part, everything is impure. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "היתה שלימה – the bee-hive.",
+                "התנור טהור – as it is written (Leviticus 11:33): “And if any of those (i.e., any article of wood, or a cloth or a skin, or a sack) falls into an earthen vessel, [everything inside it shall be impure and – the vessel – itself you shall break],” but not אל תוך תוכו/to what is inside of it [already], and we are speaking of when its mouth/topmost layer is above from the oven, for if all of it is sunk in the oven, it is like one thing within it.",
+                "אוכלים שתוכה טהורין – as it is written (Leviticus 11:33): “everything inside it shall be impure,” and not שבתוך תוכו/what is already inside it.",
+                "ניקבו – the perforation that purifies them from their impurities, furthermore they no longer have the status of a vessel and they don’t divide/separate whether it is an oven or whether what is inside of it, and how much is the perforation that purifies them from their defilements.",
+                "העשוי לאוכלים – its measurement is like bringing forth/removing olives.",
+                "העשוי לכך ולכך – for food and liquids.",
+                "מטילין אותו לחומרו (they subject it to its more stringent [measure]) – but if he made the incision according to the measurement of liquids which is less than the measurement that is made for foods, he further is not able to save it because of the defilement.",
+                "בכונס משקה (with the capacity to admit liquid) – when they place the vessel from the side of the perforation, the water enters through the perforation into the vessel, and it is larger than that which liquid leaves/is removed."
+            ],
+            [
+                "סרידא (stuffed matting used for stoppers of stones, bag) – a kind of small kneading trough that the baker uses to knead in it and it lacks a receptacle. But Maimonides states that it is a board of perforated earthenware thar is made like a kind of net-work/mat, a netting, which we translate in Aramaic as עובד סרדתא/a person who works in netting.",
+                "גפיים – rims and handles.",
+                "שאין מצילים מיד כלי חרס (do not save from the power of earthenware vessels/utensils – lacking an inner part) – from being susceptible to defilement from the airspace of an earthenware vessel.",
+                "אלא כלים – and this, for since it does not have handles, it is not considered a vessel.",
+                "נחושתו של תנור (from the copper rim of the stove) – its bottom and lowest point. And similar to it is found in Ezekiel (16:36): “Because of your brazen effrontery/יען השפך נחשתך, [offering your nakedness to your lovers for harlotry – just like the blood of your children, which you gave to all your abominable fetishes].”",
+                "החבית והמשקין טהורים – that they did not enter into its (i.e., the unclean reptile’s) airspace, for they stand below the copper rim of the stove, and even if the jar is open and enters from the airspace of the oven at its mouth, the wine is not defiled through this, for the airspace of an earthenware vessel does not defile neither above nor below other than within.",
+                "היתה כפויה – the jug [was turned upside down] on its lip and placed on the lip of the oven which has an unclean reptile in it, and on the rim of the jar the moisture of wine that is in it, moist enough in order to moisten other objects, this moisture is not defiled on account of the airspace of the oven that enters into the jar, because the moisture of the wine was not within the oven."
+            ],
+            [
+                "הקדרה טהורה – and it is case where the unclean reptile did not see the airspace of the pot when it fell into the oven.",
+                "נטמא – the liquid [is defiled if dripping liquid was in the pot] and it returned and defiled the pot, according to the law that all liquids are impure when they defile vessels.",
+                "מטמאיך לא טמאוני (those things which made you unclean did not make me unclean) – the pot says to the liquids, the airspace of the earthenware vessel that you received the defilement from it did not defile me, for an earthenware vessel becomes defiled from the airspace of an earthenware vessel.",
+                "ואתה טמאתני – that he pot was defiled on account of the impure liquids."
+            ],
+            [
+                "ונפל אויר התנור טהור – all the time that the chicken is alive, the defilement was absorbed and does not defile.",
+                "ואם מת טמא – and it (i.e., the unclean reptile/insect) did not tarry in order to be consumed from the time it was swallowed until it (i.e., the chicken) died. And the measurement in order for it to be consumed (i.e., fully digested) in fowl, is from the time of twenty-four astronomical hours.",
+                "הפת שבתוכו שניה – that we don’t view the oven like one that is filled with defilement and it is as if the unclean reptile came in contact with the bread, but rather, the oven is first degree, for the unclean reptile is a primary source of ritual defilement fell into inside and made it first-degree of ritual impurity. And the oven which is first degree, in turn, defiled the bread and made it second-degree of ritual impurity."
+            ],
+            [
+                "בית שאור המוקף צמיד פתיל (a clay leaven pot with an airtight lid) – we ae dealing with an earthenware vessel, that saves in the airspace of the oven with an airtight lid in the manner that it saves in the tent of a corpse (as only the space within an earthenware vessel can contract ritual impurity – and everything within it remains ritually pure), as it is written (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” but not all of the food, excluding that which is surrounded with an airtight lid on an earthenware vessel and placed inside the oven that does not become defiled from the airspace of the oven. But a vessel that requires only rinsing to be restored to Levitical cleanness (see Tractate Hullin 25a; Tractate Zevakhim 3b) does not save with an airtight lid on the foods that are within it, as this is taught in the Halakhic Midrash (Sifra) to the Book of Leviticus, [All] the food, including that which is surrounded by an airtight lid with a vessel that requires only rinsing to be restored to Levitical cleanness and placed within the oven, that it does not save it from the hand of an earthenware vessel [and makes it impure].",
+                "השאור והשרץ בתוכו והקרץ בינתים – as for example, that this vessel has two receptacles, and the partition that divides between receptacle and its fellow is called a קרץ/[squeezed-in] partition; it is the language of (Job 33:6): \"מחמר קרצתי גם-אני\"/[You and I are the same before God;] I too was nipped from clay,” and the partition reaches until its rim, and the leaven from one side and the unclean reptile/insect from the other and the partition is the divider that separates between them, but if the entire vessel is surrounded with an airtight lid, that it is found that the leaven and the unclean insect are surrounded by an airtight lid.",
+                "התנור טמא – on account of the unclean insect/reptile that is within the airtight lid. For the airtight lid saves/protects those pure things that are within from becoming susceptible to receiving ritual impurity, but it doesn’t save those unclean things found within from defiling other things.",
+                "והשאור טהור – for it is surrounded by an airtight lid by itself.",
+                "ואם היה שם פותח טפח – that the partition that was between the leaven and an olive’s bulk from a corpse was beached with an opening of a square handbreadth [in length, breadth and height].",
+                "הכל טמא – that a handbreadth by a handbreadth that is open brings in the defilement."
+            ],
+            [
+                "בעין של תנור – it is a hole similar to an eye that one makes in the oven to remove the smoke, and when they bring the bread into the oven, they stop up/close it so that they heat does not escape, and it is not considered as the inside of the oven.",
+                "אם היה באויר – in an uncovered place that was not underneath the tent, even an olive’s bulk from the corpse is placed in the eye/vent/outlet, the oven is ritually pure, for the defilement does not enter into it since the eye/outlet/vent is not open a [square] handbreadth [in length, breadth and height].",
+                "ואם יש בו פותח טפח – that the thickness of the rim of the outer eye/vent protrudes and overshadows on an olive’s bulk from the corpse by a square handbreadth.",
+                "הכל טמא – the eye/vent/outlet and the oven [are impure] for a square handbreadth of the tent brings in the defilement."
+            ],
+            [
+                "נמצא מקום הנחת העצים – the insect/unclean reptile is found in the place where they place in it the fire and the wood/logs in the portable stove with caves for two pots/כירה, and it is the place which they throw from it the fire from the lowest point of the hearth.",
+                "מן השפה החיצונים ולפנים טמא – that the thickness of the walls of the portable stove with caves for two pots is considered as it is inside and as if it is within the double stove.",
+                "וחכמים אומרים – the thickness of the walls of the portable stove with caves for two pots is not considered other than like the outside, and it is not like the inside of the portable stove with caves for two pots. And the Halakha is according to the Sages.",
+                "מכנגד שפיתת הקדרה (from the place where the pot is placed and inside – towards the fire) – from the place where one begins to close up the airspace of the portable stove with caves for two pots.",
+                "נמצא – the insect/unclean reptile.",
+                "מקום ישיבת הבלן – in the place where the person who heats up the water for the bathhouse (i.e., the bathhouse attendant).",
+                "אין טמא אלא מן הסתימה ולפנים – from the stopped-up part of the pot which has water in it or the dyer or the olive seethers. But in the Tosefta (Tractate Kelim Bava Kamma 6:15) it is proven that it is not impure other than from the stopped-up part and inside, as it states here, that is, when the insect/impure reptile is suspended in the airspace but doesn’t make contact, but with the defilement of contact, it defiles, even from the stopped-up part and outwards."
+            ],
+            [
+                "בור שיש בו בית שפיתה (a smelting pot which has a bottom or foot on which it can rest – a hole in the ground with an arrangement for putting a pot over fire) – a person who digs in the ground and plasters over the spot over with clay/mud and the plaster can stand (or form a vessel) on its own, such as the oven the son of Dinai, as is taught in the Mishnah above in the chapter “A Baking Oven, its Beginning/\"תנור תחלתו\" (see Tractate Kelim, Chapter 5, Mishnah 10 at the conclusion- who, according to Bartenura, states that he was a robber and would bake his bread in an oven like this and make these kinds of ovens, or a place where trials took place frequently; see also Tractate Sotah, Chapter 9, Mishnah 9, where this name also appears). But there are those who have the reading of כור/smelting pot with the letter כ'/Kaf (and not the ב'./Bet – as found in our editions of the Mishnah) – and it is a utensil/vessel in which they smelt in it gold and the silver and metals, he language of an iron furnace/כור ברזל. But to me, it appears that it is an oven of a blacksmith.",
+                "פורנה (a stationary large baking oven) – a large earthenware oven and its opening is at its side like our eye. But it is pure, because it is used with the ground, as is taught in the Tosefta (Tractate Kelim Bava Kamma, Chapter 6, Halakha 17).",
+                "לזבז – a thick rim.",
+                "אסטגיות (rims, moldings around a stove) – perforations similar to those that they make for ovens.",
+                "שפיות – a thin rim. But the Halakha is according to the first Tanna/teacher. But my Rabbis explained that a לזבז/thick rim and אסאגיות/rims, moldings around a stove and שפיות/thin rims are all one [thing]. But they do not disagree other than that each one was different according to the language that he heard from his master, and a person is obligated to state [something] according to the language of his teacher (see also Tractate Eduyot, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "מגע טמא מת – a person who came in contact with something defiled by the dead and becomes first [degree of ritual impurity], that the person defiled through contact with the dead is a primary source of ritual impurity and makes the individual who has contact first [degree of ritual impurity], and liquids and foods that are in his mouth defile the oven when they entered into its airspace. But even though he himself does not defile them, for a vessel does not become susceptible to receive ritual impurity other than from a primary source of ritual impurity. Behold this person states: “what rendered you unclean did not defile me, but you defiled me,”(see also Tractate Kelim 8:4)) as it is taught in the Mishnah in Tractate Parah ]Chapter 8, Mishnayot 2-7], that the Rabbis decreed regarding liquids that they would defile vessels, as a degree because the משקה זב וזבהliquid of a person with gonorrhea/זב and woman suffering from a flux/זבה as was stated in the Tractate Shabbat (which I could not locate. But using the Bar Ilan Responsa Project 25 plus, I was able to locate one mention of a passage with the words\"משקה זב וזבה\"are found only in Tractate Bekhorot 38a. I stand to be corrected). But the [word] “foods” that is taken here, it (i.e., the Mishnah) refers to it just by the way, without specific reason, for food does not defile a vessel, but only liquids defile vessels. But the closing of his lips does not save [from contracting defilement] for an airtight lid does not save/protect from the defilement that is within from defiling others as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 6), and outside from the law , that which is taught in the Tosefta of Tractate Kelim [Bava Kamma, Chapter 6, Halakha 5]: “Everything affords protection from the power of a clay utensil, even a utensil made of dung or a utensil made of stones or a utensil made of dirt – except for man” (see The Tosefta, Jacob Neusner, Volume 2). Therefore, something pure that food and liquids were inside of its mouth and he brought his head into the airspace of the oven which is [ritually] impure, were defiled. But a man cannot save with an airtight lid from the earthenware vessel/utensil.",
+                "בידים מסואבות – hands which are second-degree of ritual impurity and which invalidate the heave-offering/Terumah.",
+                "הכניס ידו לתוך פיו – to take the pit that is in his mouth or everything.",
+                "ר' מאיר מטמא – the cake of ground figs. For since his hands are unclean/repulsive, the spittle was defiled to become first [degree of ritual impurity] because it is liquid, and the spittle defiled the cake of ground figs, for something that is first-degree [of ritual impurity] makes something else second in non-holy things.",
+                "ור' יהודה מטהר – he holds that all the while that the spittle did not leave from the mouth, it is not considered liquid.",
+                "ור' יוסי מטמא – that he turned over the cake of ground figs from this side to the other side within his mouth, that the spittle was uprooted. And it purifies without turning it over [in his mouth], whenever it is not uprooted, it is not considered liquid. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "האשה שנטף חלב מדדיה – and she is [ritually] impure, and the milk that drips from her breasts is like liquid that came in contact with her and became first-degree [of ritual impurity] (See also Tractate Tevul Yom, Chapter 2, Mishnah 1).",
+                "שהמשקה מטמא לרצון ושלא ברצון – but even though that the milk that drips from her breasts it was not by her intent/desire, for it is not satisfactory to her, nevertheless, the oven is defiled. But with regard to the fitness of seats we especially require that is satisfactory to him, but not to defile.",
+                "היתה גורפתו – that she was sweeping the impure oven out to remove its ashes.",
+                "והכה קוץ ויצא ממנה דם – and the blood of the wound is considered liquid.",
+                "ונתנה אצבעה תוך פיה – in the manner that those who are burned in their fingers that they place their fingers in their mouths.",
+                "נטמא – we have as a reading. Meaning to say, the oven is defiled on account of the spittle and the blood."
+            ]
+        ],
+        [
+            [
+                "מחט או טבעת – an impure/unclean [needle or ring] (from corpse uncleanness).",
+                "שנמצאו בנחושתו של תנור (that were found in the copper rim of the oven) – on the floor of the ground that the oven is attached to.",
+                "נראין – in the oven.",
+                "אבל לא יוצאין – in the airspace of the oven. As for example, that they are absorbed in the thickness of the floor of the ground and appear in the airspace of the oven but do not project/protrude into it.",
+                "אם אופה הוא את הבצק – if at the time that he fastens the bread into it, the dough comes in contact with the needle or the ring, it is considered like the airspace of the oven and it defiles it. But if not, it is a pure, for the All-Merciful wrote \"תוכו\" (Leviticus 11:33 – “And if any of those fall into/תוכו an earthen vessel, everything inside it shall be unclean and – the vessel – itself you shall break), and this is not “inside it”/תוכו. As for example, that they were absorbed there in the floor prior to attaching the oven there, for if they brought them in through the mouth of the oven, when they entered into its airspace, the oven was defiled.",
+                "בבצק הבינוני – not that its mixture is soft, that it descended below to the cracks. But not that its mixture was hard, that it does not affixed/attached.",
+                "בטפילת התנור (in the plaster of the oven) – it is the plaster of clay/mud that they place around the oven to thicken it so that it can hold/contain its heat.",
+                "מוקף צמיד פתיל – and it is placed in the tent of the corpse.",
+                "בטמא – if the oven is unclean/impure.",
+                "טמאים – the needle and the ring that are found in the plaster of the oven.",
+                "ובטהור טהורים – for since the oven is surrounded by an airtight lid and is saved/protected, these also are protected with it, for in regard to the plaster, they are neutralized.",
+                "נמצאו במגופת החבית (if they are found in the bung/stopper of the jar) – in the plaster that they regularly make for it as a cover over the mouth of the jar.",
+                "מצדיה – of the jar.",
+                "טמאים – for the sides of the jar do not need the plaster.",
+                "מכנגד פיה – if the needle and the ring are drawn opposite its mouth.",
+                "טהורין – provided/as long as that they will be within the plaster of the bung/stopper and not be brought into the airspace of the jar. But even though they appear from its inside, since they don’t enter into its airspace, they are clean/pure.",
+                "שוקעים בתוכה ותחתיהן כקליפת השום (if they sink into it and under them is [plaster] about as much as a garlic peel) – if there was between the needle and/or the ring and between the airspace of the jar a thin divider like the garlic peel, that it is found that they protrude into the bung/stopper, but it does not enter into the airspace of the jar at all, the are pure, for they are nullified concerning the bung/stopper. But if they enter within the jar, they are impure/unclean, for the airtight lid does not save/protect in the tent of a corpse other than in an earthenware vessel for food and liquids, things that have no purification in a Mikveh/ritual bath. But on metal vessels, such as a needle and/or a ring, they have purification in a Mikveh, the airtight lid does not protect them, therefore if they enter into the airspace of the jar, the are not nullified regarding the bung/stopper and are not protected/saved by the airtight lid. Such appears in my eyes the explanation of this Mishnah. But my Teachers/Rabbis did not explain it thusly. But their explanation I did not know how to justify/maintain it and therefore I did not write it."
+            ],
+            [
+                "ומניקת בתוכה (and a syphon/tube is in it) – like a kind of hollow reed made from metal, that they place one head in the perforation of the jar and he sucks/drains with his mouth from the other head, and all of the liquids that are in the jar go out through this syphon/tube.",
+                "החבית והמשקין טהורים והמניקת טמאה – the earthenware jar, but the syphon/tube that is within it is of metal. Therefore, the jar and the liquids that have no purification if the Mikveh, but if it purifies them and they belong to a commoner/uneducated person [who is not careful in the observance of laws of ritual purity], a Haver/member of a group dedicated to the punctilious observance of the commandments should not come to use them, for they are separated from their contact and if it is not, it would be so that all of its food is impure, the Rabbis did not make a decree concerning this, and they are protected/saved by an airtight lid, but a metal syphon/tube that has purification in a Mikveh/ritual bath, if one would purify it, a Haver/member of a group dedicated to the punctilious observance of the commandments would come to use it and he would borrow it from a common/uneducated person [who is not careful in the observance of the laws of ritual purity and immerse it [in a Mikveh] and when its sun had set (i.e., a sunset had passed for this object), he would use it, thinking that there is nothing in it other than because of contact with something impure, but he did not know that it had been in the tent of a corpse and it requires sprinkling [of a mixture of the ashes of the red heifer with waters of purification on the third and seventh days to purify it from the impurity imparted by a corpse, but even though it was in an earthenware vessel that is covered with an airtight lid, the airtight lid of vessels of a commoner/uneducated person [who is not careful in the observance of the laws of ritual purity] save/protect it from the defilement with a Haver, for all of the vessels of a commoner/uneducated person are under the presumption of defilement concerning a Haver, and an impure vessel does not protect/save with an airtight lid, for an airtight lid only protects/saves for a pure earthenware vessel alone. But whereas the Sages came to make a decree that the no earthenware vessel belonging to a common/uneducated person [who is not careful in the observance of the laws of ritual purity] does not protect [even] with an airtight lid, the people of the lands would not accept it from them. Because they would hold that they are expert and preserve their vessels/utensils in purity. Therefore regarding earthenware vessels and food and liquids which do not attain purity in a ritual bath/Mikveh, when they were within an airtight lid of a utensil belonging to a common/uneducated person, they say to them that they are pure and they would use them for they hold their vessels/utensils to be under the presumption of ritual purity, they should not be concerned lest the Haver should borrow from them, for they are, concerning him, in the presumption of being ritually impure and they don’t have purity ever, but a vessel that requires only rinsing in order to be restored to Levitical cleanness where there is a concern that perhaps the Haver will borrow it from them and he will immerse them [in a ritual bath] and use them without sprinkling [of a mixture of the ashes of the red heifer with waters of purification] on the third and seventh days [to purify it from the impurity imparted by a corpse], they made the law equivalent for all and stated that a vessel requiring only rinsing in order to be restored to Levitical cleanness is protected/saved by an airtight lid.",
+                "ובית הלל אומרים אף מניקת טהורה – prior to their having heard the reasoning of the School of Shammai they did not know for what reason foods and liquids that are within an airtight lid are pure and metal vessels are impure, but after they heard their reasoning as we have explained, they (i.e., the School of Hillel) retracted to teach according to the words of the School of Shammai."
+            ],
+            [
+                "למטה מנחושתו של תנור – the block pavement that they place the oven on, for the oven is made like a kind of large pot that lacks rims, and they prepare for it a block pavement on the ground and place it there, and that block pavement is the ground of the oven.",
+                "חי נפל – [it fell while alive] but the oven was not defiled, for if it had fallen when dead, the oven would have been defiled in its airspace when it fell through the mouth of the oven. For this we don’t leave in doubt lest it was there prior that they placed the oven there, because sometimes, the unclean reptile is found moist and it is recognized that it just died and the oven has many days that they placed it there, but now it is impossible to say that the unclean reptile preceded the oven there, for if so, from the heat of the fire, it (i.e., the unclean reptile) would have been burned up and would have come ashes, but we leave in doubt that perhaps it fell while living, for it is the manner of unclean reptiles to make pits in the ground to be hidden/preserved there therefore it is found below the copper bottom or rim of the stove.",
+                "שם היו עד שלא בא התנור – prior to their placing it (i.e., the oven) there and it did not see the airspace of the oven.",
+                "באפר מקלה (calcined ashes/wood ashes) – in the ashes that are made on account of the burning of the fire. But this is above in the cavity of the oven. For because we find dust that we call ashes, and here it is the ashes of burning that is referred to, because of this, it (i.e., the Mishnah) teaches the wood ashes/calcined ashes which is the language of קלוי באש/roasted in fire (see Leviticus 2:14: “[If you bring a grain offering of first fruits to the LORD, you shall bring new ears] parched with fire, [grits of the fresh grain, as your grain offering of first fruits].”"
+            ],
+            [
+                "ונפל לאויר התנור טמא – for impure liquids defile a vessel. But even though the liquids are absorbed within the sponge, they are like they are discharged/escaped, because the sponge is made to bring in and to release/expunge [the water] through it.",
+                "וכן חתיכה של לפת ושל גמי – they are like a sponge. Because through the reed grass we examine through it the wine and it too is made to bring in and to release/expunge like a sponge. But the Halakha is not according to Rabbi Shimon [who permits the turnip and the reed grass]."
+            ],
+            [
+                "חרסים שנשתמש בהן משקין טמאים (potsherds that had been used with unclean liquids) – as for example, a large vessel for the collection of urine (for manufacturing purposes) of a man who has gonorrhea or a woman with a flux that was broken and its potsherds absorbed their urine. But we are speaking about, for example that they rinsed them in water three times in order that there should not remain in them unclean liquid. For if he did not rinse them, the oven is defiled on account of the liquids that are attached to their walls as if they are visible to the eye.",
+                "שסוף משקה לצאת – that is to say, it is the manner of liquid to exit through heating of the potsherds, and since that these potsherds were in the oven at the time of heating, the liquids left them and defiled the oven from its airspace.",
+                "גפת – the refuse of olives (i.e., peat) after they removed their oils.",
+                "חדשה – within twelve months.",
+                "ישנה – after twelve months, that all of the liquid that was in them left on their own."
+            ],
+            [
+                "והלכו עליהם טמאים – ritually impure people [walked on them].",
+                "טהורים – they were not defiled through their treading/walking [on them], since they were not ever called/referred to as defiled.",
+                "כוש (reed used as a spindle) – a spindle that a woman spins on it and there is a curved/winding iron tool at its head and its name is צנורא /hook and sometimes the iron tool is sunk within the wood and all it is covered by the wood.",
+                "מלמד (ox-goad/handle – in which the iron point was driven in so that nothing could be seen of it) – a long staff and at its head is something similar to a thin nail/pin, and they direct with it the cow to its furrow/ridge, therefore, it is called מלמד בקר/it trains the cattle. But the nail/pin that is at its head is called a goad/the iron point on the staff, like (Ecclesiastes 12:11): “The sayings of the wise are like goads.”",
+                "ולבנה שבלעה את הטבעת (the clay brick which swallowed up the ring) – that the ring was kneaded in the plaster of the brick and smelted with it in the furnace/kiln.",
+                "נכנסו לאוהל המת – when they are absorbed and hidden within the reed or within the ox-goad or within the brick.",
+                "נטמאו – for the tent of a corpse does not protect/save them and similarly from the hand of an earthenware vessel but rather a vessel that has an inside. But this is not similar other than a bone like the size of a barley corn that is wrapped in fibrous substance (i.e., bast of a palm tree).",
+                "הסיטן הזב (if the man with gonorrhea shook/shifted – to move it from its place) – even though he did not come in contact with them but that he overbalanced/outweighed them.",
+                "נטמאו – for the person with gonorrhea defiles through shaking an object so as to move it from place to place. Even that which is surrounded by an airtight lid defiles through shaking, all the more so this.",
+                "נגע בהן ככר של תרומה – when they are absorbed.",
+                "טהור – the loaf [is pure]. But even though it is of heave-offering and something of second-degree [of ritual uncleanness] defiles it, and even the iron that is absorbed/swallowed which is the primary source of ritual impurity we don’t say that we make the wood that covers it first [degree of ritual uncleanness] or second [degree of ritual uncleanness] and the loaf will be third [degree of ritual uncleanness] and be defiled, but it defiles the oven, and even though they are absorbed/swallowed, because the oven is defiled through its airspace and even if the defiling object did not come in contact with it, and the defilement that is absorbed from its defilement is as we explained in our chapter above (see Tractate Kelim, Chapter 8, Mishnah 5)."
+            ],
+            [
+                "סרידה (stuffed matting/ slightly hollow perforated tile used for stoppers of stoves, bags/colander) – like a kind of small kneading trough that the baker uses, and it is stretched and is not susceptible to receive defilement.",
+                "שהיא נתונה על פי התנור – and it is crushed in plaster in order to surround it with an airtight lid and the oven will not become defiled in the tent of a corpse.",
+                "נסדק מן תנור לסרידה (was cracked from the oven to the colander) – that is, the shaping was cracked.",
+                "מלוא פי מרדע שלא נכנס (its measure is the tip of an ox-goad that cannot enter) – the ox-goad is that trains the cattle, and there is in its circumference a handbreadth, and its thickness is three handbreadths, for all that is of one-handbreadth in its thickness, there is in its circumference three handbreadths, and the measure of the crack when the smearing is cracked, according to the Rabbis, its measure is the tip of an ox-goad is equivalent, and even though the incision is not large when the tip of an ox enters, for since the crack is equivalent to the tip of an ox-goad, there isn’t here an airtight lid, but according to Rabbi Yehuda, there always is an airtight lid until the crack will be large enough that the tip of an ox-goad can enter.",
+                "נסדקה סרידה עצמה – according to the Rabbis, an enclosure/compartment once the pile of plaster is cracked , but according to Rabbi Yehuda, an enclosure/compartment that when the pile of plaster is cracked, from when the small kneading trough is itself cracked. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שנקב מעינו – the eye of the oven, this is the perforation/incision that one makes in it in order that the smoke can go out, and they seal the eye with plaster and close it up and make a perforation afterwards in the place of the plastering.",
+                "נכנס ויוצא דולק – that the perforation is wide and the spindle staff enters and goes out in a wide space.",
+                "ניקב מצדו – of the wood.",
+                "וכן היה אומר במגופת החבית – and so would Rabbi Shimon say with all of these, that their law is that from the middle one enters, but from the side one does not enter. But the Halakha is not according to Rabbi Shimon.",
+                "מלא מיצה שניה של שיפון (is the thickness of the second joint of a stem of oats) – this thickness of the second knot of the reed of oats, that the second is thinner than the first but more thick than the third, that the reed is thick from the bottom and becomes thinner as one ascends. שיפון is VIINEH in the foreign tongue.",
+                "לשאר משקין – as for example, oil, honey and milk.",
+                "אפילו כל שהן טמאים – even the slightest perforation does not protect with an airtight lid and they are defiled.",
+                "שלא נעשו בידי אדם – that they were not perforated with intention, but that it happened on its own.",
+                "ניקבו העשוי לאוכלים שיעורו בזיתים – now we are speaking of when the utensil itself was hollowed out/broken through and perforated. And all of these measurements that are above is when the closure/cover was hollowed out in its opening.",
+                "שיעורן בזיתים – if it was hollowed out when they remove the olive, it requires plastering/leveling, but less than this, it does not require plastering. And in the Gemara in Tractate Shabbat [96a] it proves that when a large vessel that was perforated when they remove the pomegranate and a small vessel that was hallowed out in its majority, the plastering and closing it up have no effect, and furthermore, it does not protect with an airtight lid since it it no longer has the status of a vessel. But if they plastered it, it becomes like foodstuffs that were kneaded with plaster that the plaster does not protect/save them.",
+                "שיעורן במשקין – when one brings in liquids.",
+                "העשוי לכך ולכך – for liquids and for foods.",
+                "מטילין אותו לחומרו – but if he perforated at the place where the liquids enter, he does not save/protect it with an airtight lid until it is plastered over."
+            ]
+        ],
+        [
+            [
+                "אלו כלים. כלי גללים – of the dung of cattle.",
+                "כלי אבנים וכלי אדמה – for all of these they lack defilement whether from the words of the Torah or from the words of the Scribes/סופרים, and therefore they protect/save [from defilement in the airspace of a tent with a corpse] with an airtight lid. But even though that every open vessel (see Numbers 19:15), Scripture is speaking of an earthenware vessel, in a vessel that the defilement precedes its opening that is an earthenware vessel that becomes defiled from its airspace, nevertheless, we include the rest of the utensils that protect/save, as it is written (Numbers 19:15): \"וכל כלי פתוח\"/”And every open vessel, [with no lid fastened down, shall be impure].”",
+                "ועצמות הדג – if he made a vessel/utensil from the bones of creatures that are in the sea, they save/protect. Since they are not susceptible to receive defilement, as it is taught in the Mishnah of [Tractate Kelim] Chapter 17 [Mishnah 13]: “Everything that is in the sea is pure”/כל שבים טהור. And vessels [made] from the bones of fowl are pure, as it is written (Numbers 31:20): “[You shall also purify every cloth, every article of skin,] everything made of goats’ hair/וכל מעשה עזים, [and every object of wood],” excluding fowl.",
+                "כלי עץ הטהורים – as for example large vessels that come in a measure that contains forty Seah in liquid measure which is equal to two KOR in dry measure (see Tractate Kelim, Chapter 15, Mishnah 1), that are not susceptible to receive defilement, for we require something similar to a sackcloth that can be carried full and/or empty, and since they are so large, they are not carried full, and they protect/save with an airtight lid.",
+                "מפיהן – that the airtight lid is in their mouth/at their opening.",
+                "מצדיהן – if they were perforated at their sides and were surrounded with an airtight lid.",
+                "ר' אליעזר מטמא – for he holds that something that is turned upside down does not save/protect, and even it was smoothed into an even pile below the ground, as it states (Numbers 19:15): “[with no] lid fastened down,” and with no airtight lid on top of it. But the Halakha is not according to Rabbi Yossi.",
+                "על הכל מצילין – all of these utensils that are taught in our Mishnah, they save/protect on everything that is within them, whether there were in them vessels only requiring rinsing in order to be restored to Levitical cleanness or whether earthenware vessels or whether clothes or whether foods or liquids.",
+                "חוץ מכלי חרס – that they don’t protect/save other than on foods and liquids and earthenware vessels that are within them, things that have no purification in a Mikveh/ritual bath, and not on metal utensils and clothing, which have purification in a Mikveh. And the reason I explained in the chapter above (see Tractate Kelim, Chapter 9, Mishnah 2). But this Mishnah is after the School of Hillel retracted to teach according to the words of the School of Shammai."
+            ],
+            [
+                "במה מקיפים – with what do they stop up the mouth of a vessel or seal up the covering upon the mouth of the vessel that it be considered an airtight lid?",
+                "גפסים (gypsum) – is a kind of plaster/lime, but it is more white than plaster and is burned in an oven like the plaster.",
+                "חרסית (potter’s clay/clay-ground) – the crushing/pounding of potter’s clay and they knead it in water.",
+                "בעץ (tin) – it is making a separation/partition, that which separates. We translate it in Aramaic as that which is tin. And the Aramaic translation in the Jerusalem Talmud is בעצא – tin.",
+                "שהוא פתיל ואינו צמיד (because it is a covering [i.e., the neck of the vessel] but it is not airtight [i.e., the lid]) – meaning to say that it is a covering, but it is not attached and glued well to the mouth of the vessel.",
+                "לא בדבילה שמינה ולא בבצק שנלוש במי פירות – even though they protect/save for they were not susceptible to receive defilement, nevertheless they don’t stop them up with them, as a decree lest they become susceptible that liquids fall upon them that make them susceptible , for nothing that is impure can protect/save.",
+                "ואם הקיף – and water does not come upon them or one of the liquids that make them susceptible [for Levitical uncleanness], they save/protect."
+            ],
+            [
+                "המחלחלת (the stopper of a jar/keg which can be moved round, without, however, falling out of itself) – that moves about in different directions and shakes, the language of (Esther 4:4): “the queen was greatly agitated.”",
+                "רבי יהודה אומר מצלת – that he considers it an airtight lid, since it does not go out.",
+                "וחכמים אומרים אינה מצלת – for since it moves in different directions/shakes , it is not an airtight lid. And the Halakha is according to the Sages.",
+                "היה בית אצבע (if its finger hold/stall) – of the stopper was sunk and entered into the jug, it is considered that the unclean insect that is within it is as if it is within the jug. And the finger-hold is the place from the stopper that a person places his finger into it.",
+                "אוכלים שבתוכה – that are within the finger-hold/stall that sunk and entered into the jar.",
+                "טמאים – for the stopper of the jar is like the jar itself."
+            ],
+            [
+                "הכדור – in the foreign tongue PALUTA.",
+                "הפקעת של גמי (coil of rope made of reed grass) – moist [and] long that they wrap it one with the other and make it round like coils of weaving (in the longitudinal direction/warp). GLUMURSH in the foreign language.",
+                "עד שימרח (until he plasters) – from below the ball or of the coil and above, in order that it would cover anything, because it is hollow.",
+                "וכן מטלית של בגד (and similarly a patch of cloth/woven stuff) – for all of these are hollow, and all of them do not protect other than when they don’t have the measure to receive defilement.",
+                "וקשרה במשיחה (and tied it with a cord) – with a thin thread like they do when they cover the mouth of the skin/leather bottle in a cloth or in a piece of paper when they tie it, and added on to the tie requires also plastering from the sides."
+            ],
+            [
+                "חבית שנתקלפה (an earthen jug which is peeled off – crumbled away – the pitch lining standing by itself) – a jug that is lined with pitch from the inside and the earthenware was taken from it from the outside and the pitch stands opposite it from the inside.",
+                "קבותים (pots of pickle which are lined with pitch up to the rim – so that the lid does not touch the body of the vessel itself) – cans of earthenware in which they place in them brine/pickle [containing fish-hash] are called קבותים/pots of pickle [lined with pitch up to the rim].",
+                "שגפסן (that they paste them [with gypsum to make them airtight]) – that he covers them with a a kind of plaster that they call plaster that they call גפסים/gypsum as is taught in the Mishnah above that they the surround it.",
+                "עם השפה – below from the lip of the vessel, that is found that airtight lid from the inside and the lip is revealed from the outside.",
+                "ר' יהודה אומר אין מצילין – for he holds that that it is written (Numbers 19:15): “a lid fastened down”/\"צמיד פתיל עליו\", but not a lid fastened from within. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "וסתמוה שמרים הצילוה (and the wine-lees have stopped up) – the anonymous teaching is like the [teaching of] the Sages that there is an airtight lid from the inside.",
+                "עד שימרח – around the vine-shoot from the sides. But on the vine-shoot itself, it doesn’t require plastering.",
+                "נסר (boards) – it is plain, flat pieces of wood.",
+                "סינים – that he placed between each board thin husks of clay.",
+                "או בשגמין (or with hinges/joints) – thin husks of joints/hinges (Maimonides says with bamboo). But those shells/peelings he placed between each board in order to attach them."
+            ],
+            [
+                "תנור ישן – that was heated in order to bake in it cakes made of spongy dough (i.e., a sort of crackers) that this is its completion of work to be considered a vessel susceptible to receive ritual impurity.",
+                "חדש – that was not heated and is not susceptible to receive ritual impurity.",
+                "וסרידא על פי הישן (and a colander is over the mouth of the old) – but it is not spread with plaster, and there is no airtight lid here.",
+                "ניטל הישן וסרידא נופלת – that it is not adjoined on the mouth of the new oven.",
+                "הכל טמא – for the old (i.e., oven) one that the colander is upon is considered a vessel and it does not protect other than with an airtight lid, and behold, there isn’t an airtight lid here. But the new (i.e., oven) one that is not a vessel would interpose in the face of the defilement because of the tent if the colander was adjoined upon it, for all that protects/saves because of a tent formed does not require an airtight lid. But at the time when the colander is not adjoined upon it, there isn’t a tent here, therefore everything is impure.",
+                "אם אין בין חדש לסדירא פותח טפח – if it is not one handbreadth high between the covering that is on the old (i.e., oven) one to the mouth of the new oven, the covering that is upon the old one is considered as if it is in the mouth of he news, and the new becomes a tent which protrudes before the defilement and all that is within it is ritually pure (see also Tractate Ohalot, Chapter 3, Mishnah 7 and Chapter 12, Mishnah1)."
+            ],
+            [
+                "לפסין (tightly covered pot/stew-pot) – like אלפסין/tightly covered pots. Large iron pans – that they cook in them.",
+                "ושפתותיהן שוות – that one rim from them is no higher than its neighbor.",
+                "בעליונה – this is the inner one for the outer one is underneath it.",
+                "היא טמאה – if the unclean reptile/insect is in the upper [saucepan], foods that are in the lower one are clean/pure, for the All-Merciful stated (Leviticus 11:33): “And if any of those falls into an earthen vessel/כל אשר יפול אל תוכו” and not \"אל תוך תוכו\"/within that which it is into, but the unclean insect/reptile that is in the upper [saucepan] is within that which it is into – of the lower [saucepan]. But if the unclean insect in the lower [saucepan], the foods that are in the upper [saucepan] are not are not made impure, for the All-Merciful stated (Leviticus 11:33): \"כל אשר בתוכו/everything inside it [shall be impure and -the vessel -itself you shall break],” but not that which is within it.",
+                "היו בכונס משקה ([if] they were [so damaged] that liquids could penetrate) – meaning to say, perforated so that liquids could penetrate that is, in order [to preserve] their ritual purity, for tightly covered pots are made for liquids and food-stuff, and we place upon them for stringency when liquids penetrate.",
+                "השרץ בעליונה – that is, the inner [saucepan].",
+                "כולן טמאות – for we see the unclean insect as if it is each one [of the pans], since they are perforated where the liquids penetrate.",
+                "בתחתונה – which is the outer [saucepan].",
+                "היא טמאה וכולן טהורות – for the defilement does not enter through its rims. But however, if there were food and liquids in the inner [saucepan], they were defiled, since the incision was not plastered over as is it is proven above in Chapter 8 [Mishnah 2]. And this is the reason, because he made a perforation in order [to preserve] its ritual purity, it is considered like the airspace of the outer vessel, and food-stuffs and liquids are made ritually impure from the airspace of an earthenware vessel, and neither people nor vessels are defiled from the airspace of earthenware vessels.",
+                "השרץ בעליונה – now we are speaking about complete stew-pots.",
+                "היא והתחתנה טמאה – since it is like as if it is placed within it since it (i.e., the bottom saucepan) exceeds [the others in height], but the middle one is ritually pure, for a utensil does not become defiled through the airspace of an earthenware vessel.",
+                "כל שיש בו משקה טופח טמא (each one in which here is moist liquid is unclean) – the moist liquid that is within the middle vessel is defiled from the airspace of the earthenware vessel, and the liquid returned and defiled the utensils. For the Rabbis decreed on liquids that it would defile a utensil, as a decree because of the liquid of a man with gonorrhea and a woman with a flux . And the same law applies where one is able to inform us of this novel [concept] of moist liquid in the first clause [of the Mishnah] that the unclean insect in the upper and lower [saucepans] exceeds [the others] and there is moist liquid in the middle [pan]."
+            ]
+        ],
+        [
+            [
+                "כלי מתכות פשוטיהן טמאים (metal vessels: their flat parts are impure) – for there is no analogy to a sack (see Leviticus 11:32; “And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth, or a skin or a sack – any such article that can be put to use shall be dipped in water and it shall remain impure until evening; then it shall be pure; also see Tractate Kelim, Chapter 2, Mishnah 1: “Vessels of wood, and vessels of leather, and vessels of bone and vessels of glass: when they are flat, they are clean, and when they form receptacles, they are [susceptible of becoming] unclean.”).",
+                "חזרו לטומאתן הישנה – The Sages made a decree regarding metal vessels that he melted them and made from them new vessels, that they return to their former defilement/uncleanness. This is a decree lest they say that the breaking of these utensils purifies them and their immersion [in a Mikveh] purifies them. Just as their breakage does not require the coming of sunset, for behold, we use them the entire day that they were defiled and he broke them and he returned and made of hem new [vessels], so [also] their being immersed does not require the coming of sunset, and it comes to make the heave offering and Holy Things in vessels that their sunset had not as yet arrived (see Talmud Shabbat 16b – this is the ordinance of Shimon ben Shetach).",
+                "לא לכל טומאה אלא לטומאת נפש – Rabban Shimon ben Gamaliel holds that the reason that they (i.e., the Rabbis) decreed regarding metal vessels that they return to the former uncleanness is not other than a decree lest the law of the waters of purification be forgotten from the vessels, for there isn’t a person that waits seven days but rather he breaks them immediately and makes from them (i.e., the vessels) anew, therefore, they didn’t decree other than regarding defilement from a corpse alone that requires sprinkling [of a mixture of ashes of the red heifer with special water] on the third and seventh days (see Numbers 19:12: “He shall purify himself with it on the third day and on the seventh day, and then be pure.”). But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "שיש לו שם בפני עצמו – that is known and recognized and unique with its name.",
+                "טמא – whether it has a receptacle or it doesn’t have a receptacle [it is impure].",
+                "הנגר (door-bolt, pin fitting into sockets top and bottom) – an iron peg whose one head one wedges into the ground and the other head in back of the door. Alternatively, it is similar to a pillar that closes and bolts the door from one end to the other.",
+                "מנעול – anything that locks and closes the door is called מנעול /a lock. And its example in Scripture is in the Song of Songs (5:5): “על כפות המנעול”/”Upon the handles of the bolt.”",
+                "פותה (socket of the door-pin/the hole under the hinge) – it is similar to small cup of iron that they affix in the ground and the hinge of the door surrounds it in order that it is easy to open and to close. And an example of this in Scripture (I Kings 7:50): “and the hinge sockets for the doors on the innermost part of the House”/\".והפותות לדלתות הבית הפנימית\"",
+                "והצינור (door-socket/pivot) – KANALI in the foreign tongue.",
+                "שנעשו לקרקע – to use the ground. For everything that is attached to the ground is like the ground and is not susceptible to receive ritual impurity."
+            ],
+            [
+                "העשת (wrought metal) –a piece of iron when they remove it from the quarry/mine.",
+                "חררה (a ball of iron ore before it is smelted) – after they smelt the iron they make of it a round mold/loaf like a cake.",
+                "סובב על גלגל (the iron hoop of a wheel) – the wheel of a wagon of wood, they make around it a foil or other plating material of iron that won’t break on the stony/rugged ground or rocks.",
+                "טסין (foil, plate) –(Exodus 39:3): “They hammered out sheets of gold,” which we translate into Aramaic: “And they beat out/hammer foils of gold.”",
+                "כני כלים – the bases of utensils. The language of \"את כנו\" /”and its stand” (Exodus 30:28), which we translate into Aramaic, “and its stand.”",
+                "הוגני כלים (basin/אוגני of vessels) – like a necklace/chain that surrounds the rim of the vessels.",
+                "אזני כלים – handle that they grab hold of the vessel.",
+                "השחלת (metal filings/shavings) – what remains from the vessel after it is made. The language of כמשחל בניתא מחלבא/(One’s death is like) drawing out hair from milk – /in Berakhot 8a and we translate [into Aramaic the passage](Exodus 2:10): “I drew him (Moses) out of the water,” I drew out the lion from the water.",
+                "גרודות – that is scraped from the utensil at the time that it is made. The language is stated from Job 2:8): \"[ויקח-לו חרש] להתגרר בו [ישב התוך-האפר].\"/”[He took a potsherd] to scratch himself [as he sat in ashes].”",
+                "טהורים – for we are not concerned in all of these that perhaps they came from an impure vessel and he returned and made from them [another] vessel, they returned to their earlier defilement, for all of these did not appear to be able to receive defilement ever, because they are unfinished vessels [lacking a receptacle], and unfinished metal vessels are not susceptible to receive defilement. And this is taught in the Tosefta (see Tosafot Yom Tov on this entry which referred me to Kelim Bava Metzia 2:17: “And what are the unfinished wooden objects which are unclean? Whatever one is destined to smooth, to scrape, to hollow out or to plane. [If] they lacked a cup, a border, an ear, or a hand, they are unclean. [If] they lacked hollowing, they are clean” (see also Tractate Kelim, Chapter 12, Mishnah 8). And which are those unfinished metal vessels? That which are destined to smooth, to adorn with designs, to scrape/plane, to make a rim by hollowing out the center/rounding off, and to beat with a mallet, that which is missing a chain surrounding the rim of the vessel or a handle is pure.",
+                "אף מן הקצוצות (even from the cut metal, strip, wire) – if he cut the vessels in pieces, the vessels that are made from those pieces did not return to their earlier defilement. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "גרוטאות – vessels that were broken because of their usage and were made into small pieces after their aging are called גרוטות /fragments of vessels. But they are smaller than shards of vessels/shattered iron.",
+                "ומן המסמרות שידוע שנעשו מכלים (and from nails known to have been made from other vessels) – even though we don’t know if they came from pure vessels or from the impure ones.",
+                "טמאין – the vessels made from them are impure, for we are concerned that perhaps they came from impure vessels and returned to their former state of impurity.",
+                "מן המסמרות – undefined. That we don’t know if they were made from utensils or from the wrought iron.",
+                "בית שמאי מטמאין – that they decreed that these are on account of those.",
+                "ובית הלל מטהרין – that they didn’t decree."
+            ],
+            [
+                "ברזל טמא – that came from shards of vessels.",
+                "שבללו – that he mixed/scraped with each other and smelt them and made from both of them a vessel.",
+                "ברזל טהור – that came from the wrought iron or from the ball of iron ore, etc.",
+                "אם רוב מן הטמא טמא – that it returns to its original impurity.",
+                "חלמא (a sort of cement used for making vessels) – plaster that cleaves like the white of an egg.",
+                "ומן הגללים – that he combined the plaster with the excrement of cattle and made from them vessels and smelt them in a furnace/kiln. If a majority are from a sort of cement used for making vessels. For utensils of excrement are not susceptible to receive defilement.",
+                "קלוסטרא (fastening, lock/bar) – the door-bolt/pin of the door. And it is a peg that they lock the door with as was explained above, it is customary to make at its head like a kind of apple/door-bolt and it is called a גלוסטרא. But if it was made from iron, it is impure, as it returns to its original state of impurity, because it is appropriate to crush the garlic in the mortar.",
+                "מצפה טהורה (plated wood with metal) – if it was from pure iron and covered with impure metal, it is pure, for we follow after that which is essential but not after the covering that is of impure metal.",
+                "הפין והפורנא (pivots and the skeleton-key /clutch and cross-piece) – the fixed teeth in the lock (i.e., socket and pivot) and the pivot goes into the lock.",
+                "שומטה מפתח זה ותולה בחבירו – through dragging alone, for it is carrying from the side. But complete carrying is not [permitted]. But Rabbi Tarfon permits even complete carrying like his guest, but perhaps the Tanna comes to teach us that here, with the impure lock that is taught in the first clause of the Mishnah, is not the opinion of all but rather the dispute between Rabbi Yehoshua and Rabbi Tarfon, for according to Rabbi Yehoshua it is pure, for in order that he does not compare it [to a vessel] with regard to the Sabbath, so here too, he does not compare it [to a vessel] with regard to defilement."
+            ],
+            [
+                "עקרב של פרומביא (bit of the halter/bridle) – reins and the bridle and the halter are one thing. And the iron that enters in the mouth of the animal is called the עקרב/bit.",
+                "ולחיים (the cheeks) – that are attached to the bit like two embroidered foils, one from here and one from there on the cheeks of the animal that are made for beauty. And they are pure when they are on their own, for they are the decorations of the animal, and the decorations of the animal are not susceptible to receive defilement."
+            ],
+            [
+                "פיקה (whorl/spindle knob) – like a small ball that is perforated in the middle that women place at the top of the spindle when they spin with it in order that it becomes heavy.",
+                "רבי עקיבא מטמא – for it is a metal vessel that has a designation/name of its own, and it is ritually impure, as it is taught in the Mishnah at the beginning of the chapter (Tractate Kelim, Chapter 11, Mishnah 2).",
+                "וחכמים מטהרין – that it doesn’t have a designation/name of its own but rather an epithet, a spindle knob of reed used as a spindle, or a spindle knob of a that same thing that it uses. And the Halakha is according to the Sages.",
+                "ומצפה (and if it is overlaid) – if it was of wood and it is overlaid with metal, it is ritually impure.",
+                "טהורה – that after the essence we follow, but not after the covering/overlaying which is of metal which is ritually impure.",
+                "כוש – a spindle that the women spin on.",
+                "והמקל (and the staff) – of metal which is rituall impure, for since a person chastises the animal with it, it is considered like a vessel that is made for the use by a person.",
+                "סמפוניא (a wind instrument) – a kind of musical instrument, as it is written in Daniel (3:5): \"פסנתרין סומפניה [וכל הני זמרא]\"/”psaltery, bagpipe, [and all other types of instruments].”",
+                "וחליל – even it is a kind of musical instrument, and it is hollowed out and its sound is heard from a [great] distance.",
+                "ומצופין אהורים – if it is of wood and is overlaid with ritually impure copper, it is [considered] ritually pure. For we follow after the essence of the vessel which is of wood. And if it has a receptacle, it is not considered, even though it is hollow, since it is not made for the receptacle. ‘",
+                "אם יש לה בית קיבול כפנים (if it has a receptacle for the wings [= bags of the bagpipe]) – small thin vessels in the image of wings, which we put into the wind instrument (i.e., bagpipe), that assist in projecting the sound of the music, if they made it within the place of the receptacle of these wings (i.e., the bags of the bagpipe), it is considered a receptacle.",
+                "ובין כך ובין כך – whether it is overlaid or whether it is not overlaid, it is ritually impure."
+            ],
+            [
+                "קרן עגולה וקרן פשוטה (a round metal horn and a plain, straight horn) – a trumpet from the horns of cattle that are made attached section by section, but rather that one of them is made round and the other is [made] straight. But the connection of the sections of the round metal horns is hard and requires an artisan more than the connection of the sections of the plain, straight horn, and because of this, they (i.e., the Sages) said that a person who returns a round metal horn on the Sabbath is liable for sin-offering, which is not the case with a plain, straight horn.",
+                "קרן עגולה טמאה – that it has a receptacle. But the plain, straight horn is ritually pure, for it lacks a receptacle. And the horns have the law of the boney utensils, for their flat, level surfaces are ritually pure like flat wooden implements.",
+                "מצופות (overlaid mouthpiece of a musical instrument) – the place where the mouth is placed, and it is the narrow part of it. It is from the language of \"עומדים צפופים\" /standing crowded together (see Tractate Avot, Chapter 5, Mishnah 5).",
+                "טמאה – for we consider it as a metal vessel, and even though it is plain/straight, it is susceptible to receiving ritual impurity.",
+                "הקב שלה (the cavity, the lower part of the trumpet/horn) – the wide side that is on it, if it is made of metal.",
+                "ר' טרפון מטמא וחכים מטהרים – But the Halakha is according to the Sages.",
+                "קני מנורה טהורים – that they lack a name a name of their own, and it is taught in the Mishnah at the beginning of this chapter (see Tractate Kelim, Chapter 11, Mishnah 2), that metal vessels that have a name of its own is ritually impure.",
+                "הפרח – the place where the candle sits that is at the top of the candelabrum, is called by the name of פרח/calyx (an ornament in the shape of a flower).",
+                "בסיס – the feet of the candelabrum/Menorah that it sits on them (i.e., the base)."
+            ],
+            [
+                "קסדא – the bronze hat that the men of war place on their heads.",
+                "ולחיים – tin foil or other plating material of bronze that they place on their cheeks.",
+                "ואם יש בהן בית קיבול מים – that they drink water in them during war.",
+                "כידון (light spear/javelin) – a small spear that is in the hands of the officers and the kings.",
+                "ניקון (iron point of a javelin) – like a canon. It is the language of (II Samuel 21:16): “[And Ishbi-benob tried to kill David – He was a descendant of the Rapha (a race of ghosts)]; his bronze spear [weighed three hundred shekels and he wore new armor].” And it is the bronze that is within the spear.",
+                "מגפיים (metal leggings, greaves) – bronze upper part of the leg that men of war carry [into battle].",
+                "תכשיטי נשים – even though they are not made for work but rather for beauty/ornamentation, we derive from Scripture as it is written (Numbers 31:23): “and anything that cannot withstand fire you must pass through water.”",
+                "עיר של זהב – like a diadem/tiara that women place on their heads in the shape of Jerusalem.",
+                "קטליות (necklace – a chain the links of which are of metal and strung on a linen or woolen thread) – golden threads that they (i.e., the women) place around the neck. But because the woman chokes herself with them in order that she should appear with much flesh, therefore, we call them קטליות (that act as something that kills).",
+                "ונזמים – there are those of them that are nose rings and there are those of them that are earrings.",
+                "בחוט של פשתן – that the links of which are perforated and they filled from them the thread.",
+                "החוליות טמאות – each one of them is considered on its own as a working vessel.",
+                "של אבנים – that there were jewels/pearls and stones perforated and they filed from them the thread.",
+                "טמא – the thread, since it is of metal.",
+                "כמלוא צואר קטנה – encompass the neck of a small girl."
+            ],
+            [
+                "כקדרה מלמטה (like a pot-shape from the bottom) – wide from below and it has a receptacle.",
+                "וכעדשה מלמעלה – on the top of the earring from the above, it has a globule/kernel of gold or of silver made like a lentil.",
+                "ונפרק (dislocated) – the lentil from the pot.",
+                "הקדירה טמאה – for it has a receptacle. But not because it is women’s ornaments, for it is not worthy of being an ornament as it is.",
+                "",
+                "צינורא (hook of a detached earring) – the top of the earring that enters into the incision in the ear or the incision of the nose. And because it is made like a fork, it is called a צנורא. The Aramaic translation of מזלגותיו (see Exodus 27:3)/flesh hooks is צנורייתיה/its hooks.",
+                "טהורה – because it does not have a name of its own.",
+                "העשוי כמין אשכול – an earring made like four or five globules/kernels one on top of another like a kind of cluster.",
+                "ונפרק טהור – because each globule/kernel does not have a name of its own and it is not worthy of use from when it became detached."
+            ]
+        ],
+        [
+            [
+                "טבעת אדם – as for example the ring of a finger. But the ring that they established to gird his loins and to and to tie it between his shoulders is ritually pure, and that is a ring of vessels. And the reason is because Scripture did not include anything other than ornaments of a man, but not the ornaments of an animal and vessels.",
+                "קורת החצים (beam of arrows) – there are those who interpret the dung heap that the arrows are placed upon. And there are those who interpret the target of the arrow.",
+                "ושל אסירין (and that of prisoners) – that they make like a kind of notch in the beam to bring into it the foot of a man [and they place a long piece of wood on top of it] and one is not able to go out/escape. And in the language of Scripture, they call it a סד/stocks (Job 13:27 – though the verse is slightly misquoted by Bartenura who writes: וישם בסד רגלי – while the Biblical text writes): \"ותשם בסד רגלי\"/”that You put my feet in the stocks [and watch all my ways].” But the beams of arrows and of prisoners that are mentioned here are of metal and not of wood.",
+                "קולר (prisoner’s chain/collar around the neck) – that they place on the neck of prisons. [And it closes]. The Aramaic translation of \"ויתנהו בסוגר\" (Ezekiel 19:9)/”With hooks he was put in a cage, [They carried him off to the king of Babylon and confined him in a fortress],” with the prisoner’s chain/collar around the neck, and because the prisoner’s collar was made that he would carry with him in every place that he goes, it is considered a usable vessel more than the beam of prisoners which does not move with it from its place. Therefore, the prisoner’s collar/chain is ritually impure.",
+                "שיש בה בית נעילה – they make for the chain a lock-piece [and place them on the foot of the horses, and close them with a key, and it is considered a vessel.",
+                "לכפיתה (for binding, color-band for animals) – chains that they bind with them the money and the cubs/young animals of small dogs. And they are made for the adornment/beauty and they are an ornament of animals and do not ritually defile.",
+                "סיטונות (wholesale provision dealers – of wheat) – large merchants who sell in big measure. And they have a chain that they affix at one end of the measure, a Seah or a dry measure of three Kabs/Tarkab, and its second end they place in a ring that is I the door or in the beam and close it with a key in order that the measure not be stolen.",
+                "ושל בעלי בתים טהורים – for it is merely made for adornment/beauty and it is an ornament for the vessel.",
+                "מפתח אחד – from one link. People don’t make use of a chain in one link, and it is not a vessel.",
+                "או שקשר חלזון בראשה – like the image of snail which is a fish in the see that from its blood they dye the Tekhelet [for the ritual fringes of the Tallit]– he ties it by its head which is made of iron, and it is like a vessel."
+            ],
+            [
+                "קנה מאזנים של סרוקות (the beam of the balance of wool combers/dealers in hatchelled wool) – those who hatchel wool or flax, and sell it a number of liters/measures of capacity, when they want to weigh, they have a long wooden rod and it is suspended at its head like a ring from above., and hooks of iron are suspended from below in a chain, made like hooks and their heads are bent from above. And there is for that rod another ring that goes over the face of the rod and one is not able to go out from it, and it is like a polished block/bar of iron or of thick and heavy copper suspended in that ring, and when he comes to weigh a bag of wool or of yarn, e inserts the hook in the sack and holds the ring that corresponds to it above and raises it in the air, and the ring that has the bar/polished block of iron is suspended removed from the ring that holds it, and it weighs down on the beam until it comes straight and does not bend to any side more, and because the distance of the ring that contains bar/polished block of iron, he knows the number/accounting of the weight, which has symbols on a rod, until here is one Liter, until there, ten, until there – one hundred, and this is called in the language of Scripture פלס , as it is written (Isaiah 40:12): “And weighed the mountains with a scale [and the hills with a balance],” [and] (Proverbs 16:11): “Honest scales and weights are the LORD’s; [All the weights in the bag are His work].”",
+                "ושל בעלי בתים – they don’t regularly place in it hooks which are the hooks that they insert in a sake to raise it, but without hooks, they tie it with a rope and suspend it on a pole. We have the reading אונקליות but we don’t have the reading אונקיות.",
+                "אונקלי של כתפין (hooks of porters/carriers) – a long piece of wood like a kind of balancing pole/staff that the porter places on his shoulder and suspends on it two bags – one in front of him and another behind him with two iron hooks that are inserted in the balancing pole/staff on its two sides.",
+                "של רוכלין – those who sell spices and women’s perfumes.",
+                "טמאה – because it has a receptacle.",
+                "שלפניו טמאה – because he uses it.",
+                "ושלאחריו טהורה – that he doesn’t use it other than for protection, so that the burden will not fall from behind him, but the Halakha is not according to Rabbi Yehuda.",
+                "דרגש (footstool in front of a high bed/state bed with its footstool) – a small bed of leather and they suspend straps at the rim of the leather around and there are iron hooks along the length of the bed and when they wish to stretch it they intertwine/fasten by means of a loop with those hooks.",
+                "נקליטין (poles of the bedstead, connected by a cross-pole over which a net is spread to form a slanting cover/curtain frame) – two pillars/posts that they place in the middle of the walls of the bed, one from its head and the other from its feet, and it is forked/split at their head, and they place a beam from this side to that and spread over it a sheet. But sometimes the pillars are not forked/split, but it is like two hooks that they place at the top of the poles of the bedstead/curtain frame, and these are hooks.",
+                "שידה – a small chest.",
+                "אקון (reed basket) – a chest that hunters make to hunt fish with.",
+                "כל המחובר לטמא – a hook that is attached to a vessel that is susceptible to receive ritual impurity is impure.",
+                "לטהור – as for example, a wooden candelabrum which is ritually pure is pure.",
+                "אחת אחת בפני עצמה – every hook that is separated from tis vessel.",
+                "טהורה – because it doesn’t have a name of its own."
+            ],
+            [
+                "טני (metal cover of a box) – it is a metal vessel that holds three Kab. And it is from the language of \"ושמת בטנא\" (Deuteronomy 26:2): “put it in a basket.” And owners of homes use it when they place there the rubbish of fragments/shards from metal vessels.",
+                "רבן גמליאל מטמא – for he holds that thee cover is considered a vessel since it has a receptacle.",
+                "וחכמים מטהרין – for they hold that a cover is not considered a vessel. But the Halakha is according to the Sages.",
+                "ושל רופאים טמא – according to everyone. This is because doctors place drugs in them.",
+                "מגדל – a storehouse of wood. In the foreign language ARMARIO. And in Arabic ALMENSAR.",
+                "ושל רופאים טמאה – because they place upon it a compress/rag and suspends on it the scissors.",
+                "יתוכין – tongs that they take the vessel with them when he cast/poured on it the silver to empty it into another vessel.",
+                "הפריכין (the bars of a grate through which poking is done) – in the Tosefta (see Tosefta Kelim Bava Metzia 2:10) it explains what are the bars of a grate through which the poking is done? That are established as iron tools for crowding olives into the vat. But my teachers did not explain it to me.",
+                "עקרב בית הבד(the iron-shod part of the pressbeam) – curved iron that is similar to a scorpion, that is affixed in the beam of the olive press when they press the olives.",
+                "אונקלי שבכתלים – iron hooks that are affixed in the walls to suspend vessels on them.",
+                "טהורים – for their use is only with the ground."
+            ],
+            [
+                "מסמר הגרע (the nail of the bloodletter) – the cutting tool/surgeon’s knife of an artisan who lets blood flow (i.e., old-time, low-class doctors), and he is called a blood letter because he diminishes the blood. But there are those who interpret the nail of blacksmiths for they had a nail affixed on the block, when they remove a piece of iron from the fire and they want to cut from it, they place it on a nail and beat it with a mallet and it is reduced.",
+                "אבן השעות (sundial) – a rock/stone that has upon it lines and inscriptions upon them of the names of the hours, and nails are inserted I it and through them, they determine the hours.",
+                "מסמר הגרדים (weaver’s nail/pin) – a long nail that the weaver brings into a thin reed and attaches yarn on the reed.",
+                "ארון של גרוסות (ark of the grist dealer) – those who make pounded beans in their millstones, they have a kind of wooden ark/chest.",
+                "רבי צדוק מטמא – that ark/chest, for it has the law of a vessel upon it.",
+                "וחכמים מטהרין – for a wooden vessel is made for pleasure and is not made to be carried. But Rabbi Tzadok holds, sometimes, hey carry it to repair it. But the Halakha is not according to Rabbi Tzadok.",
+                "היתה עגלה – that the ark was placed upon it, of metal.",
+                "טמאה – for it is made for usage."
+            ],
+            [
+                "שהתקינו – that its head is curved or that he sharpened it in order that he would open and close it.",
+                "העשוי לשמירה – as a sign to see if a person enters there or not, for if they don’t find it like he placed it, it is known that a person came there.",
+                "עד שיצרפנו (until he smelted/forged it anew) – in fire for this purpose/need. And the Halakha is according to the Sages.",
+                "מסמר השלחני – a nail that is establish on a pillar that is in front of the moneychanger to set up the shutters of the store, and when they remove the shutters, the nail remains there. But the Rabbis declare it ritually pure because its use is with the ground. And the Halakha is according to the Sages (note: this is already taught in Tractate Eduyot, Chapter 3, Mishnah 8)."
+            ],
+            [
+                "ותלוי המגרדות (hanger of a strigil) – in bathhouses, they hang metal strigils and those who enter there each take a strigil and rubs with it his feet.",
+                "וגולמי כלי מתכות (unfinished metal vessels) – vessels that one needs to rub, to comb and to beat with a mallet, or if he is missing a rim of a vessel or a handle, they are not ritually impure according to the words of the Sages until their work is completed.",
+                "וטבלא שנחלקה לשנים – an earthenware tray that has a vertical rims/edges (by which a flat utensil is made into a vessel-like receptacle) and is made into two equal pieces. For not one of them is bigger than its neighbor. In this, Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages."
+            ],
+            [
+                "דינר שנפסל – that the kingdom defiled it or the country, or that it was lacking [its appropriate weight].",
+                "והתקינו – that he pierced it in order that he could suspend it on the neck or his son or his daughter.",
+                "סלע – four Denarim.",
+                "והתקינה להיות שוקל בה – silver or gold. For these are a thing that is joined/affixed as for example meat and/or wine, for behold it is taught in a Baraita in the Chapter “He who sells a boat” (Tractate Bava Batra, Chapter 5) [folio 89b]: “They don’t make weights of metal to weigh on them a thing that is attached/affixed.”",
+                "עד שני דינרים – which is one Shekel. And it is one-half of a Selah.",
+                "פחות מכאן יקוץ – so that people will not be deceived with it that they will think that it is a Shekel. And similarly, if it is more than a Shekel, it should also be cut up so that they don’t error with it and purchase it for a Selah."
+            ],
+            [
+                "האולר (a penknife) – like a kind of metal scissors that they prepare with it the writing pen/reed.",
+                "והקולמוס – of bronze and iron or of silver.",
+                "מטוטלת (plumb-line) – iron and lead that is hanging from a rope that the builder holds in his hand to see that the wall will not come to be curved.",
+                "והמשקלות – a liter or a half-liter.",
+                "והכירון (iron tool for crowding olives into the vat) – an iron vessel in which they insert the olives in an adze that they stop them in it. – ",
+                "והכן והכנא (measuring rod/ruler and measuring table) – the cubit that they draw lines/rule on books/scrolls, and the table that is underneath it. So the Arukh explained.",
+                "גולמי כלי עץ (unfinished wooden utensils) – that their work [in forming them] was not completed. As for example that they are missing a rim or a handle, or their base when they sit upon it, or that tone needs to divide them and to compare them, they are called גולמים/unfinished.",
+                "חוץ משל אשכרוע (except for the ones made from boxwood/ebony) – We have this reading. And it is a kind of cedar, תאשור which we translate into Aramaic as boxwood/ebony. And unfinished vessels that were made from this wood, are pure, because its husk/skin is thick and hard, but they are not considered vessels until their husks are removed and the work [in creating/forming them] is completed. But the reading of the Tosefta is: חוץ משל פירשע/except for ebony or box wood (see Tosefta Kelim Bava Metzia 2:19), because they are lacking boiling [before they can be used]. And פירשע/ebony or boxwood is a resinous wood. But vessels made from it – their work is not [considered to be] completed other than through boiling, that we bring them into the fire and we remove seething, overboiled matter and furthermore, they are not fearful that perhaps they will split.",
+                "גרופית של זית (a vessel made out of a piece of an olive tree) – a branch of an olive is called a גרופית/a vessel made out of a piece of it, like that of a fig which is called a young shoot [of a fig tree]. But if they made a vessel from a piece of an olive tree, it is an unfinished product and it does not become accessible to receive ritual impurity.",
+                "עד שישלק – until we bring them into the fire that will remove their seething/overboiled matter. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "הסיף והסכין והפגיון – a knife that has two mouths is called a dagger.",
+                "מגל יד (an implement combining a knife and saw) – a smooth implement made to break bones and to cut wood.",
+                "מגל קציר (sickle/scythe – a implement with indentations) – filled with notches and ridges.",
+                "השחור (hair-pinchers or razor) – they are small scissors that one shaves with them. And they are called שחור because they remove the hair, that removing and blackening is one thing, and so we state in the chapter \"משילין פירות\"/ They let down pieces of produce (Tractate Betzah 35b) that the one who taught “you may let fruit slide down [through an aperture in the roof}/משחילין is not erroneous (see also Tractate Bekhorot, Chapter 6, Mishnah 7). But there are those who interpret השחור is a razor.",
+                "והזוג של ספרים – larger scissors than the hair-pincher [or] razor.",
+                "שנחלקו – that they are of links and they take them apart from each other. And similarly, the razor has those whose handle is not attached and they remove it.",
+                "הסמוך ליד – that it is appropriate for work more, but near the head, he fears lest it wound his hand. But the Halakha is not according to Rabbi Yossi.",
+                "מספורת שנחלקה (shears which are divided [into two]) – they are women’s scissors, and when they are divided, each one is fit for cutting.",
+                "וחכמים מטהרין – since it was broken. And the Halakha is according to the Sages."
+            ],
+            [
+                "קוליגריפון (name of a batter’s tool resembling the stylus with one pointed end to pick up the bread called, “the tooth” and one flat and broad end to scrape the ashes out) – a utensil that at its one head is like teeth that we insert in bread or in meat when we remove it from the oven, And with the other head, we scrape out the coals and ashes from the oven.",
+                "ניטלה כפה (that has lost is palm – the flat and broad end – is susceptible to uncleanness on account of its tooth) – the wide side that is made like a spoon that that we scrape the ashes out with it.",
+                "טמאה – because the second head that has in it teeth that are appropriate for their use.",
+                "מכחול (a painting staff the spoon-shaped side of which is broken off) – its one head is pointed/sharp like a kind of thin and pointed side of a double tool to paint the eye with, and the other head is wide to clean the ear with it.",
+                "מכתב (stylus/writing tool) – one head is pointed/sharp to write on a notebook of wax and the other head is thick and smooth to erase/rub out the writing that is engraved in the way and to smoothen it, in order that it would appropriate to return and to write once again on it.",
+                "זומלסטרא (soup-ladle – with a spoon on one side and a fork on the other) – one head is a spoon, made to receive the filth/smell from the pot and to remove it and the other head is a kind of fork to bring out the meat.",
+                "וכן השן של מעדר (the tooth of the mattock/share of the plough) – at its one head they turn over the soil and at the other head the attach the vessel of the plough one with the other.",
+                "שיעור כולן – if the one head was removed that it is necessary that there would remain of the second head in order to be the measurement of the handle that it would be appropriate to do the work."
+            ],
+            [
+                "חרחור (coulter, inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן ) – a vessel made like a hoe that we dig up the ground, and its iron is more pointed/sharp to sever the roots so that it will not detain the plough.",
+                "שינטל רובו – most of the iron or most of the steel-coating of the cutting tools/steel-edge.",
+                "מקופו (the eye of the coulter for the insertion of the horizontal pole) – a hole in which they insert the handle/helve like [Talmud Berakhot 55b]: “the hole of the needle.”",
+                "טהור – for further it is not appropriate for work since one is not able to bring in a handle.",
+                "קרדום (hatchet) – that is pointed/sharp and cuts from its two sides. The one side is wide and carpenters use it and it is called its cutting edge. The Aramaic translation of the strigil is called its cutting edge. But the second side is short and it is called that part of the spade (or shovel) that is used for chopping, because it is on that side that homeowners cut/split wood. And in the Gemara in Tractate Betza [folio 31b] it calls the wide side its broadside of a double tool. But the short side is called the thin and pointed side of the double tool [of the hatchet used for splitting]."
+            ],
+            [
+                "מגריפה (ladle/shovel) – made to remove the ashes from the double-stove and from the oven, but when its blade was removed, its handle remained which is made in the form of a mallet of blacksmiths. But the Halakha is not according to Rabbi Meir.",
+                "מגירה (saw) – it is a fattened ox (see Psalms 69:32 and many other examples throughout Scripture) in the language of Scripture, SIGA in the foreign tongue.",
+                "אחת מבינתיים טהורה – if he removed from one tooth from all that have two teeth, it is impossible to anymore to drag any further, therefore it is is ritually pure and is not appropriate for use.",
+                "נשתייר בה – from the complete teeth the measurement of a סיט/the distance between the tip of the thumb and the index finger when held apart in one place.",
+                "טמאה – the saw [is ritually impure]. For with that full extent of the distance between the tip of the thumb and the index finger when held apart which is complete is appropriate for dragging. And the measurement of the full extent of the distance between the tip of the thumb and the index finger when held apart, all what is possible for a person to distance between the finger and the forearm.",
+                "מעצד (adze)– an iron vessel that the carpenter planes the boards.. DOLDORA in the foreign language.",
+                "איזמל – a small razor that one circumcises a baby with. The Aramaic translation of חרבות צורים/flint knives (see Joshua 5:2-3) which is “sharp knives.”",
+                "והמפסלת (plane/sculptor’s chisel) – sharp/pointed iron that is fixed within wood and they take it and bring it over the board and smooth it out. It is the [Scriptural] language of (Exodus 34:1): “\"פסל לך/”Carve for yourself.”",
+                "מקדח (borer – used by carpenters) – a vessel/utensil that they make holes/perforate boards.",
+                "שנפגמו (which have been damaged) – that were split/broken apart.",
+                "ניטל חיסומן (if their steel-edge is worn off) – in the mouth of the sword and in the mouth of the knife and in the mouth of a hatchet/mattock and in the thin part of the borer they place good and considered iron, ATZALAV in the foreign tongue, and they muzzle their mouths with it in order that it will be sharp/pointed to cut/sever well, and this is called, חיסומן/their steel-edge.",
+                "והרוקני (the plane [the wooden body] by itself) – the wood that the sculptor’s chisel/plane is fixed in it is called רוקני. But if the iron was worn off that makes ritually impure and smoothens, and the wood remains alone without iron, it is ritually pure."
+            ],
+            [
+                "חרירה (the eye-needle) – like its hole. The hole that one threads/brings the thread through (see also Tractate Shabbat 52b for a similar expression).",
+                "עוקצה (whose point is broken off) – the sharp head that they bring into the clothing when they sew. Like the peduncle of a fig (that is attached to the tree when it is cut off).",
+                "אם המתינה למתוח (if he made it into a stretching pin) – it is the manner of weavers that take a broken needle and place it into the rim of the cloth in order to stretch its rims.",
+                "מחט של סקאים (sack-maker’s needle) – a large needle that they sew with it the sacks that are made from the hair of goats and similar animals from the thick clothing.",
+                "שהוא כותב בה – on a tablet of wax.",
+                "של מתוח – if he prepared to stretch with it the rim of the cloth in the manner that the weavers do.",
+                "בין כך ובין כך טמאה – for it is appropriate for stretching without its point and without its eye [of the needle].",
+                "אם מעכבת את התפירה – that he is unable to sew with it because of the rust. But there are those who interpret, all the while that the rust makes a known impression in the cloth, that is the delaying of sewing, and it is ritually pure, and this is implied in the Chapter [Five of Tractate Shabbat], “With what does a beast [go out on the Sabbath – folio 52b].”",
+                "צנורא – a curved small fork at its head and it is customary to turn over the meat with it over the coals, but some of them are small that they trim the wicks with them and cleanse/wipe off the candles. But when it is straightened/flattened it is like a needle whose needle-eye or point is removed and it is ritually pure."
+            ],
+            [
+                "הפין (bit of a key) – the teeth of a key with which they open the door. And this form of this key is known in the Egyptian kingdom and throughout the land of Israel.",
+                "אפילו אחת טמאה – and even though that the teeth on their own without a lock are ritually pure, they (i.e., the Sages) established it that with a lock they are ritually impure , nevertheless the teeth are considered as essential and the lock serves [the teeth].",
+                "אלמוג (coral- a species of cedar tree) – KORALI in the foreign language, and it grows in the depth of the sea. And its beginning is soft prior to the air making it float/become thick and they open with it something sealed. And in Scripture, it is עצי אלמוגים (I Kings 10:11): “[Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quanity] of almog wood/sandalwood [and precious stones].”",
+                "השן שבטס (the key-ward fastened to a thin plate) – it is not similar to the bit of a key of that which opens for the tooth is used on its own, what is not the case with the bit of the key. Therefore, it is ritually impure on its own."
+            ],
+            [
+                "הכדומין (a sort of lever with which a pitcher is fished out of the wall/grappling iron) – a big long piece of wood and hooks come out from it here and there and they suspend on those hooks flasks of water in the air in order to cool them off. But Maimonides explained, that is a kind of seed-pot with hooks all around them and on it they raise the utensils that fell into the pit.",
+                "האשקלונין – that are made in Ashkelon.",
+                "המעבר והמזרה ומגוב (pitchfork – for the first stage of winnowing – passing the grain from one side to the other; winnowing fan; rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff) – utensils that are made to clean the grain from the straw and to transfer the straw from place ot place. The pitchfork/המעבר has teeth and it is similar to the hand of humans, and with it, they transfer the straw from place to place. And the winnowing fan they winnow the wheat in the granary/threshing floor , therefore it is called a מזרה/winnowing fan, and its teeth are greater in umber than the teeth of the pitchfork. And the מגוב/rake has even more teeth than that of the winnowing fan, and with it, they separate/sift the grain after they winnowed it with the winnowing fan.",
+                "דבר חדש חידשו סופרים – they were appropriate to be ritually pure, for they are straight/flat wooden vessels, but because of one metal tooth, they were not put down as defiled.",
+                "ואין לי מה להשיב – for what reason did they say this [to the critics]."
+            ],
+            [
+                "מסרק של פשתן – it has multiple teeth like long needles that are inserted in wood, and through it, they comb the flax.",
+                "ונשתייר בו שתים טמא – if there did not remain on it anything other than two teeth alone, the comb is ritually impure, for it is still worthy for their work.",
+                "אחת אחת בפני עצמו טמאות – each and every tooth on its own that had been removed from the comb is ritually impure, for it is worthy to write with it in a wax tablet.",
+                "ושל צמר – a wool comb.",
+                "אחת מבינתיים – from every three adjacent [teeth], the middle one was removed, it furthermore is not worthy [for use].",
+                "היה החיצונה אחת מהן טהור – the outer tooth of the comb is wide and is not appropriate to comb with it, for it is like the outer [tooth] that is on the head of our com, therefore, if the outer [tooth] is one from the three that remained, the comb is ritualluy pure, for it is not appropriate to comb with it for there are only two teeth here.",
+                "ועשאן למלקטת (he makes use of them as pinchers) – to gather the hair in them.",
+                "והתקינה לנר – to remove the wick and/or to cleanse the lamp through it.",
+                "ולמיתוח (stretching pin) – We have the reading [מיתוח], that is to stretch the rim of he cloth in the manner of the weavers who [insert] a needle in the rim of the cloth in order that they can stretch its rims."
+            ]
+        ],
+        [
+            [
+                "כלי מתכות – that became defective/cracked or broken.",
+                "כמה הוא שיעורן – how much will be the measurement of the break/fracture that remains from them and that he can call it that it is doing of the nature of its labor and will be considered as vessels to be [susceptible to be] made impure.",
+                "מיחם (usually, a vessel for heating water – but here used for keeping coins in it – see Tosefta Bava Metziah 4:1) – that they warm up water in it. But it is larger than a kettle.",
+                "כדי לקבל סלעים – for each Selah is four denarim.",
+                "הלבס (a cauldron) – And there those who have the reading הלפס . And it is a larger copper vessel that they boil water in it and place in it small ladles to rinse them in it.",
+                "כולן בפרוטות – in all of them they estimate if they have in their crack/broken part enough to receive coins. But the Halakha did not according to Rabbi Eliezer.",
+                "המחוסר הגפה טמא (missing the fragment of a vessel in order to be used/trimming) – Rabbi Akiva is speaking of the beginning of the formation of the vessels, and is speaking of, that vessels lacking their coverings are ritually impure, for they are called as having been completed for their usage. [The word] הגפה from the language (Nehemiah 7:3): “let the doors be closed and barred.” And there are many in the Mishnah [where this word appears – specifically in Tractate Avodah Zarah, Chapter 5, Mishnayot 3, 4 and 5]: “[time sufficient] to open [the jar] and stop it up and for the clay to dry.” Even if he corked them, he didn’t acquire them, that is in Tractate Maaser Sheni [Chapter 3, Mishnah 12], it explains, that he covered them with a bung/cork.",
+                "ומחוסר לטישה טהור – that it is considered unfinished metal vessels that are not susceptible to receive ritual impurity. [The word] לטישה/hammering, furbishing, is the language of (Genesis 4:22): “who forged all implements of copper and iron.”"
+            ],
+            [
+                "חזינא (a cane with a metal knob) – it is the practice to make at the top of a staff [something] like a ball of iron and it is called a חזינא.  And all the servants of the king of Egypt today carry in their hands these staffs. And we call them ALDBOM in Arabic. But sometimes when they stick in them nails, in order that they would strike with them a hard and mighty blow.",
+                "שלשה סדרים – [three rows] of nails, and then it is considered a vessel. But the Halakha is not according to Rabbi Shimon.",
+                "שעשאן לנוי (which one affixed for ornament) – as for example, that he made it with thin, sculpted nails in order to make the staff beautiful.",
+                "טהור – it is metal that serves the wood, as it is taught above [Tractate Kelim, Chapter 13, Mishnah 6: “metal that serves the wood] is pure.” But when he made them to beat and/or to strike, this is wood that serves the metal, and it is ritually impure.",
+                "מניקת (metal siphon) – like a kind of metal tube and inserted the staff in it.",
+                "וכן בדלת – under the door in order that it not eat into the ground.",
+                "היתה כלי – that this tube was a vessel on its own, and he attached it to the staff and after that it was attached, it is appropriate to use it as a vessel.",
+                "[טמאה – it is susceptible to receive ritual impurity, and it is impure as it was].",
+                "מאימתי היא טהרתה – the metal siphon that was defiled, from when does it become pure and leaves its [state of] defilement.",
+                "משיחבל (from the moment he batters – the tube, for fitting it into the top of the staff) – from when he ruins it and lessens its form/shape.",
+                "משיחבר – from when he attaches it to the door or to a staff and affixes it with nails, that it will no longer be used on the vessel, it has already cancelled the name of a vessel from it, and it has left its [state of] spiritual uncleanness."
+            ],
+            [
+                "הקנטר של בנאי (te builder’s pronged tool, bit or auger) – they explained it that it is a iron rod or staff that the builders cut the wall with.",
+                "הדקור (the chisel of carpenters) – peg. Like “he would dig with a pronged tool/mattock and covers it up [i.e., the blood] as it is taught in the Mishnah in the first chapter of [Tractate] Betzah [Mishnah 2 – expressed by the School of Shammai].",
+                "חרש – carpenter.",
+                "יתדות אוהלים – they wedge-in iron pegs in the ground and extend/stretch tents and tie cords with pegs. But this is not usage via the ground, for it is for movables that hey are using it.",
+                "ויתדות המשוחות (pegs of land measurers/surveyors) – measurers of the ground for the division for the brothers, they wedge-in pegs in the ground and tie a rope to them and measure.",
+                "שלשלת של משוחות טמאה (surveyors’ measuring chains) – since through the measuring of a cord there is perversion/fault. Sometimes that it stretches to this side more than to that, therefore, they regularly make a chain to measure it.",
+                "עשויה לעצים – to tie with it a bundle of wood, or to measure wood with it, for there are places where they sell wood with the measurement of as much as cord. But the special chain for this is ritually pure, for it is metal that serves the wood.",
+                "ארבעה טפחים – but more than this is not considered a handle.",
+                "חמור של נפחים (the smiths’ ass –on which the smith sits while using its head as an anvil) – the wood smithy rides upon is called a חמור. That is how my Rabbis explained it. But in another place I found that it is an iron vessel like the form of a donkey, and the artisan rides upon one end and beats/strikes the other end, and they do this when they want to strike all the large vessels whose rims are tall and very large.",
+                "מגרה (saw) – a tool with rough edges or teeth that they plane/saw boards with, that became defiled, and they put its teeth into the hole of the door, it did not leave its state of ritual impurity, for it is impure as it was, until they affix the door with a nail. And this is how it is explained in the Tosefta )Tractate Kelim Bava Metzia 4:10).",
+                "עשאה מלמטה למעלה – that he revised it and placed it upside-down in the hole of the door.",
+                "טהורה – even though he did not affix it with a nail.",
+                "כל הכיסויין טהורין – because the coverings do not have their own name.",
+                "חוץ משל מיחם – and all those similar to it, that have a name of their own, and we use them on their own, like the covering of the physician’s medicine box as is taught above in [Tractate Kelim] Chapter 12 [Mishnah 3] “The Ring of the Man” which is ritually impure according to everyone, because it leaves dyes/artist’s materials."
+            ],
+            [
+                "העול של מתכת טמא – that flat metal vessels are susceptible to receive ritual impurity.",
+                "קטרב (a cross-piece in front of yoked animals or the pin fastening the ropes of the yokes to the poles) – there are two pieces of wood – from this side from the yoke and from that side from the yoke, and they are perforated, and they bring into that perforation a piece of wood which is called a קטרב, and they tie it so that they cattle will not be detached/loosened. But Maimonides explained, that a קטרב is wood hat that is stretched on the two sides of the animals, and the yoke is in the middle.",
+                "והכנפיים (wings/side pieces that hold up the straps) – they are two ends of a קטרב. From the language of על כנפי בגדיהם/”on the corners of heir garments”(Numbers 15:38) and they are of iron.",
+                "המקבלות את הרצועות – that is to say, if the ends of the קרטב were made to receive the straps, they are ritually impure, for they are considered a vessel. But if they were made for adornment, they are ritually pure, because it is metal that is servicing the wood.",
+                "והברזל שתחת צוארי בהמה – they tie iron on the necks of the animals in order that they should not choke with the cord that they tie upon it the קטרב.",
+                "הסומך (the pin for attaching the pole to the wagon – or the ring suspended from the yoke and pulled over the front end of the pole) – in the middle of the yoke there is a kind of large ring, and through it enters the head of the plough/strigil and the head of the wagon, and that ring is called a סומך.",
+                "מחגר (the rope around the neck of the animal tied to the wagon – or the prin fastening the yoke to the pole to prevent the wagon from vacillating) – a cord that they tie underneath the neck of the ox. And there are those who have the reading והמסגר (enclosure), and it is a peg that they place at the end of the yoke in order that the wagon not deteriorate/be perverted because of the length of the yoke.",
+                "תמחויות (the partitions in a wagon for freight or baggage; a cavity in the yoke) – like a kind of small dishes of the yoke and they are called תמחויות.",
+                "ענבל (clapper of a bell) – it is the iron that strikes within the body of the bell/clapper.",
+                "צנורא (hook, pin) – a hook that they insert in a load that is on the wagon so that it doesn’t fall.",
+                "ומסמר המחבר את כולם – that is to say, every nail that is made to attach the sections/links of the wagon one to the other. This excludes the nails that are not made to attach, but are only for adornment. For those do not defile."
+            ],
+            [
+                "העול המצופה – [the yoke that is plated] with iron. It is ritually pure, because it is metal that services the wood.",
+                "ושפופרות – like a kind of tube of a hollow reed that they customarily make from metal to produce sound.",
+                "והאבר – lead that they place on the side of the neck of animals for adornment.",
+                "והסובב של גלגל (the iron hoop of a wheel) – the wooden wheel of a wagon that they make surround it with iron so that it doesn’t break on crags and on rocks.",
+                "טסין – small boards. Golden plates and we translate it in Aramaic as golden plates.",
+                "סנדל בהמה של מתכות טמאין – because they are made to have the fighting men drink from them during war.",
+                "שעם (bamboo) – a kind of reed-grass/bulrushes.",
+                "הסייף מאימתי מקבל טומאה – we are speaking of a sword that was brought up rust/mold, which is ritually pure, but when is it susceptible to receive ritual defilement?",
+                "משישופנו (from when one polished it) – the goldsmith/smelter and those metal artisans who have vessels that are called הצורפים/smelters, goldsmiths in the language of Scripture, and its Aramaic translation is שופינא and they smelt and smooth the vessels that had rust come upon them to remove their rust.",
+                "משישחיזנו (from when he whetted it) – with his whetting implement of stone or wood to remove its rust."
+            ],
+            [
+                "כיסוי של טני של מתכת (covering of a metal basket) – of house owners, is ritually pure, according to the words of Sages who dispute on that of Rabban Gamaliel above in Chapter 12 [Mishnah 6] (of Tractate Kelim). But if he cleansed it and polished it and made from it a mirror, ר' יהודה מטהר – for he holds that a mirror is not worth to him anything.",
+                "וחכמים מטמאין – for a mirror is worth to him something. And the Halakha is according to the Sages."
+            ],
+            [
+                "כלי מתכות מיטמאין ומהרין שבורים – metal utensils/vessels that were defiled through [contact with] a corpse and were broken, and he returned and made [new] utensils/vessels on that selfsame day, that they returned to their former [status of] ritual impurity, since he sprinkled [on the third and seventh days ashes from the red heifer mixed in water] upon them while they were whole and they became broken, one does not have to wait until the second sprinkling until the seventh [day], but rather even on one day, he sprinkles twice, one prior to breaking [them] and one after breaking [them] and they are ritually pure immediately. For Rabbi Eliezer holds like Rabban Shimon ben Gamaliel, who said above in Chapter 11 [Mishnah 1] that they didn’t say that the returned to their former [status of] ritual impurity, but rather, only [those] vessels that were defiled through the uncleanness of the soul alone, and the reason for this decree is because of the fence of the waters of the sin-offering as was explained above, therefore, they were not concerned other than that there would be here two [ritual] sprinklings [of the mixture of the water and ashes of the red heifer]. But however, while they are still broken, [ritual] sprinkling is not effective, for sprinkling is not connected with broken [utensils]. But it also requires that the breaking interrupts between each [ritual] sprinkling, because here is an interruption of days between the sprinkling of the third [day] and the sprinkling of the seventh [day]. But they did not want to be stringent in the return of the former ritual defilement which is according to the Rabbis, and they were lenient so that the sprinkling would be effective even that both sprinklings occurred on one day.",
+                "ר' יהושע אומר אין הזאה פחות משלישי ושביעי – for they established it like that of the Torah [legislation]. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "מפתח של ארכובה (a key with a joint – broken at the joint) – that is scraped/cut at the knee/joint with the leg, that is made like our bent [letter] Nun. And most of the keys that are in the Land of Israel are like this.",
+                "רבי יהודה מטמא – But the Halakha is not according to Rabbi Yehuda.",
+                "ושל גם – like the Greek [letter] gamma which is like the inverted [letter] Nun.",
+                "היו בו חפין (if it had teeth – of the bit) – when it was broken within its junction, if there remained in it teeth of the bit and gaps/holes, the חפין are the teeth, the gaps/holes are what the teeth of the lock enter into, that sometimes the key has teeth and they enter into the gaps of the lock and open up [the door], and sometimes there are holes in the key and he brings those gaps/holes into the teeth of the lock and opens up [the door].",
+                "או שפרצו זה לתוך זה (or merged one into the other) – that the teeth were not removed and the gaps/holes were not blocked, but rather that they merged, as for example, when the teeth were curved or the gaps/holes widened and they touched each other.",
+                "מסננת של חרדל (mustard mixture in the strainer – see also Tractate Shabbat, Chapter 20, Mishnah 2) – a kind of metal winnow that the mustard is placed in it and it strains and collects the refuse.",
+                "מלמטן – in the rim of the strainer from when three holes merged and all three of them became one hole/gap, more than this, it is not appropriate to filter/strain in it.",
+                "אפרכס (clepsydra) – a vessel of the millstone that is wide from above and gradually narrows from below, and we place it wheat in it and it issues them bit by bit in the millstone."
+            ]
+        ],
+        [
+            [
+                "כלי עץ – this Mishnah is taught above in Chapter 2 [of Tractate Kelim, Mishnah 1], and it teaches it once again here because of the law of wooden vessels/utensils and leather vessels/utensils that is necessary to teach about them in this chapter.",
+                "השידה (chest/strong box) – like an ark/chest.",
+                "והתיבה – the chest of the money-changers.",
+                "והמגדל (and the tower/turret/cupboard) – a wooden treasure/store house, ARMREEOV in the foreign language and ALMNSAR in Arabic.",
+                "כוורת הקש (receptacle made of straw or weeds) – it is considered like a wooden vessel, because it is made from the tails of ears of grain which are hard.",
+                "ובור ספינה אלכסנדרית (tank of sweet water in Alexandrian merchantmen) – a large ship that sets sail on the Mediterranean Sea which is called the Alexandrian ship, because one does not set sail on the sea from the land of Israel to Alexandria other than in a large ship. But because the waters are salty, and are not appropriate for drinking, they make a kind of wooden tank on large ships and fill it with sweet water that is appropriate for drinking.",
+                "שיש להם שולים – that their bottoms are not sharp from the bottom, but rather wide and sits on the ground.",
+                "כורים – sixty Seah.",
+                "ביבש – as for example grain and rows of plants in one bed/seeds and produce.",
+                "טהורין – and there is an analogy made [based upon being in close proximity in the same verse – see Leviticus 11:32) regarding wooden vessels and leather vessels, to a sack that is carried full or empty, and this is not carried full, because it is too large, for if it were carried full, it would break.",
+                "בין מקבלים בין שאינן מקבלים – whether they hold more than forty Seah, whether they don’t hold other than less [than forty Seah].carry",
+                "דרדור עגלה (a water tank on wheels) – a round wooden barrel that is made in tablets, like those that they make in the land of Rome. But even though it is large, since it is for a wagon, it is carried full or empty, for this Tanna/teacher (i.e., Rabbi Yehuda) holds that carrying by bulls/oxen is called carrying.",
+                "וקסטות המלכים (the provision boxes of kings) – like a kind of wooden turret/chest made into various rooms, and they place in it kinds of foods and drinking vessels. And the kings bring it on the wagon tat they travel in.",
+                "ועריבת העבדנים (trough used by tanners) – a wooden trough that the tanners soak in it their skins.",
+                "אע\"פ שמקבלין טמאים – that is to say, even though it holds forty Seah or more.",
+                "טמאין, they are ritually impure. As it explains the reason that they do not carry other than what is within them, when they are full, it is their custom to be carried.",
+                "עריבת בעל הבית – according to Rabbi Meir it is ritually impure, for it is considered ritually pure, to state that these are specifically pure, but the rest are ritually impure. According to Rabbi Yehuda, they are ritually pure, for Rabbi Yehuda considers them impure, to say that these specifically are impure, but the rest are ritually pure. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "ארובות של נחתומים (long ranging boards used by the bakers) – boards that the bakers arrange the bread upon. And there are books that have the reading עריבות/troughs.",
+                "טמאות – because they are made in the shape of a vessel, and even though they are flat wooden vessels, they are ritually impure from the words of the Scribes.",
+                "ושל בעלי בתים טהורות – that they don’t have the shape of a vessel.",
+                "סרקן (painted/colored them red) – beautify them with red paint, and it is ששר/red paint, vermillion in the language of Scripture, and \"משוח בששר\"/painted with vermillion (Jeremiah 22:14). In Arabic it is ZANGPOR and in the foreign language it is MINIV.",
+                "כרכמן – colored them saffron.",
+                "דף של נחתונים (baker’s board) – a metal board, for if it were a wooden board, plain wooden boards are not susceptible to receive ritual impurity. But even though they are impure according to the Rabbis, when it is affixed on the wall, it is ritually pure according to the words of all.",
+                "ר' אליעזר מטהר – but the Halakha is not according to Rabbi Eliezer.",
+                "סרוד (frame) it is סרידה/the coarse web or matting/stuffed matting used for stoppers of stoves as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 3, Chapter 9, Mishnah 7 and Chapter 10, Mishnah 7) in several places, and it is a small trough that the bakers use, as it we translate in Aramaic for \"את בגדי השרד\" /”the service/plaited vestments”(Exodus 31:10) ית לבושי שימושא/the clothing that is used in service/ministration.",
+                "גיפפו (to attach a rim) – he made for him a rim around it. It is the Aramaic translation of ויחבק וגפיף/to embrace/surround.",
+                "אם התקינו – for the frame of house-owners.",
+                "להיות קורץ עליו – that is to say, to make an incision of the dough on it. It is the language of (Job 33:6): “I too was nipped from clay.”",
+                "טמא – for Rabbi Shimon holds because just as the frame of the baker is ritually impure that they nip upon it the dough and cast upon it from that which is nipped to the oven, also of those belonging to house-owners, if they arranged it so that he would be separating upon it the dough and to carry up on it from that which is nipped to the oven, it would be ritually impure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "ים נפה (receiver of flour at sifting or in the mill) – a woven curtain from the gate to remove the clean fine flour from the bran flour. But because there is surrounding the curtain a crown of a tall board, it is called a ים/a receiver of flour at sifting, like there is dry land surrounding the sea.",
+                "של סלתים – they sift the fine flour.",
+                "גודלת (sieve-like receptacle of the hair-dresser) – the woman who dresses and ties the women’s hair.",
+                "מפני שהבנות – the young women who have their heads dressed they place them within the receiver of flour at sifting or in the mill, to receive what might fall from their heads from the sandy matter in grain and the tangles and scabs of the head formed through uncleanliness. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "כל התלויין – that are made for a utensil/vessel to hang upon it. כברת גרנות",
+                "טמאין – because they are an attachment to the vessel.",
+                "כברת גרנות (large sieve of the threshing floor) – that is made to remove the wheat and to retain the chaff, and they place the sieve on two pieces of wood and sift it, and when they are tired, they put their hands on its hanger and sift, which is what it teaches [in the Mishnah] that they assist at the time of work.",
+                "מקל הבלשין (the commissioner’s pointed staff) – that he searches within the vessels to see if there is something appropriate to give from it as a taxes to the king. The Aramaic translation of “and he searches” is ובלש/and he searches, examines [for concealed goods].",
+                "שהם מסייעים בשעת מלאכה – they bring their hands in on something hanging when they want to use a vessel, and they support with it to perform their work. And the Halakha is according to the Sages."
+            ],
+            [
+                "רחת (shovel) – that they winnow the grain and beans with. In Arabic it is ALRAKHA, and in the foreign tongue PALA.",
+                "הגרוסות (grist-grinders) – that make pounded beans.",
+                "טמאה – because it has a receptacle and is made to be entered into millstone.",
+                "ושל אוצרות (and of storerooms) – made to collect in it the wheat which is from the sides from here and there, and to cleanse it when it settles in the storeroom.",
+                "ושל גיתית (and of winepresses) – to cast off the shells of grapes and the pomace of grapes outside of the winepress.",
+                "לכינוס (for gathering) – from the place of their scattering, but not to receive into it."
+            ],
+            [
+                "נבלי השירה – harps that they sing with them. The language of lyre and harp (i.e., secular music).",
+                "טמאין – that the lyres and harps are profane and are perforated to the side of the strings in order to produce the sound of the melody. And it is the manner of those of play to leave within them the money that they collect from people who come to listen. And it is carried both full and empty.",
+                "נבלי בני לוי – who play on the platform [of the Temple].",
+                "טהורין – they are not made to place money in them, and they are not made to receive anything.",
+                "כל המשקין טמאין – each one of the seven liquids which are water, wine, oil, honey, milk, blood [and] dew, are susceptible to receive ritual defilement, and make fit the seeds to receive ritual defilement.",
+                "ומשקה בית מטבחיא – the water and the blood that are in the slaughterhouse that is in the Temple courtyard.",
+                "",
+                "כל הספרים מטמאין את הידים – because at the outset, they would hide the food of the heave-offering with the Torah scrolls, for they said: “this is holy, and that is holy,” since they saw that these Scrolls came to a loss, that the mice that would be found near the foods would cause loss to them, they (i.e., the Sages) decreed that all Scrolls of all Holy Writings defile the heave-offering through their contact, they decreed further that the hands that touch the Scrolls would be second-level of ritual defilement and would invalidate the heave-offering [for the Kohanim].",
+                "מספר העזרה – The Torah scroll that the High Priest reads from in the Women’s Court on Yom Kippur, for one should not be concerned lest they place food-stuffs of heave-offering near it, because of his fear and its importance.",
+                "מרכוף (name of a musical instrument made stationary) – a wooden horse that the jesters/scoffers make to ride upon to make fun of.",
+                "הבטנון (a sort of bagpipe, cittern fastened around the body; workingman’s pinafore, lute) – a large musical instrument, that the player rests on his stomach. And they call it TZITRA in the foreign language.",
+                "הנקטמון – a kind of musical instrument made in the form of a leg of wood that a person makes whose leg was cut/severed.",
+                "הארוס (drum) – made like a kind of sieve whose walls are round and they stretch thin leather over its mouth and strike it with a mallet and it produces a clear sound. TAMBOROV in the foreign tongue (i.e., tambourine).",
+                "טמא מושב – if a person with gonorrhea or a woman with a flux, a menstruating woman or a woman who gave birth to a child sat upon it, it becomes a primary form of Levitical impurity to ritually defile people [and] to ritually defile clothing. For it is a vessel that is special for sitting.",
+                "שהאלית – that is to say those [women] who sing dirges and howl sit upon it, for they would regularly eulogize and sing dirges through the melody of that instrument. And such is the custom today in the countries of the Ishmaelites.",
+                "אלית (the female wailer) – it is the language of (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!]\"אלי כבתולה חגרת-שק [על-בעל נעוריה]\". But the Halakha is not according to Rabbi Yehuda.",
+                "מצודת החולדה טמאה – because it has upon it the form of a vessel, which is not the case regarding the trap of the mouse."
+            ]
+        ],
+        [
+            [
+                "כל כלי עץ. שלחן הכפול – it is made by links/segment of earth cut out in digging a pit and piled up on its border or sections, and after they remove it, they fold the segments or sections one top of the other, and each segment is a vessel on its own.",
+                "תמחוי המזנון (a plate with many partitions – each of which, if separated, may be a receptacle) – a very large dish and within it are small dishes, and they place on each of the smaller dishes a course of cooked food. And because there is within it many different kinds, it is called תמחוי המזנון/a plate with many partitions. And in Aramaic translation it is called למינו לזנוהי.",
+                "אפיפורין (saddle cloth – protuberance/shape of the human buttock) – the seat of limbs.",
+                "המגס (tray, plate, dish) – the Aramaic translation of קערה מגיסתא/a dish from a tray.",
+                "קוד הבבלי (wooden Babylonian bowl – fragments of which may be used as a receptacle) – like a kind of wooden dish. And it is the language of the Sages, as it is explained, of a מקדה בזויה/fragment of a degraded vessel used for carrying fire. And all of these vessels, even though they were divided, remained in each section of them the form of a vessel. But the Halakha is not according to Rabbi Yehuda.",
+                "משישופם בעור הדג (from when he rubs them with fish skin) – to remove the chips that are in them. For prior to this, they are not appropriate for the work, that they wound the skin. But if they are not lacking anything other than the rubbing of glistening and scouring/washing, we hold [see Tractate Hullin 25a]: “unfinished wood vessels that is to be adorned with designs and polished are ritually impure.”",
+                "גמר שלא לשוף – he determined in his heart to use them even though he will not polish/rub them any further.",
+                "שלשה בתים – when they make a partition by means of net-work/like lattices to the bed with ropes, between each rope it is called a בית/row. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "הסלים של עץ – from when is the completion of their manufacture?",
+                "משיחסום (to form the rim of basketwork or of a leather bag) – when a person makes a large vessel or a basket and completes the rim/peels them, this is החסימה/forming of the rim of a basket.",
+                "ויקנב (trimmed them – pinched off the projecting pricks) – after he completes the rim, when there remained the chips at the head of the protruding skin-like, scaly envelope of reed, he cuts and lops them off. And this is קניבה/trimming",
+                "תמרה – baskets made from dried branches/twigs of palm-trees.",
+                "שכן מקיימין – without trimming.",
+                "כלכלה (basket – containing chosen fruits-designated for use) – a basket made of bulrushes.",
+                "",
+                "בית הלגינים (case of wickerwork for flasks) – a vessel in which they place flasks for preservation.",
+                "בית הכוסות – a vessel that they hide cups In it"
+            ],
+            [
+                "הקנונין – a reed basket that they select in it pulse. And it is made from the twigs of palm trees.",
+                "קלתות (vase-shaped basket/woman’s work basket) – small vessels.",
+                "סוגים – large vessels [with partitions].",
+                "שני דורים לרוחב שלהן (two wreaths on their width) – after they wove the rims of the vessel, they weave around it circles according to what they want to be the width of the walls in its height, and those round/circular bands/walls are called דורים/wreaths.",
+                "וכן של מאזנים – the base on which they place upon it the balance.",
+                "דור אחד – from when he lifts up the rim by one circular band.",
+                "שתי צפירות (two circuits/circles) – two goings-around.",
+                "והערק (a long and flat vessel made of rush/bamboo) – that its rim is not as tall as the rim of the large vessel.",
+                "משיעשה צפירה אחת טמא – and the long and flat vessel made of bamboo and its length is greater than its width, the writing of shoe-makers/saddlers is called ערק/long and flat vessel made of bamboo. It is the Aramaic translation of (Genesis 14:23): “[I will not take] so much as a thread or a sandal strap [of what is yours]” until the sandal strap. But because it is a bulrush and shoe, they have the law of a wooden vessel, therefore, we teach them together with wooden vessels."
+            ],
+            [
+                "תורמל ([leather] bag) – a large leather pouch/bag that the shepherd places food and all things. And it is similar to it, but not the shepherd with his sack/bag.",
+                "קיחותיו (shepherd’s bag) – its rims, like kinds of small ears/handles surrounding the leather bag, and he puts into those handles ropes that they close it with.",
+                "סקורטיא (leather coat, apron, table cover) – leather that the tanners wear at the time of their work.",
+                "ציציתה (show-fringe) – like a kind of ritual fringes/Tzitzit of a Tallit/prayer shawl. So, we make the threads on its corners to tie attach them. But Maimonides explained, that סקורטיא, is leather that we eat upon, and its show-fringes is in the middle of the leather that we place upon it a foil/plate of metal for adornment, the language of the golden front plate (ציץ הזהב), which is a foil/plate of gold.",
+                "טבעותיה – a copper or iron ring that they place on the edge of the leather coat.",
+                "קטבליא (leather curtain, spread, cover – hide spread over the bed frame) – leather that they spread over the bed. And they call it NATAH in Arabic. And flat leather vessels are susceptible to receive ritual defilement from the Rabbis alone, like flat wooden utensils, and their law is similar in that they are not susceptible to receive ritual defilement from Torah, but rather from the Rabbis in all of the rest of the defilements except for the uncleanness caused by an unclean person lying o an object and the uncleanness caused by an unclean person’s sitting (i.e., the unclean seat) which ae made uncleanness by lying and uncleanness by sitting from the Torah when they are designated for this.",
+                "הכר והכסת – a mattress is smaller than a cushion, and is made to place under their heads. But the cushion [is made to be placed] underneath all of his body.",
+                "פחות מחמשה טפחים – they leave over/reserve because of the opening to bring in from there the hackled wool/lint/soft spongy substance to fill the mattress and the cushion."
+            ],
+            [
+                "פטיליא (wicker work – a sort of bale for packing dates, figs, etc.) – a basket made from species of trough, and they store in it dried figs.",
+                "וחסינה (a wicker work used for purposes of storage) – like a kind of basket made from thorns, and they place plaster/clay upon it.",
+                "סוגניות (loosely woven mats made of leaves [for covering up fruit]) – it is the language of סוגה בשושנים/”hedged about with lilies (Song of Songs 7:3). They make a kind of small basket of osier from the leaves and they cover fruits with it, but it is not other than a temporary construction.",
+                "נצרים (sprouts, shoots) – from the band made of palm-bark (i.e., wicker).",
+                "חותל (a bale which you can add to or take from – without cutting it open/wrapper of reed-matting) – a vessel that we make from the dried branches of the palm, and we place in it moist palm and they ripen in it.",
+                "נותן לתוכו ונוטל מתוכו – but if he is not able to remove the date-palms unless he tears it or loosens his dried palm branches, it is pure, for since he tears it or loosens it/unties it, he casts it into the dunghill/trash for it is of temporary use."
+            ],
+            [
+                "קסייא (a sort of glove for laborers) – a leather glove.",
+                "של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה – for since it is made in order to hold the thing in his hand well so that it not become detached from him, or in order that a thorn not become inserted/stuck in his hand, it is called made for reception, for since the thing that he is holding on to lies on the glove and receives it.",
+                "של גרוסות (of grist-makers) – that make pounded beans in the millstone.",
+                "מפני הזיעה – to absorb the perspiration in order to cool off his skin that he not perspire. Alternatively, the sweat of his hands will soil the thing that he is holding on to.",
+                "טהור – for it is considered temporary usage."
+            ],
+            [
+                "מלקוט (the bag – for receiving the excrements of working cattle) – leather that they place in the eyes of the cow in order that it should turn around and thresh.",
+                "החסום (muzzle) – like a kind of small net/trap of ropes that muzzle the in it the mouth of the cow in order that it cannot eat.",
+                "מדף של דבורים (vessel used for smoking the bees out) – a vessel that they place in it fire and the dung of cattle and they fumigate in order that the swarms of bees from the beehive will flee and he will take the honey. [This is] from the language of (Psalms 1:4): “[they are like the chaff] that wind blows away/אשר-תדפנו רוח.”",
+                "והמנפה (and the fan) – a vessel/utensil that they wave on the hot days to bring the wind.",
+                "קופסא (the lid of a box) – a kind of small box/chest that the woman places in it her ornaments and places upon it a cover from above.",
+                "קמטרא – a chest that they protect clothing in it. We translate in Aramaic [the Biblical phrase] (2 Kings 10:22): “[He said to the man in charge] of the wardrobe, [‘Bring out the vestments for all the worshipers of Baal]” as on the chest protecting the clothing.",
+                "והמכבש (the carpenter’s vise – for straightening wood) – [every wood carpenter/artisan] has, according his trade a place that he stores and gathers the wood that is crooked and curved until he straightens it out.",
+                "והקמרון (arched lid) – the cover that is upon the chest that is made like a kind of arched compartment.",
+                "אנליגין (reading desk/pulpit) – a leather case that they make for a Scroll and they place it inside of it.",
+                "בית הנגר (door-bolt socket) – a leather case that the carpenter puts inside of it, which is the peg that they place on the back of the door.",
+                "ובית המנעול (lock-socket)– the leather case that they place in it the lock that locks the door.",
+                "ובית המזוזה – the metal beam that they place the Mezuzah in.",
+                "והאמום של גודלי מצנפות (the block of the cap-makers) – a frame like a kind of head of a person that they prepare for him the priest’s turban.",
+                "והמרכוף (name of a musical instrument for he accompaniment of songs) – it is like a kind of wooden horse that the jesters/scoffers play with. But there are those who interpret/explain this, a wooden utensil of cedar that is made for music.",
+                "ורביעית של אליית (wailer’s musical instrument) – and “with sistrums and cymbals,”(see II Samuel 6:5) that we translate in the Aramaic: “a sistra and cymbals.”",
+                "של אליית – of the female wailers. Like (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!].”",
+                "",
+                "וסמוכות המטה (supports/pillars of the bed) – beams that support the bed that it would not fall.",
+                "טפוס של תפילין (block on which the case of the Tefillin is shaped) – like the frame of the Tefillin.",
+                "אמום של עושי סאגוס (model/frame of dressmakers) – frame of those who make chains. That they make them on top of a model/frame, that is [on top of] a block. But Maimonides has the reading, עושי סותות/those who make dresses. It is the language of (Genesis 49:11): “His robe in blood of grapes.” And it is a wooden frame that one sews clothing upon it.",
+                "משמשי משמשיו של אדם (all accessory items of essential equipment) – as for example, the coverings of utensils/vessels and the cases of vessels, which are made to serve the utensils that human beings use.",
+                "בשעת מלאכה ושלא בשעת מלאכה – at the time when the covering services the vessel to protect what is within it, which is at the time of its service. But when there is nothing inside the vessel, that it doesn’t require a covering, it is called, not at the time of its service. But there are vessels that they always place the covering upon them whether it is full or whether it is empty, even though the covering is not attached to it, since it us generally always upon it. And this general principle of Rabbi Yossi refers to flat wooden vessels that service the vessels, but receptacles defile in every matter. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הפגיון (dagger) – a knife that has wo mouths.",
+                "תיק מכוחל (a chest containing a staff used for painting the eye) – the case of a utensil that they paint the eye with it.",
+                "ובית הכחול (case for the eye paint) – the vessel that protects the eye-paint that is in it.",
+                "מכתב (stylus, writing tool) – a bronze and iron writing pen/reed.",
+                "תרונתיק (trident, fork used in writing – probably for leveling the paper) – two cases. And it is one vessel and inside are many divided cases/sheaths, for reeds, knives and scissors. And the doctors of the associations/communities use this vessel a great deal. And in the foreign language, PINAROL.",
+                "פגושות (catapult) – wide arrows and they wound those who receive them and we translate it in Aramaic ומחת פגושוהי/and he wounds with a battering projectile.",
+                "מצדו טהור – that all that one he brings into it from the side is not considered a case but rather a mere covering.",
+                "סמפוניא – a [molten] metal musical instrument.",
+                "האלה (wrapping of a lance] – a copper staff and at its top is a circle like a ball, and pegs that are similar to almonds come out from it. In Arabi they call is DVUS.",
+                "העשוי לחיפוי – for covering. It is the Aramaic translation of cover/roofing.",
+                "טהור – as it is taught in a Baraita, it is possible that I increase the covering of vessels for impurity, as the inference teaches us (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth or a skin, or a sack – ] any such article that can be put to use [shall be dipped in water, and it shall remain impure until evening; then it shall be pure].”"
+            ]
+        ],
+        [
+            [
+                "כל כלי בעלי בתים שיעורן ברמונים – if they made an incision while removing a pomegranate, they are ritually pure.",
+                "ר' אליעזר אומר במה שהן – all the vessel, their measure is when they are not appropriate to use them in the form the usage that they would initially use them. As for example, vessels that are designated for figs, their measure is when they remove a fig, and those which are designated for olives, their measure is when one removes an olive. But the Halakha is not according to Rabbi Eliezer.",
+                "קופות הגננים – baskets that those who own the gardens that they are used to place vegetables in them.",
+                "שיעורן במוציא אגודות ירק  and in this, the first Tanna/teacher agrees with Rabbi Eliezer that their measure is not when removing a pomegranate.",
+                "בתבן – when removing straw.",
+                "גבבא – thin straw mixed in manure. It is the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” raking stubble/straw [that is rounded]. But the bathing attendants, that is, the owners of the bathhouses burn it in the bathhouses.",
+                "כולן ברמונים – whether they are of those who own homes or those who are gardeners. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "פקעיות של שתי (measured by ordinary size of warp/longitudinal clews) – the yarn of the warp/longitudinal clews is thinner than that of the latitudinal ones, as is found in [Tractate] Ketubot 64b, in Chapter [Five]\"אף על פי\" /Even though. And the longitudinal/warp clews are smaller than the latitudinal/woof clews. And the explanation of פקעיות is GLOMARI in the foreign tongue. Alternatively, MATASI in the foreign tongue.",
+                "אע\"פ שמקבלת של ערב טמאה – this is what he said: But even though it does not receive warp clews, if it receives woof clews, it is ritually unclean. That its measure is the removal of the woof, which is larger than removing the warp. And similarly, even though it holds trays, it is ritually impure, that is to say, even though the incision is large and it doesn’t hold/receive the dishes, if it holds/receives the trays which are larger than the dishes, it is still called worthy of its first usage and is ritually impure.",
+                "אע\"פ שמקבל את הרעי – even though it (i.e., a night chamber/chamber pot) [which is too defective] does not receive/retain the liquids, if it retains solid excrement, like the chamber pot/night chamber, it is ritually impure. The digestive organ, like the night chamber/chamber pot. A vessel that one eases oneself in and it has excrement and urine in it.",
+                "מפני שאין מקיימין אותו – is our reading (“because they do not keep it”). But there are those who have the reading of “because they keep it.” But it refers to the matter of the first Tanna/teacher, who stated, that if it keeps the woof and the trays and the digestive organ is ritually impure, because they keep it and protect it, since it is appropriate for this. But the Halakha is not according to Rabban Gamaliel."
+            ],
+            [
+                "שיעורן בככרות של פת – the measure of their breakage through the removal of loaves of bread.",
+                "אפיפיירות (frames for hangings – to which reeds were fastened from the bottom upwards – crosswise – for support) – a woven utensil made from reeds or vine-shoots.",
+                "שעשה לה קנים מלמטה למעלה – that their borders/rims were opened and they brought in reeds from the bottom to the top to strength the rims at the bottom of the vessel.",
+                "גפים (handles) – that they attached as a rim. [It is] the Aramaic translation of ויחבק/and he embraced and throw arms around. Another explanation: arms/handles – that he made for them handles.",
+                "אם אינה יכולה לינטל גפים – that when he holds the handles, the vessel does not go up with him (and it is not susceptible to receiving ritual defilement)."
+            ],
+            [
+                "הרמונים שאמרו – that which is taught at the beginning of our chapter, “All Utensils of householders – their measure [is] with pomegranates” (Chapter 17, Mishnah 1), when there would be three pomegranates fastened with each other, and one came out through the path of an incision, this is the measure of someone removing a pomegranate.",
+                "כדי שיטול ויהלך (sufficient in order that one may take and shake) – that through the waving/shaking of taking it and shaking it – the pomegranate speedily leaves through the incision.",
+                "ובקופה כדי שיפשיל לאחוריו – that through hanging it behind him, he quickens the [pomegranate’s] leaving.",
+                "שאינן יכולים לקבל רמונים – that they are small.",
+                "כגון הרובע – a quarter of a Kab.",
+                "שיעורן ברובן – since the majority was reduced/lowered, it is ritually pure.",
+                "נפרצו (if they were broken through) they were lessened and missing.",
+                "נגממו (if they are worn off – i.e., the sides of the vessel after becoming too thin) – at theirat their borders/rims.",
+                "שיעורן כמה שהן – if there remains In them to receive/retain any amount, they are ritually impure. But the Halakha is according to Rabbi Shimon."
+            ],
+            [
+                "הרמון שאמרו – that a vessel that is perforated with the removal of a pomegranate is ritually pure.",
+                "ולמה הוזכרו רמוני בדאן – because we don’t estimate through them, other than through an intermediate-sized pomegranate.",
+                "שיהו מקדשים בהם – that if one of the pomegranates of Baddan are Orlah/fruit that grows during the first three years after a tree was planted or of food crops in a vineyard (i.e., it is forbidden to plant or maintain other crops in a vineyard – rendering the entire vineyard forbidden) that is mixed up/combined with one-thousand pomegranates that are permitted, all of them are sanctified/dedicated and forbidden, which is not the case with the pomegranates of other places. ",
+                "Baddan is the name of a place.",
+                "לשער בו את הכלים (to measure utensils with them) – for he holds that a person who removes a pomegranate of vessels, the pomegranates of Baddan measure them.",
+                "אמר ר' יהודה לא הוזכרו רמוני בדאין וכו' – but in regard to sanctification, there is no distinction between the pomegranates of Baddan and the rest of the pomegranates, for all are sanctified. For Rabbi Yehuda holds that everything whose manner is to be counted is sanctified. In the Chapter of the Mixtures (Chapter 8 of Tractate Zevakhim), and at the beginning of the Tractate Betzah (3a).",
+                "בדאן וגבע – two places of Cutheans, and the pomegranates and leeks of these places [from Rimon and Hatzir] of the rest of the places. But the Cutheans definitely do not tithe what they sell to others, and they are not anxious regarding [the Biblical verse in Leviticus 19:16): “place a stumbling block before the blind,” for even though for themselves they tithe, therefore, they definitely tithe in every place (previously certainly untithed).",
+                "חצירי – leeks are called PURUSH in the foreign tongue, like (Numbers 11:5): “the leeks and the onions.”"
+            ],
+            [
+                "בביצה שאמרו – regarding the ritual impurity of food, that they do not defile with less than an egg’s bulk.",
+                "ונותן לתוך מים – he fills a cup of water, and places into the largest of the large ones and the smallest of the small ones (i.e., eggs), and divides the volume of the water coming out into two parts and the one part is the measurement of an egg.",
+                "וכי מי מודיעני – that is to say, that when a person takes the largest of the large ones, perhaps there is one larger than [even] that one. And similarly, the smallest of the small, perhaps thee is something smaller than it.",
+                "הכל לפי דעתו של רואה – according to the estimate of his mind, which is the intermediate according to his eyesight. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "כגרוגרת שאמרו – for the removal [of foodstuffs] on Shabbat and to the merging of alleyways. But the Halakha is not according to Rabbi Yehuda (see also Tractate Shabbat, Chapter Seven, Mishnah Four and Tractate Eruvin, Chapter 7, Mishnah 8)."
+            ],
+            [
+                "כזית שאמרו – as for example, like an olive’s bulk from the dead or from the carrion that ritually defiles, and most of the measurements that are in the Torah are like an olive’s bulk.",
+                "אגורי (fit for storage, of good quality) – whose oil is stored within it (see Tractate Berakhot 39a).",
+                "כשעורה שאמרו – a bone like a barleycorn (see also Tractate Negaim, Chapter Four, Mishnah Six).",
+                "כעדשה שאמרו – a creeping thing defiles like that of a lentil, and is sustenance like that of a lentil.",
+                "מביאין טומאה – upon a person who carries them.",
+                "בעובי המרדע (like the thickness of an ox goad) – that is from the study of cattle, and its thickness is one finger and a third-of a finger in size, which are two fingers in smallness. And the handbreadth is four fingers in size, which are six small fingers. And it is found that its circumference is a handbreadth. For everything that is its width of a handbreadth there is in its circumference three handbreadths, but they (i.e., the Rabbis) decreed on that which has a circumference of a handbreadth, on account of that whose thickness is a handbreadth, that he brings the ritual defilement from the Torah."
+            ],
+            [
+                "האמה שאמרו – to the matters of Shabbat and Eruvin and Sukkah and the measurements [of the Temple] and Kilayim/mixed seeds.",
+                "באמה בינונית – this cubit is six handbreadths long. For there is a cubit that is five [handbreadths] [that is smaller than it]. And there is larger cubit that is six [handbreadths] and a finger in length. But the cubit that is six [handbreadths] is the medium-sized one.",
+                "שתי אמות – two measurements that with them they measure the cubits, and each one of them is a cubit.",
+                "בשושן הבירה – one room is built on the eastern gate of the courtyard, and upon it, the capital city of Shushan is painted on it, in order that the fear of the kingdom be upon them.",
+                "על של משה – on the cubit that is six handbreadths long.",
+                "שהאומנין נוטלים בקטנה – that the treasurer/manager would make a condition with the artisans – such-and-such cubits they would make in the building for the keeping of the Temple in repair, from the cubits of Moses, such and such a costs, and they would return to him by a finger (see Tractate Menahot 98a) the measurement of the longer cubit upon it, in order that they would add from their own on their condition, lest they make it less, and it is found that they come to commit a religious sacrilege that they benefited from that which was dedicated to the Temple. And why two? One for silver and gold, that when they make a condition with those who smelt gold and silver to make a tablet of four or five cubits in the cubit of Moses, they restore to the extra measure of it a half-finger, not for the additional measurement upon it of a finger, since the artistry is costly and they don’t cause them to lose so much."
+            ],
+            [
+                "כל האמות היו בינונית – which a cubit that is six handbreadths in length.",
+                "חוץ ממזבח הזהב – that was a cubit by a cubit.",
+                "והקרן – of the bronze altar. For it had on its four corners four stones of a cubit in height and a cubit by a cubit in thickness. And that cubit was with the cubit that was five [handbreadths in length].",
+                "והסובב והיסוד – of the bronze altar. And in the third chapter of [Tractate] Middot, they are explained (see Tractate Middot, Chapter three, Mishnah one).",
+                "אמת בנין – such as the wall of the Temple and the altar of the burnt-offering.",
+                "אמת כלים – such as the Ark, and the table and the Golden Altar. And the Halakha is according to Rabbi Meir."
+            ],
+            [
+                "במדה דקה (a smaller measure) – of the wilderness, it is called the smaller measure, because there is the Jerusalem wilderness and the Tzipori/Sepphoris [measurement] (in the Upper Galilee), but the wilderness one is smaller than all of them.",
+                "מדות הלח – a Hin (i.e., twelve LOG or 72 egg bulks) and one-half of a Hin.",
+                "והיבש – the Issaron (i.e., one-tenth of an Ephah) and the half-Issaron.",
+                "באיטלקי in the Italian measurement of Greece, and this is the wilderness one that existed at the time of Moses.",
+                "כפי מה שהוא אדם – whether small or large [as in the size of the person].",
+                "קומץ המנחה (the handful of the meal-offering) – as it is written (Leviticus 2:2): “[The priest] shall scoop out of it a handful [of its choice flour and oil, as well as all of its frankincense].”",
+                "וחפני קטורת (and he takes both hands full of incense) – of Yom Kippur, as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense.”",
+                "כמלוא לוגמיו ([and drinks] a mouthful ) – if he drank a mouthful on Yom Kippur, he is liable. And according to the mouthful of the person who drinks we measure/estimate.",
+                "כמזון שתי סעודות ולעירוב – the joining of borders is not with less than food for two meals.",
+                "מזונו לחול – like the food for two meals of a weekday when he eats a little bit, but not like the food for two meals on Shabbat that he eats more because of the sweetness of his cooking, it is found that for delicacies there is always room.",
+                "לשבת אבל לא לחול – for on the contrary, two meals of the Sabbath day are less than two meals of the weekday, because a person eats three meals on Shabbat and he doesn’t increase his eating at each meal.",
+                "ואלו ואלו מתכוונים להקל (these and those intend to give the more lenient ruling) – each one of them intendents to lessen the loaf of the Eruv.",
+                "משתי ידות לככר משלש לקב ([it should consist] of two-thirds of a loaf [of a size] three to the Kab)-it is enough for an Eruv with two-thirds of loaf of [a size] three loaves to the Kab. It is found that a complete loaf is one-third of a Kab, and its two-thirds of a loaf is a loaf of the Eruv.",
+                "מככר בפונדיון – a loaf that is purchased with a Pundiyon/Dupondium (a Roman coin equal to two I ssar/16 Perutot) from the baker when four Seah of what are worth one Sela. And four Seah are twenty-four Kab that each Seah is six Kabim. And the Sela is four Denarim and the Denar is worth six Ma’ah, and he Ma’ah is worth two Pundiyonim, therefore, the loaf that is sold for Pundiyon is one-half of Kab. But because the shopkeeper wishes to make a profit, and the costs of baking and grinding , the loaf will not be sold for a Pundiyon when they are sold four Seah for a Sela, but rather one-quarter of a Kab, and the other one-quarter goes to the profit of the shopkeeper and the expenses of baking and grinding. Therefore, a loaf that is purchased for a Pundiyon is one-quarter of a Kab, which is six eggs, and it is the measurement of two meals, which is the loaf of the Eruv. And this is the Halakha (according to Rabbi Yohanan ben Beroka)."
+            ],
+            [
+                "מלא תרווד רקב (a ladleful of corpse mold) – see also – Tractate Nazir, Chapter 7, Mishnah 2 (a spoonful of Rakab) – he filled a spoon of sandy-matter of grain from the corpse after all the moistness has been depleted.",
+                "מלא תרווד גדול של רופאים (filled a large spoon of the physicians – two handfuls) – which is larger than all the ladles, and its measure is two handfuls.",
+                "כגריס הקלקי (like the Cilician split bean) – it is a bean that comes from a place whose name is Kilki, and the beans there are larger than all other beans. And the measure of the place of the Cilician split bean is nine lentils, three-by-three square. And the place of the lentil, is four hairs, and it is found that the place of split bean is thirty-six hairs.",
+                "כותבת הגסה (a large date of a certain species) – larger than other date-palms, and its measure is a bit less than that of an egg.",
+                "כמוה וכגרעינתה (the like of it together with its kernel of the stone fruit) – that one must crush its open space.",
+                "ונודות יין ושמן (and bags of wine and oil) – of leather that were perforated, the measure of their perforation.",
+                "כפיקה גדולה (like a large coil or tuft used as a stopper) – that they place in the spindle that women spin with.",
+                "ומאור – it is a kind of window from which the light enters into the house.",
+                "שלא נעשה בידי אדם – as for example a cavity/hole that water or reptiles make, or that the dirt fell on its own and a perforation was made there. But if he did not think of it for use or for as a source of light, its measure to bring the defilement from the tent of the corpse to the house through the path of the incision.",
+                "באגרופו של בן אבטיח – that is a man known among them and Ben Batiach is his name, that he had a large fist.",
+                "ושנעשה בידן אדם – or that a person made it to bring in the light.",
+                "נירונית (Neronian) – a coin of Nero Caesar.",
+                "כמלוא נקב בשעול (the hole in a yoke) – like [the hole made by] the larger carpenters’ borer kept in the Temple cell. And the Italian Pundiyon and the Neronian stone, and the hole in a yoke, all of them is one measurement. But there are places where they knew about one of them, but not the other, Therefore, we teach all of them."
+            ],
+            [
+                "כל שבים טהור – all the creatures that are I the sea, if he made vessels from their skin, they do not receive defilement, as it is written (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood,] or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening, then it shall be pure],” just as cloth is from something that grows from the earth, even too the skin that that which grows in the earth.",
+                "חוץ מכלב המים – because all the rest of the creatures of the sea – not one of them flees to the dry land when [hunters] come to hunt them, other than the sea dog alone, therefore, it is included within the skins of the dry land, and if he made a vessel from its skin, it is susceptible to receive defilement. And the Halakha is according to Rabbi Akiva.",
+                "אפילו חוט אפילו משיחה (even a thread or a cord) – and as long as he connects them for himself on the road that if both of them were from what grows on the land are attached with a connection like this, the one would become defiled when its partner was defiled."
+            ],
+            [
+                "יש במה שנברא יום הראשון טומאה – this is what he said: There are things that were created on the First Day [of the Creation of the world], that one who makes vessels from them, they have ritual defilement, such as the land which was created on the first day, and earthenware vessels that are made from it are ritually defiled.",
+                "בשני אין בו טומאה – for on it, the firmament was created and it lacks ritual defilement.",
+                "בשלישי – [on the third day] trees were created, and wood vessels made from them are susceptible to receive ritual defilement.",
+                "ברביעי – the heavenly lights were suspended [in the sky], and they lack ritual defilement.",
+                "בחמישי – [on the Fifth day] birds and fish [were created], and if he made vessels from them, they are not susceptible to receive ritual defilement.",
+                "חוץ מכנף העוז (except for the wing of the black eagle) – the wing of the black eagle, for the Rabbis decreed ritual defilement with vessels made from her, for one can come to switch it with other vessels.",
+                "וביצת הנעמית המצופה (the glazed shell of an ostrich egg) – we translate into Aramaic the בת היענה (see Leviticus 11:16) – the egg of an ostrich is called נעמיתא/an ostrich egg. But the Rabbis decreed ritual defilement on its egg when it is a glazed shell, since without he covering, it also stands, but the rest of the eggs, even with a glazed shell, they did not make a decree, since it is not covered, it doesn’t exist at all.",
+                "כל שנברא ביום הששי טמא – beasts and animals and reptiles and mankind [were created on the Sixth day of Creation], if one made vessels from their bones or from their skins, they are susceptible to receive ritual defilement."
+            ],
+            [
+                "העושה כלי קבול מכל מקום – and even if he did not make it, it is worthy to receive [ritual defilement] other than something.",
+                "משכב ומושב (surface designated for lying and sitting) – for sitting a little bit, as for example, that he was leaning or suspended upon it.",
+                "מעור המצה (from an untanned hide) – that it was not pickled nor its hides dressed with flour, nor tanned [with gall-nut].",
+                "ומן הנייר – that is made from grasses.",
+                "דיש להן מעשה – since they hollowed them out [to shape a vessel].",
+                "ואין להם מחשבה (they lack the capacity to effect intention) – if they thought to fashion the dirt as it fashioned on is own, but they didn’t do any work, their intention does not bring them to ritual defilement."
+            ],
+            [
+                "קנה המאזנים (the beam of the balance) – The deceivers make it hollowed out and place in the hallowed out section, pure silver, and when they weigh it, it diverts/perverts the beam a bit and the live silver goes to the side of the thing that is being weighted and makes it heavy and overwhelms it.",
+                "והמחוק (an instrument for levelling a measure of grain/a strike) – that blots out the measurement when it is heaped up. But if they make it of gourds/cucumbers and similar things like it from the light things which lighten it and are bad for the seller, but if one makes of metal which makes it heavy and bad for the purchaser. But one makes it of olives and nuts and of box-tree/ebony tree. But the deceiver makes the instrument for levelling a measure of grain of olive and of hallowed out nuts, and when he sells it, he brings in metal in order that it would be made heavy, but when he purchases, he removes it.",
+                "והאסל (a carrying yoke – in which there is a hidden receptacle for money) – a balancing pole/staff that they carry it on the shoulder. But when there are many workers, after he has received his payment/compensation, he places the compensation in the receptacle that is in the balancing pole/staff, and states to the house owner (i.e., the boss), “You did not give me my compensation,” and when they search him, they don’t give attention to search there [in the carrying pole].",
+                "קנה של עני שיש בו בית קבול מים – and he drinks from them, and when they ask him if he tasted anything, he states, “I am fasting today.” But My Rabbis explained, a receptacle for water is a receptacle for liquids, and when he is busy [with his work] with the owner/the boss in the olive press, he steals from the oil there.",
+                "מקל שיש לו בית קיבול מזוזה ומרגליות – and they use them as such in order to steal in it the taxes/tolls.",
+                "אוי לי אם אומר – perhaps/lest that people learn from me to deceive [others].",
+                "אוי לי אם לא אומר – perhaps/lest the deceivers will say that the Sages are not experts in the work of our hands, and through this they will come to deceive even more. And why did he say [these things]? Because it is written (Hosea 14:10): “For the paths of the LORD are smooth; The righteous can walk on them, while sinners stumble on them.”"
+            ],
+            [
+                "תחתית הצורפים (the goldsmith’s anvil) – those who smelter gold and silver, their bottoms/base are a vessel which is called a frame in which an anvil is set. And it is made to place within it silver and/or gold rubbish/broken ware. But that of a smith is not made to receive, and it is not made explicitly also for sitting.",
+                "משחזת (whetting implement of stone or wood) – of wood that they sharpen/whet the knives. And they make for it a receptacle for oil that they smear [the implements] with oil to sharpen them.",
+                "פנקס של שעוה – that the storekeeper has and the money changer that he writes upon it with a stylus/engraving tool.",
+                "קש – the tails of the ears of grain, and make mats out of them.",
+                "ושפופרת הקש – which is hollow and it has a receptacle.",
+                "רבי עקיבא מטמא – and even though its receptacle is small, for it is taught in the Mishnah above (see Tractate Kelim, Chapter 17, Mishnah 15), “that a person who makes a receptacle of any sort – it is ritually defiled.” And there is a difference of opinion if it is thing that is standing or not, for there is nothing unclean/defiled other than if it stands on its own. But Rabbi Akiva considers something that is standing, whereas Rabbi Yohanan ben Nuri does not consider for himself something that is standing. But the Halakha is according to Rabbi Akiva.",
+                "פקועות (bitter-apple/a gourd) – a desert gourd. But there are those who say, small, bitter melons. And their reed is hollow like the tube of straw.",
+                "חלף (rush/shoot) – it is a kind of grass and they make from it shoots/rush and mats. And they call it CHALFA in Arabic.",
+                "טהורה – from the ritual defilement of a reptile, but not from laying and sitting, for according to the Torah, if it is not made for overhanging boughs or twigs.",
+                "קנה שחתכו לקבלה – to place in it powder for painting the eye-lids/stibium.",
+                "הככי (pith/a web-like reed pith that has substance) – the white marrow that is withing the reed. But prior to this, the reed does no have susceptibility to receive defilement, and even according to the words of the Scribes."
+            ]
+        ],
+        [
+            [
+                "השידה. נמדדת מבפנים – as it is taught in the Mishnah above (Tractate Kelim, Chapter 15, Mishnah 1), all wooden utensils that hold forty Seah in something moist, which are iron tools for crowding olives into the vat when dry, is ritually pure, that is a cubit by a cubit by a height of three cubits. And here there is a matter of dispute – how does one measure it? According to the School of Shammai, they measure the hollow that is within, and not the thickness of the walls and rims. But according to the School of Hillel, they measure except from the thickness of the legs and the vertical rim/edge (by which a flat vessel is made into a vessel-like receptacle) which he pressed/molded on the rim. And according to Rabi Yossi, hey measure the thickness of the legs of the chest and the vertical rim. But according to Rabbi Shimon, if its legs are not a handbreadth high, they measure even the airspace that is between each leg. But the Halakha is according to the School of Hillel in accordance with the first Tanna/teacher."
+            ],
+            [
+                "המוכני (the machine for lifting weights, wheel-work) – it is a wheel, like a sort of wheels of a wagon, and since the chest is carried upon it, it is called a מוכני/wheel-work. It is the language of (Exodus 30:28): “and the laver and its stand.”",
+                "בזמן שהיא נשמטת(at the time when it may slipped off) – that a person may remove it from the wheel.",
+                "אינה חבור לה (and it is not connected to it) – and it is considered a vessel to itself. But if is a chest with a receptacle, it is a defilement that does not hold forty Seah, and the chest is defiled, but the wheel-work is not defiled, but if it is not a receptacle, it is defilement, and the defilement came in contact with the wheel-work, the wheel-work is ritually impure, because it is not considered from the chest, and it is carried full and empty and there is a receptacle.",
+                "ואינה נמדדת עמה – in the accounting of a cubit by a cubit at the height of three cubits, for it is considered like the thickness of the legs, and even according to Rabbi Yossi, it is not measured with it.",
+                "ואינה מצלת עמה באוהל המת (and does not offer protection with it in the tent of the corpse) – for if the chest is in the cemetery, it protects over the vessels that are within it, since it supports/strengthens forty Seah. But if vessels protrude from it corresponding [to the height] of the wheel-work from above, the wheel-work does not protect it, for a wheel-work is susceptible to receive defilement and does not interpose before the defilement.",
+                "בזמן שבתוכה מעות – it is a vessel of is own accord, and is the base for a prohibited thing, but it is permitted if it is not detached, for after that they were not within the chest which is the essence of the vessel.",
+                "קמרון (arched lid) – like a kind of arched compartment over the chest.",
+                "נמדד עמה – to complete the forty Seah.",
+                "מודדים אותו – when it is fixed.",
+                "ראש תור (how is an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve) – a diagonal line. For this arched lid does not correspond to the entire chest, but rather it covers over part of the empty space, and he comes to measure the airspace, we view it as if a chord is placed in the diagonal line from the wall of the chest until the top of the arch, and the empty space that is below it is measured.",
+                "אם אינה יכולה לעמוד בפני עצמה – the chest without the arched lid that is fixed in it.",
+                "טהורה – even though it does not hold forty Seah. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אע\"פ שמקבלים (even though they contain/retain) – that is to say, even though they did not make an incision while taking the legs, and they have a receptacle as at the outset.",
+                "טהורין – that since he took one of their legs off, they were no longer regarded as a vessel, because they do not receive/retain in their manner, but rather lean to one side and are like they are broken.",
+                "ר' יוסי מטמא – since no incision had been made in them with the removal of one of their legs. But the Halakah is not according to Rabbi Yossi. But Maimonides had a different reading:\"ושאינן מקבלים כדרכן ר' יוסי מטמא.\" (i.e., instead of saying: “even though that they do not contain something according to their usual fashion. Rabbi Yossi declares ritually impure/unclean,” Maimonides’ version of the text states, “they do not contain something according to their usual fashion.”). But it is something for itself, and this is how he understood it. A chest, a box and a turret which do not contain forty Seah when they sit in the prescribed manner, if one tilts them/causes them to lean, they contain forty Seah, Rabbi Yossi declares them unclean/impure since they don’t contain according to their usual fashion, but the Sages state for since that they do contain/retain, nevertheless, they are considered and containing forty Seah and are pure.",
+                "נקליטי המטה (poles of the bed) – two pillars, one from about the head of the bed and one at its foot and they place a staff from one to the other and cast a sheet over it and it becomes a tent.",
+                "וחמור (a stand on which the bedstead is placed) – under the frame of the bed, they place a hallow piece of wood that he frame is lying upon, and it is called a חמור/a stand.",
+                "וחפוי (a covering) – as for example, a covering that cover the bed and its poles.",
+                "טהורים – that is metal which serves the wood.",
+                "מלבן (frame) – hollow tablets made to be placed under the legs of the bed so that they do not rot from the moistness of the ground, and they are carried with the bed, therefore they are ritually impure, for they are similar to the bed.",
+                "ומלבני בני לוי טהורין – because they would regularly go to Jerusalem and would go from city to city and they don’t bring the beds with them but they do bring the frames, therefore, even though they are fixed in the bottoms of the bed, for since they will ultimately be taken up, they are not considered like the bed."
+            ],
+            [
+                "מלבן שנתנו על לשונות – wood made like a longue that the bed frame is lying upon.",
+                "ר' מאיר ור' יהודה מטמאין – that even this is carried with the bed like the frame.",
+                "ר' יוסי ור' שמעון מטהרין – that it is not carried with the bed all that much. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.",
+                "שמלבני בני לוי טהורין – for even though that they are fixed in the legs of the bed, since that ultimately they are taken off, they are ritually pure, these tongues are also sometimes removed from the frames of the bed, and are not considered like the bed."
+            ],
+            [
+                "מטה שהיתה טמאה מדרס (a bed that was ritually impure through treading) – that a person with gonorrhea who lay on it or was suspending from it or leaning on it.",
+                "קצרה (the short board, the board at the head and at the foot of the bed) – those pieces of wood that are at the width of the bed to the side from its head or from its feet.",
+                "ארוכה – those pieces of wood that are at the length of the bed from the right or from the left, and they are called ארוכות המטה/long board, long side of the bedstead.",
+                "טהורה – for they further are not proper and they are like shards of vessels that are ritually pure.",
+                "ר' נחמיה מטמא – But the Halakha is not according to Rabbi Nehemiah.",
+                "גדר – he severed and broke off (i.e., cut) like cut down a tree.",
+                "שתי לשונות לוכסן (two tongues diagonally – two pieces of wood that are made like a tongue, that the frames of the bed are placed upon them, he cuts them with crosswise/diagonally, one that is in the southeastern corner and one that is in the northwest corner, are ritually pure, for they are not appropriate. And similarly if he cut two legs a handbreadth by a handbreadth diagonally, from the leg that is in the southeast corner he cut a handbreadth, and from the leg in the northwest corner he cut a handbreadth, it is like it is broken.",
+                "או מיעטה מטפח (or he diminished it by a handbreadth) – that he cut its legs and there is no handbreadth from the bed to the ground, it is not considered [of value, and hence is pure]."
+            ],
+            [
+                "ותיקנה טמאה מדרס – it still stands in its defilement/impurity, since the second side exists.",
+                "טהורה מן המדרס – even though the first was repaired prior to the second side being broken. Nevertheless, it is ritually pure/clean, for new faces had appeared here, for after it went down through the defilement of treading/Midras, these faces renewed themselves and this is not the first, for after it had been ruined enough in order that it be voided.",
+                "אבל טמאה מגע מדרס – because the long side of the bedstead was first when it was broken and fixed and he brought a new long side in place of the broken one and attached it below, it became defiled through contact via treading/Midras, for it (the person with gonorrhea) had touched the bed who was impure through treading, and when the second [board] was broken, that it sprouting from it the defilement of treading, there remained in it the defilement of contact, for the entire bed is connected to the first board when it was fixed.",
+                "עד שנשברה שניה טהורה ([if one did not have the time to repair the first] before the second was broken – it – the bed is pure) – for since the two long bedsteads were broken, they are no longer fit for use. And it is not similar to where it was taken apart and all of it exists, for there, it will be eventually be put back together with its fellow parts."
+            ],
+            [
+                "כרע – [leg] of a bed which was impure with defilement by treading. That the person with gonorrhea tread on the bed leg when he was on its own and it was not connected to the med.",
+                "כולה טמאה מדרס – for attachment was done to it, as if it is all one body.",
+                "היתה טמאה טומאת שבעה – such as, for example, that it came in contact with a corpse.",
+                "טומאת ערב – that it came in contact with someone who was defiled through contact with a corpse.",
+                "והמטה טהורה – that it (8.e. the bed) was not defiled through contact of the leg [of the bed]. For it was first [degree of ritual impurity], and a person nor vessels are susceptible to defilement other than from a primary source of defilement.",
+                "מעדר (mattock, share of the plough/pitchfork for the first stage of winnowing – passing the grain from one side to the other) – a wooden vessel/utensil that has teeth that turn over the straw, and its teeth are metal. And because the teeth are of joints inserted therein, its law is like that of a bed which is of links. And this and similar to it, it is referring to the defilement for seven days, for the share of the plough does not defile through treading."
+            ],
+            [
+                "תפלה – it is speaking of the Tefillin of the head that came in contact with a corpse, for it has four compartments, and every compartment is called a קציצה/capsule, compartment.",
+                "התיר קציצה (he untied/loosened the compartment) – he removed one compartment and brought another in its place.",
+                "טמאה טמא מת – that their connection/attachment makes them one body.",
+                "וכן שניה וכן שלישית – all the time that the fourth [compartment] exists. On account that it is attached to the fourth [compartment]. But when he removed also the fourth and exchanged it for another, the defilement from [contact with] the dead flies out from it, and there remains in the three compartments/capsules [of the Tefillin of the head] the defilement from contact with something which had been defiled through contact with a corpse, for it came in contact with the fourth [capsule/compartment] when they attached them and it still exists. But the Fourth [capsule/compartment], when it was switched out, there is no defilement in its body at all, for if it was because it come in contact with the three [other] compartments, contact [uncleanness] does not cause contact uncleanness, since the first three [compartments] are new, that came in contact with someone who had been in contact with a corpse, the new forth [compartment] does not receive defilement from them, and there is no defilement in the new fourth [compartment] other than on account that is attached to the three which are defiled through contact. Therefore, when he return and switched out the three [compartments] a second time, all of them are pure, and there is no contact [with defilement] in them."
+            ],
+            [
+                "טהורה – and even where there is a longboard/bedside and two legs, but it is not their intention to restore, and where they benefit, is specifically in a place that everything belongs to one person.",
+                "מקבלת טומאה מכאן ולהבא – but not retroactively, for when they (i.e., the brothers or joint owners) divided it half, the defilement flew off from it.",
+                "מיטמאה חבילה (becomes unclean only when combined) – if the leg [of the bed] was removed from the longboard/beside and stands with the short board/the board at the head and at the foot of the bed, it is combined/connected, but if the leg is defiled, the longboard is defiled. For just as when it is complete/whole, if one of its pieces is defiled, all of it is defiled, so also when they remove the leg from the longboard and it stands with the shortboard, and when the leg is defiled, the shortboard is defiled as well.",
+                "ומטהרת חבילה – and if he immersed the leg [of the bed] in a Mikveh/ritual bath with the shortboard of the bed, the shortboard does not interpose upon it, for just as it does not interpose upon it when we immerse it (i.e., the bed) when it is whole/complete.",
+                "וחכמים אומרים מטמא איברים – and not when combined, that if the leg [of the bed] had become defiled, it [alone] is defiled and not the shortboard [of the bed], for it is not combined like something whole/complete.",
+                "ומטהרת אברים – when he comes to immerse it [in a Mikveh/ritual bath], the leg is by itself, and not the combination with the short board [of the bed] for the short board interposes upon it. That which is not connected is like a whole [bed], for when one immerses a whole bed [in the Mikveh] it is ritually pure even though he did not break it apart, but now that it separated the leg from the long board, it is not combined with the shortboard, and it is necessary to immerse it [in a Mikveh] on its own. The Halakha is according to the Sages. So it appeared that the explanation of this Mishnah is from the Tosefta (Tractate Kelim Bava Metzia, Chapter 8, Halakha 8), such is how my teachers/Rabbis explained it."
+            ]
+        ],
+        [
+            [
+                "המפרק את המטה להטבילה – even though it had become defiled while it was whole/complete, sometimes, on occasion when it is large and is unable to enter the Mikveh [whole], and one needs to take it apart.",
+                "והנוגע בחבלים – this is our reading. Meaning to say, whether one takes it (i.e., the bed) apart or one touches the ropes, one is ritually pure. But we are speaking about a bed that was defiled through contact with a corpse or though a person with gonorrhea lying on it, and as for example, that is no on the bed a long board and two legs, even though, it is necessary to immerse it [in a Mikveh], in order that it not return to its defilement when it is connected. But the person who touches the ropes is ritually pure, for since he took it (i.e., the bed) apart, the ropes are no longer connected.",
+                "החבל מאימתי חיבור – at the outset when a person makes a partition by means of net-work/makes a zig-zag completely and girds it with three [rows of] meshes with it, and the rope still remains very long. If the bed became defiled, the rope is defiled. And a person who touches the rope, is impure. For it is all connected/attached, for ultimately, one is making a partition by means of net-work.",
+                "מן הקשר ולפנים – if he tied another rope to this rope that he is making a lattice-work with, the other rope is not attached from the knot and outward.",
+                "נימי הקשר (fringes of a knot) – when they tie in a knot two ropes with one another, they leave a bit from the heads of the ropes from this side and from that side they exit beyond the knot, and they are called the “fringes of a knot.”",
+                "הנוגע בצורכו – for since there is a need to tie them in a knot, that if the knot at the actual top of the of the rope was an extra knot, it is found that these fringes establish the knot an they are like the knot itself.",
+                "רבי יהודה אומר שלש אצבעות – is an attachment/connection, and he requires the knot, but not more."
+            ],
+            [
+                "החבל היוצא מן המטה – what remains from it [hangs over the bed] after he completed the plaiting.",
+                "עד חמשה טפחים טהור – for it is not appropriate for the needs of the bed, and it is not considered a handle.",
+                "מחמשה ועד עשרה טמא – for it is appropriate to knot with it the Passover sacrifices. For they would regularly tie up the Passover sacrifices with a rope that is on the leg of the bed in order that it be ready for them. And it was appropriate also to let it down [over the side of the bed] , that is to say, to lower it from the attic to the roof. Alternatively, to lower it to the ritual bath to immerse it when it became defiled.",
+                "מעשרה ולחוץ טהור – for what there is on a rope more than ten [handbreadths] he does not use at all for the purposes of the bed."
+            ],
+            [
+                "המיזרן (girth, hanging from the bed – a strap of cloth which is wound over the bed to keep the covering in position) – a kind of girdle or woven belt that they tie around the bed in order to attach its joints/links. But sometimes it is too large and it drags and extends beyond the bed.",
+                "היוצא מן המטה – and the bed is impure from treading.",
+                "כל שהוא – even if it extends outward a few cubits beyond the bed, everything is impure.",
+                "ר' יוסי אומר עד עשרה טפחים – it is impure through the defilement of the bed. From ten [handbreadths] and beyond it is pure. And the Halakha is according to Rabbi Yossi.",
+                "שיירי מיזרן – a girth that was worn out or torn, whatever that will remain from it, and it will be ritually impure.",
+                "שבעה טפחים – for less than this, it is not appropriate for anything and it is not considered a vessel.",
+                "חבק (a band with which the saddle or housing of an animal is fastened around its belly) – there are those who explain/interpret , a thick and hard piece of cloth that they place on the donkey when it comes from the road and it is sweating, , in order that it not catch cold when they remove the saddle from it. And there are those who explain, that they place it on the burden of the donkey in order that it not be lost if rains fell upon it."
+            ],
+            [
+                "נישא הזב על המטה ועל המיזרן (if the person with gonorrhea was carried on the bed and on the girth) – not exactly carried on the bed girth, but rather that the person with gonorrhea was carried on the bed that the girth is tied around it and extends from it.",
+                "מטמא שנים ופוסל אחד דברי ר' מאיר – Rabbi Meir according to his reason that he stated above (see previous Mishnah, Tractate Kelim, Chapter 19, Mishnah 3), that even if the bed birth extends from the bed a little bit, and even more, it is attached/connected to the bed, and the two are made impure and renders [the heave-offering] unit, like the bed itself. For all that the person with gonorrhea is carried upon and acts of lying and sitting are performed by the person with gonorrhea, which is a primary category of ritual impurity, and the person who touches is first degree [level of ritual impurity], and something that is first-degree [level of ritual impurity] makes something else second [degree level of ritual impurity] , and something that is second degree [level of ritual impurity] makes something third [degree level of ritual impurity] to invalidate the heave-offering/priest’s due alone, but not to make it impure. And this is where he defiles two degrees, which are first [degree of ritual impurity] and second [degree of ritual impurity] and he invalidates one and it is third [degree level of impurity] and it is invalid for heave offering alone. And the bed girth all the while that it was not removed from the bed is considered like a primary source of ritual impurity, and it defiles two and invalidates one, but after he removes it, it is nothing other than a derivative of the defilement which defiles one and invalidates one, according to the law of a person who touches that which the person with gonorrhea lies upon.",
+                "ר' יוסי אומר = Rabbi Yossi according to his reasoning, who stated above (in Tractate Kelim, Chapter 19, Mishnah 3) ten handbreadths and not further. Therefore, that which is within ten [handbreadths] is considered a connection/attachment to lying [by a person with gonorrhea], and it defiles two and invalidates one all the while that he did not remove it. But what is beyond ten [handbreadths] is not considered an attachment to the lying [by a person with gonorrhea], and its law is as it was explained, that it defiles one and invalidates one.",
+                "נישא על המזרן מעשרה ולפנים טמאה – this is our reading (i.e., טמאה). But we don’t have the reading of טמא/impure. And this is an explanation: if the person with gonorrhea was carried on the bed girth that extends from the bed, if he was carried from ten [handbreadths] and within to the side of the bed, the bed is impure through treading/Midras, for since all ten [handbreadths] are considered an attachment to the bed, but from ten [handbreadths] and beyond it is not an attachment/connection to the bed, and the bed is pure and its not defiled [with the defilement] of the bed girth. Such it appears in my eyes an explanation/commentary on this Mishnah. And the reading of my Teachers/Rabbis who have the [textual] reading \"טמא וטהור\" /impure and pure and their explanation, but it was not acceptable to me. And similarly the words of Maimonides who wrote in his commentary to this Mishnah did not enter my eyes are all. And I investigated afterwards in his work (i.e., the Mishneh Torah) in the Laws of Kelim/Vessels, Chapter 21 [Halakha 9] – it appears to me that there he retracted and explained this Mishnah as I explained it here."
+            ],
+            [
+                "כולה טמאה מדרס – ;and all the time that he did not remove the bed girth from the bed, it is like the bed itself, as I have explained.",
+                "והמזרן מגע מדרס – and it defiles one and invalids one, like the law of all who touch/come in contact with a primary category of ritual impurity."
+            ],
+            [
+                "ונגע בהן המת – when they are wrapped together.",
+                "טמאים טומאת שבעה – in this, Rabbi Yossi does not dispute. For especially in the defilement of treading/Midras it is stated, up until ten handbreadths it is impure; from ten [handbreadths] and beyond it is ritually pure. But concerning the rest of the defilements, even one hundred cubits all together is an attachment, such as the bed girth which is wrapped on a bed and the bed enters into the tent of a corpse or that it touched a reptile, and similarly if a piece from the bed girth enters into the tent of a corpse or touched a reptile, if the bed is defiled, the bed girth is defiled; if the bed girth is defiled, the bed is defiled, and even if the bed birth extends from the bed for one-hundred cubits.",
+                "פירשו טמאים טומאת שבעה – and they are not like vessels that were broken, since each one of them is a vessel in its own right. Even though that regarding the matter of acquiring defilement they are considered like one vessel, and when defilement touched one of them, the other was defiled [as well].",
+                "שניטלו שתי ארוכות – its [two long pieces], and they did not beak. And they are appropriate to be restored to their places, therefore, the bed was not purified from its defilement with the taking of the long pieces.",
+                "נשתברו חדשות טמאה – for since the old ones and the sockets/perforations were not changed, and when he removed each part of the bedstead and all of its bedsteads are whole. But when the old ones were broken, they are pure, because the old ones were on the bed when it became defiled, and when they were broken, the bed is a broken vessel, for it is not appropriate without the long pieces."
+            ],
+            [
+                "תיבה שנפחתה מלמעלן )a box which was damaged from above) – its covering.",
+                "טמאה אמא מת – because its rim/bottom still exists, it is worthy for use. And specifically, defilement through contact with the dead, but not defilement by treading, for it is not appropriate for sitting.",
+                "נפחתה מלמטן – at its rims/bottoms, its receptacle was annulled and it is completely pure.",
+                "מגורות שלה (its drawers [in a chest]) – the treasures/storehouse within, that is the rooms that are in it that were not damaged with it, are impure."
+            ],
+            [
+                "התורמל (bag – the inside pocket of which has become defective) -a large leather pocket that the shepherd puts his belongings into, and within the bag, there are small pockets like the drawers in a box.",
+                "חמת (bottle – of a skin of a he-goat/wether) – leather skin or bottle.",
+                "שהביצים שלה מקבלות עמה when they flay/shed the skin of the male rams and wethers/he-goats, there remains the leather that is in place of the genitals/testicles, like a small pocket, but if they were damaged, they are ritually pure, for their receptacle has been nullified."
+            ],
+            [
+                "שפתחה מצדה (that was damaged from its side) – When it was damaged from above, it was not impure by treading, for if he sat upon it and comes to use it, they say to him: “Stand and let us do our work.” But when it was damaged from the side, it is possible to use it even though he sits upon it.",
+                "בזמן שאינה גבוהה עשרה טפחים – when it is ten [handbreadths] high, it is not appropriate for sitting all that much.",
+                "או שאין לה לזבז (or when it does not have a vertical rim/edge – buy which a flat vessel is made into a vessel-like receptacle) – when it has a vertical rim which damages the person who sits upon it.",
+                "נפתחה מלמטן – at its rim/bottom. It is not appropriate for use, but is appropriate for sitting.",
+                "מפני שבטל העקר (because the primary purpose was annulled) – the primary purpose of the box is that its made to support its rim what one places within it, and through that, it is called a vessel. But because its rim was damaged and it was nullified, also its walls from above are nullified and it no longer receives any form of defilement. And the Halakha is according to the Sages."
+            ],
+            [
+                "משפלת (a wicker basket carried on a pole over the shoulder) – a large basket that they carry the manure and the trash.",
+                "שנפחתה מלקבל רמונים – for this is its measure to become purified, when an incision is made when removing pomegranates.",
+                "ר' מאיר מטמא – even though it is more pure than all of the other defilement things, it is impure from treading, which is appropriate for sitting.",
+                "וחכמים מטהרין – And the Halakha is according to the Sages [for when the primary purpose is annulled, the secondary purpose is annulled]."
+            ]
+        ],
+        [
+            [
+                "הכרים (mattresses) – made to be filled with wool or feathers/down, a a person places them underneath his head.",
+                "והכסתות (cushions) – they ae like mattresses, but they are long and large, and the entire body of a person lies on them.",
+                "מרצופין (packing bags, leather bags, sacks – adapted for ship-loads) – like a species of large leather sacks that they place in them goods that they take on ships.",
+                "הרי אלו טמאים מדרס – fo all of these are used also for lying.",
+                "קלוסטור (basket – fodder basked used instead of a muzzle) – a kind of folded basket that they suspend in the mouth of an animal, and they put in it fodder and barley-corn and the animal eats when it is walking.",
+                "תורמל – a large leather pocket that the shepherd places there all of his belongings.",
+                "כריתית (a leather bag containing one Se’ah) – a small leather bag.",
+                "רבצל (small bag for perfumes, spices) – small leather bag that they place spices in.",
+                "מזודה (traveling bag containing provisions) – a vessel that they place in it food/provisions for travel. The Aramaic translation of \"צידה\" – is \"זוודין\" – travel bag.",
+                "הרי אלו טמאים מדרס – all of these that are taught in the Mishnah, if each of them has the measurement that is explained with them or more, they defile through treading/Midras, and they are used for lying with their work/task. But not with less than the defined measure [of the Mishnah].",
+                "נפחתו טהורין – for all of these are made to receive/hold things, that the receptacle prepares them and designates them to be fit for lying and sitting, and when it becomes damaged/worn out, the primary purpose which is reception is annulled , and for that purpose it was called a vessel.",
+                "ובטלה הטפלה – which is defilement by treading."
+            ],
+            [
+                "חמת חלילין (bagpipe) – a bag that is full of wind and they place the flutes in he mouth of the bag and the wind exits through the incisions/holes and produces from the flutes a sound of song.",
+                "טהורה מן המדרס – for it is not fit for lying.",
+                "עריבת פיסונות (a trough for mixing mortar) – a trough that they bring into it small stones and clods of earth in order to provide a mold filled with earth or rubble of ethe building. And [the word] פיפוסנות is the language of “he took up a lump [of brittle stone] and threw it at it (the idolatrous statue)” as we state in the Gemara in [Tractate] Sanhedrin 64a concerning Mercurius (name of the Roman divinity, identified with the Grecian Hermes).",
+                "בית שמאי אומרים מדרס – for they hold that they use it for lying with their work. But the School of Hillel holds that they don’t use it.",
+                "שנסדקה טמאה מדרס (which was split is impure through treading) – but if it was not split, it not impure through treading, for we say to him: “Stand and let us do our work.” But when it was split and liquids come out, it is not worthy other than for lying. But less than two LOG or more than nine Kab, is not ritually impure through treading and even if it was split.",
+                "ונתפחה (and it swelled up) – on account of the rains the wood swells and the split is closed up.",
+                "טמאה טומאת מת – as it was at the outset before it became split, because it has a receptacle. But it is not impure from treading, for it is not designated to lie upon it, for they use it in kneading.",
+                "בקדים ונסדקה – after the wood had swelled up and the split had closed up, he placed it in an east wind and it split.",
+                "טמאה מדרס – that it returned to being fit for lying but not to knead with it.",
+                "זה חומר בשיירי כלי עץ – that at their outset they are not impure through treading, but when they are split, they are impure through treading.",
+                "כלי נצרים – baskets made of wickerwork of willows and of similar things.",
+                "עד שיתחסמו (until they be sealed/glazed) – when their upper rim/lip is completed.",
+                "אע\"פ שנשרו שפתותיהן כל שהן – that their lips fell and there doesn’t remain anything of their lips to any degree at all, they are ritually impure."
+            ],
+            [
+                "מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.",
+                "חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.",
+                "דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. \"דיו\" is “two;” \"סטר\" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.",
+                "קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.",
+                "טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.",
+                "",
+                "",
+                "כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.",
+                "עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.",
+                "אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.",
+                "קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a)."
+            ],
+            [
+                "עד שיקצע (until he smooths/cuts off/trims the rough parts) – that he would cut it off and establish it for sitting. And the Halakha is according to the Sages.",
+                "אע\"פ שקבעה בכותל טמאה – through defilement through a corpse or a reptile. But it is not annulled from being a vessel, and we don’t say a vessel that is attached to the ground is like the ground itself, but rather only when it was attached/connected to the ground at its outset, or that it was made in order to serve the ground."
+            ],
+            [
+                "כופת (a stool/a block with a concave top to sit upon) – a vessel designated for sitting. And it is of date-palm.",
+                "שקבעו בנדבך (that was fixed into a course of the wall, course of bricks/stones) – in the row of the building.",
+                "בנה עליו ולא קבעו (built upon it but did not fix it) – in the manner that the artisans do when building an arch/doorway over the boards and afterwards sawing them.",
+                "טמא – if he person with gonorrhea sat on the building that he is upon, the stool/block with a concave top to sit on that is under the building is defiled. For the person with gonorrhea defiles that which he sits upon and that which he lies upon that is under the stone used for closing a pit (which may be over a corpse). And similarly, they fixed it but did not build upon it and the person with gonorrhea sat upon it when it is fixed, it is ritually impure, but it is not nullified in this. But when he fixed it and built upon it, it is nullified in regard to the wall, and it is like a wall.",
+                "מפץ (a mat of reeds, bark, the poor man’s mattress) – like the species of matting made from reeds or from bulrushes/reed-grass.",
+                "על גבי הקורות – of the attic.",
+                "מעזיבה (a concrete of stone chippings, clay) – plaster and pebbles of stones that one places on the room. And all the while that one did not fix the mat of reeds in the walls and the person with gonorrhea sat on the concrete of stone chippings, the mat is defiled that is below it, but it is not annulled from the laws of a vessels, for if he wanted, he could take it. And similarly, if he fixed it but did not place upon it the concrete of stones and the person with gonorrhea sat upon it, it is impure from sitting. But it is not annulled until he fixes it and places the concrete of stone chippings upon it.",
+                "כדרך קבלתה – its rims below.",
+                "כדרך שלא קבלתה – its rims above."
+            ],
+            [
+                "סדין שהוא טמא מדרס – and it is appropriate to be defiled through treading, as it states, but it is not actually defiled through treading. For if so, as it is taught in the concluding section ‘of the Mishnah] “that is susceptible to uncleanness from corpse uncleanness,” let it be taught “but it is impure through contact with treading, as it is taught in the third chapter of Tractate Menahot (הקומץ רבה) [see also Tosefta Tractate Kelim Bava Metzia, Chapter 11, Halakha 9].",
+                "ועשאו וילון – a curtain for the opening, or a curtain for a ship. And specifically, when he made it through a change in action, but thought [alone] does not remove it from defilement that it was appropriate for it.",
+                "אבל טמא טמא מת – because the sun warms it (see Talmud Betzah 14a) it (i.e., the sheet) is wrapped in its rims periodically, therefore, it is not annulled from the laws of a vessel.",
+                "מאימתי טהרתו – that the law of treading is annulled from it.",
+                "משיתפר – In the Tosefta it is proven that the School of Shammai (see above, Tractate Kelim Bava Metzia 11:6) requires when it is torn and one fixes it to the measure of the opening, and one sews on it loops/couplings to hang it on a curtain or on a ship. But the School of Hillel states: “when he ties it up” and it doesn’t require tearing. But rather, one he ties on it the loops/couplings in order to suspend them upon them. And there are books that have the reading: “The School of Shammai states from when it is broken,” and that this is the reading, meaning to say, that when he breaks it and tears it in order to sew it to the measure of the opening.",
+                "ר' עקיבא אומר משיקבע – from the time that he will hang it on the opening or on the ship. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "לארכה טהורה – the length of the reed corresponding to the length of the matting [of straw], is pure, but it is not appropriate for lying, for the reeds damage the person lying down, but they are not appropriate for anything other than interlacing.",
+                "כמין כי – the Greek [letter]. That is akin to the reverse of our [letter] \"כ\". Meaning to say, it is always impure util he pulss the reeds from three sides. And the Halakha is according to the Sages.",
+                "עשאם לרחבה – the length of the reed to the width of the matting.",
+                "ד' טפחים – when there is between each reed four handbreadths, it is appropriate to lie upon between the two reeds.",
+                "נחלקה לרחבה – and its reeds were broken in-half.",
+                "רבי יהודה מטהר – for it is not appropriate for lying. But the Halakha is not according to Rabbi Yehuda.",
+                "המתיר ראשי מעדנים (he who loosens the tops of reed matting) – it is custom of those who make matting that when they complete the mat, there remains a kind of border/hem. And they raise it in all two handbreadths a twisted thread and tie it so that the web will not be destroyed. For if it remains, it stands to be destroyed and would be annulled from the notion of being a vessel, and is pure. ",
+                "Reed matting, ties, like (I Samuel 15:32): “Agag approached him (i.e., Samuel) with faltering steps,” meaning to say, it is tied in the manner that forbidden things are tied, and similarly (Job 38:31): “Cast you tie cords to Pleiades.”",
+                "שהם של ששה טפחים – two handbreadths between each reed matting, and a handbreadth from here and a handbreadth from there.",
+                "משתקנב (when it will have been trimmed) – that he will sever/cut and lop off the heads of the protruding membrane, and this is cutting/trimming."
+            ]
+        ],
+        [
+            [
+                "הנוגע בכובד העליון (he who touches the upper beam from which the warp depends) –the weaver has two round pieces of wood, the first that the warp (i.e., longitudinal) thread is wrapped around, and the second that is in front of it that all the while that he continues to weave, he wraps the woven curtain. And because they are heavy, they are called כובד.  And the upper beam from which the warp depends is what is in front of him, and the lower beam (כובד התחתון – the roller on which the web is wound as it advances) is distant one from him for all the warp (longitudinal thread) is wrapped on it.",
+                "הנירין (the cross-beam of the loom – the leashes or thrums to which the threads of the warp are attached) – they are the woven threads on the reed, and for them, they raise slightly the threads and make a path that the weaving of the thread goes.",
+                "קירום (the row of slips or thrums in the loom to which the threads of the warp are attached) – comb/strigil that one strikes on the weaving and fastens the threads",
+                "בחוט שהעבירו על גבי ארגמן – after the embroidered garment is made, they place threads on it that it should not become soiled, and those threads were not attached to the cloth.",
+                "ובעירא (white substance, undyed wool or cotton – this is the \"אירא\" /undyed wool or cotton that is mentioned in the first chapter of [Tractate] Shabbat [11b]: \"ולא גדרי באירא שבאזנו\"/nor a common weaver with undyed wool in his ear. And this is a small piece, from wool or flax or from wool of the vine that they weave within the wraps for beauty, and he throws it into the warp/longitudinal direction of the latitudinal direction/woof that is wrapped within it, and there are some of them that are black and red, and if it will not be eventually restored, such as for example that it is red and now he wants to bring in undyed black wool, and even those it has not split the cloth, there was no attachment/combination.",
+                "בנפש המסכת (the woof) – the threads of the woof/latitudinal direction that go within the warp/longitudinal direction within the body [of the garment], and every thing that the weaver places within the woof to repair his weaving is called \"נפש\" /the soul of the woof, and when he comes in contact with them it is coming into contact with the clothes – which is attachment.",
+                "שתי העומד (the warp of the standing loom) – that he needs still for the clothing and stands to be woven.",
+                "וככפול שהעבירו על גבי ארגמן (the double/folded over thread which one passed over fine purple) – a piece of the cloth that they sew on the purple so that it doesn’t become soiled, it is like it is attached to the cloth.",
+                "עירא שעתיד להחזירה (the spool which is going to be returned [to the web]) – as I have explained above.",
+                "בצמר שעל האימה (with the wool that is on the distaff) – there are those who have the reading [of the word אימה as] עימה with an \"ע\" and it is all the same. And it is a long staff or a reed that the women tie up the wool and spin.",
+                "באשוויא (the staff around the which the wool is put, spool) – the wool that is on the spool, and the distaff and/or the spool both of them are made for spilling, but each is different from the other in their shape/form.",
+                "טהור – for it is not attached.",
+                "פיקה (whorl, spinner) – a kind of small round piece of metal that has an incision, that the women put into the top of the spindle/distaff to make it heavy, and they call it a POSROLAV in the foreign language.",
+                "עד שלא פירעה (until they didn’t lay it bare) – before releasing it.",
+                "משפירעה – once he released it."
+            ],
+            [
+                "קטרב (cross-piece in front of yoked animals; the pin fastening the ropes of the yoke to the pole) – it is explained above in Chapter “Metal Vessels” (Tractate Kelim, Chapter 14, Mishnah 4) which are two pieces of wood from two sides of the yoke in which incisions have been made , and they bring into this incision a piece of wood called a קטרג /cross-piece in front of yoked animals/the pin fastening the ropes of the yoke to the pole, and tie it so that the cattle will not become detached/slip away.",
+                "בעין (ring-shaped pad around the animal’s neck – a halter of soft material) – a woolen or leather pad or sack that they tie on the neck of the animal and the yoke is upon it.",
+                "עבות (chain or rope for fastening the yoke of the animal to the plough – the pole tied to the yoke by means of a knotted rope) – a long and thick piece of wood tha tis in the plough, that enters into the yoke.",
+                "החרב (the sword-shaped handle of a plough) – a piece of wood made in the shape of a sword that catches in the wild-growing bushes.",
+                "והכורך (part of a plough containing a receptacle out of which the seed falls during the ploughing) – a curved piece of wood similar to a saddle/handle of a saddle and it is sunk in the ground at the time of the ploughing.",
+                "ביצול (in the cross-piece or handle of the plough) – a piece of wood that the person who ploughs holds in his hand, and he strikes the plough on each side when he wants. The explanation of – [the word] \"יצול\" – is a staff [as in] (Deuteronomy 16:19): “you shall not judge unfairly,” which we translate into Aramaic, “you shall not pervert the law.”",
+                "עין של מתכת – the metal ring.",
+                "לחיים (cheek pieces/plough guides) – two pieces of wood that are in the incisions of the yoke.",
+                "עריים (iron-tipped ploughshare) – made like a kind of vessel of chiseling stones and with it breaks up clods of dirt. And it is called עריים from the language of (Jeremiah 51:58): “[Babylon’s broad wall] shall be knocked down,” (Psalms 137:7): “Strip her, Strip her to her very foundations!” But the Halakha is not according to Rabbi Yehuda who declares the cheek pieces/plough guides to be pure [used to increase the soil]."
+            ],
+            [
+                "מגרה (saw) – iron filled with notches that we saw with it the tablets and boards. And in the foreign language it is SIGA. And the saw has two pieces of wood, one from this side and another from the other side, and through them the carpenter/artisan captures wood and at the time that he saws the tablets, and these pieces of wood are a handle for the saw. But if the saw became defiled, a person who comes in contact with/touches them is impure, for they are handles to it.",
+                "בחוט ובמשיחה (the string and the rope of the saw) – at the top of these pieces of wood which are handles, they tie a string or a rope or a rope’s length that goes over the length of the saw and attaches between its teeth and preserves it.",
+                "באמה (crosspiece) – a long piece of wood that is the middle of these two pieces of wood and goes throughout the length of the saw is called an אמה\".”",
+                "בסניפין (the side-pieces of the saw which hold the blade, and the wedge with which the cord is twisted) – a small piece of wood that is placed from the string and the rope of the saw until the crosspiece, and upon it, it twists and makes a fringe of the string and the rope of the saw, and one head is within the thread and the other is within the crosspiece, and sometimes he would put two there.",
+                "מכבש (carpenter’s vise for straightening wood) – it is a place that the carpenter has for wood that he presses and detains the curved pieces of wood and the curved tablets/boards and the crooked pieces in order to straighten them, and similarly, he detains there the wood and the boards that they should not move this way or that until he repairs them for his work.",
+                "קשטנית (bow=shaped handle of a borer, “bow-drill”) – like a kind of small bow of wood that they insert in it the iron of a borer when he wants to bore/penetrate into it, but when a person holds the bow and rolls the iron in it, but if the iron is impure, the bow is not defiled, for it is not considered an attachment, for it was their practice to not attach the bow to the iron.",
+                "מסר הגדול – large saw that is made to saw beams, and they make it like a kind of square from thin pieces of wood and the saw is in the middle and that square is called a frame.",
+                "טהור – the part that is impure is only that of the place of the holding of the handle alone. But the Halakha is not according to Rabbi Yehuda.",
+                "יתר (bow-string) – the cord of the bow. It is the language of (Psalms 11:2): “they set their arrow on the string.”",
+                "אע\"פ שהיא מתחוה (even though it is stretched out) – even though the arrow in the bow-string and in the bow is stretched to shoot it, and the arrow is is defiled, the bow and the bow-string are not defiled, for the arrow is not connected/attached to the bow and the bow-string.",
+                "אישות (mole) – it is a creature that has no eyes. And the owl, we translate into Aramaic as moles, and we hunt it because it destroys the fields.",
+                "טהורה – that it is not considered a vessel.",
+                "כל זמן שהיא מתוחה – and an iron arrow is in it. If the arrow is defiled, the [mole] trap is defiled. Ut the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "השלחן והדלפק (the table and the delphica/a three-legged table used as a toilet table or a waiter) – a wooden vessel that they place upon it flasks and jugs and food and liquids, and from it, they take and place it on the table.",
+                "ושייר בהן מקום הנחת כוסות – which was not damaged or that was not covered [with marble], for if all it were covered with marble, it would be pure like a stone vessel, for we follow after its covering.",
+                "מקום הנחת חתיכות – of [pieces of] bread and meat. For if there was no place on the table for the placing of pieces [of bread and meat], it is not a table and it is not a delphica/three-legged table used as a waiter. But the Halakha Is not according to Rabbi Yehuda."
+            ],
+            [
+                "שניטלה אחת מרגליו טהור – for it is not fit as a table, for it is not appropriate to eat upon it.",
+                "ניטלה שלישית טמא – for it is appropriate to eat upon it like on top of a board. And it is something that he would consider to eat upon.",
+                "אינו צריך מחשבה – for since it is appropriate to eat upon it, it is susceptible to receive defilement.",
+                "וכן הדולפקי (and similarly the delphica) – its law is like that of the table. And just as there was disagreement regarding a table, so there was disagreement regarding the delphica. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספסל – a wide and long board/plank, its one end/head/ is fastened with a a high board/plank and similarly its second head/end, in order to left it up from the group that it would be appropriate to sit upon.",
+                "ניטל השני טהור – for it is not similar to a table that if the removed three legs it is impure, for a bench whose two ends/heads were broken is not appropriate for sitting, for a person who sits upon it is like sitting on the ground.",
+                "אם יש בו גובה טפח אמא – that the board/plank is a handbreadth thick it is appropriate for sitting.",
+                "שרפרף (a sort of camp stool/footstool) – a bench for the footstool of a person.",
+                "הכסא שלפני קתדרא (stool that is before the throne/chair with a back) – its law is like that of a footstool."
+            ],
+            [
+                "שניטלו חפויט (that its seat boards/coverings were removed) – it is the language of covering that opens, like a kind of teeth that extend outward from all sides of the chair of the bride, and are made in order to support them.",
+                "בית שמאי מטמאין – for they are still fit for sitting.",
+                "ובית הלל מטהרין – for they are not fit for the bride, for it is like it is broken.",
+                "אף מלבן הכסא טמא – meaning to say, that even the frame of the chair on its own, without the seat and without its cover is impure, all the more so that he chair without its covering is impure. The frame, is the form of square brick they make on the chair and they sit upon it.",
+                "כסא שקבעו בעריבה (a chair that one affixed to a trough) – they brought a chair from another place and affixed it in a trough in the manner of his sitting. But the trough is not impure through treading. For it is appropriate for kneading.",
+                "בית שמאי מטמאין – for it did not annul the seat concerning the trough.",
+                "ובית הלל מטהרין – [makes it pure] from [impurity through] treading, for the seat is nullified concerning the trough. But concerning a seat made in the trough itself, the School of Shammai agrees with the School of Hillel that it is pure.",
+                "ושמאי אומר – even the sea that is made inside the trough itself is impure through treading."
+            ],
+            [
+                "כסא שלא היו חפויו יוצאין – that the boards/planks do not protrude outside of the chair. That the chair is made from four [pieces of] wood and planks fixed from three directions of the chair stands high under the wood that is fastened with each other, and from above the wood, tablets are made to sit upon them. But if the tablets are broken that are made for sitting, one can tip the chair to each side that one wishes and to sit upon those boards that are affixed from the three sides of the chair, but when they protrude outward, he is not able to tip it on its side. And the covers/seat boards mentioned here are not like the covers/seat boards mentioned in the first part of the Mishnah, for they are like protruding teeth, but rather for the boards that cover the wood are called חפויו/upholstered seat."
+            ],
+            [
+                "שניטל חפויו האמצעי – that the middle board/tablet was removed and there remains a board from here and a board from there.",
+                "טמא – for it is appropriate for sitting.",
+                "אם היה רחב טפח – it would be appropriate for sitting, but if is not, it is not [appropriate for sitting]."
+            ],
+            [
+                "שנים מחפויו – from the tablets that are made for sitting.",
+                "רבי עקיבא מטמא – But the Halakha is not according to Rabbi Akiba.",
+                "ונשתייר בו בית קבלה – that is slightly hollow and appropriate to receive pomegranates is pure, and we don’t defile it because it has a receptacle.",
+                "מפני שבטל העקיר – for is made for the primary purpose of sitting and not as a receptacle , for since the primary purpose was nullified, and on whose account it was considered a vessel, the secondary purpose was annulled, but it was not nullified for the reason that it has a receptacle. And this is the Halakha. And this is taught above in the chapter “Who takes apart/loosens” (Tractate Kelim, Chapter 19, Mishnah 10) and in the chapter “Mattresses and Pillows” (Tractate Kelim, Chapter 20, Mishnah 2)."
+            ],
+            [
+                "שידה (chest, strong box) – made like a kind of ark. And we are speaking of a chest that does not hold forty Se’ah, which is susceptible to receive ritual impurity.",
+                "שניטל העליון – the covering that is over it.",
+                "התחתון – its rim.",
+                "ניטל העליון והתחתון – but the planks that are on the sides remained.",
+                "וחכמים מטהרין – And the Halakha is according to the Sages.",
+                "הסתת (stone-cutter, chiseler) – who cuts/chisels stones. And he prepares for him a place to sit on one end of the stone when he is cutting/chiseling the other end."
+            ],
+            [
+                "כופת (a block with a concave top to sit upon/bolster, stool) – a thick and wide piece of wood, and this is implied in his explanation in the Tosefta (see Tosefta Demai, Chapter 1, Halakha 11 and see also Tosefta Kelim Bava Batra, Chapter 2, Halakha 1).",
+                "סרקו – which was painted.",
+                "וכרכמו (which was varnished) – which was colored with crocus/saffron.",
+                "ועשאו פנים (or was polished) – he invalidated it with an adze and made it smooth with a tool for planning wood, that it should have a nice appearance.",
+                "רבי עקיבא מטמא – for it is for sitting.",
+                "וחכמים מטהרין – for it is considered like a plain piece of wood.",
+                "עד שיחק בו (until he will make a hollow on it) – until he hollows out a place of sitting.",
+                "התקינו לישיבה – from impurity through treading/Midras, because they are not made for sitting and knowledge of it was abolished among all people.",
+                "סרגן בגמי (if he plaited them over with reed-grass) – on their openings, in the manner that they plait the beds.",
+                "טמאין – that the straw and the hackled wool/a soft spongy substance won’t be able to fall, and they are appropriate for sitting."
+            ],
+            [
+                "האסלא (privy/toilet; iron frame of a privy-stool covered with leather) – place of sitting of iron which is covered with leather, and they sit upon it in the toilet.",
+                "פירשה (if it was separated) – the leather from the iron.",
+                "העור טמא מדרס – that the leather by itself is appropriate for sitting, but the iron without the leather is not appropriate for sitting, but it is appropriate for other usages.",
+                "טרסקל (basket) – a small basket made from peeled willows, and they eat bread upon it.",
+                "והטרסקל טהור מכלום (a chair on three legs, a camp-chair is clean of all) – that because of its being small, it is not appropriate for sitting , and neither for the rest of the usages, for it has no walls.",
+                "ספסלים שבמרחץ – they are of marble.",
+                "ששתי רגליו של עץ טמא – if the person with gonorrhea sat upon it, the legs of wood are unclean because of uncleanness through sitting. But the bench itself is ritually pure, for the stone vessels have no defilement at all, neither from the words of the Torah nor from the words of the Scribes.",
+                "ואחת של אבן טהור – for it is as if the bench is completely made from stone.",
+                "ששיגמן (which one planed; or that one joined with bamboo) – that had become unfit and were repaired with a tool to plane wood/a chisel.",
+                "שיהו המים הולכים תחתיהן – but they are not made for sitting, but people sit there in order that they not be soiled from the water of bath-houses that come out. And the Halakha is according to the Sages.",
+                "קנקילין (perforated vessel for fumigation) – a vessel that they place fire and sulfur underneath them in order to fumigate the clothing that is upon it.",
+                "שיש לה בית קבלה כסות – that it has a receptacle to receive the clothing that is upon it.",
+                "ככוורת – that it is perforated from its two sides."
+            ]
+        ],
+        [
+            [
+                "הכדור – PLOTA in the foreign language.",
+                "והאימום (model, shoe-maker’s last) – frame of a shoe. And all of these their outer sections are leather and they filled from the inside with hair or hackled wool/a spongy substance.",
+                "והקמיע והתפילין (the [parchment] amulet and the phylactery) – there is within the housing of leather [Biblical] portions written on parchment.",
+                "ובמה שבתוכן טהור – if one of these was defiled through [contact with] a corpse and afterwards was torn, and a person came in contact with what is within them, he is ritually pure, because there isn’t any attachment with what is within them, and there isn’t anything that is within them that is ritually impure like them.",
+                "הכאוף – like אוכף/saddle.",
+                "הנוגע במה שבתוכו טמא – if the saddle was defiled through [contact with] a corpse, just as what touches it is ritually impure, so the person who coms in contact with what is within it is also ritually impure.",
+                "מפני שהתפר מחברו (because the stitching connects it – the covering to the stuffing) – and makes it one, that which is within with the outer part."
+            ],
+            [
+                "זריז האשקלוני (the Ashkelonian saddle) – a wide belt in which harness/saddle the cattle. It is the Aramaic translation of (Genesis 22:3): “And he (i.e., Abraham) saddled his ass,” and he saddled it. And in Ashkelon they make it of wood, and it is called the Ashkelonian saddle on account of their place.",
+                "מדוכה המדית (a Median mortar – on the protruding handles of which the pounders ride when at work) – a mortar that is made in Median. They take a large, thick, and long piece of wood, and they hollow it out/shape a receptacle in its middle, and ride upon it from here and from there and pound it/crush it. Therefore, it has upon it the law of מרכב/riding upon it.",
+                "עביט של גמל (the cushion on the camel’s back) – It is the Aramaic translation of the camel bearing for the first time, the cushion on the camel’s back (Genesis 31:34): “[Rachel, meanwhile, יhad taken the idols and placed them] In the camel cushion [and sat on them].”",
+                "טפיטן של סוס (horse-cloth, housing) – the saddle that is upon the horse in the language of eh Mishnah it is called טפיטן/horse-cloth, housing, and for a camel, its name is a cushion/עביט, and of a נאקה/camel it is called a saddle, each one has its name upon it. And all of them are for riding, but there are from them that sometimes they are made to sit upon them.",
+                "טפיטן של סוס טמא משום מושב – but it is not ritually impure through riding other than which is designated for riding through spreading of the feet, but it is not made for sitting at all.",
+                "בקונפון (plain for exercise and amusement – because soldiers and sports stand upon it) – a field that the kings play there, and they regularly sit on the horse-cloth/housing of the horse to see the playing of the king, therefore it is impure through sitting. קןנפון is a field, KANPO in the foreign tongue. But the Halakha is not according to Rabbi Yossi.",
+                "אבל אוכף של נאקה טמא – Maimonides explained, that it is impure through sitting. And the first Tanna/teacher said it, for he argues concerning the horse-cloth of a horse, but agrees regarding the saddle of a camel that it is ritually impure through sitting. But my teachers/Rabbis explained, but a saddle of a camel is impure through riding. But Rabbi Yossi stated that, for he agrees with the first Tanna/teacher regarding the saddle of a camel that it is not designated other than for riding."
+            ],
+            [
+                "חלק מגעו ממשאו (distinguished touching it from carrying it) – for a person who carries [something] defiles clothing but the one who touches it does not defile clothing.",
+                "תפית של חמור (saddle of a sumpter-ass – consisting of wooden frames) wood that we place on top of the donkey to attach and to tie upon them the load, but they are not appropriate either for riding nor for sitting.",
+                "שינה אתת הנקבים (if one changed the width between the spaces) – that through the change of their incisions/spaces, one gives place for a person to sit there.",
+                "או פרצן (or broke them into one another) – that he removed them from their places and put them one at the side of the other. And there are those who interpret: the saddle of a sumpter-ass is pure because there isn’t a handbreadth of width, and all where there isn’t a handbreadth of width is not appropriate for sitting, and when he changed the width between the spaces, that is, that he widened the place for sitting or that he broken them into one another, and it became a place of sitting that was a handbreadth wide, it is ritually impure."
+            ],
+            [
+                "המטה והכר והכסת (the bed and the mattress and the cushion) – even though that the corpse does not defile through treading, and these are made for a corpse but not to sit upon, even so, they defile through treading, because the women sit upon them [and bewail their dead] (see Tosefta Kelim Bava Batra, Chapter 2, Halakha 8).",
+                "ומשבר של חיה (the travailing chair of the midwife) – the sitting place of the woman who is giving birth. We translate into Aramaic that of (Exodus 1:16): “[When you deliver the Hebrew women, look] at the birthstool: on the travailing chair/על מתברא.",
+                "שהוא כורם עליו (upon which he piles the clothes – to press them) – we have this reading. Meaning to say, that he folds and repairs there the clothing.",
+                "אמר ר' יוסי אין בהן משום מושב – and our Mishnah of the chapter that is above (Tractate Kelim, Chapter 22, Mishnah 7) where it is taught: \"כסא של כלה שנטלו חפויו\"/”Also a chair of the bride whose seat boards have been removed” which implies that if the seat boards had not been removed it is ritually impure. This is in conflict with Rabbi Yossi. But the Halakha is not in accordance with Rabbi Yossi."
+            ],
+            [
+                "החרם (the fish net) – it is the language of (Ecclesiastes 7:26): “[Now, I find woman more bitter than death;] she is all traps, [her hands are fetters and her heart is snares].” A net is made from threads that are tied one to the other, and in it are many incisions, but that there is a bit at the bottom of the net that is woven like clothing which is called זוטו/a catch, a bag-like receptacle for catch in the fisher’s net;/the solid web of the net-work (being a receptacle of solid web). And the entire net is susceptible to receiving defilement because of the webbing like clothing that is at its bottom.",
+                "הרשתות והמכמרות (the nets and the traps) – kinds of traps that they hunt wild beasts, and birds and fish.",
+                "מדף (clap-board, trap for birds) – the hunters that hunt birds bring a board of wood and place underneath the board [pieces of] wheat or broken pieces [of barley] , and the bird comes to eat them and the board falls upon it and it is captured.",
+                "פלצור (a kind of snare, press) – a kind of wooden trap.",
+                "הסכרין (the skeins of the fisherman/water-locks for fishing purposes) – that close up and dam in/bar the water, it is the language of (Genesis 8:2): “The fountains of the deep [and the floodgates of the sky] were stopped up.”",
+                "טמאים – they are susceptible to receive defilement if the came in contact with a corpse or a reptile.",
+                "אקון (reed basket used as a fisher’s cauf) – a basket that they hunt in it fish.",
+                "רטוב (basket made of green twigs, used as a bird’s trap) – a basket that they hunt birds with.",
+                "כלוב (shed, coop, twisted together) – it is made from wicker of a folded willow or from reed-grass, and there is a cavity in the center, or less between each wicker, and they place birds there. And we call it GEVIAH in the foreign tongue. And in Scripture (Jeremiah 5:27): “As a cage is full of birds, [so their houses are full of guile;].”"
+            ]
+        ],
+        [
+            [
+                "שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.",
+                "תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.",
+                "טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.",
+                "שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.",
+                "טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.",
+                "ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness]."
+            ],
+            [
+                "בקתדרא (of a throne) – which is short and surrounded from three sides.",
+                "טמאה מדרס – that it is designated for sitting.",
+                "כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”",
+                "ושל אבנים – that is made to carry stones on it.",
+                "טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate."
+            ],
+            [
+                "שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.",
+                "טמאה טמא מת – for it is a vessel of usage.",
+                "הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.",
+                "טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty."
+            ],
+            [
+                "תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: \"הבאה במדה\"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure."
+            ],
+            [
+                "תרבוסים (dressers/counters) – leather vessels similar to chests.",
+                "ספרים – who engage in blood letting.",
+                "טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש",
+                "שאוכלים עליו – it is a vessel of usage.",
+                "ושל זיתים – to press on it the olives. It is not considered a vessel for human usage."
+            ],
+            [
+                "בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as \"וית בסיסיה\"/and its stand.",
+                "ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.",
+                "ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.",
+                "טהור מכלום – it is not a vessel and its shape proves it."
+            ],
+            [
+                "שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.",
+                "אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.",
+                "שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.",
+                "וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle."
+            ],
+            [
+                "של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.",
+                "סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses."
+            ],
+            [
+                "משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.",
+                "של זבל טמאה מדרס – for It is appropriate for sitting.",
+                "והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything."
+            ],
+            [
+                "מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.",
+                "ושל צבעים (and of dyers) – that the dyers put them upon them clothing.",
+                "טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.",
+                "ושל גתות (and of winepresses) – that are made to cover grapes and olives with them."
+            ],
+            [
+                "חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.",
+                "תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).",
+                "המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.",
+                "ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure."
+            ],
+            [
+                "לשטיח (rug) – to stretch/spread on the ground to sit upon it.",
+                "לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.",
+                "ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11."
+            ],
+            [
+                "לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.",
+                "של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth."
+            ],
+            [
+                "של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.",
+                "ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure."
+            ],
+            [
+                "פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.",
+                "טמא מדרס – because he leans upon it.",
+                "ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.",
+                "ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field."
+            ],
+            [
+                "סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.",
+                "של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.",
+                "ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.",
+                "ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret \"יוצאות חוץ\"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.",
+                "טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head."
+            ],
+            [
+                "מהוהה (threadbare shred) – an old and worn-out cloth.",
+                "שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.",
+                "הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.",
+                "קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.",
+                "הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.",
+                "הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.",
+                "ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.",
+                "טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans."
+            ]
+        ],
+        [
+            [
+                "כל הכלים יש להם אחוריים ותוך – vessels that were defiled through impure liquids, if the liquids came in contact from the vessel’s outsides, their outsides where defiled but not their insides, because the defilement of liquids to defile vessels is not from the Torah, the Sages were lenient in their defilement. But if their inside was defiled, as for example, that the impure liquids touched their insides, their outsides are also defied. And this is what is taught [in our Mishnah[“\"יש להן אחוריים ותוך/“they have outsides and an inside,” meaning to say that the law of the outsides is separate from the law of the insides.",
+                "כגון הכרים והכסתות – and even though that we use their insides and their outsides, and that it is fit to reverse them and to make their insides outsides and their outsides insides, nevertheless, the law of their outsides is separate from the law of their insides.",
+                "מרצופין (packing bags, leather bags – adapted for ship-loads) – large leather sacks that they cary in them wares on ships.",
+                "כל שיש לו תוברות (all that have loops/hems/hangers) – loops, couplings, like that of undergarments/drawers, that are sewn on the outsides of the clothing.",
+                "יש לו אחוריים ותוך – for since it has loops/couplings, it is not fit to turn inside out, and its inside is separate from its outside, but when they don’t have loops/couplings/hems, it is fit to turn them inside out, for its inside is not separate from its outside, but rather, when impure liquids came in contact with it whether from its outside or whether from its inside, everything is ritually impure/unclean. And the Halakha is according to Rabbi Yehuda.",
+                "השלחן והדלפקי – For Rabbi Yehuda holds, since its walls are slanted and separate, their insides are judged as insides. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "מרדע (handle of the plough-having on one end a broad iron blade/חרחור and on the other a spud/דרבן) – It is a long, round staff that is a third of a handbreadth thick. And at its one end, is a wide piece of sharpened iron to sever/cut the roots, and its name is חרחור/broad iron blade, and its other end is a piece of iron like an awl/borer, whose name is דרבן /spud/point, through which leads the heifer to its furrow/ridge.",
+                "משבעה לחרחור מארבעה לדרבן – if impure liquids fell upon the broad iron blade, it is not impure from the handle of the plough other than seven handbreadths, but if they fell on the spud/point, it is not impure other than four-handbreadths. But Maimonides explained/expounded, that if if impure liquids fell on the handle of the plough seven handbreadths outside from the broad iron blade or outside four handbreadths from the spuds, it is like a vessel whose outsides had been defiled, but its inside was not defiled, and those seven handbreadths that are next to the broad iron blade and the four [handbreadths] that are next to the spud were not defiled.",
+                "אלא לשיריים – when the Sages gave measurements for the broad iron blade of seven [handbreadths] and for the spud four [handbreadths], it was not given other than regarding this matter that if the handle of the plough was broken and there remained next to/adjacent to the broad iron blade seven handbreadths, or adjacent to the spud four [handbreadths, it is impure, because it is appropriate to do some kind of its work. Less than this, it is like the shards of a vessel and is pure. But the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "זומא ליסארא (soup-ladle, with a spoon on one side and a fork on the other) – a vessel that on one head is a spoon and the other head is a fork; with the spoon one raises the soup from the bowl, and with the fork one lifts with it the meat.",
+                "ר' יהודה אומר אין להם – an outside and inside. The reasoning of Rabbi Yehuda, because that all of these vessels have on their outsides engraved a receptacle similar to what they do for a silver vessel, and sometimes, that they bend it on its opening and use the hollowed out area on the backside.",
+                "ר' שמעון אומר יש להם – regarding the matter of what is inside the vessel, they have the law of outside and inside, for if its outsides were defiled, what was inside the vessel was not defiled But reading the matter of the vessel itself, there is no separation of the law of its outside from the law of its inside, for if the outsides had been defiled, one must immerse all of it [In a Mikveh] as if the inside was defiled. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "הרובע וחצי רוצע – as for example, a piece of wood that is thick and long, and it has two measurements engraved one next to the other, one holds a quarter and the other holds half-a quarter, and there is a wall that separates between this one and that one.",
+                "כלי שנטמא תוכו – in astonishment! For if a vessel whose inside was defiled, its outsides were not defiled., but why does it teach in the Mishnah that one-half of the quarter was not defiled? For isn’t its outside the quarter?",
+                "[שלות] קודמין היא (is this the class of those that takes precedence?) – each one of them, takes precedence over its partner, meaning to say, that none has precedence over the other. And just as you say that one-half of a quarter of its backsides to a quarter, so you should say that the quarter is backsides to one-half of quarter. And when the quarter is defiled, its backside of the one-half quarter is defiled but not its insides. But the reading of my teachers/Rabbis is that each group/band takes precedence, because the groups of the students would sit before him (i.e., the teacher) in rows, he asked to them this question already which was asked of me by the group of students that sits in the first row, and such is how I responded them, or perhaps [the quarter’s backside to the half-quarter], etc."
+            ],
+            [
+                "הרובע ואחוריו טמאים – the quarter – that is the inside. And the backsides are the walls that surround the quarter from outside. But the wall that forms a partition between both of them, is included in the inside of the half-quarter, and it is pure to the side that is towards the one-half quarter. And similarly, when the one-half quarter is defiled, the half-quarter and its outsides are impure. The half-quarter is the insides, and the outsides are the walls that surround that half-quarter from the outside, but the wall that forms a partition, the side that is towards the quarter is included with the inside of the quarter.",
+                "נטמאו אחורי הרובע – that is, the walls that surround from the outside.",
+                "אין חולקין את הגביים (they do not divide the hind parts/outside parts [of the utensil] – that is the outside parts, for all the outside parts are impure when one of the outside parts became impure.",
+                "מטביל את כולו – the quarter and one-half of the quarter. But the Halakha is not according to Rabbi Meir. And the law of the middle wall is explained above at the end of Chapter Two (Tractate Kelim, Chapter 2, Mishnah 7) for “Rabbi Yohanan ben Nuri says: They divide its thickness.  The [half that] serves the unclean [portion] is unclean; the [half that] serves the clean [part] is clean.”"
+            ],
+            [
+                "כני הכלים – the bases of the vessels. The phrase (Exodus 30:28): “and its stand,” we translate into Aramaic, “and its base.”",
+                "והוגניהן – just likeואוגניהן /its border, that is to say, its rim.",
+                "ואזניהן (its hangers) – the place where they insert a handle in it.",
+                "המקבלין – that have an inside.",
+                "מנגבן והן טהורין – and these are not considered attached to bring the defilement of liquids for a vessel that has a receptacle. And drying is enough. But for a vessel that does not have an inside, it requires ritual immersion.",
+                "ואזניו וידיו טהורין – The Rabbis made this for recognition, for just as/in order that it won’t burn upon them heave-offering [for the Kohanim] and Holy Things, especially, it was made as a recognition for Terumah/heave-offering, but not for Holy Things, as is taught in the Mishnah further on in our chapter (see Mishnah 9)."
+            ],
+            [
+                "בית הצביטה (that part of the vessel by which it is seized, handle, neck, cavity for the fingers) – We have the reading [בית הצביטה ] )whereas the Mishnah has the reading of \"בית הצביעה\"). It is the place where we hold the vessel, when we move it to and fro. It is the language of (Ruth 2:14): “He (i.e., Boaz) handed her roasted grain, [and she ate her fill and had some left over],” whose meaning is that he handed to her. And there are those who have the reading \"בית הצביעה\", the place where one holds it with his finger.",
+                "ויש להן בית צביטה – if the backsides were defiled, the place of the handle is ritually pure. But if the handle became defiled, its backsides are ritually pure.",
+                "לערבה גדולה של עץ [(the distinction in the outer parts applies] only in a large wooden trough) – it has a part of the vessel by which it is seized. But not with the rest of the vessels. That the large trough has a separation between the place where it is seized and its backsides, that if there are liquids on the backsides of the trough and his hands are impure, he holds on to the part of the vessel by which it is seized, and he doesn’t worry lest he come in contact with the liquids on its backside, and once again defile the trough.",
+                "ר' עקיבא אומר לכוסות – even for cups they have a place where he grabs hold of the vessel.",
+                "לידים הטמאות והטהורות – there is a distinction between the place where one grabs hold of the vessel and its backsides, for impure hands, as has been explained. But for pure hands, it is as it explains further on how so (see the next Mishnah). But Rabbi Yossi holds that for pure hands alone we should not be concerned, but for impure hands, we should be concerned. And the Halakha is according to the first Tanna/teacher, as Rabbi Yossi explains."
+            ],
+            [
+                "היו ידיו טהורות – and upon them was dripping liquid.",
+                "אינו חושש שמא נטמאו – that liquid that was on his hands [were defiled] on the outside of the cup and will return and defile the hands."
+            ],
+            [
+                "אין להם אחוריים ותוך – that a person who comes in contact with [a Holy Vessel] is like one who comes in contact with all of it. And they do have an outside and an inside as is taught in the Mishnah above (see Mishnah 7 of this chapter), and especially for heave-offering [for the Kohanim].",
+                "ואין מטבילין כלים לתוך כלים – when both of them are ritually impure, because of the heaviness of an interposing vessel. And they were worried/concerned about Holy Things more than with the heave-offering.",
+                "יורדים לידי טומאתן במחשבה (see also Tractate Kelim, Chapter 12, Mishnah 1) as for example, the ring of an animal is not susceptible to receive ritual defilement, if he thought to place it on the finger of a person, it receives ritual defilement from here onwards by this thought. But, the ring of a person that he thought about to give it to an animal, it always is susceptible to receive ritual defilement, until he performs a change of action to change its form.",
+                "ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה – if after he thought about the ring of an animal to make it for a person that it is susceptible to receive ritual impurity though this thought, he retracted and thought about returning it to the animal, this second thought does not lift it from the status of defilement that it descended to in the first thought."
+            ]
+        ],
+        [
+            [
+                "סנדל עמקי (sandals worn in valleys) – Sandals that are made in a valley village.",
+                "כיס של שנצות (a bag which is closed by means of laces) – like a species of straps inserted in loops at the rim of the pouch and we pull them this way and that and the pouch/bag is closed from itself.",
+                "כפיפה מצרית (an Egyptian basket made of palm twigs) – a basket made from the bands made of palm-bark. They bring willows and palm-leaves and tear them and make from them threads and make from them a basket of osier and rope.",
+                "סנדל לדיקי (a Laodicean sandal) – that the people of Laodicea make.",
+                "הרי אלו מיטהרין ומיטמאין שלא באומן – because all of thee have straps and there is no need to tie them, but he stretches them and they are closed from on their own, and similarly, they open from on their own through other straps that pull them. Like the kind that they make for purses in our places. But if those straps were left over, then they are further not appropriate to close and open with, they are pure. But Rabbi Yossi holds that even though they are permitted, they are impure, since a non-specialist can restore them. Except for the basket of osier, for even the artisan is not able to restore them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שניטלו שנציו (whose laces were removed) – to the Rabbis, we are speaking about that they were not removed completely, but rather that torn loose from the loops, and are still hanging in the bag. But according to Rabbi Yossi, even if they were removed completely, because a non-specialist is able to restore them.",
+                "נפשט(when it – the bag – is straightened out – so as to be a plain piece of leather) – the bag and it became like a kind of smooth piece of leather that has no receptacle, it is pure.",
+                "טלה עליו את המטלת (if he underlined the bag with a patch on the bottom) – he placed a patch on its rim, that is to say, a small piece of leather that he attached to it from the bottom, for the it is the manner of bags to bring in a small piece of leather between the stitches and when he stretches it out, the the leather remains and it does not annul its receptacle.",
+                "לא נטמא חברו – for defilement by liquids to defile vessels is not according to the Torah and is not considered an attachment.",
+                "צרור המרגלית (a piece of leather in which jewels are bound up) – they place the pearl within the leather to be protected there and they tie it, and when they remove the pearl, the leather remains like a bag until one goes to the trouble and straightens it out [by stretching it] , on account of that pearl that stood for many days and was tied up.",
+                "צרור המעות (a piece of leather in which money is bound up) – like the piece of leather in which jewels are bound up. And the reason that the piece of leather in jewels is bound up defiles more, because it is the manner of the piece of leather in which jewels are bound up to stand more than the piece of leather in which money is bound up, for the piece of leather in which money is bound up is loosened all the time, because it was given for spending. And the Halakha is according to the Sages."
+            ],
+            [
+                "כף לוקטי קוצים (glove of thorn pickers) – like a kind of leather hand-glove that thorn pickers catch in their hands, so that they don’t puncture their hands with thorns.",
+                "טהורה – that it is not made for receiving.",
+                "הזון (girdle, laborer’s apron) – a girdle/belt like a kind of belt. And in the Greek language, we call this belt ZONI.",
+                "ברכייר (brick-layer’s cushion – on which he kneels at work; stone-setter’s knee-band) – a leather frame that is placed on the knees, in order that they would be able to stand on their knees.",
+                "טמאין – for they are made for reception.",
+                "שרוולים (workingman’s leather sleeve/chest protector in hot weather) – like a kind of pressed leather narrow handle that artisans place on their arms, in order that their wide clothing will not fall on their hands and annul them from their work.",
+                "פרקמינין (greaves, leggings) – we have the reading [פרקמינין] and it is a thing that wraps up/bandages and ties up his forehead.",
+                "בית אצבעות (finger holes) – like a kind of leather hand made to put in his fingers into it.",
+                "קייצין – those who pick thorns. Another explanation, those who pick the summer fruit.",
+                "האוג (red berry of the Venus’ summachtree) – a red fruit that is found on a tee that grows in the forest on its own. And sometimes when they pick the thorns in the forests, they pick the red berry of the Venus’ summachtree and they place it in the finger-holes, as it is found that it is made for reception."
+            ],
+            [
+                "ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.",
+                "טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.",
+                "אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.",
+                "עד שנפסקה – the second strap.",
+                "טהורה – for since the two straps were broken, it further was not appropriate for anything.",
+                "מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.",
+                "חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.",
+                "טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.",
+                "סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.",
+                "האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.",
+                "ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.",
+                "וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.",
+                "כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.",
+                "טהורין – as they were, because he will eventually loosen the knot.",
+                "חוץ מקשר של ערביים – which is not easy to untie.",
+                "צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.",
+                "צרור עולם – a knot that is made to exist forever.",
+                "כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1)."
+            ],
+            [
+                "לשטיח (for a rug) – to stretch/spread on the ground and to sit upon it.",
+                "סקורטיא (leather coat, leather apron, table cover) – leather that the tanners wear at the time of their work.",
+                "קטבליא (hide spread over the bed-frame – see Tractate Kelim, Chapter 16, Mishnah 4) – leather that they spread over the bed and lie upon it.",
+                "עור החמר (hide of an ass driver) – this is our reading But we don’t have the reading of עור החמור/the hide of the ass. That is to say, the leather that the ass-driver places on his clothes when he loads up his ass.",
+                "עור הכתן (leather of the flax beater) – the leather that the flax artisans place before them in order that the hatchelled flax doesn’t stick to their clothing.",
+                "עור הכתף (the leather of the porter/carrier) – the porter places on his shoulder in order that the load/burden that is on his shoulder not damage him.",
+                "עור הרופא – the doctor of the societies places before him leather so that his clothing will not be soiled with the blood of the wounds.",
+                "עור העריסה (hide of the crib) – that the place on the crib of a small baby.",
+                "עור הלב של קטן – it was customary to gird leather on the loins of a young child opposite his heart , so that the cat will not strike him on his heart and he will die.",
+                "עור הכר והכסת – of a bed.",
+                "עור הסרוק (leather of the dealer in hatchelled wool) – the leather that the artisans of combers gird on their loins.",
+                "עור הסורק – artisans who comb flax.",
+                "ר' אליעזר אומר מדרס – and all the more so, someone who came in contact with someone defiled by a corpse. For it taught in the Mishnah in chapter בא סימן/The Sign comes [Tractate] Niddah, (Chapter 6), Folio 49a (Mishnah 3): “Whatever is susceptible to Midras/treading uncleanness is susceptible to corpse uncleanness.”",
+                "וחכמים אומרים טמא מת – but not corpse uncleanness, or they are not made to be sat upon. And the Halakha is according to the Sages."
+            ],
+            [
+                "עב כסות (thick clothing) – felt-cloaks (i.e., thick, fulled or felted stuff made of wool and hair) that one made from them clothing. This is the thick clothing. And similarly, the thick purple, to cloth that is colored purple. This is what my teachers/Rabbis explained. But I heard, “thick clothing” hide that they cover up the clothing. Thick purple – is the hide that they cover up with purple.",
+                "תכריך כסות (wrapper for garments) – hide that they wrap up the clothing.",
+                "תכריך ארגמן (wrapper for purple) – hide that they wrap up the purple",
+                "חפוי – cover. The Aramaic translation of cover is חופאה/cover.",
+                "טהור – and such is taught in a Baraita, it is possible that I increase covering for vessels for defilement, as the inference teaches us (Leviticus 11:32): “any such article that can be put to use [shall be dipped in water,, and it shall remain unclean until evening],” excluding the covering of vessels.",
+                "למשקלות – but it is taught in the Mishnah above at the conclusion of the Chapter [16], “Every wooden vessel that has been divided into two is clean” (Mishnah 8): “This is the general rule: [That which is made for a case is unclean.] And that which is made for a cover is clean.” But the cover of weights is different, because it is made for receiving, and the weights itself are not a vessel. But the Halakah is according to the first Tanna/teacher."
+            ],
+            [
+                "שיש חסרון מלאכה – that there still is lacking action, but afterwards [the thought] is actualized.",
+                "העוצבה (fur trimmed of its ends, robe, cover) – even though it is missing work, the though defiles it, because they are not strict on its missing work. And עוצבה/fur trimmed of its ends, robe, cover is the hide that covers the riding seat/saddle, which doesn’t require trimming the ends of a skin, for since it is made for a cover, we don’t worry about trimming the ends of a skin."
+            ],
+            [
+                "של בעל הבית – that are not made to sell them (i.e., the hides), and he makes from them beds and delphicas and tablets [for writing]. He intended for them for something that are appropriate for hm without the loss of work, they are susceptible to receive ritual impurity immediately.",
+                "ושל עבדן (that belonging to a tanner) – that is made to sell, intention does not defile them, for he makes and in tends to sell them and the purchaser will make shoes from them, but their work had not yet been completed for this.",
+                "של גנב מחשבה מטמאתן – that he acquired them through despair. For he (i.e., the first Tanna) holds that mere theft is despair of the honors, for they do not know from whom to make a claim.",
+                "ושל גזלן מחשבה מטמאתן (but of a robber, intention does not make them susceptible to uncleanness) – for even though he thought of them (i.e., the hides) for something where there is no loss of work, for a mere robbery there is no despair of the owners, for since he knew who stole from him, he goes and makes a claim against him in court.",
+                "חילוף הדברים – (see also Talmud Bava Kamma 114a) – there is despair for a mere robbery. For according to his viewpoint, he (i.e., the robber) took from and it is fit and proper for he (i.e., the robber) is a strong/violent man and he despairs, but a mere theft, he (i.e., the owner) holds that the item I is found with the thief and he will make a claim against him in court and will not despair. But the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "עור שהוא טמא מדרס – as for example a rug and things similar to it.",
+                "אף העושה מטפחת מן העור – which is impure through treading.",
+                "טמאה – the towel/kerchief, for the towel/kerchief is similar to the rug, for sometimes he sits upon it. But if he cut the ritually impure chairs of hide and made of them towels/kerchiefs, since ) (it is something from vessels that were broken. But however, they are susceptible to receive ritual impurity from here onwards, as is taught in the Mishnah about in Chapter 24 [Mishnah 12]."
+            ]
+        ],
+        [
+            [
+                "הבגד מיטמא משום חמשה שמות – as it is explained further on: because of receptacle, because of sitting, because of overshadowing [of a tent], because of a web [and] because of three fingerbreadths square. And each one of them, its measurement is different one from the other. How so? A cloth [of wool or linen] that has a receptacle, such as the piece of leather in which jewels are bound up, that is taught In the Mishnah above (Tractate Kelim, Chapter 26, Mishnah 2), or a receptacle of [olive] oil or a receptacle of wax, its measure is with a little bit., [and because of defilement by sitting, if it was defiled] though the treading of a person with gonorrhea, its measure is not less than three handbreadths by three handbreadths square. But if it became a tent of overshadowing for a corpse, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop, dip it in the water,] and sprinkle on the tent [and on all the vessels and people who were there],” there is no defiling with less than a handbreadth by a handbreadth square. But if it is a belt/אבנט or a girdle/חגור, it becomes defiled because of the web, even though it does not have the measurement to be fit to be called a cloth, for it does not have the width of three fingers, even so, it is impure because it is a web. And we derive it from a sack. Just as a sack is spun and woven, even all that is spun and woven. And all of the rest of the defilements, the cloth is not defiled nor does it defile with less than three fingers square, for it is not important neither to the poor nor the rich and is not called a cloth.",
+                "",
+                "משום ארבעה שמות – that it lacks the measurement of three fingerbreadths square.",
+                "העור משום שלשה – for it lacks [the measurement] because of three fingerbreadths square and because of a web.",
+                "העץ משום שנים – that it lacks the defilement of tents, as it is taught I the Mishnah in [Tractate Shabbat, Chapter 2, Mishnah 3] the Chapter במה מדליקין/With what do we kindle [Shabbat candles]? “No product from a tree can contract “tent” uncleanness [except for flax].” And it also doesn’t have because of a web, and also because of three fingerbreadths square.",
+                "החרס משום אחד – because it is a receptacle alone But it doesn’t have all of these that we have mentioned (of the rest of the five). And it also does not have [defilement through] treading, as it is written concerning the treading of a person with gonorrhea (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening].” He makes an analogy between “his bedding” to him, just as he who has ritual purity in the ritual bath/Mikveh, even all who have purity in the ritual bath, excluding earthenware that does not have purity in a ritual bath that does not become lying for a person with gonorrhea/a flux.",
+                "איל לו אחרויים – that an earthenware vessel is not susceptible to receive ritual impurity from its outside, as it is written (Leviticus 11:33): “And if any of hose fall into an earthen vessel, everything inside shall be impure [and -the vessel – itself you shall break].” If it came in contact with defilement from its outside, it was not defiled at all.",
+                "שהוא מיטמא משום אריג – which is not the case with a hide, for even if he cut it into thin straps and wove them, it is not considered a web/weaving."
+            ],
+            [
+                "הבגד מימטמא – for becoming defiled through contact with a corpse and for all the rest of the defilements except for that of treading, because of three fingerbreadth square, because it is appropriate for poor people, and it is derived by implication from as is it written (Leviticus 13:47): “[When an eruptive affection occurs in] a cloth, [of wool or linen fabric].” But for uncleanness by treading, we require something that is appropriate for sitting, and with less than three handbreadths by three handbreadths, it is not appropriate for seating.",
+                "השק – that is woven from hair or feathers of goats, its measure whether for someone who had been defiled through contact with a corpse or for treading is not less than four handbreadths by four handbreadths.",
+                "ושוין – to defile through defilement of treading/Midras and through defilement by contact with a corpse. A sack, or a hide or a mat.",
+                "שייריו ארבעה – regarding this matter, it is stated [by Rabbi Meir] that its remnants are four [handbreadths]. When it became worn out and torn and there remained from it a measurement of four handbreadths, but at the beginning of its weaving, it doesn’t become susceptible to receive ritual defilement until it is completely woven. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "היה ושה שנים מן הבגד – two handbreadths.",
+                "ואחד מן השק – one handbreadth.",
+                "טהור – for that which is inferior does not complete the measurement of that which is important, that the inferior’s measurement is greater. But the more highly regarded completes the measurement of the inferior, for even a little bit of that which is highly regarded is susceptible to receive ritual impurity.",
+                "מן החמור (more stringent) – that it is sufficient for it in a small measurement.",
+                "מן הקל (from a category more lenient) – that requires a greater measurement. And especially like this arrangement that is written in the Mishnah, they combine to the [more] lenient of them: the cloth and the sack, the sack and the hide, the hide and the matting. But the cloth and the hide or the cloth and the matting, or the sack and matting do not combine, for one who attaches them, has annulled his thinking with regard to every person. But however, to make of them a patch on the pack-saddle/cushion – consisting of patches – of a donkey, all of them combine, that from whichever of them will trim a handbreadth and make it a path on the pack-saddle/cushion of a donkey, they combine, for he is not strict for there, if it is from two species."
+            ],
+            [
+                "מכולם – from any of them that he will trim (from the list provided in the first two Mishnayot of this chapter) one handbreadth by one handbreadth, it is appropriate to become defiled through sitting, For those measurements that are taught in the Mishnah above, the cloth is three [handbreadths] by three [handbreadths] square for uncleanness through treading and the sack is four [handbreadths] by four [handbreadths] square, etc., it would not other than with a piece of cloth or sack or hide or matting that was not cut or repaired for sitting. But trimming, that is cutting and repair from one of all of them one-handbreadth by one-handbreadth square in order to sit upon it, is impure through sitting, for occasionally one trims and makes patches from one of them for the pack-saddle/cushion of a donkey and sits upon it, but it will not be other than a handbreadth by a handbreadth.",
+                "מכל מקום – and even from the sides. But Rabbi Shimon holds that from the sides is not appropriate for sitting. But the Halakha is not according to Rabbi Shimon [but according to the Sages – anyone who trims anywhere one-handbreadth by one-handbreadth, it is impure.]."
+            ],
+            [
+                "נפה וכברה (sifter or a sieve) – they are [made] of [leather] hides. And sometimes we make a sifter from hair, and its law is like the law for a sack. And similarly, sometimes they make a sieve from ropes of parings/shavings used for basket work and of bulrushes/reed-grass, and its law is like that of matting.",
+                "עד שיקצע (until one trims it/cuts off rough ends) – that he will cut and repair for sitting (see Tractate Kelim, Chapter 20, Mishnah 4). And the Halakha is according to the Sages.",
+                "אע\"פ שאין בו גבוה טפח – and even though it is [the seat] of an adult, it does not become susceptible to receive ritual purity until it is less than a handbreadth, as is taught in the Mishnah above in the Chapter “The Table and the Delphica” [Chapter 22, Mishnah 3], a seat for a child is appropriate for sitting even with less than a handbreadth. [Without legs, the seat is unsusceptible.]",
+                "עד שיהיו בו כעשיר – if it is from cloth – until it will be three-handbreadths by three-handbreadths square, according to the measurement of the defilement of a cloth for uncleanness through treading.",
+                "ונמדד כפול – three [handbreadths] in front of him, and three [handbreadths] in back of him, I is found that when he stretches it out, it is six [handbreadths] in length by three [handbreadths] in width square, and its length is double its width."
+            ],
+            [
+                "אלו נמדדים כפולים – that it needs the measurement to be from two sides. Since it is their manner to use them from two sides, if the measurement is from one side, it is not effective. Another explanation, that it is measured double, that a cloth in the place of cut, it is the manner that the threads go out from it and it becomes ruined and is easily torn, and it is the manner of sewers to double a bit around the cut and sew. And this is measured double as it has been taught, for after it is doubled, there needs to be enough in order to its measurement, but if there isn’t enough for its measurement, even though that if one would loosen the stitch and stretch it out, there would be enough for its measurement. It is not effective.",
+                "אנפליא (socks) – socks that reach until the knee. Whether they are of cloth or of hide/leather.",
+                "פמוליניא (knee breeches/long stockings) – like a kind of large undergarments/trousers that go from the loins until the thighs, and they have straps.",
+                "כובע – that is on the head.",
+                "וכיס של פונדא (money belt) – a region that is hollow, and it is similar to a pocket that is made for receiving.",
+                "מטלית – patch.",
+                "שטלייה על השפה – that one sewed on the hem around the neck.",
+                "אם פשוטה (if it is flat) – that it is not sewn from both sides but rather either from in front or from behind. And for the second explanation, that it is not doubled from the thread surrounding the seam."
+            ],
+            [
+                "הבגד שארג בו שלשה טפחים על שלשה טפחים (the cloth on which one wove three by three square handbreadths) – in close confinement, which is the measurement to be susceptible to uncleanness through treading. But after they were defiled through treading when they are closely confined, he competed upon it the weaving of all of the cloth, and now all of the cloth is impure through treading which is an attachment of three [handbreadths] by three [handbreadths] square that were defiled prior to the weaving of all the cloth.",
+                "נטל חוט אחד מתחלתו – from the first three [handbreadths] by three [handbreadths] square that were defiled by treading.",
+                "טהור – the entire cloth [is pure] from uncleanness of treading.",
+                "אבל טמא מגע מדרס – because it came in contact with the first three [handbreadths] by three [handbreadths] square prior to its measure being reduced/diminished.",
+                "נטל חוט אחד מתחילתו ואח\"כ השלים עליו את כל הבגד טמא מגע מדרס – and even though it reduced/diminished its measure prior to completing the entire cloth, nevertheless, the entire cloth is impure through contact with Midrash/treading uncleanness. For this Tanna/teacher holds that a cloth of three [handbreadths] by three [handbreadths] square that was divided after it was defiled through treading, is impure through contact with treading, as is found later on in our chapter (see Mishnah 10 of this chapter). Therefore, when it reduced/diminished its measurement of three [handbreadths] by three [handbreadths] square, it remained impure through contact with treading uncleanness, and when he completed the entire cloth, the cloth is attached to impurity through contact of treading, and all that is attached/connected to something impure, is impure like it."
+            ],
+            [
+                "וכן בגד שארג בו שלש אצבעות – in close confinement, that this is its measure to be defilement in all of the defilements together except for that of leaning, but with this, it is not defiled in any defilement that is in the world.",
+                "שלש על שלש שנתמעט טהור – it is completely [pure], and is not appropriate for anything, neither for the poor nor the rich, therefore, it is pure from all defilements."
+            ],
+            [
+                "ועשאו וילון – a curtain that is front of the opening, as for example, that he made something that by means of it is pure from uncleanness through treading, according to the School of Shammai from when it is sewn, but according to the School of Hillel, from when it is tied up. But according to Rabbi Akiba, from when one fixed it, as is taught in the Mishnah above in [Tractate Kelim] the Chapter, “The Mattresses and the Pillows”/\"הכרים והכסתות\" (Chapter 20) [Mishnah 6[.",
+                "טהור מן המדרס – that it is annulled from the law of lying and sitting, but it is appropriate to the defilement of contact, because the attendant warms himself in it and wraps himself in his rims.",
+                "וכי באיזה מדרס נגע זה – meaning to say, since it is ritually pure from the defilement of treading when he made it into a curtain, it is completely pure and there doesn’t remain in it any defilement. For anything that were shards of vessels are pure from their defilement completely.",
+                "אלא אם כן נגע בו הזב – if the person with gonorrhea/flux came in contact with this curtain, he defiles it with the defilement of the contact of a person with gonorrhea. But from the power of defilement of treading that was in it initially, there is no defilement here at all. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "שלשה על שלשה שנחלק – a cloth which has in it three handbreadths by three handbreadths which had been defiled by treading uncleanness of a person with gonorrhea, and afterwards, it was divided, and there isn’t in any one of them by the way of the measurement of defilement by treading, in this, there is a dispute between the first Tanna/teacher and Rabbi Yossi, that the first Tanna/teacher holds that he is impure through contact with treading, but Rabbi Yossi holds that he is pure completely. But the cloth of three [handbreadths] by three [handbreadths] that that was separated from a large cloth that was [defiled] through treading, everyone admits that at the time of their separation from their “father”, it received the defilement from their “father.” And the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "בריא וצורר מלח (sound and capable of wrapping up salt) – this is our reading. A cloth that is placed in the trash is voided from the designation/nature of a cloth, unless it has two things: that it is sound and strong and appropriate to wrap in it a quarter Kab of salt. But if it is found in the house, since it wasn’t thrown in the garbage, it is still valuable/regarded but one qualification is enough, either it is sound/firm even though it is not capable of wrapping up salt or it wraps up salt even though it is not sound/firm.",
+                "ר' יהודה אומר בדקה – always it does not become defiled until it wraps up a quarter [of a Kab] of fine salt.",
+                "וחכמים אומרים – it does not become susceptible to impurity until it wraps up coarse salt.",
+                "אלו ואלו מתכוונים להקל – Rabbi Yehuda holds that fine [salt] must be wrapped in a sound and very strong cloth, because of its heaviness, that it is heavier than the coarse salt. Therefore, he estimates until it holds the fine salt, to be lenient regarding it so that it does not become defiled. But the Rabbis hold that coarse salt requires a cloth that is even more sound, because of its pointed projections and horns that protrude. Therefore, they estimate with the coarse salt to be susceptible to be defiled, in order to be lenient on the cloth that holds the thin salt that it should not become defiled.",
+                "שוין שלשה על שלשה באשפה לשלש על שלש בבית – just the three [handbreadth] by three [handbreadth cloth] in the house is defiled through corpse uncleanness and are not defiled through treading/Midras uncleanness, so the three [handbreadth] by three [handbreadth cloth] that is in the garbage become defiled through corpse uncleanness and are not defiled through treading. For their importance has been invalidated after he threw it into the trash. And the Halakha is according to the Sages alone."
+            ],
+            [
+                "שלשה על שלשה שנקרע – and the tears were not divided from each other (i.e., they were attached).",
+                "ובשרו נוגע בכסא – if the tear is so large under that when they place the cloth upon the chair and he sat upon it, his flesh would come in contact/touch the chair.",
+                "טהור – that he nullified it from the category of a piece of cloth.",
+                "ואם לאו – that the tear is not so great that his skin would come in contact with/touch the chair, it did not void it from the category of a piece of cloth, and he is ritually impure.",
+                "שנמהה ממנו (to be tattered/to fall to pieces from it) – that [one thread] wore out from it, and its example of something tattered that was hanging over a healthy piece, as is taught in the Mishnah above at the end of chapter twenty-four (Mishnah 17) \"שלשה תריסין הן\"/There are three kinds of shields”: “A worn out basket in which one patched to a sound one – they follow the status of the sound one.” And when one thread wore out from a piece of cloth of three [handbreadths] by three-handbreadths squeezed in, the measurement was lessened and it is ritually pure.",
+                "או שני חוטין מתאימין (or two threads running alongside) – My teachers/Rabbis explained, that [the word] מתאימין/running alongside/adjoining refers to the knot. And such it is taught, that if there found in it two knots that are adjoining each other or two threads adjoining each other. Because if two threads that are tied one to the other in the cloth, there is no way to leave them, and this what we said in the Gemara in [Tractate Shabbat 74b) in the chapter, “The Great Principle”/כלל גדול, if it happens that there are two knots next to one another, one is loosened and the other is knotted. Two threads that run along one another, for it is the manner of the weaving that the woof enters into the warp, two threads do not enter at the same time, but rather in a place where this one enters and that one leaves, and when both of them are equivalent, the one is thought to be like the one that doesn’t exist.",
+                "החזירה – to the house.",
+                "טמאה – for he retracted in his intention/thought.",
+                "לעולם השלכתה מטהרתה וחזרתה מטמאתה (always does throwing it out purify it and recovering it renders it unclean) – meaning to say in that manner/way, it becomes susceptible for being defiled and becomes purified ten times a day.",
+                "ארגמן וזהורית טובה (purple and fine crimson silk) – it is considered but it is not nullified [from the category of cloth]. And the good crimson is colored silk CRAMIZI in the foreign language.",
+                "אף מטלית חדשה כיוצא בהן (even a new patch of that stuff) – its law is like the law of purple and fine crimson [silk], and the trash does not invalidate it from the category of a cloth.",
+                "כולן טהורין – if it was thrown into the trash, even the purple and the fine crimson [silk].",
+                "לא הוזכרו – purple and good crimson [silk] to be separated/divided from the rest of the clothing.",
+                "אלא מפני השבת אבידה – that if he found them in the trash, we don’t say that he threw them there knowingly, and they require public announcement for because of their importance, the owner do not despair [of recovering it]. But the rest of the clothing is not important, that if he found them in the garbage/trash, they don’t require public announcement. And the Halakah is according to the first Tanna/teacher."
+            ]
+        ],
+        [
+            [
+                "שלש על שלש שנתנה בכדור – a cloth of three fingerbreadths by three-fingerbreadths that was placed within a ball, PLOTA in the foreign language.",
+                "או שעשאה כדור – that he took a cloth and wrapped it up round like a kind of ball, like the young children do, and sewed it.",
+                "טהורה – that it became voided when it it was placed in a ball, and all the more so, when he made a ball of it by itself that it became voided through sewing.",
+                "אבל שלשה על שלשה (but three – handbreadths—by three – handbreadths) – it was not voiced through its being placed within the ball, because it is preserved there. But if he made of it a ball by itself, it is ritually pure, because the sewing diminishes it, and it is pure from treading/Midras uncleanness. But it is impure in all of the other defilements according to the law of all three-handbreadths by three-handbreadth objects that were diminished."
+            ],
+            [
+                "לפוק\\ (to fill up a gap) – to stop up holes that are in the bath house so that the heat doesn’t leave.",
+                "ולנער בו את הקדרה (to empty out the contents of the pot/dish) – to hold on to the pot in order to pour from it into a dish or into a tray.",
+                "בין מוכן בין שאינו מוכן (whether kept in readiness or not) – in the Chapter, “With what [wicks] do we kindle [Sabbath lights]” {Tractate Shabbat folio 29a--b, chapter 2) it proves that when he places it in a box, everyone doesn’t argue about it that it is ritually impure, for it is his intention. But when he throws it into the trash, everyone doesn’t argue about it that it is ritually pure, for he has voided it. Where they argue is where he suspended it upon a frame to spread clothes on, KOYLIYA in the foreign language, or left it behind the door. Rabbi Eliezer holds that whether he left it upon a frame to spread clothes on, that it appears as ready to throw it in the garbage, or whether he left it behind the door, that it appears that is not ready concerning leaving it in a box, it is always impure as long as he didn’t throw it into the garbage. But Rabbi Yehoshua holds that it is always pure all the time that he did not put it in a box. But Rabbi Akiba holds that suspending it upon a fame to spread clothes on, it is [considered] ready and it is as if he placed it in a box and it is impure, but if he left it behind the door, it is [considered] that it is not ready, for it is as if he threw it into the garbage and it is ritually pure. But there (in Tractate Shabbat 29a-b), it concludes that Rabbi Akiba retracted in favor of the opinion of Rabbi Yehoshua. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "אספלנית (plaster) – a bandage/dressing that they make from milk, and wax and butter and [olive] oil and similar things. And they strike a plaster/rub a salve on the cloth or on the [leather] hide or they place it on the wound and it is repulsive, for the cloth nor the hide are appropriate any longer for sitting or for any other use.",
+                "מלוגמא (poultice/plaster) – a bandage/dressing that is made from flour and figs and similar things, that a person chews and places upon the wound. And an explanation [of the word] מלוגמא is a mouthful/quantity of liquid filling one cheek.",
+                "בבגד טהור – because the cloth is repulsive and is voided and is further not appropriate for use.",
+                "ובעור טמא – because the poultice does not cling on the hide like on the cloth, and the hide is not voided through this.",
+                "מפני שהיא ננערת (because it is shaken off) – after it dried up from upon the cloth, it is shaken off and is detached on its own from upon the cloth and all the soiling departs. But the Halakha is not according to Rabbi Shimon ben Gamaliel."
+            ],
+            [
+                "מצויירות טהורות – for their form proves upon them that they are designated for Scrolls alone, and not for the use of a person, and all that is not for usage of a person, is ritually pure.",
+                "ואינן מצוירות – designated also for the rest of the usages, therefore they are ritually impure. But the School of Shammai who [states] that they defile, whether they are painted [with figures] or not, because coverings for [Torah] Scrolls are considered for the usage of humans, that they are made to be used by them always.",
+                "אלו ואלו טהורות – for since they were designated for [Torah] scrolls, it is further not for human usage. But the Halakha is not according to Rabban Gamaliel."
+            ],
+            [
+                "כיפה – a wrap that is on the head of a woman. And it has defilement through treading, for sometimes she sits upon it.",
+                "ונתנו על הספר – if he designated it for a Scroll and wrapped it upon it (i.e., the Scroll).",
+                "טהור מן המדרס – but it is impure regarding other defilements.",
+                "חמת (waterskin) – a bottle made of [leather] hide.",
+                "שעשאו שטיח – a hide stretched on the ground to sit upon it. And a waterskin and a rug are both impure through treading/Midras, and even so, since they are different one from the other, and even without the change of action, it is like a vessel that is broken and is pure, but it is susceptible to receive defilement from here onwards.",
+                "",
+                "כסת שעשאו מטפחת ומטפחת שעשאו כסת טהור (a bolster/cushion that one made into a wrap and a wrap that one made into a bolster/cushion is pure) – And we don’t have the reading of טמא/impure [as does the Mishnah]. And this is the reading of my Rabbis/teachers. And similarly, I found in an accurate Mishnah. And this is proved from the Tosefta (see Tosefta Kelim Bava Batra, Chapter 6, Halakha 1), and the reason that in all of them, it is pure, as is taught in the Mishnah close by (our Mishnah): “This is the general principle: Anything which one changed for [something] in its own category is impure, and for [something in] another category is pure./\"זה הכלל: כל ששנהו לשמו – טמא, לשם אחר – טהור\"’, and it explains in the Tosefta: for something in its own category – from a flat vessel to a flat vessel, as for example, from a rug to a wrap or from a wrap to a rug, and in another category, from a simple vessel to a receptacle or from a receptacle to a simply vessel, and also from one receptacle to another receptacle, everything that is a change that is not in its own category is ritually pure. And if so, the waterskin that was made into a bag that he changed it from one [kind of] receptacle to another kind of receptacle is also ritually pure. But if you raise the question, why didn’t they combine them and teach them [together] a waterskin that was made into a rug and a rug that was made into a waterskin at the same time, since all of them are ritually pure. But it is not difficult, because he needed to go back and teach [waterskin] another time, as it taught the waterskin that was made into a bag, and he would have had to teach a waterskin that was made into a rug or a bag, and he didn’t want to change fro the order of the other things. But most of the books have the reading of \"טמא\"/impure, and I don’t know how to resolve this “reading” correspondingly."
+            ],
+            [
+                "מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.",
+                "מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): \"הנוגע במשכב מטמא שנים ופוסל אחד\"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.",
+                "הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].",
+                "טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.",
+                "הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.",
+                "וכן הטולה (and similarly one who patches) – a patch.",
+                "על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].",
+                "ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שלש על שלש שאמרו (three-fingerbreadths by three-fingerbreadths – that they spoke of) – that it is susceptible to corpse defilement and reptile and carrion.",
+                "חוץ מן המלל – what the weaver leaves over at the top of he cloth, like the measure of two fingerbreadths, and it is branch/locks of the cloth, which is called מלל/hem. And since it is the warp/longitudinal direction alone and there is no woof/latitudinal direction, it does not combine for weaving. But my Teachers/Rabbis explain [the word] מלל, just as he hems and doubles the stitch in the place of he incision, because it is the manner of the threads to extend where they shouldn’t extend and the sewing is ruined.",
+                "מכוונות (exactly)– and the hem is included in all of this.",
+                "טלייה על הבגד מרוח אחת – the path is impure through treading and he sewed it on the the cloth in the middle from one direction [only], but from three directions, it is suspending and not attached to the cloth.",
+                "אינו חיבור- and the cloth is not impure through treading uncleanness.",
+                "משתי רוחות זו כנגד זו (from two directions – one opposite the other) – as for example, that it is sewn from the east and the west, but it is not sewn from the north and south. Or its reverse. This is a connection and the cloth is impure through treading uncleanness.",
+                "כמין גאם – that it is sewn east and south, or west and north.",
+                "במה דברים אמורים – that it is not a connector other than from two directions/sides, one opposite the other.",
+                "בטלית – for it is not the manner of dress/clothing other than that wrapping upon it alone.",
+                "אבל בחלוק (but a shirt) – that we wear, is always a connector, unless the upper rim/hem is sewn. And the Halakha is according to the Sages."
+            ],
+            [
+                "בגדי עניים – which are made from small individual pieces, and there isn’t in all of them one whole piece that has three [fingerbreadths] by three [fingerbreadths].",
+                "הרי אלו טמאים מדרס – for since there is in all of the cloth as a whole three handbreadths by three handbreadths or more, the entire cloth is impure with treading uncleanness.;",
+                "כיון שנקרע רובה אינו חיבור – but if the one end is defiled, the other end is not defiled.",
+                "העבים והרכים – the most thick and huge clothing, such as the thick, full or felted stuff and the large ones. And the most soft and thin, such as that of silk and that which is hatchelled.",
+                "אין בהן משום שלש על שלש – and they are not defiled through corpse defilement nor the rest of the defilements until there they will have three-handbreadths or more, because [less than] three [fingerbreadths] by three [fingerbreadths] is not worth anything."
+            ],
+            [
+                "כסת הסבלין (the cushion which load-carriers wear on their heads) – that carry loads on their shoulders or on their heads, there is small cushion on their heads or upon their shoulders so that the load doesn’t damage them, and sometimes they sit upon it.",
+                "משמרת של יין אין בה משום מושב (the strainer for wine is not susceptible to sitting uncleanness) – for we don’t sit on it because of the sediment.",
+                "סבכה של זקנה טמאה מושב (the head-dress/net of an old woman is not susceptible to sitting uncleanness) – because of what is taught in the chapter “Three Shields”/שלשה תריסין (Tractate Kelim, Chapter 24, Mishnah 16), that the head-dress/net of an elderly woman is defiled through corpse uncleanness, that is implies, but not because of seating, it is necessary to explain that there are two kinds of head-dress/nets for elderly women, one that is not appropriate for sitting up and it is defiled through corpse uncleanness, and the other head-dress/net, sometimes she sits upon it, and the Mishnah here comes t to teach that it is susceptible to sitting.",
+                "חלוק של יוצאת החוץ – it is the Aramaic translation of a whore – a creature that goes out.",
+                "עשוי כדבכה – it has many windows like the making of a net and her skin can be seen outside.",
+                "מן החרם (from the net) – from the net-work. And his skin is seen, therefore it is pure.",
+                "מן זוטו (from the fishing net/solid web of network) – there is at the bottom of the netting a bit that is woven made in the cloth. And it is called זוטו של רשת /webbing of the net.",
+                "וכפלו (and doubled it up) – and he doubled up the netting and sewed it, and his skin is not seen from within it.",
+                "טמא – for it is considered a cloth. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
+            ],
+            [
+                "קורקורקתה (lower border of a web) – the hem and the bottom, like the rimmed bottom of the vessels.",
+                "עד שיגמור את פיה (until he completes its hem) – its upper rim/hem, that does not descend into defilement until he completes all of its work.",
+                "שביס שלה (the band of the net) – from the language of “the bands and the enclosed places.” It is a painting that one makes on the hairnet for beauty. It stands on her forehead and surrounds it from eat to ear. And it is also considered on its own, that it is made to remove it from there, and to place it in another hairnet.",
+                "טמאים משום חיבור – that if the hairnet is defiled, all the stings are defiled with it. For it were strings/threads without the hairnet, it would not be susceptible to receive ritual defilement.",
+                "אם אינה מקבלת את רוב השער – of the head, it is pure/clean."
+            ]
+        ],
+        [
+            [
+                "נומי הסדין (threads/fringes of the sheet) –fringes that extend from the sheet. And they are threads that regularly extend from something woven, whether from the sides, whether from above or whether from below. If a reptile touched the fringes, the sheet is defiled. And it should touch within the measurement that is explained in our Mishnah (i.e., six fingerbreadths). And similarly, if a reptile touched a sheet, all of the fringes are defiled up to the point of the explained measurement. But from there and outward, they are pure, for the fringes are not a connector to the entire cloth but rather only up to the point of the measurement that is explained about them.",
+                "טרטין – like kinds of hats.",
+                "פליון – a sheet that one wraps oneself in entirely.",
+                "אפקרסין (underwear) – like his undershirt forms no check (but must likewise be rent) that is the third chapter of [Tractate] Moed Katan אלו מגלחין/Which are those who may shave? [Moed Katan 22b] and it is the underclothing and it is open from its shoulders, and when he wears it, he ties it up.",
+                "סגוס (a coarse woolen blanket – often mentioned a s a mattress to sleep on) – a thick cloth of wool and all it is fringes, and they call it ALBORNUS in Aramic.",
+                "רדיד (female’s wrap of fine texture, veil) – a thin that woman covers here head. The Aramaic Jerusalem translation of \"ותכס בצעיף\"/”And she (Tamar) covered her face with a veil” (Genesis 38:14) is רדידא.",
+                "גומדין (a veil of a square gomed/a cubit less the hand’s length, the arm) – a cloth that is a cubit by a cubit, and the Arabs cover heir noses and their mouths in the cold weather. And the explanation of a גומד is a cubit, as it is written (Judges 3:16): “[So Ehud made for himself] a two-edged dagger, a GOMED in length, [which he girded on his right side under his cloak].”",
+                "קלקין (Cicilian goat hair cloth) – woven of hair and it has fringes.",
+                "פונדא (money bag, hollow belt) – there are those who explain it as a hollow and wide girdle/belt. And there are those who explain it as the underwear that one places on one’s flesh to preserve the rest of the clothing so that they will not be soiled through sweat.",
+                "מעפורת (apron, any garment for the protection of clothes) – It is the Aramaic translation of (I Kings 20:38): “[Then the prophet,] disguised by a cloth over his eyes, [went and waited for the king by the road],” and it is taught regarding a מעפרא/a cloak with a hood. A kerchief that one wraps one’s head in.",
+                "פרגוד – a curtain that one hangs over the entrances of the kings.",
+                "כל שהן (any length) – whether great or a little, it is connector. And all of them, the last ones that the measures are explained, like the measurement that is a connection – whatever that remains from that of the measure, is not a connector, neither for defilement nor for sprinkling."
+            ],
+            [
+                "שלש כסתות של צמר (three woolen cushions) – that are sewn this one with that one like washers’ materials loosely stitched together (see also Tractate Shabbat 48b). Alternatively, woven together, similar to those who weave napkins whose manner is to leave a separation between each napkin and they are connected with threads of the warp/in the longitudinal direction and it has no woof/latitudinal direction. And all of these are taught in the Mishnah, here each one according to its number or less is a connection, but if defilement came in contact with one of them, all of them are defiled. But if they were impure, and dust was sprinkled from the [Red] Heifer on one of them, all of them are purified. But more than this number, there is no connection, not for defilement nor for sprinkling.",
+                "סבריקין (a sort of trousers) – there are those who teach [the word as] ספריקין. There are those who explain it as trousers/undergarments, drawers. And there are those who explain as a kind of gloves made from wool that we dress the hands in them and cover the arms until the joint which touches the rib/elbow.",
+                "גלופקרין (woolly bed-covers, blankets) – thick covering of wood that they wear at the time of the cold [weather].",
+                "חיבור לטומאה ואינו חיבור להזאה – for a stringency. If defilement came in contact with one them, it is a connection and all of them were defiled. But if one of them was sprinkled, it is not a connection, and he didn’t purify anything other than that one that was sprinkled upon alone.",
+                "ר' יוסי אומר אף לא לטומאה – but the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "חוט המשקולת (plumb-line) – The builders take hold of a thread/cord In their hands, and at its top is lead and they lower it opposite the wall to see that it should not be curved.",
+                "חרשין – carpenters of wood.",
+                "ושל בנאים – those who build high and large walls, and a plumb-line [mentioned] in the first clause [of the Mishnah] is aught other than twelve [handbreadths], we are speaking of something designated for small buildings.",
+                "יתר מכאן – more than these measurements that the Sages counted for each and every one, even though that he desires their existence, the excess over the measurement is ritually pure and it is not a connector to the vessel.",
+                "ושל סיידים (that of plasterers) – who plaster the face of the walls with lime/plaster, and they also require [the use of] a plumb-line, and similarly the painters who paint images on the walls.",
+                "כל שהן – whether a lot or a little, it is a connector."
+            ],
+            [
+                "חוט המאזנים (cord of the balance) – the chord that holds in it the balance at the time that they weigh them.",
+                "ר' יוסי אומר טפח טהור – if the handle of the ax is so large that it extends a handbreadth from the back of his hand, it is not considered a handle, because it damages him while he is working, and every handle is completely pure. This is what my teacher explained. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "יד הקרדום מלפניו (the handle of the ax at its front) – the manner that a person grasps hold on the handle of the ax when he wants to sever/cut with it, he doesn’t hold it actually at the top of the handle/helve lest it slip and fall from his hand, but rather he leaves a it of in back of his hand, and the measurement that there is between the hand of a person and the iron he calls from in front of him. But the person who goes out from the back of his hand he calls from in back of him in the other clause [of the Mishnah]. But that it doesn’t explain in this clause , the law of what is in front of him and what is behind him, because here, it considers theses those that their measurement is a handbreadth, but in the other clause [of the Mishnah], those whose measurement is three fingerbreadths.",
+                "פרגל (a pair of compasses) – drawing figures in he air/gesturing. CUMPASU in the foreign language. And the artisans need to make round forms with it.",
+                "מקבת (stone-cutter’s mallet) – an iron hammer that its one end is sharp and with it they bore/perforate and with it they cut/hew the stones. And on account of this it is called מקבת. And stone-cutter’s mallets and the ax/hatchel are all vessels of iron (First Kings, Chapter 6, Verse 7): “When the House (i.e., the First Temple) was built, only finished stones cut at the quarry were used,] so that no hammer or ax or any iron tool was heard in the House [while it was being built].”",
+                "מפתחי אבנים (the shaft of a stonemason’s chisel) – \"פתוחי חותם\" /”[On the two stones you shall make] seal engravings – [the work of a lapidary”] (Exodus 28:11)."
+            ],
+            [
+                "של צמרים – those who sell wool, and he reason for these is there measurements of two handbreadths, because he grabs hold of them with two hands, and that is also the reason that all of these handles that are coming up, their measurement is with two handbreadths. And all of those whose measurement was a handbreadth, is because it was his manner to grab hold of them with [only] one hand.",
+                "מקור (beak, a tool for whetting millstones) – a sharp mallet/smith’s hammer that they bore/chisel the millstone. And on account of the fact that they bore/chisel with it, it is called a מקור.",
+                "יד המעצד של לגיונות (the handle of the adze of the legions) – we have the reading. And it is a vessel from the vessels of the murderers, its head is round and warriors carry them in war. And in Arabic, we call it TAVRIZIN.",
+                "של זהבים – they strike on gold to make thin plated objects (i.e., the goldsmith’s hammer)",
+                "ושל חרשים – of iron."
+            ],
+            [
+                "שיירי הדרבן מלמעלן (the remnants [of the shaft] about the point of the ox goad) – the handle of the plough (called in the Bible a דרבן and/or a מלמד) at one end it has iron similar to an awl/borer that with it leads/teaches the heifer to its furrow, and it called a דרבן/ox goad, and on its second end is a wide piece of sharpened iron to sever the roots, and its name is חרחור/coulter [inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן). And the measurement of the handle of the horizontal pole/מרדע is higher on the side of the דרבן/ox goad four handbreadths and it is considered as a connector, but below, to the side of the coulter/חרחור is seven handbreadths which are adjacent to it is a connector, as we see further on. And what is more than the four [handbreadths] to the side of the ploughshare and seven [handbreadths] to the side of the coulter is not a connector and if impurity/defilement came in contact there, it is not defiled, neither the coulter nor the ox goad.",
+                "",
+                "של נכוש (the ax used for lopping trees) – a hammer that they strike with it on the stones and break them.",
+                "בן פטיש (small hammer) – the small hammer is called בן פטיש and the large is called a פטיש/hammer.",
+                "של בקוע (that part of the spade used for chopping) – a spade/hatchet that they chop trees with.",
+                "ושל עדור (hoeing) – that they dig/hollow out the ground for seeding, like (Isaiah 7:25): “[But the perils of thornbush and thistle shall not spread to any of the hills] that could only be tilled with a hoe; [and here cattle shall be let loose, and sheep and goats shall tramp about].”",
+                "של סתתין (stone-cutter’s ax) – hewing stones and those who trim them level them off."
+            ],
+            [
+                "מגריפה (ladle – of the household) – that they remove/sweep ashes/coals from the oven and double stove, or the plaster/clay. The Aramaic translation of (Numbers 4:14): “[Upon I they shall place all the vessels that are used in its service: the fire pans, the flesh hooks,] the scrapers/יעים [and the basins – all the vessels of the altar – and over it they shall spread a covering of dolphin skin;]”is מגרופייתא /from ladles.",
+                "ושל סיידים (of plasterers) – that they remove the plaster/lime.",
+                "יתר מכן – more than these measures that the Sages counted in the hand of the ladle, if he wants this preservation of the extra length.",
+                "טמא – if the vessel is defiled, and similarly, if the defilement came in contact with all of this length of the handle, the vessel is defiled with it, for it is a connector to the vessel.",
+                "יד משמשי אור (shaft of fire implements) – such as the handle of the spit and the lattice-work of a fire place and the deep and covered plan, and other vessels and their utensils/implements through the fire."
+            ]
+        ],
+        [
+            [
+                "כלי זכוכית – This Mishnah is taught above in Chapter 2 [Mishnah 1] and Chapter 15 [Mishnah 1] and since it was necessary to teach the law of these vessels of glass, he returns and teaches them once again here.",
+                "טבלא – table.",
+                "אסקוטלא (a salver or a waiter of nearly square form) – in the foreign language, we call a dish SHEKOTILA. But here we are speaking of a flat dish, which does not have a receptacle, but rather that from underneath it, a small receptacle is connected to it that serves when we turn it upside down on its face, similar to what our silver and glass cups have.",
+                "יש להן לבזבז (they have a vertical rim/edge – by which a flat vessel is made into a vessel—like receptacle) – a rim all around, the vertical rim makes it a vessel that has a receptacle.",
+                "שולי קערה ושולי אסקוטלא (bottoms of a flat dish) – when the place of their usage is broken, there remains a small receptacle and he turns it over and uses it, but nevertheless they are ritually pure, for the rims are not considered a vessel, because the place of the break that injuries the hands when they hold it.",
+                "קרטסן או שפן (if he scraped them or filed them) – he repaired them and made them smooth until their were appropriate to be used in the same receptacle, they are impure, for they are no longer the shards of a vessel.",
+                "בשופין (with files) – a vessel that that refines and iron artisans remove the rust/mold and smooth/level the vessels. The Aramaic translation of הצריפים/those who smelt, refine is שופינא/file. LIMA in the foreign language."
+            ],
+            [
+                "אספקלריא (window-glass) – a glass mirror that a woman sees her face in. And in the foreign language ISPAKLAV. But even if it has a receptacle, it is ritually pure, for it is not used to receive anything, but only to look at the shape/form of the face.",
+                "תמחוי – like a kind of large glass tray.",
+                "תרוד (spoon – pointed on top and curved at the end) – a glass spoon.",
+                "ואם לאו – if when he places it on the table or on a flat surface it rolls to here and there and what is in it spills, because it is sharp underneath and does not stand.",
+                "ר' עקיבא מטמא – for since it has a receptacle. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "כוס – of glass.",
+                "שנפגם רובו טהור (that the majority of which is cracked/broken off) – that it is considered a broken vessel/fragment of a vessel.",
+                "מפגם בו שלש ברובו – that the three notches/cracks stand in the majority of the cup but not in its minority.",
+                "",
+                "אם מפזר הוא את רוב המים טהור (if it scatters/disperses the majority of the water – it is pure) – but with a minority, it is ritually impure. But the Halakha is not according to Rabbi Shimon.",
+                "בבעץ – with tin.",
+                "רבי יוסי אומר בבעץ טמא – for everything follows after what restores it/preserves it, and it is considered like a metal vessel. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "צלוחית – that is similar to our glass flash that has a long neck.",
+                "שניטל פיה – whose neck was removed.",
+                "ובגדולה – that is not able to be carried with one hand, but only with two hands is called a large [flask], but that which can be carried with one hand is called a small [flask].",
+                "של פלייטון (an ointment or oil prepared from leaves of spikenard) – of balsam oil.",
+                "",
+                "מפני שהיא סורחת את היד (because it lacerates/catches the hand – when you attempt to get the aromatic unguent out) – one who goes to place his hand inside to take from the ointment of spikenard to smell it, his hand is lacerated and scratched and torn, [The word] סורחת like [the word] סורכת with [the letter] \"כ\" is the language of an adhesion/סרכא.",
+                "לגינין (bottle, flask/flagon – smaller than a pitcher but larger than a cup) – like large pitchers.",
+                "מתקנין לכבשים (repairs them for use for pickled/preserved things) – when they pickle in them a vegetable in salt and in vinegar and leave the there to be established.",
+                "אפרכס (the hopper, grain-receiver on top of the millstone) – a vessel that is made for the millstone, wide from the top and narrow from the bottom at its rims, and they place in it a lot of wheat at one time and they (i.e., the wheat kernels) go down gradually into the millstone and they are ground there. And an example of this we found at the beginning of [Tractate] Hagigah [3a]: “Make your ear like the hopper to receive the teaching,” for one brings in a lot and it produces a little.",
+                "אשריך כלים – Tractate Kelim.",
+                "שנכנסת בטומאה ויצאת בטהרה – it begins with the primary sources of uncleanness and the glass hopper/grain-receive on top of the receiver concludes in purity."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "https://www.sefaria.org/texts"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כלים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..c437d675d55a52aed32e6e70c16663876bb9483c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/On Your Way.json	
@@ -0,0 +1,2314 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Kelim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה כלים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>אבות הטומאות.</b> השרץ. שמונה שרצים הכתובים בפרשת ויהי ביום השמיני, החולד והעכבר וכו׳, הן אבות הטומאות לטמא אדם וכלים הנוגעים בהם במותם. ושיעורן לטמא בכעדשה. שכן החומט תחלת ברייתו בכעדשה אבל האברים אין להם שיעור, אפילו פחות מכעדשה מן השרץ מטמאין. ודוקא כשהוא לח השרץ מטמא, ואינו מטמא יבש, דכתיב (ויקרא י״א:ל״ב) וכל אשר יפול עליו מהם במותם, כעין מותם:",
+                "<b>ושכבת זרע.</b> דוקא ש״ז דישראל וגדול, אבל דנכרי אינה מטמאה אפילו מדרבנן, דקריו של נכרי טהור גמור. וכן שכבת זרע של קטן נמי לא מטמאה, דכתיב (שם ט״ו) ואיש כי תצא ממנו שכבת זרע, איש ולא קטן פחות מבן תשע שנים ויום אחד דאין ביאתו ביאה. ושיעורה לרואה, במשהו, אפילו כעין חרדל. ולנוגע, בכעדשה. ודוקא ש״ז לחה מטמאה, דכתיב שכבת זרע, בראויה להזריע. ומדלא קחשיב תנא דידן בעל קרי בהדי אבות הטומאות, שמע מינה דאינו אלא ראשון לטומאה, והכי תנן בסוף מסכת זבים, בעל קרי כמגע שרץ, דלא הוי אלא ראשון:",
+                "<b>וטמא מת.</b> אדם שנטמא במת. אבל כלים שנגעו במת הן כמת עצמו, והנוגע בהן נעשה אב הטומאה. וכלים שנגעו באדם שנטמא במת או באדם שנגע בכלים שנגעו במת, הוו אב הטומאה וטמאים טומאת שבעה כאדם, כדתנן פרק קמא דאהלות. אבל כלי חרס ואוכלים ומשקים שנגעו במת אין נעשים אב הטומאה. ודוקא ישראל נעשה אב הטומאה כשנגע במת. אבל לא נכרי וכן נפל שנולד בן ח׳ אינו מקבל טומאה אם נגע במת:",
+                "<b>ומצורע בימי ספרו.</b> מצורע שהוחלט באחד מן הנגעים ונתרפא, והוכשר בצפורים ועץ ארז ואזוב ושני תולעת ותגלחת, וישב מחוץ לאהלו שבעת ימים ובשמיני מביא קרבנותיו, ואותם שבעת ימים קרויין ימי ספרו, ומטמא אדם, דנאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספרו, מה להלן מטמא אדם אף כאן מטמא אדם:",
+                "<b>ומי חטאת שאין בהם כדי הזיה.</b> מטמאו במגע. ואם יש בהן כדי הזיה, מטמאו אף במשא, לטמא אדם לטמא בגדים. דכתיב (במדבר י״ט:כ״א) ומזה מי הנדה יכבס בגדיו והנוגע במי הנדה יטמא עד הערב, ורבותינו למדו שהמזה טהור, ולא בא הכתוב אלא ליתן שיעור לנושא שצריך שיהיה בו כדי הזאה. וחילק הכתוב בין מים למים, לומר לך מים שיש בהן כדי הזייה מטמאים אדם לטמא בגדים, ושאין בהן כדי הזייה מטמאים אדם לטמא אוכלים ומשקין ולא לטמא בגדים:",
+                "<b>וכלי חרס באויר.</b> כשנפלה טומאה באויר כלי חרס, בין נגעה בכלי בין לא נגעה, נטמא הכלי. ואם נגעה הטומאה בכלי מבחוץ, לא נטמא בנגיעה זו, דכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳ יטמא, מתוכו נטמא ואינו נטמא מאחוריו:",
+                "<b>ואינם מטמאין במשא.</b> דכל הנך אבות הטומאות דחשיבי הכא כתיב בהו הנוגע ולא כתיב בהו הנושא:"
+            ],
+            [
+                "<b>מטמאים את האדם במשא.</b> משהגביה אחד מהן בין בידו בין שהגביהו חבירו על כתיפו. ואפילו שלא נגע הוא בטומאה, או שהיתה הטומאה קשורה בחבל והגביה הטומאה ע״י החבל. כיון שהניע כובד הדבר הטמא בעצמו נטמא האדם טומאת משא לטמא בגדים שעליו, או כל בגדים וכלים שהוא נוגע בהן, חוץ מכלי חרס, כל זמן שהטומאה על גביו. אבל לאחר שפירש מן הטומאה אינו מטמא כלים בנגיעה, לפי שהנושא את הטומאה, לאחר שפירש ממנה אינו אלא ראשון לטומאה, ואין כלים מקבלים טומאה אלא מאב הטומאה. ואפילו בזמן שהוא נושא את הטומאה אינו מטמא אדם וכלי חרס, אלא שאר כלים בלבד. ואין לך טמא טומאת משא אלא האדם בלבד, ולא כלים ולא אוכלים ומשקים, שאם היו כלים רבים זה על גב זה ונבלה או מי נדה בכלי העליון, לא נטמאו הכלים התחתונים במשא כל זמן שלא נגעו בנבלה או במי הנדה. וכן אוכלים ומשקים אין טמאים טומאת משא, דגבי טומאת משא כתיב לכם, ודרשינן לכם הם מטמאים במשא ואין מטמאים לא כלים ולא אוכלים ומשקים במשא. וכשם שהנבלה מטמאה במשא, כך מטמאה בהיסט, שהיסט ממין משא הוא, כגון שהיה עץ מונח בראש האילן או בראש הכותל ונבלה בקצה אחד של העץ ובא אדם והכריע בקצה השני, כיון שהגביה הקצה שבו הנבלה מחמת הכרעתו, נטמא טומאת היסט, דהוי כנושא:",
+                "<b>וחשוכי בגדים במגע.</b> כלומר מנועים הבגדים מטומאה אי איכא מגע בלא משא, שהנוגע בנבלה או במי הנדה ואינו נושאם אינו מטמא אפילו בגדים שעליו, כדכתיב (ויקרא י״א) הנוגע בנבלתם יטמא עד הערב, ולא נזכר שם כיבוס בגדים, ובמי הנדה נמי כתיב (במדבר י״ט) והנפש הנוגעת תטמא עד הערב. חשוכי, לשון מניעה. כמו ולא חשכת את בנך (בראשית כ״ב):"
+            ],
+            [
+                "<b>בועל נדה.</b> כתיב ביה (ויקרא ט״ו:כ״ד) ותהי נדתה עליו, למדנו שהוא מטמא משכב ומושב כנדה, וכתיב בתריה וכל המשכב אשר ישכב עליו יטמא, ואין צריך לומר, אלא לפרושי ותהי נדתה עליו דרישא אתא, והכי קאמר, האי ותהי נדתה עליו שאמרתי לך, לא אמרתי אלא לענין שיהיה אב הטומאה כנדה, מה היא מטמאה אדם וכלי חרס אף הוא מטמא אדם וכלי חרס, אבל לעשות משכב ומושב כל אשר ישכב עליו יטמא הוא, ולא יטמא אדם וכלים כמשכב הנדה שמטמא אדם וכלים, אלא דין ראשון לטומאה יש לו שמטמא אוכלים ומשקין בלבד:",
+                "<b>משכב תחתון כעליון.</b> כלומר, משכב תחתון של בועל נדה כעליונו של זב, מה עליונו של זב היינו כלים שעל גבי הזב כגון עשר מצעות זו על גב זו וכולן על גבי הזב בין שנגע בהן הזב בין שלא נגע, טמאין ומטמאין אוכלין ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה דהיינו המצעות שתחתיו מטמאין אוכלים ומשקין ולא אדם וכלים. דאילו תחתונו של זב וזבה ונדה ויולדת, אפילו עשר מצעות זו על גב זו ואחד מן הטמאין הללו בעליון, כולן שתחתיו טמאין ומטמאין אדם וכלים:",
+                "<b>למעלה מהן זובו של זב וכו׳</b> משום דהנך דחשיב ואזיל מטמאין בכל שהן במגע ובמשא, ובועל נדה אין מטמא עד שישא את כולו, משום הכי קתני למעלה מהן, כלומר דהנך דחשיב הן למעלה מבועל נדה, לפי שהן מטמאין בכל שהן מה שאין כן בבועל נדה:",
+                "<b>שהם מטמאין במגע ובמשא.</b> ששוה מגען למשאן, דבין במגע בין במשא מטמאין אדם לטמא בגדים וכלים חוץ מאדם וכלי חרס:",
+                "<b>מרכב.</b> התפוס של אוכף קרוי מרכב. שהאוכף עצמו שאדם רוכב עליו טמא משום מושב, והתפוס שלו טמא משום מרכב:",
+                "<b>שהוא מטמא תחת אבן מסמא.</b> אבן גדולה וכבדה. כדכתיב (דניאל ו׳ י״ח) והיתית אבן חדא ושומת על פום גובא. ואם היתה אבן גדולה ע״ג התפוס של מרכב והזב תופס בה, אע״פ שאין כובדו של זב ניכר על המרכב, נטמא התפוס שתחת האבן משום מרכב:",
+                "<b>למעלה מן המרכב משכב.</b> דבאבן מסמא מטמא משכב כמו מרכב, ועוד חמור ממנו דשוה מגעו למשאו לטמא אדם לטמא בגדים. מגעו בהדיא כתיב ביה (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו. ומשאו, דלאחר שהזכיר. הכתוב דין מגע המשכב ודין מגע של מרכב נאמר והנושא אותם יכבס בגדיו, אלמא במשכב בין מגע בין משא טעונים כבוס בגדים, אבל במרכב חילק הכתוב בין מגע למשא דכתיב (שם) וכל המרכב אשר ירכב עליו הזב יטמא, ואילו יכבס בגדיו לא כתיב:",
+                "<b>ואין משכב עושה משכב.</b> דכתיב (שם) כל המשכב אשר ישכב עליו הזב יטמא, זב עושה משכב ואין משכב עושה משכב. והילכך אם נגע משכב הזב בכלים אינם אלא ראשון לטומאה. נמצא זב למעלה ממשכב: "
+            ],
+            [
+                "<b>שהיא מטמאה את בועלה.</b> טומאת שבעה. דגבי נדה כתיב (שם) ותהי נדתה עליו וטמא שבעת ימים, וכתיב נמי גבי זבה (שם) כימי נדתה תהיה טמאה היא, ודרשינן תהיה טמאה, לרבות את בועלה. היא, היא מטמאה את בועלה ואין הזב מטמא את מה שבועל טומאת שבעה, אלא טומאת מגע ומשא:",
+                "<b>למעלה מן הזבה מצורע.</b> דמצורע עושה משכב ומושב כזבה, וחמור ממנה שהוא מטמא בביאה. כשבא אל הבית טמא כל מה שבבית ואע״פ שלא נגע, דכתיב (שם י״ג) מחוץ למחנה מושבו, מלמד שמושבו טמא. מכאן אמרו מצורע שיושב תחת האילן וטהור עובר נטמא הטהור. ואם טהור יושב תחת האילן ומצורע עובר, לא נטמא הטהור. וכן בבגד המנוגע ובאבן המנוגעת. ודוקא מצורע בימי חלוטו, אבל בימי ספרו דהיינו לאחר תגלחת וצפורים אינו מטמא בביאה ואינו מטמא במשכב ומושב:",
+                "<b>למעלה מן המצורע עצם כשעורה שהוא מממא מומאת שבעה.</b> דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, כל הטומאות שאתם מיטמאין במת לא יהיו פחותים משבעה. ואע״ג דמצורע חמור מעצם כשעורה, דמצורע מטמא כל אשר באוהל כשבא אל האוהל, ועצם כשעורה אינו מטמא באוהל, מ״מ במעלה זו מיהא עצם כשעורה חמור שמטמא טומאת שבעה. וכן כל הני למעלה למעלה דחשיב לאו לכל מילי קאמר דחמור בשני מן הראשון, דהרבה מהן יש שיש חומרא בראשון שאינה בשני, אלא לאותה מעלה שהוא מונה בלבד קאמר שהשני חמור:",
+                "<b>חמור מכולם מת.</b> יש מהן חמורים ממת, שזב וזבה עושים משכב ומושב ומטמאין באבן מסמא, ומת אינו עושה משכב ומושב ואינו מטמא באבן מסמא, ומכל מקום במעלה זו מת חמור מכולן שמטמא באוהל. ומה שמצורע מטמא בביאה אין טומאתו כטומאת אוהל, דאם הכניס ידו לבית המנוגע, טהור, ואפילו נכנס כולו חוץ מחוטמו, טהור, דביאה במקצת לאו שמה ביאה. ואפילו מחיצה מצלת בבית שהמצורע שם, כדתנן בנגעים סוף פרק י״ג נכנס לבית הכנסת עושים לו מחיצה גבוה עשרה טפחים, נכנס ראשון ויוצא אחרון. וכל כהאי גוונא במת מטמא באוהל. אי נמי יש חילוק בין מצורע יושב למצורע עובר כדפרישנא לעיל, מה שאין כן במת: "
+            ],
+            [
+                "<b>עשר טומאות פורשות מן האדם.</b> עשר מעלות זו למעלה מזו יש בטומאות הפורשות מן האדם:",
+                "<b>מחוסר כפורים.</b> כגון מצורע מוחלט, וזב בעל שלש ראיות, וזבה, ויולדת, שטבלו והעריב שמשן, אסורין לאכול קדשים עד שיביאו כפרתן. ומותרין בתרומה:",
+                "<b>חזר להיות טבול יום.</b> טמא שטבל ולא העריב שמשו:",
+                "<b>אסור בקודש ובתרומה.</b> ופוסל אותם אם נגע בהן:",
+                "<b>חזר להיות בעל קרי.</b> שיצא ממנו שכבת זרע ולא טבל:",
+                "<b>חזר להיות בועל נדה.</b> והא דלא תני חזר להיות טמא מת שהוא חמור מבעל קרי, דטמא מת אב הטומאה ובעל קרי אינו אלא ראשון, והדר לתני חזר להיות בועל נדה דחמור מטמא מת שמטמא משכב התחתון כעליון. משום דהנך עשר טומאות פורשות מן האדם, וזו טומאת מגע היא:",
+                "<b>משכב תחתון כעליון.</b> משכב התחתון של בועל נדה כעליונו של זב, מה עליונו של זב טמא לטמא אוכלים ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה טמא לטמא אוכלים ומשקין לא אדם וכלים:",
+                "<b>שרואה שתי ראיות מטמא משכב ומושב.</b> וצריך לספור שבעה נקיים. דהכי תנן פרק קמא דמגילה (משנה ג׳) אין בין זב הרואה שתי ראיות לזב שראה שלש ראיות אלא קרבן:",
+                "<b>וצריך ביאת מים חיים.</b> דכתיב בזב (ויקרא ט״ו:י״ג) ורחץ בשרו במים חיים, אבל שאר כל הטמאים סגי להו במי מקוה:",
+                "<b>חייב בקרבן.</b> האמור בפרשת מצורע גבי זב. וכל זמן שלא הביא קרבן הוי מחוסר כפורים:",
+                "<b>מצורע מוסגר.</b> שמסגירו הכהן שבעת ימים לראות אם יוולדו בו סימני טומאה:",
+                "<b>מטמא בביאה.</b> אם בא אל הבית נטמא כל אשר בבית:",
+                "<b>ופטור מן הפריעה ומן הפרימה.</b> דלא אמרה תורה בגדיו יהיו פרומים וראשו יהיה פרוע. אלא במצורע מוחלט:",
+                "<b>ומן התגלחת ומן הצפרים.</b> דמוחלט שנתרפא מביא צפרים ומגלח את כל שערו, ומוסגר לא:",
+                "<b>שאין עליו בשר כראוי.</b> כדמפרש בסיפא כדי להעלות ארוכה:",
+                "<b>מטמא במגע ובמשא ואינו מטמא באוהל.</b> דבמגע כתיב (במדבר י״ט:י״ח) [ועל] הנוגע בעצם, משמע בין יש בו בשר כראוי בין אין בו בשר כראוי. ובטומאת אוהל כתיב, או בעצם אדם או בקבר, ועצם אדם משמע עד שיהיה בו בשר וגידים ועצמות:",
+                "<b>במקום אחד כדי להקיפו בחוט ערב.</b> שאם יחתוך הבשר שעל האבר לחוטים שיש בעביין כחוט ערב, שהוא יותר עב מחוט השתי כפלים, ויהיה בהן כדי להקיף את האבר, בידוע דבהכי הוא מעלה ארוכה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>עשר קדושות הן.</b> איידי דאיירי לעיל במעלות של טומאות זו למעלה מזו, תנא נמי הכא מעלות של קדושות זו למעלה מזו:",
+                "<b>שמביאין ממנה העומר.</b> דכתיב (ויקרא כ״ג) וקצרתם את קצירה והבאתם את עומר, קצירה ולא קציר חוצה לארץ:",
+                "<b>והבכורים.</b> דכתיב (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך:",
+                "<b>ושתי הלחם.</b> דכתיב (ויקרא כ״ג:י״ז) ממושבותיכם תביאו לחם:"
+            ],
+            [
+                "<b>עיירות המוקפות חומה.</b> מימות יהושע בן נון. דבמצורע כתיב (שם י״ג) מחוץ למחנה מושבו, חוץ למחנה ישראל. וכשכבש יהושע את הארץ קידש העיירות שהיו מוקפות חומה בימיו שיהיו כמחנה ישראל להשתלח משם מצורעים:",
+                "<b>ומסבבים לתוכן מת.</b> מותר לנושאו בעיר ממקום למקום עד מקום שירצו טובי העיר לקוברו שם:",
+                "<b>יצא.</b> המת מן העיר:",
+                "<b>אין מחזירים אותו.</b> בעיר לקברו שם ואפילו רצו טובי העיר. דכיון דיצאה טומאה מן העיר אין מכניסין אותה בתוכה:"
+            ],
+            [
+                "<b>לפנים מן החומה.</b> מחומת ירושלים:",
+                "<b>שאוכלים שם קדשים קלים ומעשר שני.</b> דכתיב (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה וגו׳ וכתיב (שם) לא תוכל לאכול בשעריך וגו׳:",
+                "<b>הר הבית.</b> חמש מאות אמה על חמש מאות אמה היה, ובו היה בית המקדש בנוי, ומשם מתחיל מחנה לויה ושיעורו עד שער ניקנור, משער ניקנור ולפנים מחנה שכינה, ומהר הבית ולחוץ עד חומת ירושלים מחנה ישראל:",
+                "<b>שאין זבים וזבות נדות ויולדות נכנסים לשם.</b> דכתיב (במדבר ה׳:ב׳) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, שומע אני ששלשתן יוצאים למקום אחד, תלמוד לומר במצורע בדד ישב, אלמא אינו משולח למקום שזב וטמא מת משולחים, ומה מצורע שטומאתו חמורה חמור שילוחו משילוח חבירו דכתיב (ויקרא י״ג:מ״ו) מחוץ למחנה מושבו, לפיכך משולח חוץ לירושלים, אף זבים וזבות נדות ויולדות שטומאתן חמורה מטומאת מת, שעושות משכב ומושב ומטמאות באבן מסמא מה שאין כן בטומאת מת, חמור שילוחן משילוח חבירן. נמצאת אומר, מצורע משולח חוץ לירושלים שהיא כנגד מחנה ישראל, וזבים וזבות נדות ויולדות משולחות מהר הבית, שהוא מחנה לויה, ומותרות בירושלים. טמא מת ואפילו מת עצמו מותר בהר הבית ומשולח משער ניקנור ולפנים, שהוא מחנה שכינה:",
+                "<b>החיל.</b> לפנים מחומת הר הבית היה כותל גבוה עשרה טפחים והוא נקרא סורג, ולפנים ממנו החיל עשר אמות:",
+                "<b>שאין נכרים וטמאי מתים נכנסים לשם.</b> אע״ג דרבנן גזור על הנכרים שיהיו כזבים לכל דבריהם, לענין שילוח מחנות לא גזור עלייהו אלא כטמאי מתים. והאי דטמאי מתים אין נכנסים מן החיל ולפנים, היינו מדרבנן. דמדאורייתא אפילו בעזרת נשים שרו, שכל זה מחנה לויה עד עזרת ישראל ששם שער ניקנור:",
+                "<b>עזרת נשים.</b> לפנים מן החיל היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש:",
+                "<b>שאין טבול יום נכנס לשם.</b> יהושפט ובית דינו גזרו על טבול יום שלא יכנס לעזרת נשים. דכתיב (דברי הימים ב כ׳:ה׳-ו׳) ויעמוד יהושפט בקהל יהודה וגו׳ לפני החצר החדשה, ואמרו בגמרא מאי החצר החדשה, שחידשו בה דברים ואמרו טבול יום אל יכנס במחנה לויה, ולא בכל מחנה לויה גזרו אלא בעזרת נשים בלבד. וגזרו על טבול יום ולא גזרו על מחוסר כפורים, לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה, וכל שטומאתו חמורה מחברו חמור שילוחו משילוח חברו:",
+                "<b>עזרת ישראל.</b> לפנים מעזרת נשים היתה, אורך מאה ושלשים וחמש על רוחב אחת עשרה. וכן עזרת כהנים היתה אורך קל״ה על רוחב אחת עשרה, וראשי פספסין היו מבדילים בין עזרת ישראל לעזרת הכהנים:",
+                "<b>שאין מחוסר כפורים נכנס לשם.</b> הוא הדין דהוה מצי למתני שאין טהור נכנס לשם עד שיטבול, דהכי תנן בפרק אמר להן הממונה [ל.], אין אדם טהור נכנס לעזרה עד שיטבול:",
+                "<b>וחייבין עליה חטאת.</b> הטמאים שנכנסו שם בשגגה:",
+                "<b>לסמיכה.</b> לסמוך ידו על ראש קרבנו. ואי אפשר אלא בבעלים, דכתיב וסמך את ידו, ולא יד שלוחו:",
+                "<b>לשחיטה.</b> שהשחיטה כשרה בזר. ואע״פ שאפשר בכהנים, ואפשר נמי לזר לשחוט בעזרת ישראל, אפ״ה לא אסרו לישראל ליכנס בעזרת כהנים לשחוט הקרבן:",
+                "<b>ולתנופה.</b> דכהן מניח ידו תחת יד הבעלים ומניף:"
+            ],
+            [
+                "<b>בין האולם ולמזבח מקודש ממנה שאין פרועי ראש ובעלי מומין נכנסים לשם.</b> בגמרא בהקומץ רבה [דף כ״ז] מוכיח דכל הני מעלות דתני השתא כגון הנכנס לעזרת כהנים שלא לצורך וכן בעלי מומין ופרועי ראש שנכנסו בין האולם ולמזבח, כולהו מעלות דרבנן הן. וכך קבלתיה מרבותי. אבל רמב״ם סבירא ליה דכולהו מדאורייתא, בעלי מומין דכתיב (ויקרא כ״א:י״ח) כי כל איש אשר בו מום לא יקרב. ופרועי ראש, דאמר רחמנא לאהרן ולבניו שהיו במשכן (שם י׳) ראשיכם אל תפרעו. ואע״פ שלשון התוספתא מסייע לדברי הרמב״ם, קבלת רבותי נראית לי עיקר. והאי דלא חשיב תנא קמא שתויי יין ושלא רחוץ ידים ורגלים בהדי בעלי מומים ופרועי ראש כדחשיב להו רבי יוסי בסיפא, משום דבעלי מומין ופרועי ראש פסולן בגופן, הלכך שילוחן חמור, אבל שתויי יין ושלא רחוץ ידים ורגלים פסולן מחמת דבר אחר הלכך לא החמיר בשילוחן כל כך:",
+                "<b>אלא כהן גדול ביום הכפורים.</b> דכתיב (שם ט״ז) ואל יבוא בכל עת אל הקודש בזאת יבוא וכו׳:",
+                "<b>בשעת העבודה.</b> ארבע פעמים נכנס שם, אחת להקטיר קטורת, שניה להזות מדם הפר, שלישית להזות מדם השעיר, רביעית להוציא הכך והמחתה ואם נכנס חמש פעמים חייב מיתה:",
+                "<b>ופורשין בין האולם ולמזבח בשעת הקטרה.</b> בין בשעה שמקטירים קטורת במזבח הזהב שבהיכל, בין בשעה שכהן גדול מקטיר קטורת לפני ולפנים, כל העם פורשים מבין האולם ולמזבח ואין צריך לומר מן ההיכל. ותנא קמא פליג אדרבי יוסי וסבר דבשעה שמקטירין קטורת בהיכל הוא דפרשי מבין האולם ולמזבח, אבל כשמקטיר קטורת לפני ולפנים אין העם פורשים אלא מן ההיכל בלבד ולא מבין האולם ולמזבח. והלכה כת״ק. ועשר קדושות דתנן במתניתין והנך אחד עשר נינהו, פירשו הגאונים דארץ ישראל אינה ממנין הקדושות, לפי שבשאר קדושות יש בהן כבוד למקום שמונעים ממנו קצת טומאות או שמונעים מקצת בני אדם ליכנס אליו, ואין בסתם ארץ ישראל קדושה זו. והבאת בכורים ועומר ושתי הלחם ולחם הפנים אינם כקדושות הללו. ואית דמפרשי דתנא קמא דחשיב עשר קדושות ר׳ יוסי היא, דאית ליה דבין האולם ולמזבח שוה להיכל בחמשה דברים, ולדידיה לא הוו אלא עשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי עץ כלי עור כלי עצם.</b> בפרשת מטות כתיב וכל בגד וכל בלי עור וכל מעשה עזים וכל כלי עץ תתחטאו, ומרבינן מוכל מעשה עזים לרבות דבר הבא מן העזים מן הקרנים ומן הטלפים, דהיינו כלי עצם, ואיתקש לכלי עור וכלי עץ. ובפרשת שמיני איתקוש כלי עור וכלי עץ לשק, דכתיב מכל כלי עץ או בגד או עור או שק. הלכך פשוטיהן טהורים, דבעינן דומיא דשק דמיטלטל מלא וריקן. וכלי חרס אע״ג דפשוטיהן טהורים לא מצי למתני בהדי הנך, משום דכל הני טהורים כשאין להם בית קבול אע״פ שיש להן תוך, כגון חבית של עץ שאין לה שולים ומפולשת מעבר אל עבר טהורה, ובכלי חרס כהאי גוונא טמא, משום דבתוכו תלה רחמנא והרי יש לו תוך אע״פ שאין לו בית קבול. ופשוטיהן טהורים דתנן הכא, היינו מדאורייתא, אבל חכמים גזרו טומאה על פשוטי כלי עץ ועור ועצם, כדמוכח בגמרא בבא בתרא [דף סו]. ומדאורייתא נמי אינן טהורים אלא מטומאת מת או טומאת שרץ, אבל טמאים טומאת משכב ומושב אם הן ראויין למשכב ומושב:",
+                "<b>וכלי זכוכית.</b> רבנן גזרו עליהן טומאה, הואיל ותחלת ברייתן מן החול הוו ככלי חרס, וחמירי מכלי חרס שאינו מקבל טומאה מגבו, וכלי זכוכית מטמאין מגבן הואיל ונראה תוכן כברן. ופשוטיהן של כלי זכוכית טהורים אפילו מדרבנן, דעבדו רבנן היכרא כי היכי דלא לשרוף עלייהו תרומה וקדשים:",
+                "<b>מקבלין טומאה מכאן ולהבא.</b> אבל לא חזרו לטומאתן ישנה, דלא גזור רבנן שאם עשה מהם כלים חזרו לטומאתן ישנה אלא בכלי מתכות בלבד:",
+                "<b>כלי נתר.</b> כלים העשויין מאדמה שחופרים ממנה צריף. אלומ״י בלע״ז:",
+                "<b>מיטמאין ומטמאין באויר.</b> אם נתלית טומאה באויר הכלי, נטמא הכלי. חזר ותלה אוכלים באוירן, מטמאין את האוכלים אע״פ שלא נגעו, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא. ואפילו מלא חרדל שאינו נוגע בדפנות הכלי:",
+                "<b>ומיטמאין מאחוריהן.</b> כלים שחקק בית מושבם מבחוץ כדרך שעושים לכוסות של כסף, ופעמים כופין אותן על פיהן ומשתמשין בבית קיבול שבאחוריהן. אם נגעה טומאה באותו בית קיבול, נטמא הכלי חרס. ומדלא ערבינהו ותנינהו, מיטמאין ומטמאין מאויריהן ואחוריהן, שמע מינה דאין מיטמא מאויר אחוריו, דלא חשיב תוך של אחוריו תוך גמור דאורייתא ליטמא מאוירו, אבל מיטמא אם נגעה טומאה באותו חקק של אחוריו:",
+                "<b>ואין מיטמאין מגביהן.</b> דכתיב (שם) וכלי חרש אשר יפול מהם אל תוכו, מתוכו הוא מיטמא ואינו מיטמא מגבו. ושאר כל הכלים חוץ מכלי חרס וכלי נתר אין מיטמאין מאוירן עד שתגע הטומאה בעצמו של כלי, וכשנגעה הטומאה בעצמו של כלי בין מגבו בין מתוכו טמא. והיינו דתנן בפ״ק דחולין, הטהור בכלי חרס טמא בכל הכלים, הטהור בכל הכלים טמא בכלי חרס:",
+                "<b>ושבירתן היא טהרתן.</b> וכולהו כלים נמי שבירתן היא טהרתן. אלא כלי חרס וכלי נתר שבירתן בלבד מטהרתן, שאין להם טהרה בטבילה אלא בשבירה בלבד:"
+            ],
+            [
+                "<b>הדקין שבכלי חרס.</b> כלי חרס הדקין וקטנים, בין שהן עצמן אינן מחזיקין אלא כדי סיכת קטן, בין שנשברו ונשארו קרקרותיהן, פירוש, כמו קרקעותיהן דהיינו שולים שכלפי הקרקע, או נשארו דפנותיהן ויכולים לבדן לישב בלא סמיכה, עדיין כלים הן. ואם מחזיקין שמן כדי סיכת קטן, כלומר כדי סיכת אצבע קטנה של קטן בן יומו, טמאין. והכי מפורש במסכת שבת, סיכת קטן, אבר קטן של קטן בן יומו:",
+                "<b>עד לוג.</b> שיעור זה של סיכת קטן, לשברי כלי שלא היה מתחלתו אלא לוג. דאם היה תחלתו יותר מלוג, בעינן שיעור גדול לשבריו יותר מכדי סיכת קטן:",
+                "<b>מלוג ועד סאה.</b> כלי שהיה מתחלתו מחזיק מלוג ויותר מלוג עד סאה, שיעור שבריו ברביעית הלוג. וליתר מסאה עד סאתים, שיעור שבריו בחצי לוג. וכן כולם:",
+                "<b>אני איני נותן בהם מדה.</b> לפי גודל הכלי וקטנו, אלא לפי המקומות שרגילין לעשותן ולפי צורת הכלים:",
+                "<b>אלא הדקין שבכלי חרס וכו׳</b> שאין להם צורת קדירות והם קטנים ביותר, שיעור שבריהן כדי סיכת קטן. ומשהגיעו להיות כתבנית קדרות קטנות, שיעורן ברביעית:",
+                "<b>חביות לודיות.</b> חביות שנעשות בלוד:",
+                "<b>לחמיות.</b> שנעשות בבית לחם. והן גדולות מאותן שנעשות בלוד:",
+                "<b>חצבים גדולים.</b> כדות גדולות כל מה שאפשר:",
+                "<b>הפכין הגלילים.</b> שנעשים בארץ הגליל:",
+                "<b>והחביונות.</b> חביות קטנות. והיינו דקין שבכלי חרס:",
+                "<b>ואין להן דפנות.</b> דדוקא השולים טמאות אם נשאר בהן כדי סיכת קטן, אבל הדפנות טהורות. והלכה כר״ע:"
+            ],
+            [
+                "<b>הטהורים שבכלי חרס.</b> פשוטי כלי חרס שהן טהורים, דכתיב בהו (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, את שיש לו תוך טמא את שאין לו תוך טהור:",
+                "<b>טבלה שאין לה לזבז.</b> לוח חלק שאין לו שפה סביב:",
+                "<b>ומחתה.</b> שחותים בה גחלים:",
+                "<b>פרוצה.</b> שאין לה דפנות:",
+                "<b>אבוב של קלאים.</b> כלי חרס שקולים בו קטניות על גבי האש. ופשוט הוא בלא בית קיבול, ומנוקב ככברה בשוליו כדי שתהא האור שולטת בו:",
+                "<b>קלאים.</b> כמו קלוי באש:",
+                "<b>וסילונות.</b> מרזבות:",
+                "<b>אף על פי כפופין.</b> אף על פי שכפופין משני צדיהן. והוא שלא חקק בהן בית קיבול צרורות:",
+                "<b>כבכב.</b> כלי שמכסים בו סלים של פת. ויש גורסין כפכף. שכופין אותו על גבי הסל. ואפילו יש לו בית קיבול, טהור. שכל המשמש כפוי בכלי חרס, טהור:",
+                "<b>והטפי.</b> הוא כלי חרס שיש לו בית קיבול ומקבל טומאה, דהכי מוכח לקמן באידך פרקא. והאי דטהור הכא, משום דהתקינו לענבים ועשה בו שינוי, מוכיח דלכסות בו ענבים קא בעי ליה ולא נעשה לקבלה:",
+                "<b>חבית של שייטין.</b> כמין חבית חלולה, וסתומה היא ואין לה פה, כדי שלא תהא נשקעת במים. ונשענים עליה ולמדין לשוט בה. ואע״פ שיש לה בית קיבול, אינה עשויה לקבלה. וכל שאינו עשוי לקבלה אע״פ שיש לו בית קיבול אינו מקבל טומאה:",
+                "<b>וחבית דפונה בשולי המחץ.</b> מחץ הוא כלי גדול של חרס, וכעין חבית עשוי לו בשוליו שאדם משים ידו לתוכה כשרוצה להגביה המחץ. ולפי שלא נעשית חבית זו לקבלה, אינה מקבלת טומאה:",
+                "<b>דפונה.</b> טמונה:",
+                "<b>והמטה והכסא והספסל.</b> כל אלו אין עשויין לקבלה:",
+                "<b>והספינה.</b> אע״פ שעשויה לקבלה ואפילו היא של חרס, טהורה. ובמסכת שבת ילפינן לה דכתיב (משלי ל׳:י״ט) דרך אניה בלב ים, ופשיטא דאניה בים היא, אלא לומר לך מה ים טהור אף אניה טהורה:",
+                "<b>כל שאין לו תוך בכלי חרס אין לו אחוריים.</b> חכמים גזרו על משקין טמאין שיטמאו כלים, ואע״פ שלא נטמאו המשקין אלא מחמת שרץ דהשתא הן ראשון לטומאה, מטמאים כלים מדברי סופרים ואם נגעו באחורי הכלי נטמאו אחוריו ולא נטמא תוכו. והשתא קמ״ל דאין טומאת אחוריים נוהגת אלא בכלי חרס שיש לו תוך. אבל כל שאין לו תוך אין לו טומאת אחוריים, ואם נגעו משקין טמאים מאחוריו לא נטמאו אחורי הכלי: "
+            ],
+            [
+                "<b>פנס.</b> כמין עששית של חרס עשויה נקבים בדפנותיה שמהן האורה יוצאת, ומניחים הנר בתוכה שלא יכבנה הרוח:",
+                "<b>שאין לו.</b> בית קיבול שמן. אע״פ שיש לו בית קיבול נר:",
+                "<b>טהור.</b> שבית קיבול נר אין לו תוך, אלא הנר מונח עליו:",
+                "<b>מגופת היוצרים.</b> כעין אבנים של חרס שהיוצרים עושים הכלים עליהן:",
+                "<b>את שהוא פותח בה.</b> כלומר המגופה שהיוצר משליך עליה הטיט ומפתח עליה בידיו צורת הכלי:",
+                "<b>טהורה.</b> לפי שאין לה שפה סביב ואין כאן תוך:",
+                "<b>ושהוא גומר בה.</b> והמגופה שמעמיד עליה הכלי לאחר שנגמרה צורתו יש לו תוך, ולכך היא טמאה. ורבותי פירשו, שיש כלי ליוצרים שנקרא מגופה ויש מהן שפתחיהן צר ויש שפתחיהן רחב, את שהוא פותח בה כלומר שעתיד להרחיב פתחה, טהורה, שעדיין לא נגמרה מלאכתה והויא כגולמי כלי חרס. ושהוא גומר בה, שמניחה כך בפתח צר, טמאה. ומתניתין רבי מאיר היא דאמר כלי חרס מאימתי מקבלים טומאה משעה שנגמרה מלאכתן. ולא כרבנן דאמרי משיצרפו בכבשן. ופירוש ראשון נראה לי עיקר:",
+                "<b>משפך.</b> כלי שנותנין על פי חבית או על פי הנוד כשרוצין למלאותו יין או שמן:",
+                "<b>ושל רוכלין.</b> שהוא קטן ועשוי להכניס שמן לפכין קטנים, ומחזיק לוג או שני לוגים והרוכל מניח אצבעו מתחתיו כנגד הנקב ומודד בו שמן, ומסיר אצבעו והשמן יורד לכליו של לוקח. ועשוי לקבלה הוא ומקבל טומאה:",
+                "<b>רבי עקיבא אומר מפני שהוא מטהו על צדו.</b> כלומר אפילו אינו של מדה, משפך של רוכלים לעולם [מיטמא], מפני שמטהו על צדו לקבל בו מעט כדי שיריח בו הלוקח, ונמצא עשוי לקבלה. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>כיסוי כדי יין וכו׳</b> וכל המשמש כיסוי בכלי חרס, טהור, דתוכו כתיב, והאי לאו תוך דידיה הוא:",
+                "<b>וכסוי חביות נייריות.</b> על שם מקומן. ולרבותא נקטינהו, מפני שהיה לכיסוי חביות שלהן בית קיבול. ואית דגרסי והניירות, כלומר, הניירות שמכסים בהן פי הצלוחית:",
+                "<b>הלפס.</b> כמו אלפס. מחבת גדולה שמבשלים בה בשר וירק, ועושים לה כסוי של חרס. וכשהוא נקוב אינו ראוי לכלום, ואפילו אינו נקוב ויש לו חידוד אין יכול לישב מפני החידוד, אבל כשאינו נקוב ואף אין לו חידוד, טמא, שראוי להפכו ולהושיבו, ואשה נותנת בתוכו ירק לסננו להמצות ממנו המים:",
+                "<b>הרונקי.</b> הירקות לאחר שנתבשלו ודבוקים זה בזה ונעשים גוף אחד נקראים רונקי. והיא מלה יונית:"
+            ],
+            [
+                "<b>גסטרא.</b> שבר כלי חרס. ודבר שנחלק לשנים קרוי גסטרא. ולשון גסטרא, גיסי תרי:",
+                "<b>שנמצאת בכבשן.</b> ולא ידעינן אם נשבר קודם שנצרף בכבשן ובשעה שנגמרה מלאכתו לא היה תורת כלי עליו ותו לא מטמא משום גסטרא, או אחר כך נשבר ומטמא. וכיצד מבררים את הדבר, רואין אם היו שבריה שוין ותוכה מאדים, בידוע שנגמרה מלאכתה ואח״כ נשברה, ומטמאה, דעביד לקיבול, שדרך לתת גסטרא תחת החבית לקבל המשקה הנוטף ממנה:",
+                "<b>טיטרוס.</b> כלי שהוא מנוקב מלמטה נקבים הרבה דקים כמלוא נקב מחט ומלמעלה נקב אחד כמלוא כוש, דהיינו פלך שהנשים טוות בו, וכשממלאים אותו מים ואדם משים אצבעו בנקב מלמעלה שלא ישלוט בו הרוח אין טפה אחת יוצאת מן הנקבים דקים שלמטה, וכשמסיר אצבעו המים יוצאים:",
+                "<b>ר׳ אליעזר בר צדוק מטהר.</b> לפי שנקוב בכונס משקה:",
+                "<b>ורבי יוסי מטמא.</b> שכך הוא דרך תשמישו, וחשיב בית קיבול הואיל והמים עומדים על ידי הנחת אצבע, ואפילו בלא הנחת אצבע אין המים יוצאים אלא כמוציא פרוטות מעט מעט טפה אחר טפה, ומשום הכי לא חשיב נקוב ככונס משקה ליטהר בכך. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>טבלא שיש לה לזבז ומחתה שלימה.</b> שיש לה דפנות, טמאים, שיש להן בית קיבול. ומרישא דהטהורים שבכלי חרס הוה שמעינן דהנך טמאים, אלא אורחיה דתנא הכי, כדתנן בפרק ואלו טריפות [דף מ״ג] ואלו כשרות, והכי איכא טובא במשנה:",
+                "<b>טבלא.</b> של חרס:",
+                "<b>שהיא מלאה קערות.</b> שהיא עשויה קערות קערות, והקערות הן מגופה ומחוברין בה:",
+                "<b>ואם יש לה לזבז עודף.</b> אם שפת הטבלא סביב עודף ועולה למעלה יותר מפיהן של קערות:",
+                "<b>נטמאה אחת מהן נטמאו כולן.</b> דכשנכנס השרץ בפי הקערה כבר נכנס באויר הלזבז העודף סביב, ונטמאת כל הטבלא, דכלי חרס מטמא מאוירו, וכשנטמאת הטבלא כולה נטמאו כל הקערות שהן מגופה:",
+                "<b>בית התבלין.</b> כלי חרס עשוי רבועים רבועים, לתת בכל רבוע ורבוע מין אחד של תבלין ולא יתערבו זה בזה:",
+                "<b>קלמרים המתואמות.</b> כלי עשוי לתת בתוכו הדיו והקולמוס והכלים הצריכים לסופר. ועשוי גם הוא רבועים רבועים תאומים, ובארצנו מהם הרבה, וקורים להם בלע״ז קלמר״י:",
+                "<b>בית תבלין של עץ.</b> שעשוי גם הוא רבועים רבועים ואין לו לזבז עודף:",
+                "<b>שנטמא אחד מהן במשקה.</b> דרבנן גזרו על המשקים הבאים מחמת שרץ לטמא כלים, גזירה משום משקה זב וזבה, שהם מטמאים כלים דאורייתא. ודוקא כשנטמא במשקה לא נטמא חברו, שכלי שנטמאו אחוריו במשקים לא נטמא תוכו, הלכך כשנטמא אחד מהן במשקין הוי דופן של הטמא אחוריו של חברו ולא נטמא חברו. אבל בטומאת שרץ דאורייתא דכל היכא דנגע בכלי עץ בין מאחוריו בין מתוכו נטמא כולו, אם נטמא אחד מהן נטמא חברו, שהטומאה נוגעת בו מאחוריו. ובכלי חרס דאינו מקבל טומאה מגבו אלא מתוכו, אפילו בטומאת שרץ אם נטמא אחד מהן לא נטמא חבירו, דתוכו של זה נעשה גב לחבירו, וכלי חרס אין מיטמא מגבו. אבל כלי עץ מיטמא מגבו בטומאת שרץ, אבל לא בטומאת משקין להיות נטמא כולו:",
+                "<b>חולקים את עביו.</b> דופן עב ורחב שבין שני הרבועים, רמינן פלגא להאי גיסא ופלגא להאי גיסא בטומאת משקים דרבנן, וחצי עובי הדופן שלצד הטהור טהור. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>הלפיד.</b> כעין קערה של חרס מחודדת מלמטה ותוחבים חידודה בראש קונדס, ובתוך אותה קערה נותנים חתיכות בגד ושמן ועטרן ומדליקין ומגביהין למעלה והיא מאירה למרחוק. ומפני שהיא מחודדת ואינה יכולה לעמוד בפני עצמה סלקא דעתך אמינא שלא תיטמא, קמ״ל. דהואיל ומקום מושבה מתוקן ומיוחד להושיבה בראש הקונדס הרי זו מיטמאה:",
+                "<b>ובית שקעו של נר.</b> כלי חרס עשוי להיות הנר יושב ומשוקע בו:",
+                "<b>מטמא באויר.</b> דחשיב כתוך לטמא באויר, אף על פי שאין כל הנר משוקע בו כי אם מעט ממנו:",
+                "<b>המסרק של צרצור.</b> כלי חרס שעושים על פיו שבכה כמין מכבר מעשה רשת והמערה ממנו מטיל המים ממקומות הרבה, ורוב הכלים ששותין בהם מים בארץ ישמעאל עשויים כך, וסביב אותה שבכה בולטים שינים כשיני המסרק, שעושים אותן לנוי. ואם נתלה שרץ באויר אותן שינים פליגי בה רבי אליעזר ורבנן אי חשיב תוך כלי חרס אי לא. והלכה כחכמים דחשבי לה תוך ומטמאין:"
+            ]
+        ],
+        [
+            [
+                "<b>שיעור כלי חרס ליטהר.</b> דתו לא מקבל טומאה, ואם היה טמא טהור כאילו נשבר כולו, דתו לא חזי למילתיה ולא חשוב תוך דידיה. אפילו היתה חבית זו מיוחדת לגרוגרות ולאגוזים, וניקבה במוציא זית, טהורה, כל זמן שלא חזר ויחדה אח״כ לקבל בה רמונים וכיוצא בהן, אבל חזר ויחדה לקבל בה רמונים, טמאה עד שתנקב במוציא רמון, ומשניקבה במוציא רמון שוב אינה מקבלת טומאה:",
+                "<b>שיעורו במשקין.</b> בנקב שכשמשימין הכלי על גבי משקין נכנסין המשקין דרך אותו נקב לתוך הכלי, והוא נקב גדול ממוציא משקה:",
+                "<b>לכך ולכך.</b> כגון קדרה שמבשלים בה בשר. אע״פ שאין מניחין בה אוכל בלא משקה, ולמשקה לא חזיא שהרי ניקבה בכונס משקה, אפילו הכי אזלינן בה לחומרא, ואינה טהורה עד שתנקב במוציא זיתים:"
+            ],
+            [
+                "<b>חבית שיעורה בגרוגרות.</b> רגילים היו להניח גרוגרות בחבית:",
+                "<b>רבי מאיר אומר בזיתים.</b> כסתם מתניתין דלעיל. והוי סתם ואחר כך מחלוקת ואין הלכה כסתם. והלכה כרבי יהודה:",
+                "<b>הלפס והקדירה שיעורן בזיתים.</b> להחמיר. כדפרישנא לעיל:",
+                "<b>הפך והטפי.</b> כלי שמן הן. אלא שהטפי פיו צר מאד, לכך נקרא טפי שאין יורד ממנו אלא טפין טפין. וטפי דתנן בפרקין דלעיל שהוא טהור, היינו כשהתקינו לכסות בו סל של ענבים כדפרישנא לעיל:",
+                "<b>בשמן.</b> היינו כונס משקה של שמן. ואין שיעורו שוה למים, דשל שמן דק שהרי כלי שמחזיק מים או יין אינו מחזיק שמן:",
+                "<b>הצרצור.</b> כלי עשוי לשתות בו מים ועל פיו שבכה כמעשה רשת שלא יכנס לתוכו דבר רע ויטנפו המשקין:",
+                "<b>שלשתן.</b> הפך והטפי והצרצור, שיעורן בנקב מוציא זרעונים, כגון האפונים. דסבר רבי שמעון דלזרעונים נמי עבידי, והוו כמו העשוי לכך ולכך דלעיל דמטילין אותו לחומרו. ואין הלכה כרבי שמעון:",
+                "<b>נר שיעורו בשמן.</b> בכונס משקה של שמן. דסתם נר לשמן עביד:",
+                "<b>רבי שמעון אומר בפרוטה קטנה.</b> דסבר עביד נמי לאנוחי ביה פרוטות, ומטילין אותו לחומרו. ואין הלכה כרבי שמעון:",
+                "<b>נר שנטל פיו.</b> בטל שם נר ממנו:",
+                "<b>ושל אדמה.</b> אינו מקבל טומאה כל זמן שלא נצרף בכבשן. ואע״פ שהוסק פי הנר בפתילה הדולקת, לא חשיב בכך כאילו נצרף בכבשן, וטהור:"
+            ],
+            [
+                "<b>חבית שניקבה.</b> במוציא זית, וטהרה, כשחזר ועשאה בזפת, מקבלת טומאה מכאן ולהבא:",
+                "<b>חזרה ונשברה.</b> לשברים הרבה. ואותו השבר שיש בו הזפת מחזיק רביעית ויושב שלא מסומך, טמא. ובחבית המחזקת מלוג ועד סאה עסקינן, כדתנן בפרקין דלעיל מלוג ועד סאה ברביעית. ואע״פ שאין סתימה מועלת לנקב הבא לאחר שבירה, שאני הך סתימה שנעשית קודם שבטל שם כלי ממנה. דחבית שניקבה שם חבית עליה אע״פ שטהרה, אבל חרס הפורש מן החבית בטל שם כלי מעליו אע״פ שלא ניקב, לפיכך אין מועלת סתימה בנקב שלו:"
+            ],
+            [
+                "<b>חבית שנתרועעה.</b> כמו כותל רעוע. שלא נפלו חרסיה אבל היא רעועה כל כך שאם יטלטלוה וחצי קב גרוגרות בתוכה תשבר לגמרי. וטהורה היא כדאמרינן לקמן באידך פרקין [מ״ב]:",
+                "<b>וטפלה.</b> שטח פניה:",
+                "<b>בגללים.</b> כדי שלא יפלו החרסים:",
+                "<b>נשברה.</b> שנפלו החרסים ודיבק השברים בקולן של סופרים. או שהביא חרסים ממקום אחר ודבקן ואחר כך טפלן בגללים, טהורה. והוא הדין טפלן בטיט, כל זמן שלא חזר וצרפה בכבשן:",
+                "<b>חרס מחזיק רביעית.</b> וכגון שהחרס באה מחבית המחזקת מלוג ועד סאה, דשיעורה ברביעית כדפרישנא לעיל:",
+                "<b>כולן מטמאין במגע.</b> דכולן נעשים יד לאותו חרס, ומטמאין משום יד. וכנגדו בלבד מטמא באויר, דאין אויר ליד כלי חרס:"
+            ],
+            [
+                "<b>כלי חרס הבריא.</b> שאינו לא רעוע ולא שבור:",
+                "<b>מטמאין.</b> אם נטמא הכלי מאוירו, טמאים אוכלים ומשקים שנגעו בטפילה, מפני שהיא חשובה ככלי עצמו:",
+                "<b>הטופל את הבריא טהור.</b> דדוקא הכלי רעוע שצריך לאותה טפילה הוא דחשיבה הטפלה ככלי ונטמאו האוכלים הנוגעים בה כשהכלי טמא, אבל טפילת הבריא אינה חשובה ככלי. והלכה כחכמים:",
+                "<b>וכן בחידוק קרויה.</b> כשם שנחלקו רבי מאיר ורבי שמעון עם חכמים בטפילת הבריא כך נחלקו בחידוק קרויה, והיא דלעת יבשה וחלולה ששואבין בה מים, ורגילים להדק סביבותיה בעגול של עץ או של ברזל כדי שלא תשבר אם תגוף באבן. דרבי מאיר ורבי שמעון דמטמאין בטפילת הבריא מטמאין אף בזו, ואפילו היתה הקרויה בריאה. וחכמים אומרים אם היתה הקרויה בריאה ואינה צריכה לעוגל זה לא חשיב העוגל כגופה של קרויה, ואם נטמאת הקרויה לא נטמא העוגל:"
+            ],
+            [
+                "<b>יבלית.</b> מין עשב ששמו יבלא. ורגילין לטוח בו הכדות הגדולות שלא יפלטו היין שמזיעין:",
+                "<b>פטסין.</b> כדות גדולות. כמו הללו בעלי פטסין דבמסכת ביצה [דף טו.]:"
+            ],
+            [
+                "<b>מיחם.</b> כלי שמחממים בו המים:",
+                "<b>בחומר.</b> טיט עב:",
+                "<b>חרסית.</b> דק כחרס. ויש מפרשים, כתישת חרסים:",
+                "<b>הנוגע בחומר טמא.</b> לפי שהוא נדבק ומתחבר במיחם וחשוב כעצמו של כלי, הלכך אם נטמא המיחם נטמא החומר שסביבו כמותו, והאוכלים הנוגעים בחומר טמאים:",
+                "<b>ובחרסית טהור.</b> דחרסית אינו נדבק ומפריך ונפיל, ולא חשיב כעצמו של כלי:",
+                "<b>קומקום.</b> יותר גדול ממיחם. ובלע״ז קוראין לו קומקומ״ו:",
+                "<b>שאינו יכול לקבל את החמין.</b> שהזפת ניתך ונמס במים חמין. ואע״פ שיכול לקבל את הצונן אינו חשוב כלי וטהור:",
+                "<b>וכן היה אומר בכלי זפת.</b> כלים העשויין מן הזפת עצמו, שהן טהורין, הואיל ואין יכולין לקבל את החמין כצונן. ורבותי פירשו בכלי זפת, בכלים הזפותים, ומפרש ואזיל כיצד, כלי נחושת שזפתן טהורים. אם היו הכלים טמאים ונגע אדם או אוכלין ומשקין בזפת, טהורים, דאין הזפת חיבור ואינו נחשב כעצמו של כלי:",
+                "<b>ואם ליין.</b> ואם זפתן מתחלה לשום בתוכן יין ואין דעתו להשתמש בהן בחמין כלל:",
+                "<b>טמאין.</b> דאז הוי הכלי צריך לזפת והוי זפת חיבור:"
+            ],
+            [
+                "<b>יותר מצרכה.</b> כנגד הנקב הוא צורכה, ומה שהוא שלא כנגד הנקב הוי יותר מצרכה, ולא חשיב חיבור, כיון דלא צריך לחבית. ורמב״ם פירש, יותר מצרכה כגון שעשה הסתימה עבה ביותר עד שיוכל להנטל ממנה ותשאר סתומה, ואפילו הכל כנגד הנקב:",
+                "<b>זפת שנטפה על החבית.</b> שאינה נקובה:",
+                "<b>הנוגע בה.</b> בטיפת הזפת:",
+                "<b>טהור.</b> אע״פ שהחבית טמאה. שאין הזפת חיבור לחבית כיון שאין החבית צריכה לה:",
+                "<b>שפקקו בזפת.</b> שסתם פי הנקב של המשפך העשוי להכניס ממנו יין לחבית:",
+                "<b>רבי אלעזר בן עזריה מטמא.</b> דחשיב ליה סתימה, בין בשל עץ בין בשל חרס:",
+                "<b>ור״ע מטמא בשל עץ.</b> מפני שהזפת הוא מינו, שהזפת יוצא מן העץ:",
+                "<b>ומטהר בשל חרס.</b> שאינו מינו ולא חשיב חיבור. ולא דמי סתימת פי המשפך לסתימת נקב החבית דחשיב חיבור, לפי שהנקב שבפי המשפך שעשאו היוצר מתחלה חלק הוא ונקלף הזפת ממנו ואינו מתקיים, אבל חבית שניקבה לאחר שהוסקה בכבשן אי אפשר לנקב להיות חלק ושוה ואין הזפת נקלף ממנו אי נמי, נקב שבפי המשפך סופו להסיר סתימתו כשירצה לשפוך יין בחבית, הלכך לא חשיבא סתימה אלא במשפך של עץ לפי שהוא מינו, אבל חבית שניקבה אין סופו להסיר הסתימה:",
+                "<b>רבי יוסי מטהר בשניהם.</b> דסתימת פי המשפך לא חשיבא סתימה, והרי הוא כאילו לא נסתם ואין לו בית קבול. והלכה כר״ע:"
+            ]
+        ],
+        [
+            [
+                "<b>החרס שאינו יכול לעמוד.</b> כגון חרס הפורש מן החבית ומן הקדירה במקום האוזן, ואינו יכול לעמוד בלא סמיכה מפני כובד האוזן שמכביד ומכריעו, או מפני שהיה בו חידוד שהוא חד בתחתיתו ואינו יכול לשבת שלא מסומך:",
+                "<b>נטלה האוזן טהור.</b> דכלי חרס כיון שטהר שעה אחת שוב אין לו טומאה לעולם:",
+                "<b>ור׳ יהודה מטמא.</b> דלית ליה הך סברא:",
+                "<b>או שנחלקה.</b> לארכה כמין שתי עריבות, ואינה יכולה לישב על תחתיה אלא על דפנותיה:",
+                "<b>רבי יהודה מטהר.</b> דסבר ר׳ יהודה דהא דתנן הדקים שבכלי חרס יושבים שלא מסומכים שהן טמאים, היינו מן השוליים ולא מן הדפנות, שצריך שיהיה שבר הכלי יושב על שוליו כדרך שיושב כשהוא שלם:",
+                "<b>וחכמים מטמאין.</b> דסברי כלים עשויין להושיבן על דפנותיהן לפרקים:"
+            ],
+            [
+                "<b>ואינה יכולה להטלטל בחצי קב גרוגרות.</b> מתוך שהיא רעועה והגרוגרות מכבידים נשברת לגמרי בטלטולה. ולכך שיערו בחצי קב, דהוא שיעור סעודה אחת. דקב גרוגרות הוא שיעור שתי סעודות, כדמוכח בסוף מסכת פאה גבי אין פוחתין לעני בגורן מקב גרוגרות. וכל דלא חזיא לטלטל בה שיעור סעודה אחת כשבורה דמיא:",
+                "<b>גיסטרא.</b> כלי חרס שנחלק לשנים. ונעשה גיסי תרי:",
+                "<b>שאין שיריים לשיריים.</b> כלי שלם חסים עליו ומשום סדק פורתא לא שדו ליה ומביאין שיריים של כלי דהיינו שבר כלי ומשימין תחתיו, אבל שבר כלי מכי נסדק במוציא משקה משדא שדו ליה, שאין אומרים הבא שבר כלי אחר להניח תחת שבר כלי זה:"
+            ],
+            [
+                "<b>כל שניטלו אזניה.</b> חשובה גיסטרא, ואפילו היא שלימה, הואיל ואין לה אזנים לטלטלה ממקום למקום. ואם נתרועעה, שיעורה כמוציא משקה:",
+                "<b>היו בה חדודים.</b> סתם חרס שנשבר יוצאין ממנו חידודים. כמו [איוב מ״א כ״ב] חדודי חרס:",
+                "<b>כל המקבל עמה בזיתים.</b> אם אין כזית יוצא בין חידוד לחידוד, חשוב תוך כמו הגסטרא עצמה ומטמא אפילו באויר. אבל אם יוצא זית מבינתים, אינו מטמא באויר. אבל מטמא במגע מטעם יד:",
+                "<b>היתה מוטה על צדה.</b> שנחלקה לארכה כמין עריבה ואינה יושבת אלא על דפנותיה ויש לה חידודים:",
+                "<b>כל המקבל עמה בזיתים.</b> כדרך שמטמאה כשיושבת על שוליה כך מטמאה יושבת על צדה. וסתם מתניתין כחכמים דלעיל דמטמאין בחבית שנחלקה כמין שני עריבות:",
+                "<b>קתדרא.</b> כסא של נשים ההולכות על העגלה:",
+                "<b>קורפיות.</b> על שם מקומן. והן כלים חדים שאין יושבים שלא מסומכין:",
+                "<b>וקוסים.</b> לשון קשות הנסך. ובסנהדרין הגונב את הקסוא והוא שם לכלי שרת. וקוסין הן מיני כלים ששוליהן חדין וכשמבשלים בהן מניחין אותן על כלי ברזל שקורין טריפיד״י בלע״ז, וכשמורידים אותן סומכין אותן באפר הכירה:",
+                "<b>הצידונין.</b> שנעשים בצידון:"
+            ],
+            [
+                "<b>שפיות.</b> מלשון שפה. שיש לו שלש שפתות לפיו, ואויר בינתים בין שפה לשפה:",
+                "<b>הפנימית עודפת הכל טהור.</b> כל מה שהוא חוץ ממנה נחשב כגבו של כלי ואין כלי חרס מיטמא מגבו. אבל מה שבתוך הפנימית טמא:",
+                "<b>החיצונה עודפת הכל טמא.</b> דהוי חוצה לה כגבו של כלי ולפנים ממנה חשוב תוך. וכן אם אמצעית גבוהה, ממנה ולחוץ חשוב גב ולפנים חשוב תוך, שהכלי מתמלא עד הגבוהה:",
+                "<b>היו שוות.</b> שאין אחת מן השפתות עודפת על חברתה:",
+                "<b>וחכמים אומרים הכל טהור.</b> השפה שנפלה הטומאה באוירה בלבד היא טמאה, והשאר הכל טהור. וכן הלכה:",
+                "<b>משיצרפם בכבשן.</b> וקודם צירוף הן כלי אדמה ואין מיטמאין:",
+                "<b>והוא גמר מלאכתן.</b> ואע״ג דלאחר צירוף הכבשן צריכין תיקון למרחן להחליקן ולהשוות שפתן, אעפ״כ משיצרפם בכבשן חשיב נגמרה מלאכתן ומיטמאין:"
+            ]
+        ],
+        [
+            [
+                "<b>תנור תחלתו ארבעה.</b> סתם תנור עשוי כמין קדירה גדולה שאין לה שוליים, ומחברים אותו בטיט על גבי קרקע, ורצפת הקרקע היא תחתיתו של תנור. ואע״פ שמעצמו אין לו בית קבול אף על פי כן טמא, דבתוכו תלה רחמנא והרי יש לו תוך:",
+                "<b>תחלתו ארבעה.</b> אין גובהו של תנור פחות מארבעה טפחים:",
+                "<b>ושייריו.</b> אם היה גדול ונטמא ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו ארבעה:",
+                "<b>במה דברים אמורים.</b> דתחלתו ושייריו ארבעה:",
+                "<b>בגדול.</b> העשוי לאפות ולצלות בו כדרך התנורים:",
+                "<b>אבל בקטן.</b> העשוי לתינוקות לצחק בו:",
+                "<b>תחלתו כל שהוא.</b> ולאו דוקא כל שהוא, דבציר מטפח לא הוי:",
+                "<b>ושייריו ברובו.</b> בגמרא בפרק העור והרוטב (חולין דף קכ״ד) מקשה על מתניתין דהכא, ובציר מטפח למאי חזי. ומשני, האי ושייריו ברובו אגדול קאי, ולא אתנור קטן. ומותבינן, בגדול, הא קאמר ושייריו ארבעה, דהא קתני במה דברים אמורים בגדול משמע דלא פליגי חכמים על תנא קמא בגדול כלל. ומשני, הא בתנור בר שבעה הא בתנור בר תשעה, כלומר בר שבעה שייריו ברובו, ואע״פ דלא הוו ארבעה ואין תנור פחות מארבעה, הואיל ומתחלתו היה כלי חשוב משתמשין בשייריו אע״פ שאינן ראויין כל כך, ובתנור של תשעה דרובו הוי שיעור גדול, מטמא בשייריו בארבעה כתחלתו:",
+                "<b>משתגמר מלאכתו.</b> אתחלת תנור קאי. מאימתי התנור מיטמא, משתגמר מלאכתו:",
+                "<b>משיסיקנו.</b> אע״ג דשאר כלי חרס סגי להו בצירוף כבשן, תנור דבעי לדבק בו טיט לעבותו להחזיק חומו לא נגמרה מלאכתו עד שיסיקנו. ומיהו לא בעי היסק גדול כדי לאפות בו פת, אלא כדי לאפות בו סופגנים, פת שבלילתה רכה העשויה כספוג, דבהיסק מועט סגי לה:",
+                "<b>משיסיק את החדש כדי לאפות בישן.</b> דחדש כדי לאפות בו סופגנים בעי היסק מרובה מן הישן. ואם הוסק החדש היסק מועט דבהיסק כזה היה ישן ראוי לאפות בו סופגנים, היינו גמר מלאכתו. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>כירה.</b> מקום שפיתת שתי קדירות. ופעמים שנותנים הקדירות לבשל בתוכה ופעמים על גבה:",
+                "<b>תחלתה שלש.</b> גובהה אין פחות משלש אצבעות:",
+                "<b>משתגמר מלאכתה.</b> מאימתי מיטמאה תחלתה, משתגמר מלאכתה:",
+                "<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה, שהיא קלה לבשל יותר מכל הביצים:",
+                "<b>טרופה.</b> כשהיא טרופה ושבורה בקערה:",
+                "<b>ונתונה באלפס.</b> שהוחם כבר, שהיא ממהרת להתבשל:",
+                "<b>הכופח.</b> שיעור שפיתת קדרה אחת. וחומו רב מחום הכירה ופעמים שאופין בו פת:",
+                "<b>שיעורו כתנור.</b> כדי לאפות סופגנים:",
+                "<b>שיעורו ככירה.</b> לבשל בו ביצה קלה:",
+                "<b>האבן היוצא.</b> רגילים לחבר אבן בתנור שבולטת ממנו לחוץ כדי שיהיה לו לבית אחיזה, וכתנור דמיא. ואם נטמא התנור נטמאת האבן, ונטמא הפת שנגע בה, מפני שהוא יד לתנור, וכתיב (ויקרא י״א:י״א) תנור וכירים יותץ וגו׳ טמאים יהיו לכם, לכל שבצרכיכם, לרבות את הידות שהן צורך לכלי:",
+                "<b>לא אמרו.</b> דיותר מטפח בתנור ומשלש אצבעות בכירה לא הוי חיבור, אלא כשהאבן בין התנור ולכותל. מפני שמעכבת שאין יכולין לקרב התנור לכותל ודוחק את הבית, הלכך יותר מטפח עומדת לינטל היא. אבל לצד הבית, אפילו גדולה הרבה יד היא לתנור. ואין הלכה כרבי יהודה:",
+                "<b>והשאר טהור.</b> דתניא בתורת כהנים, יכול שאני מרבה יותר מכשיעור, תלמוד לומר טמאים הם:"
+            ],
+            [
+                "<b>עטרת כירה.</b> בנין עגול עשוי על ראש הכירה כדי לשמור חומה:",
+                "<b>טהורה.</b> ואם נטמאת הכירה לא נטמאת העטרת, דלא חשיבא עטרת חיבור לכירה:",
+                "<b>טירת התנור.</b> חצר התנור, לשון בחצריהם ובטירותם. מקום לפני התנור מוקף מחיצות שנותנים בו הלחם כשרודין אותו מן התנור:",
+                "<b>בזמן שהיא גבוהה ארבעה.</b> כשיעור גבהו של תנור שתחילתו ארבעה:",
+                "<b>אפילו על שלש אבנים.</b> שלא היתה מחוברת חיבור יפה אלא מונחת על שלש אבנים בלבד ודבוקה לתנור, חשיבא חיבור:",
+                "<b>בית הפך.</b> מקום עשוי בצדי הכירה שמניחין בו פך שמן להפשיר:",
+                "<b>בית התבלין.</b> מקום שמניחין בו את התבלין:",
+                "<b>בית הנר.</b> מקום שמניחין בו הנר:",
+                "<b>מיטמאין במגע.</b> אם נגע שרץ בתוך הכירה נטמאו המקומות הללו בטומאת הכירה. וכן אם נטמא אחד מן המקומות הללו במגע שרץ נטמאת הכירה עמהם, דחשיבי ככירה והם דבר אחד לענין טומאת מגע:",
+                "<b>ואין מיטמאין באויר.</b> אם נתלה שרץ באויר כירה ולא נגע בה. אע״פ שהיא טמאה דכלי חרס מיטמא באויר, הן טהורין, שאינם חיבור לה אלא לענין מגע. משום דמן התורה אינם חבור לה, ורבנן הוא דגזור עלייהו טומאה, ועבדו רבנן הכירא דלא לטמאו באויר, כי היכי דלא לשרפו עלייהו. תרומה וקדשים:",
+                "<b>ור׳ שמעון מטהר.</b> אפילו במגע, כל מקום שלא נגעה בו טומאה, דכל חד וחד כלי באנפי נפשיה. הוא. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>תנור שהוסק מאחוריו.</b> שאין התנור מקבל טומאה עד שיסיקנו, ואם לא הוסק מבפנים אלא מבחוץ חשיב היסק:",
+                "<b>או שהוסק שלא לדעתו.</b> [אפילו מבפנים]:",
+                "<b>או שהוסק בבית האומן.</b> קודם שנגמר מלאכת עשייתו:",
+                "<b>טמא.</b> גרסינן. ויש ספרים שגורסין טהור, ושיבוש הוא:"
+            ],
+            [
+                "<b>מוסף התנור.</b> תוספתו של תנור שמוסיפין בגבהו כדי לשמור חומו:",
+                "<b>מפני שהוא סומך עליו את השפוד.</b> של בשר, שרגילים לצלות בו בשר, והוי דבר צורך לתנור. ורחמנא אמר וטמאים יהיו לכם, לכל שבצרכיכם, כדדרשינן לעיל [במשנה ב׳]:",
+                "<b>מפני שהוא אופה בו כשהוא נדחק.</b> כשיש לו אוכלוסין מרובין וצריך לפת מרובה. ור׳ יוחנן לא סגי ליה בטעמא דתנא קמא מפני שהוא סומך עליו את השפוד, דסבירא ליה דבעינן שיהא תשמיש התוספת כעין תשמיש גופו של תנור:",
+                "<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשים בה:",
+                "<b>ושל צבעים טהור.</b> דלא משתמש ביה כי היכי דלא לפסיד צבעיה. ואין הלכה כרבי יוחנן הסנדלר:"
+            ],
+            [
+                "<b>מעפר ולמטן מיטמא במגע.</b> אם נגע שרץ בתנור מתוכו למעלה מן העפר נטמא מה שלמטה מן העפר. אבל אם נתלה השרץ באויר ולא נגע בדופני התנור מתוכו, לא נטמא אלא מה שלמעלה מן העפר:",
+                "<b>בור.</b> חפירה למטה בארץ:",
+                "<b>דות.</b> כבור הוא עשוי, אלא שהוא בנין למעלה מן הקרקע:",
+                "<b>ונתן שם אבן.</b> בין הבור ובין דופן התנור, להחזיק התנור שלא יפול לתוך הבור:",
+                "<b>אם מסיק מלמטה.</b> אם כשמסיק האור מלמטה בתוך הבור, התנור ניסוק מתוכו למעלה דרך שוליו, טמא. ואם לאו, שאינו ניסק מהיסק האור שלמטה בתוך הבור, טהור. ופלוגתא דר׳ יהודה ורבנן דוקא בהיסק ראשון שהוא גמר מלאכתו של תנור וע״י אותו היסק הוא מקבל טומאה, ר׳ יהודה סבר צריך שיהא התנור מחובר לארץ בהיסק ראשון, דכתיב תנור וכירים יותץ, ואין שייך לשון נתיצה אלא במחובר לקרקע, דבמיטלטל נופל לשון שבירה לא לשון נתיצה, הלכך אם התנור ניסק דרך שוליו מהיסק שבתוך הבור, חשיב כמחובר לבור וקרינן ביה יותץ, ואם אינו ניסוק מהיסק הבור הרי הוא נתוץ ועומד ואי אפשר לקיים בו תו יותץ:",
+                "<b>וחכמים אומרים הואיל והוא ניסוק מכל מקום טמא.</b> דאמר קרא וטמאים יהיו לכם, מכל מקום, ואפילו אם מסיקו כשהוא תלוי בצואר הגמל הוי היסק ונגמרה מלאכתו בכך. והכל מודים בהיסק שני לאחר שנגמרה מלאכתו שהוא מיטמא אפילו בצואר הגמל. והלכה כחכמים:"
+            ],
+            [
+                "<b>תנור שנטמא.</b> התנור עשוי כקדירה גדולה שאין לה שולים ומיטלטל, וכשבא לקבעו מחברו בארץ ומדבק טיט מבחוץ ומעבהו כדי שישמור חומו, וקרי לה טפילה שמטפלה ומחברה לו:",
+                "<b>כיצד מטהרים אותו.</b> כמה תהא שבירתו ותהא מטהרתו:",
+                "<b>חולקו לשלשה.</b> לכלי עצמו מבפנים. דאי לשנים, הגדול טמא, דאיכא רובא:",
+                "<b>וגורר את הטפילה.</b> שדבק עליו, שגם היא מחברתו:",
+                "<b>עד שיהא בארץ.</b> כלומר מפילה עד הקרקע. אי נמי, אחולקו קאי, דלא סגי בחלוקה עד רובו, אלא חולק עד שיגיע לקרקע:",
+                "<b>ולא עד שיהא בארץ.</b> ולא לחלקו עד למטה סמוך לארץ:",
+                "<b>אלא ממעטו מבפנים.</b> עד שלא ישאר ארבעה טפחים שהוא שיעור תחלתו של תנור. ואין הלכה כר׳ מאיר:",
+                "<b>צריך להסיעו.</b> אע״פ שחלקו, לא טהר עד שיפריד החלקים זה מזה. ואין הלכה כר׳ שמעון:",
+                "<b>הגדול טמא.</b> משום דאיכא רובו של תנור:"
+            ],
+            [
+                "<b>חתכו חוליות לרחבו.</b> כמו שחותך שפופרת של קנה:",
+                "<b>פחות מארבעה טפחים.</b> אם יש בחוליא פחות מארבעה טפחים ובאה מתנור גדול דליכא רובא, טהור. אבל איכא ארבעה טפחים, טמא, אע״ג דהוי מיעוט:",
+                "<b>מרחו בטיט.</b> בעי היסק כתנור חדש:",
+                "<b>הרחיק ממנו את הטפלה.</b> טפול של טיט שעשה, לא חיברו לתנור אלא רחוק ממנו:",
+                "<b>ונתן חול או צרור.</b> בין הטפילה לתנור, וע״י כך התנור מקיים חומו ואופים בו:",
+                "<b>הנדה והטהורה אופות בו.</b> דלא חשיבא הטפלה חיבור לתנור, כיון שהיא מרוחקת ממנו:",
+                "<b>והוא טהור.</b> שאינו מקבל טומאה:"
+            ],
+            [
+                "<b>תנור שבא מחותך.</b> שעשאו האומן דפים דפים כדי לחברן יחד ע״י מסגרות, הן זירים שקורין צירקלא״ש, כעין שאנו עושים לחביות שנותנים בהן יין. ולאותן זירים ומסגרות קורא התנא למודין:",
+                "<b>ונתנן עליו והוא טהור נטמא.</b> לאחר שנתן עליו הלמודים והיה התנור טהור מתחלה לפי שהיה דפים דפים ולא היה מחובר, חזר להיות מקבל טומאה ע״י הלמודים הללו שמחברים אותו:",
+                "<b>סילק את למודיו.</b> ונתפרקו הדפין זה מזה, אין לך נתיצה גדולה מזו, ונטהר התנור. ואע״פ שהחזיר הלמודים פעם שניה שוב אינו מקבל טומאה, שאין הלמודים מביאין לו הטומאה אלא בפעם ראשונה בלבד כשבא מחותך מבית האומן:",
+                "<b>מרחו בטיט.</b> לתנור זה שאין הלמודים מביאין לו הטומאה, טמא על ידי מריחת הטיט.",
+                "<b>ואין צריך להסיקו.</b> כשאר כל תנורים שאין מקבלין טומאה עד שיסיקם, לפי שכבר הוסק בפעם ראשונה כשבא מחותך מבית האומן:"
+            ],
+            [
+                "<b>חתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות, והניח חוליא על גבי חוליא:",
+                "<b>ונתן חול בין חוליא לחוליא.</b> וטח אותו בטיט ועשה לו טפילה כדרך שעושין לתנורים:",
+                "<b>ר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקים, כשבור דמי:",
+                "<b>וחכמים מטמאין.</b> שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא:",
+                "<b>וזהו תנורו של עכנאי.</b> לכך נקרא תנורו של עכנאי, שהקיפוהו הלכות כעכנא זו וטמאוהו. עכנא, נחש שדרכו לעשות כעגולה להכניס זנבו לתוך פיו, כך הקיפו בתשובה וראיות ר׳ אליעזר וחכמים זה את זה, על תנור זה. ולבסוף מפני שהיה ר׳ אליעזר יחיד כנגד רבים, נפסקה ההלכה כרבים דלא כר׳ אליעזר. והביאו כל טהרות שטיהר ר׳ אליעזר ושרפום באש ונמנו וברכוהו, מפני שהיה מחזיק במחלוקת כנגד רבים:",
+                "<b>יורות הערביין.</b> לאפות פת הן עשויין. כדמפרש ואזיל:",
+                "<b>של בן דינאי.</b> רבותי פירשו שם אדם שהיה עושה תנורים הללו. ואני שמעתי על שם שדנו בו דינים הרבה:"
+            ],
+            [
+                "<b>של אבן ושל מתכת טהור.</b> של אבן טהור לגמרי. ושל מתכת טהור מדין כלי חרס, שאינו מטמא מאוירו ויש לו טהרה במקוה:",
+                "<b>וטמא משום כלי מתכות.</b> שמקבל טומאה מגבו ונעשה אב הטומאה. ואם הוא מחובר לקרקע אינו מטמא, דכל המחובר לקרקע הרי הוא כקרקע, חוץ מתנור וכירים של חרס דכתיב בהו (ויקרא י״א:ל״ה) תנור וכירים יותץ, את שיש בו נתיצה:",
+                "<b>ניקב נפגם נסדק.</b> ועשה טפול של סיד לסתום הנקב והפגם והסדק. או שעשה על פיו תוספת של טיט, טמא, כדין תנור של חרס:",
+                "<b>וכן בכירה.</b> וכן שיעור נקב של כירה, כדי שיצא ממנו האור, כשיעור נקב של תנור:",
+                "<b>ועשה לה פטפוטין.</b> הכא לא תני ועשה לה טפילה, [לפי] שאין עושין טפלה לכירה שניקבה או נפגמה כמו שעושין לתנור, אלא כשניקבה או נפגמה הכירה במקום מושבה רגילין במקום הנקב לעשות פטפוטין, הן רגלי הכירה כמו טריפי״ד בלע״ז, שהכירה יושבת על אותן פטפוטין:",
+                "<b>מרחה בטיט.</b> טהורה. שאין מירוח של טיט מועיל אלא בתנור שאופין הלחם בתוכו, אבל לא בכירה, לפי שאין אופין ומבשלין בתוך הכירה עצמה אלא מניחין בתוכה או על גבה הקדרה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>העושה שלשה פטפוטים.</b> שלשה רגלים יושבים בארץ:",
+                "<b>וחברם בטיט.</b> למעלה בראשם, כעין כלי ברזל שקורין טריפי״ד:",
+                "<b>קבע שלשה מסמרים.</b> שנעץ אותם בקרקע:",
+                "<b>טהורה.</b> דכלי מתכות המחוברים לקרקע כקרקע דמו ואין מקבלים טומאה:",
+                "<b>וחברם בטיט טמאה.</b> ככירה של חרס, שהטיט שבראשן נותן להן תורת חרס:",
+                "<b>עד שיעשה שלישית.</b> כעין שלשה פטפוטין:",
+                "<b>או עד שיסמוך לכותל.</b> שהכותל יסמוך את הקדירה מצד אחד:",
+                "<b>אחת בטיט.</b> אחת חיבר לחברתה בטיט בראשה:",
+                "<b>ואחת שלא בטיט.</b> שהשלישית לא חיבר. ור׳ יהודה היא, ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>האבן שהיה שופת עליה ועל התנור.</b> והאבן מחוברת בטיט:",
+                "<b>עליה ועל האבן.</b> היינו אחת בטיט ואחת שלא בטיט:",
+                "<b>ועל הסלע.</b> המחובר מששת ימי בראשית:",
+                "<b>טהורה.</b> דכתיב יותץ טמאים הם, את שיש לו נתיצה יש לו טומאה, את שאין לו נתיצה אין לו טומאה. מכאן אמרו, אבן שהיה שופת עליה ועל התנור, עליה ועל הכירה, עליה ועל הכופח, טמאה, מפני שיש להן נתיצה. עליה ועל האבן, עליה ועל הסלע, עליה ועל הכותל, טהורה, מפני שאין להן נתיצה:",
+                "<b>כירת הנזירים.</b> לבשל שלמי נזיר שלוקח מהן הכהן הזרוע בשלה:",
+                "<b>כירת הטבחים.</b> שמוכרים לרבים, ומסדרים הרבה אבנים זו אחר זו ושופתין עליהן קדירות הרבה, שנמצאת אבן אחת לשתי קדירות, וכשנטמאת האחת האחרות טהורות מידי דהוה אקלמרין המתואמות דתנן לעיל בפרק ב [משנה ז׳] שאם נטמאה אחת מהן לא נטמאו כולן:"
+            ],
+            [
+                "<b>שלש אבנים שעשאן שתי כירים.</b> שהאבן האמצעית משמשת לזו ולזו:",
+                "<b>האמצעית המשמשת לטמאה.</b> חציה של האמצעית המשמשת לחיצונה שהיא טמאה, טמאה. וחציה המשמשת לחיצונה שהיא טהורה, טהורה:",
+                "<b>נחלטה האמצעית לטמאה.</b> וכולה טמאה:",
+                "<b>לשפות עליהן.</b> על שתי החיצונות:",
+                "<b>החזירה.</b> לאמצעית:",
+                "<b>טהורה.</b> שבטלה כירה ראשונה וכאילו נתץ כירת היורה הגדולה:",
+                "<b>מקבלת טומאה משיסיקנה.</b> דבעי היסק ככירה חדשה:"
+            ],
+            [
+                "<b>סמך לזו אבן אחת מכאן ולזו אבן אחת מכאן.</b> ונמצאו עכשיו שלש כירות, האמצעית טמאה והחיצונות טהורות. הלכך שתי אבנים אמצעיות חציה של זו וחציה של זו [של צד הטהור] טהור, שמשמש לטהור:",
+                "<b>ניטלו החיצונות הטהורות.</b> חזרו אמצעיות לטומאתן כבתחלה, וכולן טמאות, שהרי אין כאן משמש לטהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הקלתות של בעלי בתים.</b> בסיס העשוי לכירה ומקום מושבה נקרא קלת:",
+                "<b>שנפחתה.</b> קרקעיתה. והיה עומק הפחת פחות משלשה טפחים, הרי הכירה מקבלת טומאה, שאם יסיק בפחת מלמטה תתבשל הקדירה שבכירה מלמעלה:",
+                "<b>יתר מכאן.</b> אם היה הפחת עמוקה יותר משלשה טפחים:",
+                "<b>טהורה.</b> שהרי האש רחוקה מן הקדירה שבכירה ואינה מתבשלת:",
+                "<b>נתן אבן או צרור.</b> על מקום הפחת כדי שלא יהיה עומק הפחת שלשה טפחים, טהורה, לפי שאינה חשובה מקרקעית הכירה:",
+                "<b>מרחה.</b> לאבן זו בטיט:",
+                "<b>מקבלת טומאה.</b> הכירה, מכאן ולהבא. שאבן זו מקרקעית הכירה היא נחשבת, והרי אין עומק הפחת שלשה טפחים:",
+                "<b>וזו היא תשובת רבי יהודה.</b> כשנחלקו ר׳ יהודה וחכמים לעיל בפרק תנור תחלתו ארבעה:",
+                "<b>בתנור שנתנו על פי הבור או על פי הדות.</b> מכאן הביא ר׳ יהודה ראיה לדבריו, דכי היכי דבעינן הכא שיהא מסיק מלמטה וקדירה בשלה מלמעלה, הכי נמי בעינן התם:"
+            ],
+            [
+                "<b>דכון.</b> לשון מקום. כמו דוך פלן [ברכות יח:<b>]</b> והוא מקום בולט מן הכירה שכשמוציאין הקדרה מן הכירה מושיבין אותה על אותה הבליטה, ופעמים יש לו בית קבול שתי קדירות או שלש:",
+                "<b>טהור משום כירה.</b> דאם נטמאת הכירה לא נטמא הוא. אי נמי, אינו מטמא במחובר ככירה:",
+                "<b>הצדדים שלו.</b> כותליו של דכון שאינן מן הכירה:",
+                "<b>הרחב שלו.</b> הוא כותל הכירה עצמה לצד בית קיבולו של דכון. ולפי שהדכון מרחיב והולך לצד הכירה קרי לה רחב:",
+                "<b>רבי מאיר מטהר.</b> דלא חשיב ככירה:",
+                "<b>ורבי יהודה מטמא.</b> דחשיב ככירה. והלכה כרבי יהודה:",
+                "<b>וכן הכופה את הסל.</b> ובנה על גביו כירה, ובולט חוץ לכירה. והסל הוא מיטמא משום כלי עץ, וכשבנה עליו כירה ורוחב הסל בולט חוץ לדופני הכירה ושופתים קדירות על אותה הבליטה, דינו כדכון: "
+            ],
+            [
+                "<b>כירה שנחלקה לארכה טהורה.</b> כירה מקום שפיתת שתי קדרות. וכשנחלקה לארכה בטלו שתי שפיתות, ואם נחלקה לרחבה שתי שפיתות קיימות זו לבדה וזו לבדה:",
+                "<b>כופח.</b> מקום שפיתת קדרה אחת. ובין שנסדק לארכו בין שנסדק לרחבו בטל מקום השפיתה:",
+                "<b>חצר הכירה.</b> כעין מחבת גדולה של חרס והכירה יושבת באמצע מחוברת לחצר:",
+                "<b>שלש אצבעות.</b> שכותלי החצר גבוהים שלש אצבעות. כשם ששיעור כירה תחלתה שלש, כדתנן לעיל בפרק התנור, כך שיעור חצר הכירה גבהו אין פחות משלש, ופחות משלש אין אויר שלה חשוב. ומיהו מטמאה במגע מדרבנן. אי נמי, משום דהוי כמו יד לכירה, ויד יש לו מגע ואין לו אויר:",
+                "<b>כיצד משערין אותה.</b> משום דכירה גבוהה מחצר הרבה וצריכים אנו לשער מה נחשב אויר החצר:",
+                "<b>נותן את השפוד.</b> ראשו אחד על כותל החצר הנמוך וראשו אחר על כותל הכירה הגבוה, וכל שלמטה מן השפוד אם נתלה שם שרץ אע״פ שהוא למעלה מכותלי החצר כאילו נתלה למטה, דכל זה נחשב אויר החצר:",
+                "<b>לא נטמאת הכירה.</b> דחצר טפלה לכירה, ואין כירה טפלה לחצר. ואין הלכה כראב״י:"
+            ],
+            [
+                "<b>היתה מופרשת.</b> שלא בנה האומן מתחלה החצר והכירה מחוברים יחד, אלא זו לעצמה וזו לעצמה:",
+                "<b>חלקה.</b> בלא בית קיבול כלל. וזו ואין צריך לומר זו קתני:",
+                "<b>פטפוטי כירה.</b> רגלי הכירה, שהם שלשה רגלים והם גבוהים שלש אצבעות, נחשבים ככירה ומיטמאים במגע ובאויר ככירה עצמה, וכל שכן אם הן פחותים משלש אצבעות שהם נידונים ככירה:",
+                "<b>ואפילו הן ארבעה.</b> רגלים, נידונים ככירה:"
+            ],
+            [
+                "<b>ניטל אחד מהן.</b> היו שלשה וניטל אחד מהן, אכתי חזו קצת להיות שופת עליהם את הקדירה וחשיב כנתוץ ולא כנתוץ, הלכך מיטמאים במגע ואין מיטמאין באויר:",
+                "<b>ור״ש מטהר.</b> שהיה ר״ש אומר כל פטפוטי כירה שאין מיטמאין באויר אין מיטמאין במגע. ואין הלכה כרבי שמעון:",
+                "<b>עשה שנים.</b> עשה האומן מתחלתה הכירה בשני פטפוטין:",
+                "<b>מיטמאים במגע ובאויר.</b> דהוו להו כשתי אבנים שעשאן כירה, דתנן לעיל שהיא טמאה:",
+                "<b>היו גבוהים.</b> הפטפוטים:",
+                "<b>ור׳ שמעון מטהר.</b> אותו העודף על שלש אצבעות ולמעלה, בין במגע בין באויר. דכל פטפוט למעלה משלש אצבעות לא חשיב ככירה:",
+                "<b>היו משוכים מן השפה.</b> כמין בליטות עשויין בגוף הכירה, ומאותן בליטות נמשכין הפטפוטין שהן רגלי הכירה, והשתא נמצאים הפטפוטים חוץ מן השפה, ומה שיש מהן בתוך שלש לשפה נחשב ככירה עצמה ומיטמא במגע ובאויר, ובמה שיש מהן מחוץ לשלש בהא פליגי ר׳ מאיר ור׳ שמעון. ובכולהו הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>כיצד משערין אותן.</b> לפי שהפטפוטים רחוקים זה מזה, וכשנמצא שרץ ביניהם אין אנו יכולים לדעת אם הוא בתוך שלש לשפה וטמא, או חוץ לשלש וטהור לר׳ מאיר באויר ולר׳ שמעון בין במגע בין באויר, הלכך מודד לפטפוט זה שלש אצבעות מן השפה וכן לשני ונותן האמה שמסרגלים בה את הספרים בינתים מזה לזה, והיא נקראת כנה, ומסרגל, ומן הסרגל ולפנים טמא, דהיינו נמי מקום הכנה, ומן הסרגל ולחוץ טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>התנור שחצצו.</b> שעשה מחיצה באמצעיתו וחלקו עד למעלה מפיו:",
+                "<b>הכל טמא.</b> אפילו אוכלים שבעבר השני של מחיצה:",
+                "<b>כוורת פחותה ופקוקה בקש.</b> להכי נקט פחותה, דלאו כלי היא, דאי הוה שלימה היתה מצלת על אוכלים שבתוכה, דאפילו כלי שטף מציל, אבל השתא דלאו כלי היא הויא כמחיצה בעלמא. ופקוקה בקש לרבותא נקטה, דאע״ג דפחיתתה פקוקה בקש לא הויא כלי ואין מצלת על אוכלים שבתוכה:",
+                "<b>ומשולשלת.</b> תלויה:",
+                "<b>אם הצילה במת החמור.</b> דכוורת פחותה ופקוקה בקש חוצצת בפני הטומאה באוהל המת, ואע״פ שטומאתו חמורה לטמא אדם וכלים טומאת שבעה:",
+                "<b>לא תציל בכלי חרס הקל.</b> שאינו מטמא אלא אוכלים ומשקים:",
+                "<b>שכן חולקים אהלים.</b> שדרך בני אדם לחלוק אוהלים במחיצה, הלכך הויא כוורת כמחיצה ומצלת באוהל המת מן הטומאה:",
+                "<b>שאין חולקים כלי חרס.</b> שאין דרך לחלוק כלי חרס במחיצה. פירוש אחר ועיקר, שכן חולקים אוהלים, שמועלת חלוקת מחיצה באוהלים, דהא תנן במסכת אהלות פרק סגוס עבה, בית שחצצו בנסרים או ביריעות, טומאה בבית, כלים שבתוך המחיצה טהורים. ואין חלוקת המחיצה מועלת בכלי חרס, דגבי תנור תנן הכא תנור שחצצו בנסרים או ביריעות, נמצא שרץ במקום אחד הכל טמא. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>היתה שלימה.</b> הכוורת:",
+                "<b>התנור טהור.</b> דכתיב (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, ולא אל תוך תוכו. ובפיה למעלה מן התנור איירי, דאי כולה משוקעת בתנור כחד תוך דמי:",
+                "<b>אוכלין שבתוכה טהורין.</b> דכתיב (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:",
+                "<b>ניקבו.</b> נקב המטהר אותן מידי טומאתן, שוב אין תורת כלי עליהן ואינן חוצצים בין התנור ובין מה שבתוכן. וכמה הוא נקב המטהר אותן מטומאתן:",
+                "<b>העשוי לאוכלים.</b> שיעורו כמוציא זיתים:",
+                "<b>העשוי לכך ולכך.</b> לאוכלים ולמשקים:",
+                "<b>מטילין אותו לחומרו.</b> ואם ניקב כשיעור של משקין שהיא פחות משיעור העשוי לאוכלים, שוב אינו מציל מפני הטומאה:",
+                "<b>בכונס משקה.</b> כשמשימין הכלי מצד הנקב על המים נכנסים המים דרך הנקב בתוך הכלי. והוא גדול ממוציא משקה:"
+            ],
+            [
+                "<b>סרידא.</b> כמין עריבה קטנה שהנחתום משתמש ללוש בה ואין לה בית קיבול. ורמב״ם אומר שהוא לוח של חרס נקובה עשויה כעין שבכה. מעשה רשת, מתרגמינן עובד סרדתא:",
+                "<b>גפיים.</b> אוגנים ואזנים:",
+                "<b>שאין מצילים מיד כלי חרס.</b> מליטמא באויר כלי חרס:",
+                "<b>אלא כלים.</b> וזו הואיל ואין לה אזנים אינה חשובה כלי:",
+                "<b>נחושתו של תנור.</b> קרקעיתו ותחתיתו. ודומה לו ביחזקאל (ט״ז ל״ו) יען השפך נחושתך:",
+                "<b>החבית והמשקין טהורים.</b> דלא נכנסו לאוירו, דהא למטה מנחושתו קיימי. ואפילו מחובר אויר התנור באויר החבית ואפילו החבית פתוחה ונכנס מאויר התנור בפיה, לא נטמא היין בכך, שאין אויר כלי חרס מטמא לא למעלה ולא למטה אלא בתוכו:",
+                "<b>היתה כפויה.</b> החבית על פיה ונתונה על פיו של תנור שיש בו שרץ, ויש בשולי החבית לחלוחית יין שיש בה טופח על מנת להטפיח, לא נטמאת אותה הלחלוחית מפני אויר התנור שנכנס לתוך החבית, כיון שלא היתה לחלוחית היין בתוך התנור:"
+            ],
+            [
+                "<b>הקדרה טהורה.</b> והוא שלא ראה השרץ אויר הקדירה כשנפל בתנור:",
+                "<b>נטמא.</b> המשקה, וחזר וטימא את הקדרה, כדין כל משקין טמאין שמטמאים כלים:",
+                "<b>מטמאיך לא טמאוני.</b> הקדרה אומרת למשקין, אויר כלי חרס שקיבלת ממנו הטומאה לא טמאוני, דאין כלי חרס מיטמא מאויר כלי חרס:",
+                "<b>ואתה טמאתני.</b> שנטמאת הקדירה מחמת משקים טמאים:"
+            ],
+            [
+                "<b>ונפל לאויר התנור טהור.</b> כל זמן שהתרנגול חי. דטומאה בלועה היה ואינה מטמאה:",
+                "<b>ואם מת טמא.</b> והוא שלא שהה כדי עיכול משעה שבלע עד שמת. ושיעור כדי עיכול בעופות, מעת לעת:",
+                "<b>הפת שבתוכו שניה.</b> דלא חזינן לתנור כמאן דמלא טומאה וכאילו נגע השרץ בפת, אלא התנור תחילה, שהשרץ [ש] הוא אב הטומאה נפל אל תוכו ועשאו ראשון, וחזר התנור שהוא ראשון וטימא את הפת ונעשית שניה:"
+            ],
+            [
+                "<b>בית שאור מוקף צמיד פתיל.</b> בכלי חרס עסקינן, שמציל באויר התנור בצמיד פתיל כדרך שמציל באוהל המת, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, ולא כל האוכל, פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור שאינו מיטמא מאויר התנור. אבל כלי שטף אינו מציל בצמיד פתיל על אוכלים שבתוכו, דהכי תני בתורת כהנים, [כל] האוכל, להביא המוקף צמיד פתיל בכלי שטף ונתון לתוך התנור, שאינו מציל מיד כלי חרס:",
+                "<b>השאור והשרץ בתוכו והקרץ בינתים.</b> כגון שיש לכלי זה שני קיבולין, והמחיצה המפסקת בין בית קיבול לחבירו נקראת קרץ, לשון מחומר קורצתי גם אני (איוב ל״ג ו׳), והמחיצה מגעת עד שפתו, והשאור מצד אחד והשרץ מצד אחר והקרץ היא המחיצה החוצצת בינתים, ומוקף הכלי כולו צמיד פתיל, דנמצאו השאור והשרץ שניהם מוקפים צמיד פתיל:",
+                "<b>התנור טמא.</b> מחמת השרץ שבתוך הצמיד פתיל. שצמיד פתיל מציל על הטהרות שבתוכו מלקבל טומאה, ואינו מציל על הטומאה שבתוכו שלא לטמא את אחרים:",
+                "<b>והשאור טהור.</b> דהרי הוא מוקף צמיד פתיל בפני עצמו:",
+                "<b>ואם היה שם פותח טפח.</b> שנפרצה המחיצה שבין השאור ובין כזית מן המת בפותח טפח:",
+                "<b>הכל טמא.</b> דטפח על טפח פתוח מביא את הטומאה:"
+            ],
+            [
+                "<b>בעין של תנור.</b> הוא חור כעין עין שעושים בתנור להוציא העשן, וכשמכניסים הפת לתנור סותמים אותו שלא יצא החום, ואינו חשוב כתוכו של תנור:",
+                "<b>אם היה באויר.</b> במקום מגולה שלא היה תחת האוהל, אפילו כזית מן המת נתון בעינו, טהור התנור, דאין טומאה נכנסת לתוכו כיון שאין בעין פותח טפח:",
+                "<b>ואם יש בו פותח טפח.</b> שעובי שפת העין החיצונה בולטת ומאהלת על כזית מן המת בטפח על טפח:",
+                "<b>הכל טמא.</b> העין והתנור. שטפח על טפח אוהל מביא את הטומאה:"
+            ],
+            [
+                "<b>נמצא במקום הנחת העצים.</b> נמצא השרץ במקום שמניחין בו אש ועצים בכירה, והוא המקום שמשליכין ממנו האש משפל המוקד:",
+                "<b>מן השפה החיצונה ולפנים טמא.</b> דעובי כותלי הכירה נחשב כלפנים וכאילו הוא תוך הכירה:",
+                "<b>וחכמים אומרים.</b> אין עובי כותלי הכירה נחשב אלא כלחוץ ואינו כתוכה של כירה. והלכה כחכמים:",
+                "<b>מכנגד שפיתת הקדרה.</b> ממקום שמתחיל לסתום אויר הכירה:",
+                "<b>נמצא.</b> השרץ:",
+                "<b>מקום ישיבת הבלן.</b> במקום שיושב המחמם את המים למרחץ:",
+                "<b>אין טמא אלא מן הסתימה ולפנים.</b> מסתימת הקדירה שיש בו המים או הצבע או שליקת הזיתים. ובתוספתא מוכח דאין טמא אלא מן הסתימה ולפנים דקאמר הכא, היינו כשנתלה השרץ באויר ולא נגע, אבל בטומאת מגע מטמא אפילו מן הסתימה ולחוץ:"
+            ],
+            [
+                "<b>בור שיש בו בית שפיתה.</b> החופר בקרקע וטח בטיט והטיח יכול לעמוד מאליו, כגון תנורו של בן דינאי דתנן לעיל בפרק תנור תחלתו ארבעה. ואית דגרסי כור בכ״ף, והוא כלי שמתיכין בו הזהב והכסף והמתכות, לשון כור הברזל. ולי נראה שהוא תנור של נפחים:",
+                "<b>פורנה.</b> תנור גדול של חרס ופתחו בצדו כעין שלנו. וטהור, משום דמשמש עם הקרקע, כדקתני בתוספתא:",
+                "<b>לזבז.</b> שפה עבה:",
+                "<b>אסטגיות.</b> נקבים כעין אותן שעושים לתנורים:",
+                "<b>שפיות.</b> שפה דקה. והלכה כתנא קמא. ורבותי פירשו, דלזבז ואסטגיות ושפיות הכל אחד, ולא פליגי אלא שכל אחד היה שונה כפי הלשון ששמע מרבו, שחייב אדם לומר כלשון רבו:"
+            ],
+            [
+                "<b>מגע טמא מת.</b> אדם שנגע בטמא מת ונעשה ראשון, דטמא מת הוי אב הטומאה ועושה הנוגע בו ראשון, ומשקין שבתוך פיו מטמאין את התנור כשנכנסו לאוירו. ואע״ג דהוא עצמו אינו מטמאו דאין כלי מקבל טומאה אלא מאב הטומאה, הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני, כדתנן במסכת פרה דרבנן גזרו על המשקים שיהיו מטמאים כלים, גזירה משום משקה זב וזבה כדאמרינן במסכת שבת. ואוכלים דנקט הכא, כדי נסבא. שהרי אין אוכל מטמא כלי, אלא משקים בלבד מטמאים כלים. וקפיצת פיו אינה מצלת, דאין צמיד פתיל מציל על הטומאה שבתוכו מלטמא אחרים כדתנן לעיל, ובר מן דין הא תניא בתוספתא דכלים הכל מצילים מיד כלי חרס אפילו כלי גללים וכלי אדמה חוץ מן האדם. הלכך, טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור שהוא טמא, נטמאו. דאין האדם מציל בצמיד פתיל מיד כלי חרס:",
+                "<b>בידים מסואבות.</b> ידים שהם שניות לטומאה ופוסלות את התרומה:",
+                "<b>הכניס ידו לתוך פיו.</b> ליטול את הצרור שבפיו, או כל מידי:",
+                "<b>ר׳ מאיר מטמא.</b> הדבילה. לפי שהידים מסואבות טמאו את הרוק להיות תחלה מפני שהוא משקה, והרוק טימא את הדבילה, דראשון עושה שני בחולין:",
+                "<b>ורבי יהודה מטהר.</b> סבר כל זמן שלא יצא הרוק מן הפה לא חשיב משקה:",
+                "<b>ורבי יוסי מטמא.</b> כשהיפך הדבילה מצד זה לצד זה בתוך פיו, שנעקר הרוק. ומטהר בלא היפך, שכל זמן שלא נעקר לא נחשב משקה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>האשה שנטף חלב מדדיה.</b> והיא טמאה, וחלב הנוטף מדדיה הוי כמשקה שנגע בה ונעשה תחילה:",
+                "<b>שהמשקה מטמא לרצון ושלא לרצון.</b> ואע״ג דחלב הנוטף מדדיה שלא לרצונה היה, דלא ניחא לה, אפילו הכי נטמא התנור. דלענין הכשר זרעים דוקא בעינן דניחא ליה, אבל לא לטמא:",
+                "<b>היתה גורפתו.</b> שהיתה גורפת התנור הטמא להוציא אפרו:",
+                "<b>והכה קוץ ויצא ממנה דם.</b> ודם המכה חשיב משקה:",
+                "<b>ונתנה אצבעה לתוך פיה.</b> כדרך הנכוים באצבעם שנותנים אצבעם בפיהם:",
+                "<b>נטמא.</b> גרסינן. כלומר נטמא התנור מחמת הרוק והדם:"
+            ]
+        ],
+        [
+            [
+                "<b>מחט או טבעת.</b> טמא:",
+                "<b>שנמצאו בנחושתו של תנור.</b> ברצפת הקרקע שהתנור מחובר בה:",
+                "<b>נראין.</b> בתנור:",
+                "<b>אבל לא יוצאין.</b> בחלל. התנור. כגון שבלועים בעובי הרצפה של הקרקע ונראין באוירו של תנור אבל אין בולטין לתוכו:",
+                "<b>אם אופה הוא את הבצק.</b> אם בשעה שמדביק הפת לתוכו נוגע הבצק במחט או בטבעת, נח. שב כאוירו של תנור וטמאוהו. ואם לאו, טהור, דתוכו כתב רחמנא, והאי לאו תוכו הוא. וכגון שהיו שם בלועים ברצפה קודם שחיברו התנור שם, דאם הכניסו אותם דרך פיו של תנור, משנכנסו לאוירו נטמא התנור:",
+                "<b>בבצק הבינוני.</b> לא שבלילתו רכה, שירד למטה לסדקין. ולא שבלילתו קשה, שאינו נדבק:",
+                "<b>בטפילת התנור.</b> היא הטפילה של טיט שעושים סביב התנור לעבותו כדי שיחזיק חומו:",
+                "<b>מוקף צמיד פתיל.</b> ומונח באוהל המת:",
+                "<b>בטמא.</b> אם התנור טמא:",
+                "<b>טמאים.</b> המחט והטבעת הנמצאים בטפילה של תנור:",
+                "<b>ובטהור טהורים.</b> דכיון שהתנור מוקף צמיד פתיל וניצול, גם הם ניצולים עמו, דבטילי לגבי טפילה:",
+                "<b>נמצאו במגופת החבית.</b> בטיט שרגילין לעשות בו כיסוי על פי החבית:",
+                "<b>מצדיה.</b> של חבית:",
+                "<b>טמאים.</b> שאין צדי החבית צריכים לטיט:",
+                "<b>מכנגד פיה.</b> אם המחט והטבעת נמשכים כנגד פי החבית:",
+                "<b>טהורין.</b> ובלבד שיהיו בתוך הטיט של מגופה ולא יכנסהו לאויר החבית. ואע״פ שהם נראים מתוכה, הואיל ואין נכנסין לאוירה טהורין:",
+                "<b>שוקעים בתוכה ותחתיהן כקליפת השום.</b> אם היה בין המחט והטבעת ובין אויר החבית מחיצה דקה כקליפת השום, שנמצא שהן בלועים לתוך המגופה ואין נכנס לאויר החבית כלל, טהורים, דבטילי לגבי המגופה. אבל אם נכנסים לתוך החבית, טמאים, שאין צמיד פתיל מציל באוהל המת אלא על כלי חרס ואוכלים ומשקים, דברים שאין להם טהרה במקוה, אבל על כלי מתכות כגון מחט וטבעת שיש להן טהרה במקוה, אין צמיד פתיל מציל בהן, הלכך אם נכנסים בתוך אויר החבית, שאין בטלים לגבי מגופה, אין ניצולים בצמיד פתיל. כך נראית בעיני פירוש משנה זו. ורבותי לא פירשוה כך. ופירושם לא ידעתי להעמידו מכוון ולכך לא כתבתיו:"
+            ],
+            [
+                "<b>ומניקת בתוכה.</b> כמין קנה חלול עשוי ממתכת. שנותנים ראשו אחד בנקב החבית ומוצץ בפיו מראשו השני ויוצאין כל המשקין שבחבית דרך אותה מניקת:",
+                "<b>החבית והמשקין טהורים ומניקת טמאה.</b> החבית של חרס, ומניקת שבתוכה של מתכת. הלכך החבית והמשקין שאין להם טהרה במקוה, ואי מטהרת להו והם של עם הארץ לא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, לא גזרו בהו רבנן, ונצולים בצמיד פתיל, אבל מניקת של מתכת שיש לה טהרה במקוה, אם תטהרנה אתי חבר לאשתמושי בה, שישאלנה מעם הארץ ויטבילנה ויעריב שמשה וישתמש בה, כסבור אין בה אלא משום מגע טמא, והוא לא ידע שהיתה באוהל המת וצריכה הזאה שלישי ושביעי, ואע״פ שהיתה בכלי חרס המוקף צמיד פתיל, אין צמיד פתיל של כלי של עם הארץ מצילין מן הטומאה אצל חבר, שכל כליו של עם הארץ הם בחזקת טומאה אצל חבר, וכלי טמא אינו מציל בצמיד פתיל, שאין מציל בצמיד פתיל אלא כלי חרס הטהור בלבד. ואילו באו חכמים לגזור שלא יציל שום כלי חרס של עם הארץ בצמיד פתיל, לא היו עמי הארצות מקבלין מהן, לפי שהן סבורין שהן בקיאין ושומרין כליהן בטהרה. הלכך בכלי חרס ואוכלים ומשקין שאין להן טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אומרים להן טהורים הן וישתמשו בהן הן שמחזיקין כליהן בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן, שהרי הן אצלו בחזקת טמאין ואין להן טהרה עולמית, אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהם ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, עשו דין שוה לכל ואמרו דאין כלי שטף ניצול בצמיד פתיל:",
+                "<b>ובית הלל אומרים אף מניקת טהורה.</b> קודם ששמעו טעמן של בית שמאי לא היו יודעים מפני מה אוכלים ומשקין שבתוך צמיד פתיל טהורין וכלי מתכת טמאים, ולאחר ששמעו טעמן כדפרשינן חזרו להורות כדברי בית שמאי:"
+            ],
+            [
+                "<b>למטה מנחושתו של תנור.</b> רצפה שמושיבין שם התנור. שהתנור עשוי כמין קדירה גדולה שאין לה שולים, ומתקנים לו רצפה בקרקע ומושיבין אותו שם, ואותה רצפה היא נחושתו של תנור:",
+                "<b>חי נפל.</b> ולא נטמא התנור. דאי מת נפל, היה התנור מיטמא באויר כשנפל דרך פיו של תנור. והא דלא תלינן שמא שם היה קודם שהושיבו שם התנור, לפי שלפעמים נמצא השרץ לח וניכר שמחדש מת והתנור יש ימים מרובים שהושיבוהו שם, והשתא אי אפשר לומר שהשרץ קדם שם לתנור, דא״כ מחום האש היה נשרף ונעשה אפר, אלא תלינן שמא חי נפל, ודרך שרצים לעשות חפירות בקרקע להטמן שם לפיכך נמצא למטה מנחושתו:",
+                "<b>שם היו עד שלא בא התנור.</b> קודם שהושיבוהו שם ולא ראה אויר התנור:",
+                "<b>באפר מקלה.</b> שנעשה מחמת שריפת האש. והיינו למעלה בחלל התנור. ומשום דאשכחן עפר דאקרי אפר והכא באפר של שריפה משתעי, משום הכי תנא אפר מקלה לשון קלוי באש:"
+            ],
+            [
+                "<b>ונפל לאויר התנור טמא.</b> דמשקין טמאין מטמאין כלי. ואע״פ שהמשקין בלועין לתוך הספוג, כפלוטים דמו, לפי שספוג עשוי להכניס ולהוציא בו:",
+                "<b>וכן חתיכה של לפת ושל גמי.</b> הוו כספוג לפי שבגמי בודקין בו את היין והוי גם הוא עשוי להכניס ולהוציא כספוג. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חרסים שנשתמש בהן משקין טמאים.</b> כגון עביט של מימי רגלים של זב ושל זבה שנשבר וחרסיו בלעו מימי רגליהם. ומיירי כגון שהדיחום במים שלש פעמים שלא נשאר בהן משקה טמא. דאי לא הדיחום, נטמא התנור מחמת המשקים הדבוקין בדפנותיו כאילו הן בעין:",
+                "<b>שסוף משקה לצאת.</b> כלומר, דרך משקה לצאת ע״י ליבון החרסים, וכיון שהיו אלו החרסים בתנור בשעת הסיקו יצאו המשקין מהן וטמאו התנור מאוירו:",
+                "<b>גפת.</b> פסולת של זיתים לאחר שהוציאו שמנן:",
+                "<b>חדשה.</b> תוך שנים עשר חודש:",
+                "<b>ישנה.</b> לאחר שנים עשר חודש, דבסתמא יצא כל המשקה שבהן:"
+            ],
+            [
+                "<b>והלכו עליהן טמאים.</b> בני אדם טמאים:",
+                "<b>טהורים.</b> שלא נטמאו בדריסתן, כיון שלא נקרא עליהם שם טומאה בעולם:",
+                "<b>כוש.</b> פלך שהאשה טווה בו ויש ברזל עקום בראשו ושמו צינורא, ופעמים נשקע הברזל בתוך העץ וכולו מכוסה בעץ:",
+                "<b>מלמד.</b> מקל ארוך ובראשו כעין מסמר דק, ומדריכים בו הפרה לתלמיה, לכך הוא קרוי מלמד הבקר. והמסמר שבראשו קרוי דרבן, כמו דברי חכמים כדרבונות (קהלת י״ב:י״א):",
+                "<b>ולבינה שבלעה את הטבעת.</b> שגבל הטבעת בטיט הלבינה ונצרפה עמה בכבשן:",
+                "<b>נכנסו לאוהל המת.</b> כשהן בלועים וטמונים בתוך הכוש או בתוך המלמד או בתוך הלבינה:",
+                "<b>נטמאו.</b> שאין מציל באוהל המת וכן מיד כלי חרס אלא כלי שיש לו תוך, והאי לא דמי אלא לעצם כשעורה הכרוך בסיב:",
+                "<b>הסיטן הזב.</b> אע״פ שלא נגע בהן אלא שהכריען:",
+                "<b>נטמאו.</b> שהזב מטמא בהיסט. אפילו המוקף צמיד פתיל מיטמא בהיסט, כל שכן האי:",
+                "<b>נגע בהן ככר של תרומה.</b> כשהן בלועין:",
+                "<b>טהור.</b> הככר. ואע״פ שהוא של תרומה ושני פוסל בו. ואפילו הברזל הבלוע הוא אב הטומאה לא אמרינן נעשה העץ המכסה אותו ראשון או שני ויהיה הככר שלישי ונפסל, אבל מטמאים את התנור ואע״פ שהן בלועין, לפי שהתנור מיטמא מאוירו ואפילו לא נגעה הטומאה בו, וטומאה בלועה מטמאתו כדפרישנא בפרקין דלעיל:"
+            ],
+            [
+                "<b>סרידה.</b> כמין עריבה קטנה שהנחתום משתמש בה, והיא פשוטה ואינה מקבלת טומאה:",
+                "<b>שהיא נתונה על פי התנור.</b> וממורחת בטיט כדי להקיף בצמיד פתיל ולא יטמא התנור באוהל המת:",
+                "<b>נסדק מן תנור לסרידה.</b> היינו שנסדק המירוח:",
+                "<b>מלוא פי מרדע שלא נכנס.</b> המרדע הוא מלמד הבקר, ויש בהיקפו טפח ועביו שליש טפח, שכל שיש בעביו טפח יש בהקיפו שלשה טפחים. ושעור הסדק כשנסדק המירוח, לרבנן מלוא פי המרדע בשוה, ואע״פ שאין הנקב גדול שיכנס פי מרדע במלואו, הואיל ושוה הסדק מלוא פי המרדע אין כאן צמיד פתיל, ולר׳ יהודה לעולם הוי צמיד פתיל עד שיהיה הסדק גדול שיכנס בו פי המרדע:",
+                "<b>נסדקה סרידה עצמה.</b> לרבנן קיל מכשנסדק המירוח, ולרבי יהודה קיל כשנסדק המירוח מכשנסדקה סרידה עצמה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שנקב מעינו.</b> עין של תנור, הוא הנקב שעושים בו כדי שיצא ממנו העשן. ומירחו עינו בטיט וסתמוהו וניקב אח״כ במקום המירוח:",
+                "<b>נכנס ויוצא דולק.</b> שהנקב רחב והכוש נכנס ויוצא בריוח:",
+                "<b>ניקב מצדו.</b> של עין:",
+                "<b>וכן היה אומר במגופת החבית.</b> וכן היה ר׳ שמעון אומר בכל הני, דדינם מן האמצע נכנס ומן הצד אינו נכנס. ואין הלכה כר׳ שמעון:",
+                "<b>מלוא מיצה שניה של שיפון.</b> מלוא קשר שני של קנה של שיפון, שהשני דק מן הראשון ועבה יותר מן השלשה, שהקנה עב מלמטה ומתדקדק ועולה. שיפון, ויינ״א בלע״ז:",
+                "<b>לשאר משקין.</b> כגון שמן דבש וחלב:",
+                "<b>אפילו כל שהן טמאים.</b> אפילו נקב כל שהן אין מצילין בצמיד פתיל וטמאים:",
+                "<b>שלא נעשו בידי אדם.</b> שלא ניקבו במתכוין אלא מאליהן:",
+                "<b>ניקבו העשוי לאוכלים שיעורו בזיתים.</b> השתא מיירי בשנפחת הכלי עצמו וניקב. וכל הנך שיעורים דלעיל כשנפחתה סתימה שבפתחו:",
+                "<b>שיעורן בזיתים.</b> אם נפחת במוציא זית בעי מירוח, ובפחות מכאן לא בעי מירוח. ובגמרא במסכת שבת [צו] מוכיח דכלי גדול שניקב במוציא רמון, וכלי קטן שנפחת ברובו אין מירוח וסתימה מועילין בו, ושוב אינו מציל בצמיד פתיל כיון דבטל מתורת כלי. ואם מירחו נעשה כאוכלים שגבלן בטיט שאין הטיט מצילן:",
+                "<b>שיעורן במשקין.</b> בכונס משקה:",
+                "<b>העשוי לכך ולכר.</b> למשקין ולאוכלין:",
+                "<b>מטילין אותו לחומרו.</b> ואם ניקב בכונס משקה אינו מציל בצמיד פתיל עד שיומרח:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו כלים.</b> כלי גללים. של צפיעי בקר:",
+                "<b>כלי אבנים וכלי אדמה.</b> דכל הני אין להם טומאה לא מדברי תורה ולא מדברי סופרים, ולכך מצילין בצמיד פתיל. ואע״ג דכל כלי פתוח, בכלי חרס משתעי קרא, בכלי שטומאה קודמת לפתחו דהיינו כלי חרס שמיטמא מאוירו, מכל מקום שאר כלים נמי מרבינן שמצילים, מדכתיב וכל:",
+                "<b>ועצמות הדג.</b> אם עשה כלי מעצמות בריות שבים, מצילים. לפי שאין מקבלים טומאה, כדתנן לקמן בפרק י״ז כל שבים טהור. וכל כלים מעצמות העוף טהורים, דכתיב (במדבר ל״א:כ׳) וכל מעשה עזים, פרט לעופות:",
+                "<b>כלי עץ הטהורים.</b> כגון כלים גדולים הבאים במדה שמחזיקים ארבעים סאה בלח שהן כוריים ביבש, דלא מקבלי טומאה. דבעינן דומיא דשק שמיטלטל מלא וריקן, וכיון שהן גדולים כל כך אין מיטלטלים מלאים, ומצילים בצמיד פתיל:",
+                "<b>מפיהן.</b> שהצמיד פתיל בפיהן:",
+                "<b>מצדיהן.</b> אם ניקבו בצדיהן והקיפן צמיד פתיל:",
+                "<b>ר׳ אליעזר מטמא.</b> קסבר כפוי אינו מציל, ואפילו מירחו למטה בקרקע. שנאמר צמיד פתיל עליו, ולא צמיד פתיל על גבו. ואין הלכה כרבי אליעזר:",
+                "<b>על הכל מצילים.</b> כל הני כלים דתנן במתניתין, מצילין על כל מה שבתוכן בין היו בתוכן כלי שטף בין כלי חרס בין בגדים בין אוכלים ומשקים:",
+                "<b>חוץ מכלי חרס.</b> שאין מצילים אלא על אוכלים ומשקים וכלי חרס שבתוכן, דברים שאין להן טהרה במקוה, ולא על כלי מתכות ובגדים. שיש להם טהרה במקוה. וטעמא פרישנא בפרקין דלעיל. ומשנה זו לאחר חזרה שחזרו ב״ה להויות כדברי בית שמאי:"
+            ],
+            [
+                "<b>במה מקיפין.</b> במה סותמים פי הכלי או מדבקים הכיסוי על פי הכלי ויחשב צמיד פתיל:",
+                "<b>גפסים.</b> מין סיד הוא, ויותר לבן מסיד ונשרף בכבשן כמו הסיד:",
+                "<b>חרסית.</b> כתישת חרסים, ולשים אותה במים:",
+                "<b>בעץ.</b> הוא בדיל. את הבדיל, מתרגמינן ית אבצא. ותרגום ירושלמי בעצא:",
+                "<b>שהוא פתיל ואינו צמיד.</b> כלומר כיסוי הוא, אבל אינו מחובר ומדובק יפה על פי הכלי:",
+                "<b>לא בדבילה שמינה ולא בבצק שנלוש במי פירות.</b> ואע״ג דמצילים שהרי לא הוכשרו לקבל טומאה, אעפ״כ לכתחילה אין מקיפין בהן, גזירה שמא יוכשרו שיפלו עליהן משקין המכשירים, ואין דבר טמא מציל:",
+                "<b>ואם הקיף.</b> ולא בא עליהן מים או אחד מן המשקין המכשירין, הצילו:"
+            ],
+            [
+                "<b>המתחלחלת.</b> מתנענעת ומתנדנדת. לשון ותתחלחל המלכה:",
+                "<b>רבי יהודה אומר מצלת.</b> דחשיב לה צמיד פתיל הואיל ואינה יוצאת:",
+                "<b>וחכמים אומרים אינה מצלת.</b> דכיון דמתחלחלת לאו צמיד פתיל הוא. והלכה כחכמים:",
+                "<b>היה בית אצבע.</b> של מגופה משוקע ונכנס לתוך החבית, חשיב השרץ שבתוכה כאילו הוא בתוך החבית. ובית אצבע הוא המקום מן המגופה שאדם מכניס אצבעו לתוכו:",
+                "<b>אוכלים שבתוכה.</b> שבתוך בית אצבע השוקע ונכנס לתוך החבית:",
+                "<b>טמאים.</b> דמגופת החבית כחבית דמיא:"
+            ],
+            [
+                "<b>הכדור.</b> פלוט״א בלע״ז:",
+                "<b>הפקעת של גמי.</b> לח ארוך שכורכים אותו זה עם זה ועושים אותו עגול כמין פקעיות של שתי. גלומור״ש בלע״ז:",
+                "<b>עד שימרח.</b> מלמטה של כדור או של פקעת ולמעלה, כדי שיכסה כולו, מפני שהוא חלול:",
+                "<b>וכן מטלית של בגד.</b> דכל הני חלולים נינהו. וכולהו אין מצילין אלא כשאין בהם שיעור לקבל טומאה:",
+                "<b>וקשרה במשיחה.</b> בחוט דק כדרך שעושים כשמכסים פי הנוד בבגד או בנייר שקושרים אותו, ומוסף על הקשירה בעי נמי מריחה מן הצדדין: "
+            ],
+            [
+                "<b>חבית שנתקלפה.</b> חבית זפותה מבפנים וניטל חרס ממנה מבחוץ, והזפת עומד כנגדו מבפנים:",
+                "<b>קבותים.</b> קנקנים של חרס שמניחין בהן מורייס נקראים קבותים:",
+                "<b>שגפתן.</b> שכסה אותן במין סיד שקורין גפסים דתנן לעיל שמקיפין בו:",
+                "<b>עם השפה.</b> למטה משפת הכלי, שנמצא הצמיד פתיל מבפנים והשפה מגולה מבחוץ:",
+                "<b>ר׳ יהודה אומר אין מצילין.</b> דקסבר צמיד פתיל עליו כתיב. ולא צמיד פתיל מתוכו. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>וסתמוה שמרים הצילוה.</b> סתמא כחכמים דיש צמיד פתיל מבפנים:",
+                "<b>עד שימרח.</b> סביב לזמורה מן הצדדים. אבל על הזמורה עצמה לא בעי מירוח:",
+                "<b>נסר.</b> פשוטי כלי עץ הוא:",
+                "<b>בסינים.</b> שנתן בין נסר לנסר קליפות דקות של סנה:",
+                "<b>או בשגמין.</b> קליפי עץ של שגמין. ואותן קליפין נתן בין נסר לנסר כדי לחברן:"
+            ],
+            [
+                "<b>תנור ישן.</b> שהוסק כדי לאפות בו סופגנים. שזו היא גמר מלאכתו להיות חשוב כלי לקבל טומאה:",
+                "<b>חדש.</b> שלא הוסק ואינו מקבל טומאה:",
+                "<b>וסרידא על פי הישן.</b> ואינה ממורחת בטיט, ואין כאן צמיד פתיל:",
+                "<b>ניטל הישן וסרידא נופלת.</b> שאינה נסמכת על פי החדש:",
+                "<b>הכל טמא.</b> שהישן שעליו הסרידא חשוב כלי ואינו מציל אלא בצמיד פתיל, והרי אין כאן צמיד פתיל. והחדש שאינו כלי היה חוצץ בפני הטומאה משום אוהל אם היתה הסרידא נסמכת עליו, דכל המציל משום אהל אינו צריך לצמיד פתיל. אבל בזמן שאין הסרידא נסמכת עליו אין כאן אוהל, הלכך הכל טמא:",
+                "<b>אם אין בין חדש לסרידא פותח טפח.</b> אם אין גובה טפח בין הכיסוי שעל הישן לפה של התנור החדש, נחשב הכיסוי שעל הישן כאילו הוא בפי החדש, ונעשה החדש אוהל וחוצץ בפני הטומאה וכל מה שבתוכו טהור:"
+            ],
+            [
+                "<b>לפסין.</b> כמו אלפסין. מחבות גדולות של ברזל שמבשלין בהן:",
+                "<b>ושפתותיהן שוות.</b> שאין שפת אחת מהן גבוהה מחברתה:",
+                "<b>בעליונה.</b> היא הפנימית שהחיצונה תחתיה:",
+                "<b>היא טמאה כו׳</b> אם השרץ בעליונה, אוכלין שבתחתונה טהורין, דרחמנא אמר (ויקרא י״א:ל״ג) כל אשר יפול אל תוכו, ולא אל תוך תוכו, והשרץ שבעליונה תוך תוכו דתחתונה הוא. ואם השרץ בתחתונה, לא נטמאו האוכלים שבעליונה, דרחמנא אמר (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:",
+                "<b>היו בכונס משקה.</b> כלומר נקובים בכונס משקה דהיינו כדי טהרתן, דאלפסין עשויין למשקים ולאוכלין, ומטילין אותו לחומרו בכונס משקה:",
+                "<b>השרץ בעליונה.</b> דהיינו הפנימית:",
+                "<b>כולן טמאות.</b> דרואין את השרץ כאילו הוא בכל אחת, כיון דנקובות בכונס משקה:",
+                "<b>בתחתונה.</b> דהיא החיצונה:",
+                "<b>היא טמאה וכולן טהורות.</b> דאין טומאה נכנסת דרך שוליו. ומיהו אם היו אוכלים ומשקים בפנימית, נטמאו, כיון דלא מירח הנקב כדמוכח לעיל בפרק שמיני. והיינו טעמא, משום דניקב בכדי טהרתו נחשב כאויר של חיצונה, ואוכלים ומשקין מיטמאין מאויר כלי חרס ואין אדם וכלים מיטמאין מאויר כלי חרס:",
+                "<b>השרץ בעליונה.</b> השתא מיירי בלפסין שלימות:",
+                "<b>היא והתחתונה טמאה.</b> דכמונח בתוכה דמי כיון דעודפת. אבל אמצעית טהורה, דאין כלי מיטמא באויר כלי חרס:",
+                "<b>כל שיש בו משקה טופח טמא.</b> נטמא משקה טופח שבתוך הכלי האמצעי מאויר כלי חרס, וחזר המשקה וטימא את הכלים. דרבנן גזרו על משקה שיטמא כלי, גזירה משום משקה זב וזבה. והוא הדין דהוה מצי לאשמועינן חידוש זה של משקה טופח ברישא כשהשרץ בעליונה והתחתונה עודפת ויש משקה טופח באמצעי:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי מתכות פשוטיהן טמאים.</b> דלא איתקש לשק:",
+                "<b>חזרו לטומאתן הישנה.</b> חכמים גזרו על כלי מתכות שהתיכן ועשה מהן כלים חדשים, שיחזרו לטומאתן הישנה. גזירה שמא יאמרו שבירתן של כלים מטהרתן וטבילתן מטהרתן. מה שבירתן אינה טעונה הערב שמש, שהרי משתמשין בהן באותו היום שנטמאו ושברן וחזר ועשאן חדשים, אף טבילתן אינה טעונה הערב שמש, ואתיא למיעבד תרומה וקדשים בכלים שלא העריב שמשן:",
+                "<b>לא לכל טומאה אלא לטומאת נפש.</b> רבן שמעון בן גמליאל סבר דטעמא דגזרו על כלי מתכות שיחזרו לטומאתן ישנה אינה אלא גזירה שמא תשתכח תורת מי חטאת מן הכלים, שאין לך אדם ממתין שבעת ימים אלא שוברן מיד וחוזר ועושה אותן חדשים, הילכך לא חזרו אלא לטומאת מת בלבד שצריכים הזאת שלישי ושביעי. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>שיש לו שם בפני עצמו.</b> שהוא ידוע וניכר ומיוחד בשמו:",
+                "<b>טמא.</b> בין יש לו בית קבול בין אין לו בית קבול:",
+                "<b>הנגר.</b> יתד של ברזל שנועץ ראשו אחד בקרקע וראשו השני אחורי הדלת. אי נמי, כמין עמוד שסוגר ומבריח הדלת מן הקצה אל הקצה:",
+                "<b>מנעול.</b> כל דבר שנועלים וסוגרים בו הדלת נקרא מנעול. ודוגמתו במקרא בשיר השירים (ה׳ ה׳) על כפות המנעול:",
+                "<b>פותה.</b> כמין כוס קטן של ברזל קובעים בארץ, וציר הדלת סובב עליו כדי שיהא נוח להפתח ולהסגר. ודוגמתו במקרא (מלכים א ז׳ נ׳) והפותות לדלתות הבית הפנימית:",
+                "<b>והצנור.</b> קנאל״י בלע״ז:",
+                "<b>שנעשו לקרקע.</b> להשתמש בקרקע. וכל המחובר לקרקע הרי הוא כקרקע ואינו מקבל טומאה:"
+            ],
+            [
+                "<b>העשת.</b> חתיכה של ברזל כשמוציאים אותו מן המחצב:",
+                "<b>חררה.</b> לאחר שמתיכים הברזל עושים ממנו עיגול כמין עוגה:",
+                "<b>סובב של גלגל.</b> גלגל העגלה של עץ, עושים סביבו טס של ברזל שלא ישבר בטרשים ובסלעים:",
+                "<b>טסין.</b> וירקעו את פחי הזהב (שמות ל״ט:ג׳), מתרגמינן ורדידו ית טסי דדהבא:",
+                "<b>כני כלים.</b> בסיסי כלים. לשון ואת כנו (שם), דמתרגמינן וית בסיסיה:",
+                "<b>הוגני כלים.</b> כמין ענק סביבות שפת הכלים:",
+                "<b>אזני כלים.</b> בית יד שאוחזים בו הכלי:",
+                "<b>השחולות.</b> מה שנשתייר מן הכלי לאחר שנעשה. לשון כמשחל בניתא מחלבא (ברכות דף ח.) כי מן המים משיתיהו (שמות ב׳:י׳), מתרגמינן ארי מן מיא שחלתיה:",
+                "<b>גרודות.</b> שנגרד מן הכלי בשעת עשייתו. לשון להתגרד בו האמור באיוב (ב׳ ח׳):",
+                "<b>טהורים.</b> דלא חיישינן בכל הני שמא מכלי טמא באו וכשחזר ועשה מהן כלי חזרו לטומאתן ישנה, דכל הני לא נראו לקבל טומאה מעולם, משום דגולמי כלי מתכות נינהו, וגולמי כלי מתכות אין מקבלין טומאה. והכי תניא בתוספתא, גולמי כלי מתכות טהורים, ואלו הן גולמי כלי מתכות, כל שעתיד לשוף, לשבץ, לגרד. ולכרכב, ולהקיש בקורנס, מחוסר אוגן או אוזן. טהור:",
+                "<b>אף מן הקצוצות.</b> אם קצץ כלים לחתיכות, כלים הנעשים מאותן חתיכות לא חזרו לטומאתן ישנה. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>גרוטאות.</b> כלים שנשתברו מפני תשמישן ונעשה בהן חתיכות קטנות אחרי בלותן נקראים גרוטות. והן קטנים משכרי כלים:",
+                "<b>ומן המסמרות שידוע שנעשו מכלים.</b> אע״ג דלא ידעינן אם מכלים טהורים באו או מן הטמאין:",
+                "<b>טמאין.</b> טמאים הכלים הנעשים מהם. דחיישינן שמא מכלים טמאין באו וחזרו לטומאתן הישנה:",
+                "<b>מן המסמרות.</b> סתם. דלא ידעינן אם נעשו מכלים או מן העשת:",
+                "<b>בית שמאי מטמאין.</b> דגזרו הני אטו הני:",
+                "<b>ובית הלל מטהרין.</b> דלא גזרו:"
+            ],
+            [
+                "<b>ברזל טמא.</b> שבא משברי כלים:",
+                "<b>שבללו.</b> שטרפן זה בזה והתיכן ועשה משניהם כלי:",
+                "<b>ברזל טהור.</b> שבא מן העשת ומן החררה וכו׳:",
+                "<b>אם רוב מן הטמא טמא.</b> דחוזר לטומאתו הישנה:",
+                "<b>החלמא.</b> טיט הדבק כלובן ביצה:",
+                "<b>ומן הגללים.</b> שעירב הטיט עם גללי הבקר ועשה מהן כלים וצרפן בכבשן. אם רוב מן החלמא. מקבלים טומאה כדין כלי חרס. ואם רוב מן הגללים, טהורים, דכלי גללים אין מקבלין טומאה:",
+                "<b>קלוסטרא.</b> הנגר של הדלת. והוא היתד שנועלים בו הדלת כדפרישנא לעיל, רגילים לעשות בראשו כמין תפוח, והוא נקרא גלוסטרא. ואם נעשה מברזל טמא, חוזר לטומאתו הישנה, לפי שראוי לדוך בו שומין במדוכה:",
+                "<b>ומצופה טהורה.</b> אם היתה של ברזל טהור ומצופה של מתכת טמא, טהורה. דבתר עיקרא אזלינן ולא בתר הציפוי שהוא של מתכת טמא:",
+                "<b>הפין והפורנא.</b> שינים הקבועים בפותחת, והפין נכנס בתוך הפורנא:",
+                "<b>שומטה מפתח זה ותולה בחבירו.</b> ע״י גרירה בלבד, דטלטול מן הצד הוא. אבל טלטול גמור, לא. ור׳ טרפון שרי אפילו טלטול גמור כי ארחיה. ושמא אתא תנא לאשמעינן הכא דקלוסטרא טמאה דתנן ברישא לאו דברי הכל היא אלא פלוגתא דרבי יהושע ור׳ טרפון, דלר׳ יהושע טהורה, דכי היכי דלא משוי לה מנא לענין שבת הכי נמי לא משוי לה מנא לענין טומאה:"
+            ],
+            [
+                "<b>עקרב של פרומביא.</b> מתג ורסן ופרומביא, אחד הן. והברזל הנכנס בפי הבהמה נקרא עקרב:",
+                "<b>ולחיים.</b> מחוברים לעקרב כמין שני טסין מצויירים, אחד מכאן ואחד מכאן על לחיי הבהמה עשויין לנוי. והן טהורין כשהן בפני עצמן, דתכשיטי בהמה נינהו, ותכשיטי בהמה וכלים אין מקבלים טומאה:"
+            ],
+            [
+                "<b>פיקה.</b> כמין כדור קטן נקוב באמצע שמשימות הנשים בראש הפלך שטוות בו כדי שיכבד:",
+                "<b>ר׳ עקיבא מטמא.</b> דכלי מתכות שיש לו שם בפני עצמו הוא, וטמא, כדתנן בריש פרקין:",
+                "<b>וחכמים מטהרין.</b> דאין לו שם בפני עצמו אלא שם לווי, פיקא של כוש, או פיקה של אותו דבר שהיא משמשת לו. והלכה כחכמים:",
+                "<b>ומצופה.</b> אם היא של עץ ומצופה במתכת טמא:",
+                "<b>טהורה.</b> דבתר עיקרא אזלינן, ולא בתר הציפוי שהוא של מתכת טמא:",
+                "<b>כוש.</b> פלך שהנשים טוות בו:",
+                "<b>והמקל.</b> של מתכת טמא. הואיל ואדם רודה בו את הבהמה, ככלי עשוי לתשמיש אדם הוא חשוב:",
+                "<b>סמפוניא.</b> מין כלי זמר הוא, כדכתיב בדניאל {ג׳} פסנתרין וסמפוניא:",
+                "<b>וחליל.</b> אף הוא מין של כלי זמר, וחלול הוא וקולו נשמע עד למרחוק:",
+                "<b>ומצופין טהורים.</b> אם [הוא] של עץ ומצופה נחושת טמא, טהור הוא. דבתר עיקר הכלי אזלינן שהוא של עץ. ולא חשיב יש לו בית קיבול אע״פ שהוא חלול. כיון שאינו עשוי לבית קיבול:",
+                "<b>אם יש לה בית קיבול כנפים.</b> כלים דקים קטנים כדמות כנפים נותנים בתוך הסמפוניא. שמסייעים להשמעת קול הניגון. ואם עשו בתוכה מקום לבית קיבול של כנפים הללו, חשיב בית קיבול:",
+                "<b>ובין כך ובין כך.</b> בין שהיא מצופה ובין שאינה מצופה, טמאה:"
+            ],
+            [
+                "<b>קרן עגולה וקרן פשוטה.</b> חצוצרות מקרני הבהמות עשויות פרקים פרקים מחוברים, אלא שאחת מהן צורתה עגולה ואחרת פשוטה. וחיבור הפרקים של עגולה קשים וצריכים אומן יותר מחיבור הפרקים של פשוטה, ומפני זה אמרו המחזיר קרן עגולה בשבת חייב חטאת, משא״כ בפשוטה:",
+                "<b>קרן עגולה טמאה.</b> שיש לה בית קיבול. וקרן פשוטה טהורה, שאין לה בית קיבול. וקרנים דין כלי עצם יש להן, שפשוטיהן טהורים כפשוטי כלי עץ:",
+                "<b>מצופות.</b> מקום הנחת הפה, והוא הקצר שבה. מלשון עומדים צפופים:",
+                "<b>טמאה.</b> דחשבינן לה ככלי מתכות, ואף על פי שהיא פשוטה מקבלת טומאה:",
+                "<b>הקו שלה.</b> הצד הרחב שבה אם היה של מתכות:",
+                "<b>ר׳ טרפון מטמא וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>קני מנורה טהורים.</b> שאין להם שם בפני עצמן, ותנן לעיל בריש פרקין כל כלי מתכות שיש לו שם בפני עצמו, טמא:",
+                "<b>הפרח.</b> מקום מושב הנר שבראש המנורה פרח שמו:",
+                "<b>בסיס.</b> רגלי המנורה שהיא יושבת עליהן:"
+            ],
+            [
+                "<b>קסדא.</b> כובע נחשת שנותנים אנשי המלחמה על ראשן:",
+                "<b>ולחיים.</b> טסין של ברזל שנותנים על לחייהן:",
+                "<b>אם יש בהן בית קיבול מים.</b> ששותין בהם מים במלחמה:",
+                "<b>כידון.</b> רומח קטן שביד השרים והמלכים:",
+                "<b>ניקון.</b> כמו קינון. לשון ומשקל קינו (שמואל ב׳ כ״א). והוא הברזל שבתוך הרומח:",
+                "<b>מגפיים.</b> בתי שוקים של ברזל שנושאין אנשי המלחמה:",
+                "<b>תכשיטי נשים.</b> אף על פי שאין עשויין למלאכה אלא לנוי, מרבינן להו מקרא דכתיב (במדבר ל״א) וכל אשר לא יבוא באש תעבירו במים:",
+                "<b>עיר של זהב.</b> כמין עטרה נותנות הנשים בראשן עשויה כצורת ירושלים:",
+                "<b>קטליות.</b> חוטים של זהב שנותנות סביב הצואר. ומפני שהאשה חונקת עצמה בהן כדי שתיראה בעלת בשר, לכך נקראים קטליות:",
+                "<b>ונזמים.</b> יש מהן נזמי האף ויש מהן נזמי האוזן:",
+                "<b>בחוט של פשתן.</b> שהיו החוליות נקובות ומלאו מהן החוט:",
+                "<b>החוליות טמאות.</b> דכל חדא באנפי נפשא חשיבא כלי מעשה:",
+                "<b>של אבנים.</b> שהיו מרגליות ואבנים נקובות ומלאו מהן החוט:",
+                "<b>טמא.</b> החוט, הואיל ושל מתכת הוא:",
+                "<b>כמלוא צואר קטנה.</b> כמלוא צואר של בת קטנה:"
+            ],
+            [
+                "<b>כקדרה מלמטה.</b> רחב מלמטה ויש לו בית קיבול:",
+                "<b>וכעדשה מלמעלה.</b> על ראש הנזם מלמעלה יש לו גרעין של זהב או של כסף עשוי כעדשה:",
+                "<b>ונפרק.</b> העדשה מן הקדירה:",
+                "<b>הקדירה טמאה.</b> שהרי יש לה בית קיבול. ולא מפני שהיא מתכשיטי נשים, שהרי אינה ראויה לתכשיט כמות שהיא:",
+                "<b>והעדשה טמאה.</b> שיש לה שם בפני עצמה:",
+                "<b>צינורא.</b> ראש הנזם הנכנס בנקב האוזן או בנקב האף. ולפי שהוא עשוי כמזלג קרוי צנורא. תרגום מזלגותיו צנורייתיה:",
+                "<b>טהורה.</b> שאין לה שם בפני עצמה:",
+                "<b>העשוי כמין אשכול.</b> נזם העשוי ארבעה או חמשה גרגרין זה על גבי זה כמין אשכול:",
+                "<b>ונפרק טהור.</b> שאין לכל גרגיר וגרגיר שם בפני עצמו, והוא אינו ראוי לתשמיש משנפרק:"
+            ]
+        ],
+        [
+            [
+                "<b>טבעת אדם.</b> כגון טבעת של אצבע. אבל טבעת שהתקינה לחגור בו מתניו ולקשור בה בין כתפיו, טהורה, והיינו טבעת כלים. וטעמא, משום דלא רבי קרא לטומאה אלא תכשיטי אדם ולא תכשיטי בהמה וכלים:",
+                "<b>קורת החצים.</b> אית דמפרשי אשפה שהחצים מונחים בה, ואית דמפרשי המטרה לחץ:",
+                "<b>ושל אסירין.</b> עושין כמין פגימה בקורה להכניס בה רגל אדם [ומניחין עץ ארוך על גבה] ואין יכול לצאת. ובלשון מקרא קורהו סד, וישם בסד רגלי (איוב י״ג:כ״ז). וקורות של חצים ושל אסירין האמורין כאן, דמתכת נינהו ולא של עץ:",
+                "<b>קולר.</b> שנותנים בצואר האסירים. [והוא סוגר]. תרגום ויתנהו בסוגר (יחזקאל י״ט:ט׳), בקולרין. ומשום דקולר עשוי שישאנו עמו בכל מקום שהולך, חשוב כלי מעשה טפי מקורת האסירים שאינו זז בה ממקומו, הלכך קולר טמא:",
+                "<b>שיש בה בית נעילה.</b> עושים לשלשלת בית נעילה [ונותנים אותה ברגל הסוסים] וסוגרים במפתח, וחשיבא כלי:",
+                "<b>לכפיתה.</b> שלשלאות שכופתים בהן הקוף וגורי הכלבים הקטנים. ולנוי הן עשויין והוו תכשיט דבהמה ולא מיטמא:",
+                "<b>סיטונות.</b> סוחרים גדולים שמוכרים במדה גסה. ויש להן שלשלת שקובעים בראשה אחד המדה, סאה או תרקב, וראשה השני נותנים בטבעת שבדלת או בקורה, וסוגרים עליה במפתח כדי שלא תגנב המדה:",
+                "<b>ושל בעלי בתים טהורה.</b> דסתמא עשויה לנוי ותכשיט לכלי:",
+                "<b>מפתח אחד.</b> מחוליא אחת. דשלשלת בחוליא אחת לא עבדי אינשי, ולא חשיבא כלי:",
+                "<b>או שקשר חלזון בראשה.</b> כדמות חלזון שהוא דג שבים שמדמו צובעים התכלת קשר לה בראשה עשוי מברזל, והוא משוי לה מנא:"
+            ],
+            [
+                "<b>קנה מאזנים של סרוקות.</b> סורקי צמר ופשתים, ומוכרים אותו במנין ליטראות, כשרוצין לשקול יש להם מקל ארוך של עץ ותלוי בראשו כמין טבעת מלמעלה, ואונקליות של ברזל תלוין מלמטה בשלשלת, עשויין כמין ווין וראשיהם כפופים מלמעלה, ויש לאותו מקל טבעת אחרת שמהלכת על פני כל המקל ואינה יכולה לצאת ממנו, וכמין עשת של ברזל או של נחושת עב וכבד תלוי באותה טבעת, וכשבא לשקול שק של צמר או של מטוה, תוחב את האונקלי בשק ואוחז בטבעת שכנגדו למעלה ומעלהו באויר, והטבעת שבו העשת של ברזל תלוי מרחיקה מטבעת שאוחז בה, ומכבדת על הקנה עד שיבוא ביושר שלא יכריע לשום צד יותר, ולפי הרחקת הטבעת שבו העשת של ברזל יודע חשבון המשקל, שיש סימנים במקל, עד כאן ליטרא אחת, עד כאן עשרה, עד כאן מאה. וזה נקרא פלס בלשון מקרא, כדכתיב (ישעיהו מ׳:י״ב,) ושקל בפלס הרים. פלס ומאזני משפט לה׳ (משלי ט״ז:י״א):",
+                "<b>ושל בעלי בתים.</b> אין רגילים לתת בו אונקליות שהן אותן הווין שתוחבים בשק להעלותו, אלא בלא אונקליות קושרים בחבל ותולין בקנה. אונקליות גרסינן, ולא גרסינן אונקיות:",
+                "<b>אונקלי של כתפין.</b> עץ ארוך כעין מוט שהכתף מניח על כתפו ותולה בו שני שקים אחד לפניו ואחד מאחריו בשני אונקליות של ברזל התחובות במוט על שני קצותיו:",
+                "<b>של רוכלים.</b> מוכרי בשמים ותמרוקי נשים:",
+                "<b>טמאה.</b> מפני שיש לה בית קיבול:",
+                "<b>שלפניו טמאה.</b> לפי שהוא משתמש בה:",
+                "<b>ושלאחריו טהורה.</b> שאינו משתמש בה אלא לשמירה, שלא יפול המשאוי מאחריו. ואין הלכה כר׳ יהודה:",
+                "<b>דרגש.</b> מטה קטנה של עור ותולין רצועות בשפת העור סביב ויש אונקליות של ברזל בארוכות המטה וכשרוצים לנטותה עונבין הרצועות באותן אונקליות:",
+                "<b>נקליטין.</b> שני עמודים שמעמידין באמצע דופני המטה, אחד מראשותיה ואחד במרגלותיה, ומפוצלין בראשיהן, ומניחין קנה מזה לזה ופורסים עליו סדין. ופעמים שאין העמודים מפוצלים, אלא כעין שני ווין מניחין בראשי הנקליטין, והוא אונקלי:",
+                "<b>שידה.</b> תיבה קטנה:",
+                "<b>אקון.</b> תיבה שעושין הציידים לצוד בה דגים:",
+                "<b>כל המחובר לטמא.</b> אונקלי המחוברת לכלי המקבל טומאה, טמא:",
+                "<b>לטהור.</b> כגון מנורת העץ שהיא טהורה, טהורה:",
+                "<b>אחת אחת בפני עצמן.</b> כל אונקלי שפירשה מכלי:",
+                "<b>טהורה.</b> לפי שאין לה שם בפני עצמו:"
+            ],
+            [
+                "<b>טני.</b> הוא כלי של מתכת מחזיק שלשה קבים. והוא מלשון ושמת בטנא. ובעלי בתים משתמשין בו שמניחין שם גרוטאות משברי כלי מתכות:",
+                "<b>רבן גמליאל מטמא.</b> דסבר כיסוי חשוב כלי הואיל ויש לו בית קיבול:",
+                "<b>וחכמים מטהרין.</b> דסברי אין כיסוי חשיב כלי. והלכה כחכמים:",
+                "<b>ושל רופאים טמא.</b> לדברי הכל. מפני שהרופאים מניחין בו סממנים:",
+                "<b>מגדל.</b> בית האוצר של עץ. ארמריא״ו בלע״ז. ובערבי אלמנס״ר:",
+                "<b>ושל רופאים טמאה.</b> מפני שנותן עליה את האספלנית ותולה בה המספרים:",
+                "<b>הייתוכין.</b> מלקחיים שנוטל בהם הכלי שהתיך בו את הכסף, להריקו לתוך כלי אחר:",
+                "<b>והפריכין.</b> בתוספתא מפרש אלו הן פרכין, הקבועים בכירים. ורבותי לא פירשוה לי:",
+                "<b>עקרב בית הבד.</b> ברזל עקום דומה לעקרב, הקבוע בקורת בית הבד שדורכים בה הזיתים:",
+                "<b>אונקלי שבכתלים.</b> ווין של ברזל הקבועים בכתלים לתלות בהם כלים:",
+                "<b>טהורה.</b> דאין תשמישן אלא עם הקרקע:"
+            ],
+            [
+                "<b>מסמר הגרע.</b> איזמל של אומן המקיז דם. ונקרא גרע על שם שמגרע את הדם. ויש מפרשים, מסמר של נפחים שקבוע להן מסמר בסדן, כשמסלקים חתיכה של ברזל מן האש ורוצה לחתוך ממנה מניחה על המסמר ומכה בקורנס ונגרעת:",
+                "<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות, ומסמרים תחובים בה שבהם מכוונים את השעות:",
+                "<b>מסמר הגרדים.</b> מסמר ארוך שהאורג מכניס בקנה דק ומחבר על הקנה את המטוה:",
+                "<b>ארון של גרוסות.</b> העושין גריסין של פול בריחיים שלהן יש להן כמין ארון של עץ:",
+                "<b>רבי צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:",
+                "<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי ליטלטל. ור׳ צדוק סבר, פעמים מטלטלין אותו לתקנו. ואין הלכה כר׳ צדוק:",
+                "<b>היתה עגלה.</b> שהארון מונח עליה, של מתכת:",
+                "<b>טמאה.</b> שהרי היא עשויה לתשמיש:"
+            ],
+            [
+                "<b>שהתקינו.</b> שעיקם ראשו או חידדו כדי שיהיה פותח ונועל בו:",
+                "<b>העשוי לשמירה.</b> לסימן לראות אם נכנס שם אדם אם לאו, שאם לא ימצאנו כמו שהניחו בידוע שאדם בא לשם:",
+                "<b>עד שיצרפנו.</b> באש לצורך זה. והלכה כחכמים:",
+                "<b>מסמר השלחני.</b> מסמר קבוע בעמוד שלפני השלחני להעמיד בו תריסי החנות, וכשמסלק התריסים נשאר שם המסמר. ומטהרין רבנן משום דתשמישו עם הקרקע. והלכה כחכמים:"
+            ],
+            [
+                "<b>ותלוי המגרדות.</b> בבתי מרחצאות תולין מגרדות של מתכות והנכנסים שם כל אחד לוקח מגרדת ומתגרד בה רגליו:",
+                "<b>וגולמי כלי מתכות.</b> כלים שצריך לשוף לגרד ולהקיש בקורנס, או שמחוסר אוגן, או אוזן, אינם טמאים לדברי חכמים עד שתגמר מלאכתן:",
+                "<b>וטבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזים ונעשית שתי חתיכות שוות. שאין אחת מהן גדולה מחברתה. בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>דינר שנפסל.</b> שפסלתו מלכות או מדינה, או שנחסר:",
+                "<b>והתקינו.</b> שנקבו כדי שיתלנו בצואר בנו או בצואר בתו:",
+                "<b>סלע.</b> ד׳ דינרים:",
+                "<b>והתקינה להיות שוקל בה.</b> כסף או זהב. דאילו דבר הנדבק כגון בשר ויין, הא תניא בפרק המוכר את הספינה (בבא בתרא דף פט) שאין עושין משקלות של מתכת לשקול בהן דבר הנדבק:",
+                "<b>עד שני דינרים.</b> שהוא שקל אחד. והוא חצי סלע:",
+                "<b>פחות מכאן יקוץ.</b> שלא ירמו בה בני אדם שיחשבו שהוא שקל. וכן אם הוא יותר משקל נמי יקוץ שלא יטעו בו ויקחוהו בסלע:"
+            ],
+            [
+                "<b>האולר.</b> כעין מספריים של מתכת שמתקנים בו הקולמסין:",
+                "<b>והקולמוס.</b> של נחושת וברזל או של כסף:",
+                "<b>מטוטלת.</b> [חתיכת] ברזל ועופרת שתלוי בחבל שתופס הבנאי בידו לראות שלא יבוא הכותל עקום:",
+                "<b>והמשקלות.</b> ליטרא וחצי ליטרא:",
+                "<b>הכירון.</b> כלי ברזל שבו תוחבים הזיתים במעצר שעוצרים אותן בו:",
+                "<b>והכן והכנא.</b> האמה שמסרגלים בה הספרים, והלוח שתחתיה. כן פירש הערוך:",
+                "<b>גולמי כלי עץ.</b> שלא נשלמה מלאכתן. כגון שחסרים אוגן, או אוזן, או הבסיס שלהן שהן יושבים עליו, או שצריך להחליקן ולהשוותן, נקראים גולמים:",
+                "<b>חוץ משל אשכרוע.</b> גרסינן. והוא מין ארז. תאשור, מתרגמינן אשכרוע. וגולמי כלים שנעשו מעץ זה, טהורין, לפי שקליפתו עבה וקשה, ואין חשובין כלים עד שתוסר קליפתם ותגמר מלאכתם. וגירסת התוספתא, חוץ משל פירשע, מפני שהן מחוסרים שליקה. ופירשע הוא עצי גופר. וכלים הנעשים ממנו אין מלאכתן נגמרת אלא בשליקה, שמכניסים אותן באש ומוציאין שלק ושוב אין יראים שמא יסדקו:",
+                "<b>גרופית של זית.</b> ענף של זית קרוי גרופית. כמו של תאנה דנקרא יחור. ואם עשו כלי מן הגרופית, גולם הוא ואינו מקבל טומאה:",
+                "<b>עד שישלק.</b> שיכניסו אותן באש עד שיוציאו השלק שלהן. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>הסייף והסכין והפגיון.</b> סכין שיש לו שני, פיות קרוי פגיון:",
+                "<b>מגל יד.</b> מגל חלק עשוי לשבר עצמות ולחתוך עצים:",
+                "<b>מגל קציר.</b> מלא פגימות ותלמים:",
+                "<b>השחור.</b> הם מספריים קטנים שמגלחין בהם. ונקראים שחור לפי שהם משירין את השער, דמשירין ומשחירין חד הוא, והכי אמרינן בפרק משילין פירות [ביצה לה] מאן דתני משחילין לא משתבש. ויש מפרשים, השחור, תער:",
+                "<b>והזוג של ספרים.</b> מספריים גדולים מן השחור:",
+                "<b>שנחלקו.</b> שהן של חוליות ומפרקים אותן זה מזה. וכן התער יש שאין בית יד שלו מחובר, ומפרקין אותו:",
+                "<b>הסמוך ליד.</b> חזי למלאכה טפי. אבל הסמוך לראש, ירא שמא יחתוך ידו. ואין הלכה כר׳ יוסי:",
+                "<b>מספורת שנחלקה.</b> הם מספריים של נשים, וכשנחלקה אכתי כל חד חזי לחתוך:",
+                "<b>וחכמים מטהרין.</b> כיון שנשברה. והלכה כחכמים:"
+            ],
+            [
+                "<b>קוליגריפון.</b> כלי שבראשו האחד כמין שינים שתוחבין בפת או בבשר ומוציאין אותו מן התנור, ובראשו האחר גורפין בו גחלים ואפר מן התנור:",
+                "<b>ניטלה כפה.</b> הצד הרחב העשוי ככף שגורפין בו האפר:",
+                "<b>טמאה.</b> מפני הראש השני שיש בו השינים שראויין לתשמישן:",
+                "<b>מכחול.</b> ראשו אחד חד כעין זכרות לכחול בו את העין, וראשו האחר רחב לנקות בו את האוזן:",
+                "<b>מכתב.</b> ראשו אחד חד כמחט לכתוב על פנקס של שעוה, וראשו האחר עב וחלק למחוק בו הכתב החקוק בשעוה ולהחליקה, כדי שיהא ראוי לחזור ולכתוב בו:",
+                "<b>זומלסטרא.</b> ראשו אחד כף עשוי לקבל את הזוהמא מן הקדרה ולהעבירה, וראשו האחר כעין מזלג להעלות הבשר:",
+                "<b>וכן השן של מעדר.</b> בראשו אחד הופכים את הקרקע, ובראשו אחר מחברים כלי המחרישה זה עם זה:",
+                "<b>שיעור כולן.</b> אם ניטל הראש האחד שצריך שישאר בראש השני כדי שיעור בית אחיזה שיהיה ראוי לעשות מלאכתו:"
+            ],
+            [
+                "<b>חרחור.</b> כלי עשוי כמין מרה שחופרים בו את הקרקע, וברזל שלו מחודד טפי לחתוך בו השרשים שלא יעכבו את המחרישה:",
+                "<b>שינטל רובו.</b> רוב הברזל או רוב חיסומו:",
+                "<b>מקופו.</b> חור שמכניס בו הקתא. כמו [ברכות נ״ה] קופא דמחטא:",
+                "<b>טהור.</b> דתו לא חזי למלאכה כיון שאין יכול להכניס בו בית יד:",
+                "<b>קרדום.</b> מחודד וחותך משני צדדיו. הצד האחד רחב ומשתמשין בו הנגרים וקרוי עשפו, תרגום מחרשתו עשפיה. והצד השני קצר וקרוי בית בקעו לפי שבאותו צד בעלי בתים מבקעים עצים. ובגמרא במסכת ביצה [דף ל״א] קורא לצד הרחב נקבות שלו, ולצד הקצר זכרות שלו:"
+            ],
+            [
+                "<b>מגריפה.</b> עשויה לגרוף את האפר מן הכירה ומן התנור, וכשהוסרה כפה נשאר הבית יד שלה עשוי כעין קורנס של נפחים, ואין הלכה כר״מ:",
+                "<b>מגירה.</b> היא משור בלשון מקרא. סיג״א בלע״ז:",
+                "<b>אחת מבינתיים טהורה.</b> אם ניטל מכל בין שתי שינים שן אחת, אי אפשר יותר לגרר בה, הלכך, טהורה דלא חזיא לתשמישה:",
+                "<b>נשתייר בה.</b> מן השינים השלימים שיעור הסיט במקום אחד:",
+                "<b>טמאה המגירה.</b> דבאותו מלוא הסיט שהוא שלם חזיא לגרר. ושיעור מלוא הסיט, כל מה שאפשר לאדם להרחיב בין אצבע לאמה:",
+                "<b>מעצד.</b> כלי ברזל שהחרש מנסר בו הנסרים. דולדור״א בלע״ז:",
+                "<b>איזמל.</b> תער קטן שמלין בו את התינוק. תרגום חרבות צורים, איזמלין חריפין:",
+                "<b>והמפסלת.</b> ברזל מחודד קבוע בתוך עץ, ומוליכין ומביאין אותו על הלוח ומחליקין אותו. לשון פסל לך:",
+                "<b>מקדח.</b> כלי שבו מנקבים הלוחות:",
+                "<b>שנפגמו.</b> נתבקעו:",
+                "<b>ניטל חיסומן.</b> בפי החרב ובפי הסכין ובפי הקרדום ובחודו של מקדח נותנים ברזל טוב ונחשב, אצאל״ו בלע״ז, וחוסמין פיהן בו כדי שיהא חד לחתוך יפה, וזה קרוי חיסומן:",
+                "<b>והרוקני.</b> העץ שהמפסלת קבועה בו קרוי רוקני. ואם ניטל הברזל שפוסל ומחליק ונשאר העץ לבדו בלא הברזל, טהור:"
+            ],
+            [
+                "<b>חרירה.</b> כמו חורה. החור שמכניסין בו החוט:",
+                "<b>עוקצה.</b> הראש החד שמכניסים בבגד כשתופרין. כמו עוקצי תאנים, שהוא החד שבתאנים:",
+                "<b>אם התקינה למתוח.</b> דרך האורגים שלוקחים מחט שבורה ונותנים אותה בשפת הבגד כדי שימתחו שפתותיה:",
+                "<b>מחט של סקאים.</b> מחט גדול שתופרים בו השקים העשויים משער עזים, וכיוצא בהן מן הבגדים הגסין:",
+                "<b>שהוא כותב בה.</b> בפנקס של שעוה:",
+                "<b>של מתוח.</b> אם התקינה למתוח בה שפת הבגד כדרך שהאורגים עושים:",
+                "<b>בין כך ובין כך טמאה.</b> שהרי היא ראויה למתוח בלא עוקצה ובלא חרירה:",
+                "<b>אם מעכבת את התפירה.</b> שאינו יכול לתפור בה מפני החלודה. ויש מפרשים, דכל זמן שרושם החלודה ניכרת בבגד, היינו עיכוב התפירה וטהורה, דהכי משמע בפרק במה בהמה (שבת דף נ״ב):",
+                "<b>צנורא.</b> מזלג קטן עקום בראשו, ורגילין להפך בו בשר על גבי גחלים. ויש מהן קטנים שמוחטין בהן פתילות ומקנחים בהן נרות. וכשפשטה הוי כמחט שניטל חרירה ועוקצה וטהורה:"
+            ],
+            [
+                "<b>והפין.</b> שינים של מפתח שבהן פותחים הדלת. וצורת זה המפתח ידוע במלכות מצרים ובכל ארץ ישראל:",
+                "<b>אפילו אחת טמאה.</b> ואע״ג דהשינים בפני עצמן בלא פותחת טהורים, קבען בפותחת טמאים, מ״מ השינים חשובים עיקר והפותחת משמשת:",
+                "<b>אלמוג.</b> קוראל״י בלע״ז, והוא צומח במצולת ים, ותחילתו רך קודם שיקפאהו האויר, ומפתחים בו חותם. ובמקרא, עצי אלמוגים:",
+                "<b>השן שבטס.</b> לא דמי לפין של פותחת, שהשן משמשת בפני עצמה, משא״כ בפין, הלכך טמאה בפני עצמה:"
+            ],
+            [
+                "<b>הכדומין.</b> עץ גדול ארוך ויוצאים ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר ואונקליות סביבותיו ובו מעלין הכלים שנפלו לבור:",
+                "<b>האשקלונין.</b> שנעשים באשקלון:",
+                "<b>המעבר והמזרה והמגוג.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר יש לו שינים ודומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה בו זורין החטין בגורן, לפיכך נקרא מזרה, ושיניו מרובות משיני המעבר. והמגוג, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:",
+                "<b>דבר חדש חידשו סופרים.</b> ראויין היו להיות טהורים, דפשוטי כלי עץ נינהו, ומשום שן אחת של מתכת לא נחתא להו טומאה:",
+                "<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:"
+            ],
+            [
+                "<b>מסרק של פשתן.</b> יש לו שינים מרובות כעין מחטים ארוכים תחובים בעץ, ובו סורקים הפשתן:",
+                "<b>ונשתייר בו שתים טמא.</b> אם לא נשתיירו בו אלא שתי שינים בלבד, טמא המסרק, דאכתי חזו למלאכתן:",
+                "<b>אחת אחת בפני עצמן טמאות.</b> כל שן ושן בפני עצמה שנטלה מן המסרק, טמאה, דחזיא לכתוב בה בפנקס של שעוה:",
+                "<b>ושל צמר.</b> מסרק של צמר:",
+                "<b>אחת מבינתיים.</b> שמכל שלש הסמוכות נטלה האמצעית, תו לא חזי:",
+                "<b>היתה החיצונה אחת מהן טהור.</b> השן החיצונה של המסרק היא רחבה ואינה ראויה לסרוק בה, כעין החיצונה שבמסרק הראש שלנו. הלכך אם החיצונה אחת מן השלש שנשארו, טהור המסרק, שאינה ראויה לסרוק בה שאין כאן אלא שתי שינים:",
+                "<b>ועשאן למלקטת.</b> ללקט בהן את השער:",
+                "<b>והתקינה לנר.</b> להוציא בה הפתילה ולהיטיב בה את הנר:",
+                "<b>ולמיתוח.</b> גרסינן. כלומר למתוח בה שפת הבגד כדרך האורגים [שתוחבים] מחט בשפת הבגד כדי שימתחו שפתותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי מתכות.</b> שנתרועעו ונשברו:",
+                "<b>כמה הוא שיעורן.</b> כמה יהיה שיעור השבר הנשאר מהן ויקרא עושה מעין מלאכתו ויהיו חשובים כלים ליטמא:",
+                "<b>מיחם.</b> שמחממין בו מים. והוא גדול מקומקום:",
+                "<b>כדי לקבל סלעים.</b> שכל סלע ארבעים דינרין:",
+                "<b>הלבס.</b> אית דגרסי הלפס. והוא כלי נחושת גדול שמרתיחים בתוכו מים ונותנים בו קיתונות קטנים להדיחן בתוכו:",
+                "<b>כולן בפרוטות.</b> כולן משערים אם יש בשבר שלהן כדי לקבל פרוטות. ואין הלכה כר׳ אליעזר:",
+                "<b>המחוסר הגפה טמא.</b> ר׳ עקיבא מיירי בתחלת עשייתן של כלים, וקאמר, דכלים המחוסרים הכיסוי שלהן, טמאין, דמקרו נגמרה מלאכתן. הגפה, מלשון יגיפו הדלתות (נחמיה ז׳, ג'). והרבה יש במשנה, כדי שיפתח ויגוף ותיגוב. אע״פ שגפן לא קנה דבמסכת מעשר שני [פרק ג׳ משנה י״ב] פירוש, שכיסה אותן במגופה:",
+                "<b>ומחוסר לטישה טהור.</b> שהוא חשוב גולמי כלי מתכות שאינן מקבלין טומאה. לטישה, לשון לוטש כל חורש נחושת וברזל (בראשית ד׳): "
+            ],
+            [
+                "<b>חזינא.</b> נוהגים לעשות בראש המקל כמין תפוח של ברזל והוא הנקרא חזינא. וכל עבדי מלך מצרים היום נושאים בידם מקלות הללו, וקורין להם אלדבו״ס. ופעמים שנועצים בהם מסמרים כדי שיכו בהם מכה רבה וקשה:",
+                "<b>שלשה סדרים.</b> של מסמרים, ואז חשוב כלי. ואין הלכה כר׳ שמעון:",
+                "<b>עשאן לנוי.</b> כגון שעשאו במסמרים דקים מצויירים כדי ליפות את המקל:",
+                "<b>טהור.</b> דהוי מתכת המשמש את העץ, דתנן לעיל שהוא טהור. אבל כשעשאו להכות ולחבוט, הרי עץ משמש את המתכת וטמא:",
+                "<b>מניקת.</b> כמין שפופרת של מתכת, והכניס בה את המקל:",
+                "<b>וכן בדלת.</b> תחת הדלת כדי שלא תאכלנה הארץ:",
+                "<b>היתה כלי.</b> היתה שפופרת זו כלי בפני עצמה וחיברה למקל ואחר שחיברה ראוי להשתמש בה בכלי:",
+                "<b>[טמאה.</b> מקבלת טומאה, וטמאה כמו שהיתה]:",
+                "<b>מאימתי היא טהרתה.</b> מניקת שנטמאה מאימתי תטהר ותצא מידי טומאתה:",
+                "<b>משיחבל.</b> משישחיתנה ויפחות צורתה:",
+                "<b>משיחבר.</b> משיחברנה בדלת או במקל ויקבענה במסמרים שלא תשמש עוד בכלי, כבר בטל שם כלי ממנה ויצאה מידי טומאתה:"
+            ],
+            [
+                "<b>הקנטר של בנאי.</b> פירשו בו שהוא שבט ומטה של ברזל שהבנאים חותכים בו את הכותל:",
+                "<b>הדקור.</b> יתד. כמו יחפור בדקר ויכסה דתנן בריש פרק קמא דביצה:",
+                "<b>חרש.</b> נגר:",
+                "<b>יתדות אוהלים.</b> נועצים יתדות של ברזל בארץ ומותחים אוהלים וקושרים מיתרים ביתדות. ואין זה תשמישו, על ידי קרקע. שהרי לדבר המיטלטל הן משמשים:",
+                "<b>ויתדות המשוחות.</b> מודדי הקרקע לחלוקת אחים, נועצים יתדות בקרקע וקושרים בו חבל ומודדים:",
+                "<b>שלשלת של משוחות טמאה.</b> לפי שבמדידת החבל יש עול. פעמים שמותח לזה יותר מזה, לפיכך רגילים לעשות שלשלת למדוד בה:",
+                "<b>עשויה לעצים.</b> לקשור בה חבילה של עצים, או למדוד בה עצים, שיש מקומות שמוכרים עצים במדה מלוא חבל. והשלשלת המיוחדת לכך טהורה, דהויא כמתכת המשמשת את העץ:",
+                "<b>ארבעה טפחים.</b> ויותר מכן לא חשיב יד:",
+                "<b>חמור של נפחים.</b> העץ שהמפוח של נפחים רוכב עליו נקרא חמור. כך פירשוה לי רבותי. ובמקום אחר מצאתי שהוא כלי ברזל כצורת חמור, והאומן רוכב על הקצה האחד ומכה על הקצה השני, ועושים כך כשרוצים להכות על הכלים הגדולים ששפתן גבוהה וגדולה מאד:",
+                "<b>מגירה.</b> המסר שנוסרים בה הלוחות, שנטמאת, ועשה שיניה בתוך החור של דלת, לא יצאה מידי טומאה, והרי היא טמאה כמו שהיתה, עד שיקבענה בדלת במסמר. והכי מפורש בתוספתא:",
+                "<b>עשאה מלמטה למעלה.</b> שהפכה ונתנה הפוכה בחור הדלת:",
+                "<b>טהורה.</b> אע״פ שלא קבעה במסמר:",
+                "<b>כל הכיסויין טהורין.</b> לפי שאין לכיסויין שם בפני עצמן:",
+                "<b>חוץ משל מיחם.</b> וכל כיוצא בו שיש לו שם בפני עצמו ומשתמשין בו בפני עצמו, כמו כיסוי טני של רופאים דתנן לעיל פרק טבעת אדם [משנה ג׳] דטמא לדברי הכל, לפי שמניחין בו סממנים:"
+            ],
+            [
+                "<b>העול של מתכת טמא.</b> דפשוטי כלי מתכות מקבלין טומאה:",
+                "<b>קטרב.</b> שני עצים יש, מצד זה מן העול ומצד זה מן העול, והן נקובים, ומכניסין בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר. ורמב״ם פירש, שהקטרב הוא העץ שנמשך על שני צדדי הבהמות, והעול באמצעו:",
+                "<b>והכנפיים.</b> הם שני קצוות של קטרב. מלשון על כנפי בגדיהם. והם של ברזל:",
+                "<b>המקבלות את הרצועות.</b> כלומר, אם נעשו הקצוות של קטרב לקבל בהם את הרצועות, הן טמאים, שחשובין כלי. אבל אם נעשו לנוי, טהורים, לפי שהיא מתכת המשמשת את העץ:",
+                "<b>והברזל שתחת צוארי בהמה.</b> קושרים על צוארי בהמה ברזל כדי שלא תיחנק בחבל שקושרים בו הקטרב:",
+                "<b>הסומך.</b> יש באמצע העול כמין טבעת גדולה ובו נכנס ראש המחרישה וראש העגלה, ואותו טבעת קרוי סומך:",
+                "<b>מחגר.</b> חבל שקושרים תחת צואר השור. ואית דגרסי והמסגר, והוא יתד [של ברזל] שנותנים בקצה העול שלא תתעוות העגלה מפני אורך העול:",
+                "<b>תמחויות.</b> כמין קערות קטנות של עול, וקרויין תמחויות:",
+                "<b>ענבל.</b> הוא הברזל המקשקש בתוך הזוג:",
+                "<b>צנורא.</b> אונקלי שתוחבים במשאוי שבעגלה שלא יפול:",
+                "<b>ומסמר המחבר את כולם.</b> כלומר, כל מסמר שנעשה לחבר הפרקין של עגלה זו בזו. לאפוקי המסמרים שאינן עשויין לחבר, אלא לנוי. שאלו אין מטמאין: "
+            ],
+            [
+                "<b>העול המצופה.</b> ברזל טהור לפי שהוא מתכת שמשמש את העץ:",
+                "<b>ושפופרות.</b> כמין שפופרת של קנה חלול רגילין לעשות ממתכות להשמיע קול:",
+                "<b>והאבר.</b> עופרת שנותנין בצד צוארי בהמה לנוי:",
+                "<b>והסובב של גלגל.</b> גלגל עגלה של עץ עושים סביבותיה של ברזל שלא ישבר בטרשים ובסלעים:",
+                "<b>טסין.</b> לוחות דקות. פחי הזהב, מתרגמינן טסי דדהבא:",
+                "<b>סנדלי בהמה של מתכות טמאין.</b> לפי שעשויין לשתות בהן אנשי החיל במלחמה:",
+                "<b>שעם.</b> מין גמי:",
+                "<b>הסייף מאימתי מקבל טומאה.</b> בסייך שהעלה חלודה מיירי שהוא טהור. ומאימתי מקבל טומאה:",
+                "<b>משישופנו.</b> כלי יש לצורפין ולחרשי ברזל שקרוי הצורפים בלשון מקרא, ותרגומו שופינא, ובו שפין ומחליקין את הכלים שהעלו חלודה להסיר חלודתן:",
+                "<b>משישחיזנו.</b> במשחזת שלו להסיר חלודתו:"
+            ],
+            [
+                "<b>כיסוי טני של מתכת.</b> של בעלי בתים טהור, כדברי חכמים דפליגי עליה דרבן גמליאל לעיל בפרק י״ב [משנה ו׳]. ואם מירקו ולטשו ועשה ממנו מראה <b>ר׳ יהודה מטהר.</b> דסבירא ליה מראה לא משוי ליה מנא:",
+                "<b>וחכמים מטמאין.</b> דמראה משוי, ליה מנא. והלכה כחכמים:"
+            ],
+            [
+                "<b>כלי מתכות מיטמאין ומיטהרין שבורים.</b> כלי מתכות שנטמאו במת ונשברו, וחזר ועשה מהן כלים בו ביום, שחזרו לטומאתן ישנה, כיון שהזה עליהן בעודן שלימים ונשברו, אין צריך להמתין להזאה שניה עד השביעי, אלא אפילו ביום אחד מזה שתי הזאות, אחת קודם שבירה ואחת לאחר שבירה, והן טהורין מיד. דר״א כרשב״ג סבירא ליה, דאמר לעיל בפרק י״א דלא אמרו חזרו לטומאתן ישנה אלא לכלים שנטמאו בטומאת נפש בלבד, וטעם גזירה זו משום גדר מי חטאת כדפרישנא לעיל, הלכך לא חשו אלא שיהא כאן שתי הזאות. ומיהו בעודן שבורים לא מהני הזאה, דלא שייכא הזאה בשברים. ובעי נמי שתהא שבירה מפסקת בין הזאה להזאה, לפי שיש הפסק ימים בין הזאת שלישי להזאת שביעי. ולא רצו להחמיר בחזרת טומאה ישנה, שהיא דרבנן, והקלו שתועיל בה הזאה אפילו שתיהן ההזאות ביום אחד:",
+                "<b>ר׳ יהושע אומר אין הזאה פחות משלישי ושביעי.</b> דתקון כעין דאורייתא. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מפתח של ארכובה.</b> שמתקפל כארכובה עם השוק. שעשוי כמין נו״ן כפופה שלנו. ורוב מפתחות שבארץ ישמעאל הם כן:",
+                "<b>רבי יהודה מטמא.</b> ואין הלכה כר׳ יהודה:",
+                "<b>ושל גם.</b> כמין ג״ם יוונית שהיא כמין נו״ן הפוכה:",
+                "<b>היו בו חפין.</b> כשנשבר מתוך גומו, נשתיירו בו חפין או נקבין. חפין הם השינים. נקבין, שנכנסים בהן שיני המנעול, שפעמים יש במפתח שינים והן נכנסים בנקבי המנעול ופותחים, ופעמים יש נקבים במפתח ומכניס אותן נקבים בשיני המנעול ופותח:",
+                "<b>או שפרצו זה לתוך זה.</b> שלא ניטלו החפין ולא נסתמו הנקבין, אלא שפרצו, כגון שנעקמו החפין ונתרחבו הנקבין שנוגעים זה בזה:",
+                "<b>מסננת של חרדל.</b> כמין נפה של מתכת שהחרדל נתון בה ומסתנן וקולטת את הפסולת:",
+                "<b>מלמטן.</b> בשולי המסננת משנפרצו בה שלשה נקבין ונעשו שלשתן נקב אחד, תו לא חזיא לסנן בה:",
+                "<b>אפרכס.</b> כלי של ריחיים רחב מלמעלה ומיצר והולך מלמטה, ונותנים בו חטים והוא מוציא אותם קמעא קמעא בריחיים:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי עץ.</b> משנה זו שנויה למעלה בפרק ב׳, והדר תניא הכא משום דינא דכלי עץ וכלי עור דבעי לאורויי בהו בהנך פרקין:",
+                "<b>השידה.</b> כמין ארון:",
+                "<b>והתיבה.</b> תיבת השולחנין:",
+                "<b>והמגדל.</b> בית האוצר של עץ. בלע״ז ארמריא״ו, ובערבי אלמנס״ר:",
+                "<b>וכוורת הקש.</b> חשובה ככלי עץ, לפי שעשויה מזנבות השבולין שהן קשין:",
+                "<b>ובור ספינה אלכסנדרית.</b> ספינה גדולה שפורשין בה לים הגדול, קרויה ספינה אלכסנדרית, לפי שאין פורשים בים מארץ ישראל לאלכסנדריא אלא בספינה גדולה. ומפני שמי הים מלוחים ואין ראויין לשתיה, עושים בספינות גדולות כעין בור של עץ וממלאים אותו מים מתוקין הראויין לשתיה:",
+                "<b>שיש להם שולים.</b> שאין תחתיהן חד מלמטה, אלא רחב ויושב על הקרקע:",
+                "<b>כורים.</b> ששים סאה:",
+                "<b>ביבש.</b> כגון התבואה וזרעונים ופירות:",
+                "<b>טהורין.</b> דאתקש כלי עץ וכלי עור, לשק המיטלטל מלא וריקן, וזה אינו מיטלטל מלא, לפי שגדול יותר מדאי, ואם יטלטלוהו מלא ישבר:",
+                "<b>בין מקבלים בין שאינן מקבלים.</b> בין שמקבלין יותר מארבעים סאה, בין שאין מקבלין אלא פחות:",
+                "<b>דרדור עגלה.</b> חבית של עץ עגולה עשויה לוחות, כעין אותן שעושין בארץ רומ״י. ואע״פ שהיא גדולה, כיון שהיא לעגלה, מיטלטלת מלאה וריקנית, דסבר האי תנא טלטול על ידי שוורים שמיה טלטול:",
+                "<b>וקסטות המלכים.</b> כמין מגדל של עץ עשוי חדרים חדרים, שנותנים בו מיני מאכל וכלים של משקה. והמלכים מוליכין אותו בעגלה שהולכים בה:",
+                "<b>ועריבת העבדנים.</b> עריבה של עץ שהעבדנים שורין בה עורותיהן:",
+                "<b>אע״פ שמקבלין טמאין.</b> כלומר, אע״פ שמקבלין מ׳ סאה או יותר:",
+                "<b>טמאין.</b> כדמפרש טעמא, שאין מיטלטלים אלא במה שבתוכן, כשהן מלאים דרכן ליטלטל:",
+                "<b>עריבת בעל הבית.</b> לר׳ מאיר טמאה, דהוא טהורין קחשיב, למימרא דהני דוקא טהורין, והשאר טמאין. לר׳ יהודה טהורה, דר׳ יהודה טמאים קחשיב, למימרא דהני דוקא טמאין, והשאר טהורין. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ארובות של נחתומים.</b> לוחות שהנחתומים עורכים עליהן את הלחם. ואית ספרים דגרסי עריבות:",
+                "<b>טמאות.</b> לפי שעשויין בצורת כלי. ואע״ג דפשוטי כלי עץ נינהו, טמאות מדברי סופרים:",
+                "<b>של בעלי בתים טהורות.</b> שאין עליהן צורת כלי:",
+                "<b>סרקן.</b> יפן בסריקון. והוא ששר בלשון מקרא. ומשוח בששר (ירמיהו כ״ב:י״ד). בערבי זנגפו״ר. ובלע״ז מיני״ו:",
+                "<b>כרכמן.</b> צבען בכרכום:",
+                "<b>דף של נחתומין.</b> דף של מתכת. דאילו דף של עץ, פשוטי כלי עץ אין מקבלין טומאה. ואע״ג דטמא מדרבנן, כשקבעו בכותל טהור לדברי הכל:",
+                "<b>ר׳ אליעזר מטהר.</b> ואין הלכה כר׳ אליעזר:",
+                "<b>סרוד.</b> היא סרידא דתנן לעיל בכמה דוכתי. והיא עריבה קטנה שהנחתום משתמש בה. כדמתרגמינן את בגדי השרד (שמות ל״א:י׳) ית לבושי שימושא:",
+                "<b>גיפפו.</b> עשה לו מסגרת סביב. תרגום ויחבק, וגפיף:",
+                "<b>אם התקינו.</b> לסרוד של בעלי בתים:",
+                "<b>להיות קורץ עליו.</b> כלומר לחתוך עליו הבצק. לשון מחומר קורצתי (איוב ל״ג):",
+                "<b>טמא.</b> דסבירא ליה לר׳ שמעון, מפני מה סרוד של נחתומים טמא, מפני שקורץ עליו את הבצק ומוליך עליו מקרצות לתנור, ושל בעלי בתים נמי אם התקינו להיות קורץ עליו את הבצק ולהוליך עליו מקרצות לתנור, טמא. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>ים נפה.</b> יריעה ארוגה משער להוציא את הסולת נקי מן הסובין. ולפי שיש סביב היריעה זר של לוח גבוה, נקרא ים, כמו שיש סביב הים יבשה:",
+                "<b>של סלתים.</b> בוררים הסולת:",
+                "<b>גודלת.</b> האשה שגודלת וקושרת שער הנשים:",
+                "<b>מפני שהבנות.</b> הנערות בשעה שגודלות ראשן מושיבות אותן בתוך ים נפה, לקבל שם מה שיפול מראשן מן העפרורית וערבוביתא דרישא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כל התלויים.</b> העשויין לכלי לתלותו בו:",
+                "<b>טמאין.</b> דהוו חיבור לכלי:",
+                "<b>כברת גרנות.</b> עשויה להוציא החטים ולקלוט המוץ, ומניחים הכברה על שני עצים ומנהלין, וכשהן יגעים מכניסים ידיהן בתלוי שלה ומנהלין, והיינו דקתני דמסייעין בשעת מלאכה:",
+                "<b>מקל הבלשין.</b> המחפשין בתוך הכלים לראות אם יש בו דבר שראוי ליתן ממנו מכס למלך. תרגום ויחפש, ובלש:",
+                "<b>שהם מסייעים בשעת מלאכה.</b> מכניסין ידיהם בתלוי כשרוצים להשתמש בכלי, ומסתייעים בו לעשות מלאכתן. והלכה כחכמים:"
+            ],
+            [
+                "<b>רחת.</b> שזורים בה תבואה וקטניות. בערבי אלרח״ה, ובלע״ז פאל״א:",
+                "<b>הגרוסות.</b> העושים גריסים של פול:",
+                "<b>טמאה.</b> לפי שיש לה בית קיבול ועשויה להכניס בה לרחיים:",
+                "<b>ושל אוצרות.</b> עשויה ללקט בה החטה שהיא מן הצדדים מכאן ומכאן. ולנקותה שתתישב באוצר:",
+                "<b>ושל גיתות.</b> להשליך החרצנים והזגין חוץ מן הגת:",
+                "<b>לכינוס.</b> ממקופ פזורן, אבל לא לקבל בתוכו:"
+            ],
+            [
+                "<b>נבלי השרה.</b> נבלים שמשוררים בהם. לשון נבל וכנור:",
+                "<b>טמאין.</b> שהנבלים והכנורות חלולים הם ומנוקבים לצד הנימין להשמיע קול הנגון, ודרך המנגנים להניח בתוכן המעות שמקב. צין מבני אדם הבאים לשמוע, והוי ליה מיטלטל מלא וריקן:",
+                "<b>נבלי בני לוי.</b> המנגנים על הדוכן:",
+                "<b>טהורין.</b> שאינן עשויין לתת בתוכן מעות, ואין עשויין לקבל:",
+                "<b>כל המשקין טמאין.</b> כל אחד משבעה משקין. שהן, מים יין שמן דבש חלב דם טל, מקבלין טומאה, ומכשירין הזרעים לקבל טומאה:",
+                "<b>ומשקה בית מטבחיא.</b> המים והדם שבבית המטבחים שבעזרה:",
+                "<b>טהורין.</b> שהם אינם מקבלין טומאה, ולא מכשירין האוכלים לקבל טומאה:",
+                "<b>כל הספרים מטמאין את הידים.</b> לפי שבתחלה היו מצניעים אוכלים של תרומה אצל ס״ת, דאמרי האי קודש והאי קודש, כיון דחזו דקאתו ספרים לידי פסידא, שהעכברים שהיו מצויין אצל האוכלים היו מפסידים אותן, גזרו שיהיו הספרים כל כתבי הקודש פוסלים את התרומה במגען, וגזרו עוד שהידים הנוגעות בספרים יהיו שניות לטומאה ופוסלות את התרומה:",
+                "<b>מספר העזרה.</b> ספר תורה שכהן גדול קורא בו בעזרת נשים ביום הכיפורים. דליכא למיחש שמא ישימו אוכלים של תרומה אצלו, מפני מוראו וחשיבותו:",
+                "<b>מרכוף.</b> סוס של עץ שעושים הליצנים לרכוב עליו לצחק בו:",
+                "<b>הבטנון.</b> כלי נגון גדול, שהמנגן בו סומכו על בטנו. וקורים לו בלע״ז ציטר״א:",
+                "<b>הנקטמון.</b> מין כלי של נגון עשוי בצורת רגל של עץ שעושה מי שנחתכה רגלו:",
+                "<b>והארוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחין על פיו עור דק, ומכין עליו במקל ומוציא קול צלול. ובלע״ז טמבור״ו:",
+                "<b>טמא מושב.</b> אם ישב עליו זב וזבה נדה ויולדת, נעשה אב הטומאה לטמא אדם לטמא בגדים. דכלי המיוחד לישיבה הוא:",
+                "<b>שהאליית.</b> כלומר המקוננת ומיללת יושבת עליו, לפי שרגילין לספוד ולקונן ע״י נגון של אותו כלי. וכן המנהג היום בארצות הישמעאלים:",
+                "<b>אליית.</b> לשון אלי כבתולה חגורת שק (יואל א׳:ח׳). ואין הלכה כר׳ יהודה:",
+                "<b>מצודת החולדה טמאה.</b> שיש עליה צורת כלי. משא״כ למצודת עכבר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל כלי עץ.</b> שלחן הכפול. עשוי חוליות או פרקים, ולאחר שמסירים אותו כופלים חוליותיו או פרקיו זו על זו, וכל חוליא הויא כלי בפני עצמה:",
+                "<b>ותמחוי המזנון.</b> קערה גדולה מאוד ובתוכה קערות קטנות, ונותנים בכל קערה מן הקטנות מין אחד של תבשיל. ולפי שיש בתוכה מינים הרבה, נקרא תמחוי המזנון. תרגום למינו לזנוהי:",
+                "<b>אפיפורין.</b> כסא של פרקים:",
+                "<b>המגס.</b> תרגום קערה מגיסתא:",
+                "<b>וקוד הבבלי.</b> כמין קערה של עץ. ולשון חכמים הוא. במקדה בזויה, פירוש קערה בזויה. וכל הכלים הללו, אע״פ שנחלקו, נשאר לכל חלק מהם צורת כלי. ואין הלכה כר׳ יהודה:",
+                "<b>משישופם בעור הדג.</b> להסיר קסמין שבהם, דקודם לכן לא חזו למלאכתן, שמשרטים את הבשר. אבל אם אינן מחוסרין אלא שיפה של צחצוח ומריקה, הא קיימא לן [חולין כ״ה] דגולמי כלי עץ שעתיד לשבץ ולשוף טמאין:",
+                "<b>גמר שלא לשוף.</b> שגמר בלבו להשתמש בהם אע״פ שלא ישוף עוד:",
+                "<b>שלשה בתים.</b> כשמסרגים המטה בחבלים, בין כל חבל לחבל קרוי בית. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>הסלים של עץ.</b> מאימתי גמר מלאכתן:",
+                "<b>שיחסום.</b> כשאדם עושה קופה או סל וגומר את שפתו זו היא חסימה:",
+                "<b>ויקנב.</b> לאחר שגומר השפה, ונשתיירו קסמין ראשי קרומיות הבולטין, פוסקן וקוטמן, וזו היא קניבה:",
+                "<b>של תמרה.</b> סלים העשויין מחריות של דקל:",
+                "<b>שכן מקיימין.</b> בלא קניבה:",
+                "<b>כלכלה.</b> סל של גמי:",
+                "<b>התלויה.</b> שיגמור החבל שתולה בה:",
+                "<b>בית הלגינים.</b> כלי שמניחין בו לגינין לשמור:",
+                "<b>בית הכוסות.</b> כלי שמצניעין בו כוסות:"
+            ],
+            [
+                "<b>הקנונין.</b> קנון שבוררים בו קטנית. והוא נעשה מחריות של דקל:",
+                "<b>קלתות.</b> קופות קטנות:",
+                "<b>סוגים.</b> קופות גדולות:",
+                "<b>שני דורים לרוחב שלהן.</b> לאחר שארגו שולי הקופה, אורגים סביבותיה עיגולים כפי מה שרוצה שתהיה רחבה בדפנותיה בגבהה, ואותן עיגולים של דפנות קרויין דורים:",
+                "<b>וכן של מאזנים.</b> הבסיס שנותנים עליו המאזנים:",
+                "<b>דור אחד.</b> משיגביה על שפתו עיגול אחד:",
+                "<b>שתי צפירות.</b> שתי סיבובים:",
+                "<b>והערק.</b> שאין שפתו גבוהה כשפת הקופה:",
+                "<b>משיעשה צפירה אחת טמא.</b> וערק עשוי משעם וארכו יותר מרחבו, כתיבה של רצענים. וקרוי ערק. ועד שרוך נעל (בראשית י״ד:כ״ג), תרגום ועד ערקת מסאנא. ומשום דכלי גמי ושעם דין כלי עץ יש להם, הלכך תנינהו גבי הדדי עם כלי עץ:"
+            ],
+            [
+                "<b>תורמל.</b> כיס של עור גדול, שהרועה נותן בו מזונות וכל דבר. ודומה לו, ולא הרועה בתרמילו:",
+                "<b>קיחותיו.</b> מסגרותיו, כמין אזנים קטנות סביבות התורמל, ומכניסים באותן אזנים חבלים שסוגרים אותו:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>ציצתה.</b> כעין ציצית של טלית, כך עושין לה פתילים על כנפים לקשרם בהן. ורמב״ם פירש, סקורטיא עור שאוכלים עליו, וציציתה. הוא אמצע העור שנותנים בו טס של מתכת לנוי, לשון ציץ הזהב, שהוא טס של זהב:",
+                "<b>טבעותיה.</b> טבעת נחשת או ברזל שנותנים בקצה הסקורטיא:",
+                "<b>קטבוליא.</b> עור שמציעים על גבי מטה. וקורים לו בערבי נט״ע, ופשוטי כלי עור מקבלים טומאה מדרבנן בלבד, כפשוטי כלי עץ, ודינן בזה שוה שאין מקבלים טומאה מדאורייתא אלא מדרבנן בכל שאר טומאות, חוץ ממשכב ומושב שהן נעשים משכב ומושב מדאורייתא כשהן מיוחדים לכך:",
+                "<b>הכר והכסת.</b> כר קטן מכסת, ועשוי להניח תחת מראשותיו. וכסת תחת כל גופו:",
+                "<b>פחות מחמשה טפחים.</b> משיירים משום פתח להכניס משם המוך למלאות הכר והכסת:"
+            ],
+            [
+                "<b>פטיליא.</b> קופה עשויה ממינים של ערבה, ואוצרים בה גרוגרות:",
+                "<b>וחסינה.</b> כמין קופה עשויה מקוצים, ומשימין בה טיט:",
+                "<b>סוגניות.</b> לשון סוגה בשושנים, עושין כמין כפיפה קטנה מן העלים ומכסים בה פירות, ואינה אלא מלאכת עראי:",
+                "<b>נצרים.</b> מצורי הדקל:",
+                "<b>חותל.</b> כלי שעושים מחריות של דקל, ומניחין בו תמרים לחים והן מתבשלים בתוכו:",
+                "<b>נותן לתוכו ונוטל מתוכו.</b> אבל אם אינו יכול להוציא התמרים אלא א״כ יקרענו או יתיר החריות שלו, טהור. דכיון דקורעו או מתירו משליכו לאשפה והוי לתשמיש עראי:"
+            ],
+            [
+                "<b>קסייה.</b> בית יד של עור:",
+                "<b>של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה.</b> דכיון דהיא עשויה כדי לאחוז הדבר בידו יפה שלא ישמט ממנו, או כדי שלא יתחוב לו קוץ בידו, מקרי עשוי לקבלה, כיון שהדבר שהוא אוחז בו נשען על הבית יד ומקבלו:",
+                "<b>של גרוסות.</b> העושים גריסות של פול בריחיים:",
+                "<b>מפני הזיעה.</b> לשאוב את הזיעה כדי להקר בשרו שלא יזיע. אי נמי, שלא תטנף זיעת ידיו הדבר שהוא אוחז בו:",
+                "<b>טהור.</b> דתשמיש עראי חשוב:"
+            ],
+            [
+                "<b>מלקוט.</b> עור שמשימין בעיני הפרה כדי שתסבב ותדוש:",
+                "<b>החסום.</b> כמין מצודה קטנה של חבלים שחוסמים בה פי הפרה שלא תאכל:",
+                "<b>מדף של דבורים.</b> כלי שמשימים בו אש וגללי בקר ומעשנים כדי שיברחו הנחילים של דבורים מן הכוורת ויקח הדבש. מלשון אשר תדפנו רוח (תהילים א׳:ד׳):",
+                "<b>והמנפה.</b> כלי שמניפין בו בימות החמה להביא הרוח:",
+                "<b>קופסא.</b> כמין ארגז קטן שהאשה נותנת בו תכשיטיה ונותנת עליו כסות מלמעלה:",
+                "<b>קמטרא.</b> תיבה ששומרים בה הבגדים. על המלתחה (מלכים ב י׳), מתרגמינן על קומטרה:",
+                "<b>והמכבש.</b> [כל חרש עצים] לפי מלאכתו יש לו מקום שכובש ועוצר העץ כשהוא מעוות ועקום עד שמישרו:",
+                "<b>והקמרון.</b> המכסה שעל התיבה העשוי כעין קובה:",
+                "<b>אנגילין.</b> נרתיק של עור שעושין לספר ומכניסים אותו בתוכו:",
+                "<b>בית הנגר.</b> נרתיק של עור שנותנים בתוכו הנגר, הוא היתד שמשימים אחורי הדלת:",
+                "<b>ובית המנעול.</b> נרתיק של עור שנותנים בו המנעול שנועלים בו הדלת:",
+                "<b>ובית המזוזה.</b> קנה של מתכות שנותנים בו המזוזה:",
+                "<b>והאמום של גודלי מצנפת.</b> דפוס כעין ראש של אדם שמתקנים עליו המצנפת:",
+                "<b>והמרכוף.</b> כמין סוס של עץ שהליצנים משחקים בו. ואית דמפרשי, כלי של עץ ארז העשוי לזמר:",
+                "<b>ורביעית של אליית.</b> ובמנענעים ובמצלצלין, מתרגמינן וברביעין ובצלצלין:",
+                "<b>של אליית.</b> של המקוננת. כמו (יואל א, ח) אלי כבתולה חגורת שק:",
+                "<b>גנוגנת העני.</b> תרמילו של עני:",
+                "<b>וסמוכות המטה.</b> קורות שסומכין בהן המטה שלא תפול:",
+                "<b>טפוס של תפילין.</b> כמו דפוס של תפילין:",
+                "<b>אמום של עושי סאגוס.</b> דפוס של עושי שלשלאות. שעושין אותן על גבי אימום היינו [על גבי] דפוס. ורמב״ם גריס, עושי סותות, לשון ובדם ענבים סותו (בראשית מ״ט:י״א), והוא הדפוס של עץ שאורגין עליו הבגדים:",
+                "<b>משמשי משמשיו של אדם.</b> כגון כיסויי כלים ונרתיקי כלים, שהם נעשו לשמש הכלים המשמשים את האדם:",
+                "<b>בשעת מלאכה ושלא בשעת מלאכה.</b> בזמן שהכיסוי משמש את הכלי לשמור מה שבתוכו, והיינו שעת מלאכה דידיה, וכשאין כלום בכלי שאינו צריך לכיסוי קרי ליה שלא בשעת מלאכה. ויש כלים שמניחים עליהן הכיסוי תמיד בין כשהוא מלא בין כשהוא ריקן, אע״פ שאין הכיסוי מחובר בו, חשיב ככלי גופיה לקבל טומאה אפילו בזמן שאינו מחובר בו, כיון שרגיל להיות תמיד עליו. והאי כללא דר, יוסי, אפשוטי כלי עץ המשמשין את הכלים קאי. אבל כלי קיבול, מיטמאין בכל ענין. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הפגיון.</b> סכין שיש לו שתי פיות:",
+                "<b>תיק מכחול.</b> תיק הכלי שבו כוחלין העין:",
+                "<b>ובית הכחול.</b> הכלי ששומרים בו את הכחול:",
+                "<b>מכתב.</b> קולמוס של נחושת וברזל:",
+                "<b>תרונתיק.</b> תרין תיק. והוא כלי אחד ובו תיקין הרבה חלוקים, לקולמוס ולסכין ולמספריים. ורופאי החבורות משתמשים בכלי זה הרבה. ובלע״ז פינארו״ל:",
+                "<b>פגושות.</b> חצים רחבים. ומחי קבלו, מתרגמינן ומחת פגושוהי:",
+                "<b>סמפוניא.</b> כלי זמר של מתכת:",
+                "<b>מצדו טהור.</b> שכל שמכניסו מן הצד אינו חשוב נרתיק, אלא מכסה בעלמא:",
+                "<b>האלה.</b> שבט של ברזל ובראשו עיגול כמו כדור, ויוצאים בו יתדות שדומות לשקדים, בערבי קורין לו דבו״ס, ובלע״ז מאצ״א:",
+                "<b>העשוי לחיפוי.</b> למכסה. תרגום מכסה, חופאה:",
+                "<b>טהור.</b> דתניא, יכול שאני מרבה חיפוי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחיפוי כלים:"
+            ]
+        ],
+        [
+            [
+                "<b>כל כלי בעלי בתים שיעורן ברמונים.</b> אם ניקבו במוציא רמון, טהורים:",
+                "<b>ר׳ אליעזר אומר במה שהן.</b> כל הכלים שיעורן כשאין ראויין להשתמש בהן מעין התשמיש שהיו משתמשים בהן תחלה, כגון כלים המיוחדים לתאנים שיעורן במוציא תאנה, והמיוחדים לזיתים שיעורן במוציא זית. ואין הלכה כרבי אליעזר:",
+                "<b>קופות הגננים.</b> קופות בעלי הגנות שעשויין ליתן בהם ירקות:",
+                "<b>שיעורן במוציא אגודות ירק.</b> בהא מודה תנא קמא לר׳ אליעזר דאין שיעורן במוציא רמון:",
+                "<b>בתבן.</b> במוציא תבן:",
+                "<b>גבבא.</b> תבן דק מעורב בזבל. תרגום לקושש קש (שמות ה׳:י״ב), לגבבא גילא. והבלנים דהיינו בעלי המרחצאות שורפין אותו במרחצאות:",
+                "<b>כולן ברמונים.</b> בין של בעלי בתים בין של גננים. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>בפקעיות של שתי.</b> מטוה השתי דק משל ערב. כדמוכח בכתובות בפרק אף על פי (כתובות דף ס״ד). ופקעיות של שתי הן קטנים מפקעיות של ערב. ופירוש פקעיות, גלוממור״י בלע״ז. אי נמי מטאס״י בלע״ז:",
+                "<b>אע״פ שמקבלת של ערב טמאה.</b> הכי קאמר, ואף על פי שאינה מקבלת של שתי אם מקבלת של ערב טמאה. ששיעורה במוציא ערב, שהוא גדול ממוציא שתי. וכן אע״פ שמקבל את התמחויין טמא, כלומר אע״פ שהנקב גדול שאינה מקבלת את הקערות, אם מקבל את התמחויין שהן גדולים מן הקערות, עדיין מקרי חזי לתשמישו הראשון וטמא:",
+                "<b>אע״פ שמקבל את הרעי.</b> אע״פ שאינו מקבל את המשקין, אם מקבל את הרעי טמא. בית הראי, כמו בית הרעי. כלי שנפנה בו ויש בו צואה ומי רגלים:",
+                "<b>מפני שאין מקיימין אותו.</b> גרסינן. ואית דגרסי, מפני שהן מקיימין אותו, ואמלתא דת״ק קאי, דאמר, אם מקבל את הערב ואת התמחויין ואת הרעי טמא, מפני שהן מקיימין ושומרים אותו, כיון דחזי להכי. ואין הלכה כר׳ גמליאל:"
+            ],
+            [
+                "<b>שיעורן בככרות של פת.</b> שיעור שבירתן, במוציא ככרות של פת:",
+                "<b>אפיפירות.</b> כלי ארוג מקנים או זמורות:",
+                "<b>שעשה לה קנים מלמטה למעלה.</b> שנפחתו שוליהן והכניס קנים ממטה למעלה להחזיק השולים:",
+                "<b>גפים.</b> שגיפפה סביב. תרגום ויחבק, וגפיף. פירוש אחר, גפים, שעשה לה אזנים:",
+                "<b>אם אינה יכולה לינטל בגפים.</b> שכשאוחז בגפים אין הכלי עולה עמו:"
+            ],
+            [
+                "<b>הרמונים שאמרו.</b> הא דתנן בריש פרקין כל כלי בעלי בתים שיעורן ברמונים, כשיהיו שלשה רמונים אחוזים זה בזה ויצא האחד דרך הנקב, זהו שיעור של מוציא רמון:",
+                "<b>כדי שיטול ויהלך.</b> שמתוך נענוע של נטילה והילוך ממהר הרמון לצאת דרך הנקב:",
+                "<b>ובקופה כדי שיפשיל לאחוריו.</b> שמתוך הפשלה לאחוריו הוא ממהר לצאת:",
+                "<b>שאינן יכולים לקבל רמונים.</b> שהן קטנים:",
+                "<b>כגון הרובע.</b> רובע הקב:",
+                "<b>שיעורן ברובן.</b> כיון דנפחת רובו, טהור:",
+                "<b>נפרצו.</b> נפחתו וחסרו:",
+                "<b>נגממו.</b> בשפתותיהן:",
+                "<b>שיעורן במה שהן.</b> אם נשאר בהן כדי לקבל כל שהוא, טמאין. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הרמון שאמרו.</b> דכלי שניקב במוציא רמון טהור:",
+                "<b>ולמה הוזכרו רמוני בדאן.</b> כיון שאין משערין בהן, אלא ברמון בינוני:",
+                "<b>שיהו מקדשים בהן.</b> שאם אחד מרמוני בדאן של ערלה או של כלאי הכרם נתערב עם אלף רמונים של היתר, נתקדשו כולן ונאסרו. משא״כ ברמונים של שאר מקומות:",
+                "<b>בדאן.</b> שם מקום:",
+                "<b>לשער בו את הכלים.</b> קסבר דמוציא רמון דכלים, ברמוני בדאן משערינן:",
+                "<b>אמר ר׳ יהודה לא הוזכרו רמוני בדאן וכו׳</b> אבל לענין קידוש אין חילוק בין רמוני בדאן לשאר רמונים, דכולן מקדשים, דסבר ר׳ יהודה כל שדרכו לימנות מקדש. בפרק התערובות ובריש מסכת ביצה:",
+                "<b>בדאן וגבע.</b> שני מקומות של כותים הן, וניכרים היו רמונים וחציר של מקומות הללו [מרמון וחציר] של שאר מקומות. וכותאי ודאי לא מעשרי מאי דמזבני לאחריני, דלא חיישי אלפני עור לא תתן מכשול, אך על גב דלנפשייהו מעשרי. הלכך מתעשרים ודאי בכל מקום:",
+                "<b>חצירי.</b> כרתי פורו״ש בלע״ז. כמו את החציר ואת הבצלים (במדבר י״א:ה׳):"
+            ],
+            [
+                "<b>כביצה שאמרו.</b> גבי טומאת אוכלים, שאין מטמאין בפחות מכביצה:",
+                "<b>נותן לתוך המים.</b> ממלא כוס מים, ונותן לתוכו גדולה שבגדולות וקטנה שבקטנות, וחולק המים היוצאין לשני חלקים, והחלק האחד הוא שיעור ביצה:",
+                "<b>וכי מי מודיעני.</b> כלומר, כשלוקח גדולה שבגדולות שמא יש יותר גדולה הימנה. וכן קטנה שבקטנות שמא יש יותר קטנה ממנה:",
+                "<b>הכל לפי דעתו של רואה.</b> לפי אומד דעתו שהיא בינונית למראה עיניו. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>כגרוגרת שאמרו.</b> להוצאת שבת, ולשיתופי מבואות. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>כזית שאמרו.</b> כגון כזית מן המת ומן הנבלה שמטמא, ורוב שיעורים שבתורה בכזית:",
+                "<b>אגורי.</b> ששמנו אגור בתוכו:",
+                "<b>כשעורה שאמרו.</b> עצם כשעורה:",
+                "<b>כעדשה שאמרו.</b> שרץ מטמא בכעדשה, ומחיה בכעדשה:",
+                "<b>מביאין טומאה.</b> על אדם הנושאן:",
+                "<b>בעובי המרדע.</b> דהיינו מלמד הבקר. ועביו אצבע ושליש אצבע בגודל, שהם שתי אצבעות בקטנות. שהטפח ארבע אצבעות בגודל, שהם שש אצבעות קטנות. ונמצא הקפו טפח. שכל שיש ברחבו טפח יש בהקפו שלשה טפחים. וגזרו על שיש בהקפו טפח, אטו על שיש בעביו טפח שהוא מביא את הטומאה מן התורה:"
+            ],
+            [
+                "<b>האמה שאמרו.</b> לענין שבת ועירובין וסוכה ומדות וכלאים:",
+                "<b>באמה בינונית.</b> היא אמה בת ששה טפחים. דאיכא אמה בת חמשה [קטנה ממנה], ואיכא אמה גדולה בת ששה ואצבע, ואמה בת ששה היא הבינונית:",
+                "<b>שתי אמות.</b> שתי מדות שבהן מודדים האמות, וכל אחת מהן אמה:",
+                "<b>בשושן הבירה.</b> חדר אחד בנוי על שער מזרחי של עזרה, ועליו שושן הבירה מצויירת, כדי שתהא עליהם אימת מלכות:",
+                "<b>על של משה.</b> על אמה בת ששה טפחים:",
+                "<b>שהאומנין נוטלים בקטנה.</b> שהיה הגזבר מתנה עם האומנים, כך וכך אמות בנין תעשו לבדק הבית מאמות של משה, בכך וכך דמים, ומחזירים לו במדת האמה היתירה עליה אצבע, כדי שיוסיפו משלהם על תנאם, פן יפחתו ונמצאו באין לידי מעילה שנהנו מן ההקדש. ולמה שתים, חדא לכספא ודהבא, שכשמתנים עם צורפי זהב וכסף לעשות טבלא בת ארבע וחמש אמות באמה של משה, מחזירים למדה היתרה עליה חצי אצבע, לא למדה היתרה עליה אצבע, לפי שאומנות יקרה היא ואין מפסידין אותן כל כך:"
+            ],
+            [
+                "<b>כל האמות היו בינוניות.</b> באמה בת ששה:",
+                "<b>חוץ ממזבח הזהב.</b> שהיה אמה על אמה:",
+                "<b>והקרן.</b> של מזבח הנחושת. שהיו לו על ארבע פנותיו ארבע אבנים של אמה גובה, ואמה על אמה עובי. ואותה אמה היתה באמה בת חמשה:",
+                "<b>והסובב והיסוד.</b> של מזבח הנחושת. ובפרק ג׳ דמסכת מדות הן מפורשים:",
+                "<b>אמת בנין.</b> כגון חומת הבית ומזבח העולה:",
+                "<b>אמת כלים.</b> כגון ארון ושלחן ומזבח הזהב. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>במדה דקה.</b> של מדבר קרויה מדה דקה. לפי שיש מדברית ירושלמית וציפורית, ומדברית קטנה שבכולן:",
+                "<b>מדות הלח.</b> הין וחצי הין:",
+                "<b>והיבש.</b> עשרון וחצי עשרון:",
+                "<b>באיטלקי.</b> במדה של איטליאה של יון. וזו היא מדברית שהיתה בימי משה:",
+                "<b>כפי מה שהוא אדם.</b> בין קטן ובין גדול:",
+                "<b>קומץ המנחה.</b> דכתיב (ויקרא ב׳:ב׳) וקמץ ממנו מלוא קומצו:",
+                "<b>וחפני קטורת.</b> של יוה״כ, דכתיב (שם ט״ז) ומלא חפניו קטורת סמים דקה:",
+                "<b>כמלוא לוגמיו.</b> אם שתה מלוא לוגמיו ביוה״כ חייב. ולפי לוגמיו של שותה משערינן:",
+                "<b>כמזון שתי סעודות לעירוב.</b> עירובי תחומין אינו בפחות ממזון שתי סעודות:",
+                "<b>מזונו לחול.</b> כמזון לשתי סעודות של חול שאוכל מעט, ולא כמזון שתי סעודות של שבת דאכיל טפי, משום דבסים תבשיליה, ורווחא לבסומי שכיח:",
+                "<b>לשבת אבל לא לחול.</b> דאדרבה, שתי סעודות של שבת פחותים משתי סעודות של חול, כיון דבשבת סעיד שלש סעודות, אינו מרבה לאכול בכל סעודה:",
+                "<b>ואלו ואלו מתכוונים להקל.</b> כל אחד מהן מתכוין למעט בככר של עירוב:",
+                "<b>משתי ידות לככר משלש לקב.</b> די לעירוב בשתי ידות של ככר של שלש ככרות לקב, נמצא ככר שלם שלישית הקב, ושתי ידותיה הוי ככר של עירוב:",
+                "<b>מככר בפונדיון.</b> ככר הלקוח בפונדיון מן הנחתום כשנמכרים ארבע סאים בסלע. וארבע סאים הן עשרים וארבעה קבין שכל סאה היא ששה קבין, והסלע היא ארבעה דינרים, והדינר שש מעין, נמצא הסלע עשרים וארבע מעין, ונמצא כ״ד קבין לכ״ד מעין קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב, אבל מפני שהחנוני רוצה להשתכר, ויציאת האפיה והטחינה, לא יהיה הככר הנמכר בפונדיון כשנמכרים ארבע סאין בסלע אלא רובע קב, והרובע האחר הולך בשכר החנוני ויציאת האפיה והטחינה. הרי ככר הלקוח בפונדיון הוא רובע הקב, דהיינו שש ביצים, והוא שיעור שתי סעודות, והיינו ככר של עירוב. וכן הלכה: "
+            ],
+            [
+                "<b>מלוא תרווד רקב.</b> מלוא כך עפרורית מן המת אחר שכלה כל ליחות שבו:",
+                "<b>מלוא תרווד גדול של רופאים.</b> שהוא גדול משאר תרוודים. ושיעורו מלוא חפניים:",
+                "<b>כגריס הקלקי.</b> כחצי פול הבא ממקום ששמו קלקי, והפולים שבו גדולים משאר פולים. ושיעור מקום גריס הקלקי, תשע עדשות שלש על שלש מרובעות. ומקום עדשה, ארבע שערות, נמצא מקום הגריס שלשים ושש שערות:",
+                "<b>כותבת הגסה.</b> גדולה משאר תמרים. ושיעורה מעט פחות מכביצה:",
+                "<b>כמוה וכגרעינתה.</b> שצריך למעך חללה:",
+                "<b>ונודות יין ושמן.</b> של עור שניקבו, שיעור הנקב שלהן.",
+                "<b>כפיקה גדולה.</b> שמשימים בפלך כשהנשים טוות בו:",
+                "<b>ומאור.</b> כמין חלון שממנו האורה נכנסת לבית:",
+                "<b>שלא נעשה בידי אדם.</b> כגון חור שחררוהו מים או שרצים, או שנפל העפר מאליו ונעשה שם נקב. ואם לא חשב עליו לתשמיש או למאור, שיעורו להביא את הטומאה מאהל המת לבית לדרך הנקב.",
+                "<b>כאגרופו של בן בטיח.</b> דהיינו אדם ידוע אצלם, ובן בטיח שמו, שהיה אגרופו גדול:",
+                "<b>ושנעשה בידי אדם.</b> שעשאו אדם להכניס את האורה:",
+                "<b>נירונית.</b> מטבע של נירון קיסר:",
+                "<b>כמלוא נקב שבעול.</b> מלוא מקדח של לשכה. ופונדיון האיטלקי וסלע הנירונית ומלוא נקב שבעול, כולן שיעור אחד להן. ויש מקומות שהיו יודעים באחד מהן ולא באחר, הלכך תנינהו לכולהו:"
+            ],
+            [
+                "<b>כל שבים טהור.</b> כל בריות שבים אם עשה מעורן כלים, אין מקבלין טומאה, דכתיב (ויקרא י״א:ל״ב) או בגד או עור או שק, מה בגד מן הגדל מן הארץ, אף עור מן הגדל מן הארץ:",
+                "<b>חוץ מכלב המים.</b> לפי שכל שאר בריות שבים אין אחד מהם בורח ליבשה כשבאים לצוד אותם, אלא כלב הים בלבד, הלכך הוי בכלל עורות היבשה, ואם עשה כלי מעורו מקבל טומאה. והלכה כרבי עקיבא:",
+                "<b>אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו בדרך שאם היו שניהם מן הגדל בארץ מחוברים בחבור כזה היה טמא האחד כשנטמא חבירו:"
+            ],
+            [
+                "<b>יש במה שנברא ביום הראשון טומאה.</b> הכי קאמר, יש דברים שנבראו ביום ראשון שהעושה כלי מהם יש בהם טומאה, כגון הארץ שנבראת ביום ראשון, וכלי חרס הנעשים ממנה טמאים:",
+                "<b>בשני אין בו טומאה.</b> שבו נברא רקיע ואין בו טומאה:",
+                "<b>בשלישי.</b> נבראו אילנות, וכלי עץ הנעשים מהם מקבלים טומאה:",
+                "<b>ברביעי.</b> נתלו המאורות, ואין בהם טומאה:",
+                "<b>בחמישי.</b> עופות ודגים, ואם עשה מהן כלים אין מקבלים טומאה:",
+                "<b>חוץ מכנף העוז.</b> כנף העזניה. דרבנן גזרו טומאה בכלים הנעשים ממנה דאתי לאחלופי בשאר כלים:",
+                "<b>וביצה הנעמית המצופה.</b> בת היענה מתרגמינן נעמיתא. ורבנן גזרו טומאה בביצתה כשהיא מצופה, כיון דבלא ציפוי נמי עומדת. אבל בשאר ביצים, אפילו במצופה לא גזרו, כיון דבאינה מצופה לא קיימא כלל:",
+                "<b>כל שנברא ביום הששי טמא.</b> חיות ובהמות ושרצים ואדם. אם עשה כלים מעצמותיהן או מעורותיהן, מקבלים טומאה:"
+            ],
+            [
+                "<b>העושה כלי קבול מכל מקום.</b> ואפילו לא עשאו ראוי לקבל אלא משהו:",
+                "<b>משכב ומושב מכל מקום.</b> לישיבה מועטת. כגון שהיה נשען, או נתלה בו:",
+                "<b>מעור המצה.</b> דלא מליח ולא קמיח ולא עפיץ:",
+                "<b>ומן הנייר.</b> העשוי מעשבים:",
+                "<b>שיש להן מעשה.</b> כיון שחקקום:",
+                "<b>ואין להם מחשבה.</b> אם חשבו למוד בהן עפר כמות שהן חקוקים מאליהן ולא עשו בהן מלאכה, אין מחשבתן מביאתן לידי טומאה:"
+            ],
+            [
+                "<b>קנה המאזנים.</b> הרמאים עושין אותו חלול ומניחין בחללו כסף חי, וכששוקלין מטין בקנה מעט והולך הכסף חי לצד הדבר הנשקל ומכביד ומכריעו:",
+                "<b>והמחוק.</b> שמוחקין בו המדה כשהיא גדושה. ואם עושין אותה של דלעת וכיוצא בה מן הדברים הקלים, הוא מיקל, ורע למוכר. ואם עושים אותו ממתכת, הוא מכביד, ורע ללוקח. אבל עושים אותו של זית ושל אגוז ושל אשכרוע. והרמאי עושה המחוק של זית ושל אגוז חלול, כשהוא מוכר מכניס בו מתכת כדי שיכביד, וכשהוא קונה מסלקו:",
+                "<b>והאסל.</b> מוט שנושאים בו בכתף. וכשיש פועלים מרובים, לאחר שקבל שכר משים בבית קיבול שבמוט את שכרו, ואומר לבעה״ב לא נתת לי שכרי, וכשמחפשים אותו אין נותנים לב לחפש שם:",
+                "<b>קנה של עני שיש בו בית קבול מים.</b> ושותה מהן, וכששואלים אותו אם טעם כלום, אומר אני מתענה היום. ורבותי פירשו, בית קיבול מים, בית קיבול משקין, וכשטורח אצל בעל הבית בבית הבד גונב בו מן השמן:",
+                "<b>מקל שיש לו בית קיבול מזוזה ומרגלית.</b> ועושין כן כדי לגנוב בו את המכס:",
+                "<b>אוי לי אם אומר.</b> שמא ילמדו ממני בני אדם לרמות:",
+                "<b>ואוי לי אם לא אומר.</b> שמא יאמרו הרמאין, אין תלמידי חכמים בקיאים במעשה ידינו, ומתוך כך יבואו לרמות יותר. ולמה אמרם, משום דכתיב (הושע י״ד:י׳) כי ישרים דרכי ה׳ צדיקים ילכו בם ופושעים יכשלו בם:"
+            ],
+            [
+                "<b>תחתית הצורפים.</b> צורפי זהב וכסף יש תחתיהם כלי ששמו תחתית והוא עשוי לתת בתוכו גרוטאות של כסף ושל זהב. אבל של נפחים אין עשוי לקבל ולא מיוחד נמי לישיבה:",
+                "<b>משחזת.</b> של עץ שמשחיזין בה את הסכין. ועושין לה בית קבול שמן שמושחין בה שמן להשחיז:",
+                "<b>פנקס של שעוה.</b> שיש לחנוני ולשולחני שכותב עליו בחרט:",
+                "<b>קש.</b> זנבות השבולים. ועושים מהם מחצלאות:",
+                "<b>ושפופרת הקש.</b> שהוא חלול ויש לו בית קיבול:",
+                "<b>רבי עקיבא מטמא.</b> ואע״פ שקיבולו מועט. דהא תנן לעיל העושה כלי קבול מכל מקום טמא, קמיפלגי אי הוי דבר העומד אי לא, דאין טמא אלא דבר העומד מאליו. ור״ע חשיב ליה דבר העומד, ור׳ יוחנן בן נורי לא חשיב ליה דבר העומד. והלכה כר׳ עקיבא:",
+                "<b>פקועות.</b> דלעת מדברית. וי״א אבטיחים קטנים מרים, וקנה שלהן חלול כשפופרת של קש:",
+                "<b>חלף.</b> מין עשב הוא ועושים ממנו חלפים ומחצלאות. וקורין לו בערבי חלפ״ה:",
+                "<b>טהורה.</b> מטומאת שרץ. אבל לא ממשכב ומושב. שהיא מטמאה משכב ומושב דאורייתא אם אינה עשויה לסכך:",
+                "<b>קנה שחתכו לקבלה.</b> לתת בו כחול וכיוצא בו:",
+                "<b>הככי.</b> המוח הלבן שבתוך הקנה. וקודם לכן אין לקנה טומאה ואפילו מדברי סופרים:"
+            ]
+        ],
+        [
+            [
+                "<b>השידה.</b> נמדדת מבפנים. דתנן לעיל (פרק ט״ו) כלי עץ שהמחזיק ארבעים סאה בלח שהן כוריים ביבש, טהור, והיינו אמה על אמה ברום שלש אמות. והכא קמיפלגי כיצד מודדים, לבית שמאי מודדין חלל שבפנים, ולא עובי הדפנות והשולים. ולבית הלל הכל מודדין, חוץ מעובי הרגלים ולבזבזים שהוא הזיר שעל השפה. ולר׳ יוסי מודדים אף עובי רגלי השידה והלבזבזים. ולר׳ שמעון אם אין רגליה גבוהים טפח מודדים אף האויר שבין רגל לרגל. והלכה כבית הלל אליבא דתנא קמא:"
+            ],
+            [
+                "<b>המוכני.</b> אופן כעין אופני העגלה. ולפי שהשידה נישאת עליה קרויה מוכני. לשון את הכיור ואת כנו (שמות ל׳:כ״ח):",
+                "<b>בזמן שהיא נשמטת.</b> שאדם יכול לסלקה מן העגלה:",
+                "<b>אינה חבור לה.</b> והיא חשובה כלי לעצמה. ואי שידה בת קבולי טומאה שאינה מחזקת ארבעים סאה ונטמאת השידה לא נטמאת המוכני, ואי לאו בת קיבולי טומאה היא ונגעה טומאה במוכני, המוכני טמאה, דלא חשיבא מן השידה והיא מיטלטלת מלאה ורקנית ויש לה בית קיבול:",
+                "<b>ואינה נמדדת עמה.</b> בחשבון אמה על אמה ברום שלש אמות. דלא חשיבא כעובי הרגלים, ואפילו לר׳ יוסי אינה נמדדת עמה:",
+                "<b>ואינה מצלת עמה באוהל המת.</b> שאם השידה בבית הקברות מצלת על כלים שבתוכה, כיון דמחזקת מ׳ סאה. ואם בולטים ממנה כלים כנגד [גובה] המוכני מלמעלה, אין המוכני מצלת עליה, דמוכני מקבלת טומאה ואינה חוצצת בפני הטומאה:",
+                "<b>בזמן שבתוכה מעות.</b> דכלי בפני עצמה היא, ובסיס לדבר האסור. אבל אם אינה נשמטת שרי, מאחר דלא הוו בתוך השידה שהיא עיקר הכלי:",
+                "<b>קמרון.</b> כעין קובא שעושין על גבי השידה:",
+                "<b>נמדד עמה.</b> להשלים ארבעים סאה:",
+                "<b>כיצד מודדים אותו.</b> כשהוא קבוע:",
+                "<b>ראש תור.</b> באלכסון. דהאי קמרון אינו כנגד כל השידה אלא כיפה כנגד מקצת חללה, וכשבא למדוד אוירה רואין כאילו חוט נתון באלכסון מכותל השידה עד ראש הכיפה, וחלל שתחתיו נמדד:",
+                "<b>אם אינה יכולה לעמוד בפני עצמה.</b> השידה בלא הקמרון הקבוע בה:",
+                "<b>טהורה.</b> אע״פ שאינה מחזקת ארבעים סאה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אע״פ שמקבלים.</b> כלומר אע״פ שלא ניקבו בנטילת הרגלים ויש להן בית קיבול כבתחלה.",
+                "<b>טהורין.</b> שכיון שנטל אחת מן רגליהן שוב אינן חשובין כלי, לפי שאינן מקבלין כדרכן אלא נוטין לצד אחד וכשבורים דמו:",
+                "<b>ר׳ יוסי מטמא.</b> כיון שלא ניקבו בנטילת אחת מרגליהן. ואין הלכה כר׳ יוסי. ורמב״ם גריס, ושאינן מקבלים כדרכן ר׳ יוסי מטמא. ומלתא באנפי נפשה היא, והכי קאמר, שידה תיבה ומגדל שאינן מקבלין ארבעים סאה כשהן יושבין כדרכן ואם מטין אותן מקבלין ארבעים סאה, ר׳ יוסי מטמא כיון שאין מקבלים כדרכן, וחכמים אומרים הואיל ומקבלים מכל מקום, חשיבי מחזיקים ארבעים סאה וטהורין:",
+                "<b>ונקליטי המטה.</b> שני עמודים אחד מראשותי המטה ואחד במרגלותיה ומשימין מקל מזה לזה ומשליכין עליו סדין ונעשה אוהל:",
+                "<b>וחמור.</b> תחת מלבן המטה משימין עץ חלול שהמלבן מונח עליו ונקרא חמור:",
+                "<b>וחפוי.</b> כגון ציפוי שמצפים המטה ונקליטיה:",
+                "<b>טהורים.</b> דהוי מתכת המשמש לעץ:",
+                "<b>מלבן.</b> לוחות חלולים עשוים להניח תחת כרעי המטה שלא ירקבו מלחלוחית הקרקע. ומיטלטלים עם המטה, הלכך טמאים, דכמטה דמו:",
+                "<b>ומלבני בני לוי טהורין.</b> לפי שרגילין לעלות לירושלים והולכים מעיר לעיר, ואין מוליכין המטות עמהן ומוליכין המלבנים, הלכך אפילו קבועים בקרקעי המטה הואיל וסופן לינטל לאו כמטה חשיבי:"
+            ],
+            [
+                "<b>מלבן שנתנו על לשונות.</b> עץ העשוי כעין לשון שהמלבן מונח עליו:",
+                "<b>ר׳ מאיר ור׳ יהודה מטמאין.</b> שאף הוא מיטלטל עם המטה כמו מלבן:",
+                "<b>ר׳ יוסי ור׳ שמעון מטהרין.</b> דלא מיטלטל בהדי מטה כולי האי. והלכה כר׳ יוסי ור׳ שמעון:",
+                "<b>שמלבני בני לוי טהורין.</b> ואע״ג דקביעי בכרעי המטה הואיל וסופן לינטל טהורים, הני לשונות נמי פעמים ניטלים ממלבני המטה ולאו כמטה חשיבי: "
+            ],
+            [
+                "<b>מטה שהיתה טמאה מדרס.</b> ששכב עליה זב, או נתלה או נשען:",
+                "<b>קצרה.</b> אותן עצים שברוחב המטה לצד מראשותיה או מרגלותיה:",
+                "<b>ארוכה.</b> אותן עצים שבאורך המטה מימין או משמאל, והם נקראים ארוכות המטה:",
+                "<b>טהורה.</b> דתו לא חזיא והויא כשברי כלים שהן טהורים:",
+                "<b>ר׳ נחמיה מטמא.</b> ואין הלכה כר׳ נחמיה:",
+                "<b>גדד.</b> חתך וקטע. כמו גודו אילנא:",
+                "<b>שתי לשונות לוכסן.</b> שני עצים העשויין כלשון, שמלבני המטה מונחים עליהן. חתכן באלכסון, אחד שבמקצוע מזרחית דרומית ואחד שבמקצוע מערבית צפונית, טהורה, דתו לא חזיא. וכן אם גדד שתי כרעים טפח על טפח לוכסן, מכרע שבמקצוע מזרחית דרומית גדד טפח, ומכרע שבמקצוע מערבית צפונית גדד טפח, כשבורה דמיא:",
+                "<b>או שמיעטה מטפח.</b> שגדד רגליה ואין טפח מן המטה לארץ, לא חשיבא:"
+            ],
+            [
+                "<b>ותיקנה טמאה מדרס.</b> עדיין עומדת בטומאתה, כיון דקיימא שניה:",
+                "<b>טהורה מן המדרס.</b> אע״ג דנתקנה ראשונה קודם שנשברה שניה. מכל מקום טהורה, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו ואין זו הראשונה, מאחר שכבר נתקלקל בה כדי ביטולה:",
+                "<b>אבל טמאה מגע מדרס.</b> משום דארוכה ראשונה כשנשברה ותקנה שהביא ארוכה אחרת תחת השבורה וחברה למטה, נטמאת מגע מדרס, שהרי נגעה במטה הטמאה מדרס, וכי נשברה שניה דפרח מינה טומאת מדרס, אשתייר בה טומאת מגע, דכל המטה מחוברת לראשונה שנתקנה:",
+                "<b>עד שנשברה שניה טהורה.</b> דכיון דנשברו שתי הארוכות, תו לא חזיא. ולא דמי להיכא דנתפרקה וכולה קיימת, דהתם סופו להחזיר פרקיה ולחברה: "
+            ],
+            [
+                "<b>כרע.</b> של מטה שהיתה טמאה מדרס. שדרס הזב על הכרע כשהיה בפני עצמו שלא היה מחובר למטה:",
+                "<b>כולה טמאה מדרס.</b> דחיבור עביד לה כאילו כולה גוף אחד:",
+                "<b>היתה טמאה טומאת שבעה.</b> כגון שנגעה במת:",
+                "<b>טומאת ערב.</b> כגון שנגעה בטמא מת:",
+                "<b>והמטה טהורה.</b> דלא נטמאת בנגיעת הכרע. דראשון הוה, ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:",
+                "<b>מעדר.</b> כלי עץ שיש לו שינים ומהפכים בו את התבן, ושיניו של מתכת. ולפי שהשינים של פרקים ונעוצים בו, דינו כדין מטה שהיא של פרקים. והאי וכן, אטומאת שבעה קאי, דאין מעדר מטמא מדרס: "
+            ],
+            [
+                "<b>תפלה.</b> בתפילין של ראש שנגעו במת איירי, שיש בהן ארבעה בתים, וכל בית נקראת קציצה:",
+                "<b>התיר קציצה.</b> דעביר בית אחד והביא אחר תחתיו:",
+                "<b>טמאה טמא מת.</b> דחיבורן משוי להו גוף אחד:",
+                "<b>וכן שניה וכן שלישית.</b> כל זמן שהרביעית קיימת. מחמת שמחוברת לרביעית. אבל כשהעביר גם הרביעית והחליפה באחרת, פרחה מינייהו טומאת מת, ונשתייר בשלש קציצות טומאת מגע טמא מת, שהרי נגעו ברביעית כשחיברן והיא עדיין קיימת. אבל רביעית כשהוחלפה, אין בגופה טומאה כלל, דאי משום דנגעה בשלש, אין מגע עושה מגע, שהשלש ראשונות חדשות נינהו שנגעו בטמא מת, ואין הרביעית החדשה מקבלת מהן טומאה, ואין טומאה ברביעית החדשה אלא מחמת שמחוברת לשלש הטמאות מגע. הלכך כשחזר והחליף השלש פעם שניה, טהרו כולן ואפילו מגע לית בהו:"
+            ],
+            [
+                "<b>טהורה.</b> ואפילו איכא ארוכה ושתי כרעים, הואיל ואין בדעתם להחזיר. וכי מהני, דוקא במקום שהכל לאדם אחד:",
+                "<b>מקבלת טומאה מכאן ולהבא.</b> אבל למפרע לא, דכיון דחלקוה פרחה טומאה מינה:",
+                "<b>מיטמאת חבילה.</b> אם פירשה הכרע מן הארוכה ועומדת עם הקצרה, הוי חבור, ואם נטמאת הכרע נטמאת הקצרה. כשם שכשכולה שלימה אם נטמא אחד מאיבריה נטמאת כולה, כך נמי כשפירש הכרע מן הארוכה ועומדת עם הקצרה, נעשית חבילה עם הקצרה, וכשנטמאת הכרע נטמאת הקצרה עמה:",
+                "<b>ומטהרת חבילה.</b> שאם הטביל הכרע עם הקצרה אין הקצרה חוצצת עליה, כי היכי דלא חייצה עליה כשמטבילה כשהיא שלימה:",
+                "<b>וחכ\"א מטמא איברים.</b> ולא חבילה. דאם נטמאת כרע, היא טמאה ולא קצרה, דאינה חיבור כשלימה:",
+                "<b>ומטהרת אברים.</b> כשבא להטבילה מטביל הכרע בפני עצמה, ולא חבילה עם הקצרה, שהקצרה חוצצת עליה. דאינה חיבור כשלימה דמטביל מטה שלימה טהורה אע״פ שלא פירקה, אבל השתא דפירשה הכרע מן הארוכה לא הוי חבילה עם הקצרה, וצריך להטבילה בפני עצמה. והלכה כחכמים. כך נראית פירוש משנה זו מן התוספתא, וכך פירשוה רבותי:"
+            ]
+        ],
+        [
+            [
+                "<b>המפרק את המטה להטבילה.</b> אע״פ שמיטהרת כשהיא שלימה, פעמים שהיא גדולה ואינה יכולה ליכנס במקוה וצריך לפרקה:",
+                "<b>והנוגע בחבלים</b> גרסינן. כלומר, בין מפרק בין נוגע בחבלים טהור. ובמטה שנטמאת במת או במשכב הזב איירי, וכגון שאין במטה ארוכה ושתי כרעים, ואפילו הכי צריך להטבילה, כדי שלא תחזור לטומאתה כשיחברנה. והנוגע בחבלים טהור, דמכיון שפירקה שוב אין החבלים חיבור:",
+                "<b>החבל מאימתי חיבור.</b> בתחלה כשאדם מסרג את המטה שלימה וסורג בה שלשה בתים ועדיין נשאר החבל ארוך הרבה. נטמאת המטה נטמא החבל. והנוגע בחבל, טמא. דכולו חיבור הואיל וסופו לסרגו:",
+                "<b>מן הקשר ולפנים.</b> אם קשר חבל אחר לזה החבל שסורג בו, אין החבל האחר חיבור מן הקשר ולחוץ:",
+                "<b>נימי הקשר.</b> כשקושרים שני חבלים זה בזה מניחין מעט מראשי החבלים מזה ומזה יוצאים חוץ לקשר, והן נקראים נימי הקשר:",
+                "<b>הנוגע בצורכו טמא.</b> דכיון דצורך לקשר הם, שאם היה קושר בראש החבל ממש היה הקשר ניתר, נמצא שאלו הנימין מעמידים הקשר וכקשר דמו:",
+                "<b>רבי יהודה אומר שלש אצבעות.</b> הוו חבור, דהוא צורך הקשר. טפי לא: "
+            ],
+            [
+                "<b>החבל היוצא מן המטה.</b> מה שנשאר ממנו לאחר שגמר הסירוג:",
+                "<b>עד חמשה טפחים טהור.</b> דלא חזי למידי לצורך המטה, ולא חשיב לה יד:",
+                "<b>מחמשה ועד עשרה טמא.</b> דחזי לקשור בה הפסחים. שהיו רגילים לקשור שם הפסח בחבל שבכרעי המטה כדי שיהיה מזומן להם. וחזי נמי לשלשל בו את המטה, כלומר. להורידה מן העליה לגג, אי נמי להורידה אל המקוה להטבילה כשנטמאת:",
+                "<b>מעשרה ולחוץ טהור.</b> דמה שיש בחבל יותר מעשרה אינו משמש לצורך המטה כלום:"
+            ],
+            [
+                "<b>המיזרן.</b> כמין אזור או אבנט של אריג שכורכים אותו סביב המטה כדי לחבר פרקיה. ופעמים שהוא גדול הרבה ונגרר ויוצא חוץ מן המטה:",
+                "<b>היוצא מן המטה.</b> והמטה טמאה מדרס:",
+                "<b>כל שהוא.</b> אפילו יוצא כמה אמות חוץ למטה, הכל טמא:",
+                "<b>ר׳ יוסי אומר עד עשרה טפחים.</b> טמא בטומאת המטה. מעשרה ולמעלה טהור. והלכה כר׳ יוסי:",
+                "<b>שיירי מיזרן.</b> מיזרן שבלה ונקרע, כמה ישתייר ממנו ויהיה טמא:",
+                "<b>שבעה טפחים.</b> דבציר מהכי לא חזי למידי ולא חשיב כלי:",
+                "<b>חבק.</b> יש מפרשים, בגד עב וקשה שמשימים על החמור כשבא מן הדרך והוא מזיע, כדי שלא יצטנן לאחר שמסירין ממנו האוכף. ויש מפרשים, שמשימים אותו על משאוי החמור כדי שלא יפסד אם ירדו עליו גשמים:"
+            ],
+            [
+                "<b>נישא הזב על המטה ועל המיזרן.</b> לאו דוקא נישא על המיזרן, אלא נישא הזב על המטה שהמיזרן כרוך סביבותיה ויוצא ממנה:",
+                "<b>מטמא שנים ופוסל אחד דברי ר׳ מאיר.</b> ר׳ מאיר לטעמיה דאמר לעיל דאפילו המיזרן יוצא מן המטה כל שהוא ואפילו טובא הוי חבור למטה ומטמא שנים ופוסל אחד, כמטה עצמה. שכל שהזב נישא עליו ונעשה משכב ומושב של זב, הוי אב הטומאה, והנוגע בו הוי ראשון, וראשון עושה שני, ושני עושה שלישי לפסול את התרומה בלבד אבל לא לטמא. והיינו מטמא שנים דהיינו ראשון ושני, ופוסל אחד והוא שלישי שהוא פסול בתרומה בלבד, והמיזרן כל זמן שלא פירש מן המטה חשיב כאב הטומאה ומטמא שנים ופוסל אחד, אבל לאחר שפירש לא הוי אלא כולד הטומאה ומטמא אחד ופוסל אחד, כדין נוגע במשכב הזב:",
+                "<b>ר׳ יוסי אומר וכו׳</b> ר׳ יוסי לטעמיה דאמר לעיל [עד] עשרה טפחים ותו לא. הלכך זה שבתוך עשרה חשוב חיבור למשכב ומטמא שנים ופוסל אחד כל זמן שלא פירש, אבל מה שחוץ לעשרה לא חשוב חיבור למשכב, ודינו כפירש, דמטמא אחד ופוסל אחד:",
+                "<b>נישא על המזרן מעשרה ולפנים טמאה גרסינן.</b> ולא גרסינן טמא. והכי פירושא, נישא הזב על המיזרן היוצא מן המטה, אם נישא מעשרה ולפנים לצד המטה, המטה טמאה מדרס, דכיון דכל עשרה חשיבי חבור למטה, כשנטמא מזרן נטמאת המטה. אבל מעשרה ולחוץ דלא הוו חבור למיטה, טהורה המטה ולא נטמאת [בטומאת] המיזרן. כך נראית בעיני פירוש משנה זו. וגירסת רבותי דגרסי טמא וטהור ופירושן, לא נתקבל לי. וכן דברי הרמב״ם שכתב בפירוש משנה זו לא נכנסו באזני כלל. ודקדקתי אחר כך בחבורו בהלכות כלים פרק כ״א [הלכה ט׳] נראה לי ששם חזר בו ופירש משנה זו כמו שפירשתיה כאן:"
+            ],
+            [
+                "<b>כולה טמאה מדרס.</b> וכל זמן שלא פירש המזרן מן המטה הוי כמטה עצמה כדפרישית:",
+                "<b>והמזרן מגע מדרס.</b> ומטמא אחד ופוסל אחד, כדין כל נוגע באב הטומאה:"
+            ],
+            [
+                "<b>ונגע בהן המת.</b> כשהן כרוכים יחד:",
+                "<b>טמאים טומאת שבעה.</b> בהא לא פליג ר׳ יוסי. דדוקא בטומאת מדרס קאמר עד עשרה טפחים טמא מעשרה ולחוץ טהור, אבל לשאר טומאות, אפילו מאה אמה כולו חיבור. כגון מזרן שהוא כרוך על המטה ונכנסה המטה לאוהל המת או נגעה בשרץ, וכן אם נכנס קצה מן המזרן לאוהל המת או נגע בשרץ, נטמאת המטה נטמא המזרן, נטמא המזרן נטמאת המטה, ואפילו היה המזרן יוצא מן המטה מאה אמה:",
+                "<b>פירשו טמאים טומאת שבעה.</b> ולא הוו ככלים שנשתברו, כיון דכל אחד מהן כלי בפני עצמו. אע״ג דלענין קבלת טומאה חשובים ככלי אחד וכשנגעה טומאה באחד מהן נטמא האחר:",
+                "<b>שניטלו שתי ארוכות שלה, ולא נשתברו.</b> והן ראויות להחזירן למקומן, הלכך לא טהרה המטה מטומאתה בנטילת הארוכות:",
+                "<b>נשתברו חדשות טמאה.</b> שהרי הישנות קיימות ולא נשתנו הנקבים, והוי כנתפרקה אבר אבר וכל אבריה שלמים. אבל נשתברו הישנות, טהורה, לפי שהישנות הן שהיו במטה כשנטמאת, וכשנשתברו הוי המטה שבר כלי, דלא חזיא בלא ארוכות: "
+            ],
+            [
+                "<b>תיבה שנפחתה מלמעלן.</b> הכסוי שלה:",
+                "<b>טמאה טמא מת.</b> דכיון דשוליה קיימים אכתי חזיא לתשמיש. ודוקא טומאת מת. אבל לא טומאת מדרס, דלא חזיא לישיבה:",
+                "<b>נפחתה מלמטן בשוליה.</b> בטל בית קיבול שלה וטהורה לגמרי:",
+                "<b>מגורות שלה.</b> אוצרות שבה, דהיינו חדרים שבתוכה שלא נפחתו עמה, טמאות:"
+            ],
+            [
+                "<b>התורמל.</b> כיס גדול של עור שהרועה נותן חפציו לתוכו, ובתוך התורמל יש כיסין קטנים כמו המגורות בתיבה:",
+                "<b>החמת.</b> נאד של עור:",
+                "<b>שהביצים שלה מקבלות עמה.</b> כשמפשיטין עורות האילים והתישים הזכרים נשאר העור שבמקום הביצים כמין כיס קטן, ואם נפחתו טהורות, דבטל בית קיבול שלהן:"
+            ],
+            [
+                "<b>שפתחה מצדה.</b> כשפתחה מלמעלה אינה טמאה מדרס, דאם ישב עליה ובאים להשתמש בה אומרים לו עמוד ונעשה מלאכתנו. אבל כשפתחה מן הצד, יכול להשתמש אע״פ שיושב עליה:",
+                "<b>בזמן שאינה גבוהה עשרה טפחים.</b> כשגבוהה עשרה לא חזיא לישיבה כולי האי:",
+                "<b>או שאין לה לזבז.</b> דכשיש לה לזבז מזיק ליושב:",
+                "<b>נפחתה מלמטן.</b> בשוליה. לא חזיא לתשמיש, אבל חזיא לישיבה:",
+                "<b>מפני שבטל העקר.</b> עיקר התיבה היא עשויה להחזיק בשוליה מה שמשימים בתוכה. ועל ידם היא נקראת כלי. וכיון שנפחתו שוליה ובטלו, בטלו גם דפנותיה מלמעלן ושוב אינה מקבלת שום טומאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>משפלת.</b> קופה גדולה שמוליכין בה הזבל והאשפה:",
+                "<b>שנפחתה מלקבל רמונים.</b> שזהו שיעורה ליטהר כשניקבה במוציא רמון:",
+                "<b>ר׳ מאיר מטמא.</b> אע״פ שהיא טהורה משאר טומאות, טמאה היא מדרס, שראויה לישיבה:",
+                "<b>וחכמים מטהרין.</b> והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הכרים.</b> עשויין למלאותן צמר או נוצה, ואדם נותנן תחת מראשותיו:",
+                "<b>והכסתות.</b> כמו כרים הן, אלא שהן ארוכים וגדולים וכל גופו של אדם שוכב עליהן:",
+                "<b>מרצופין.</b> כמין שקים של עור גדולים שנותנים בהן סחורות שמוליכין בספינות:",
+                "<b>הרי אלו טמאים מדרס.</b> דכל הני עבידי נמי לשכיבה:",
+                "<b>קלוסטור.</b> כמין סל וכפיפה שתולין בפי הבהמה, ונותנים בה מספוא ושעורים והבהמה אוכלת כשהיא מהלכת:",
+                "<b>תורמל.</b> כיס גדול של עור שהרועה נותן שם כל חפציו:",
+                "<b>כריתית.</b> שק של עור קטן:",
+                "<b>רבצל.</b> חמת קטן של עור שמשימים בו בשמים:",
+                "<b>מזודה.</b> כלי שנותנים בו צידה לדרך. תרגום צידה זוודין:",
+                "<b>הרי אלו טמאים מדרס.</b> כל אלו השנויים במשנה, אם יש בכולן השיעור המפורש בהן או יותר, מטמאין מדרס, דמשמשין שכיבה עם מלאכתן. אבל בפחות מכשיעור המפורש בהן לא:",
+                "<b>נפחתו טהורין.</b> שכל אלו עשויין לקבל, שהקיבול ההוא מכינם ומזמינם להיות ראויין למשכב ומושב, וכשנפחת בטל העיקר שהוא הקיבול שבעבורו היה קרוי כלי.",
+                "<b>ובטלה הטפלה.</b> שהיא טומאת מדרס:"
+            ],
+            [
+                "<b>חמת חלילין.</b> חמת מלא רוח ומשימין החלילים בפי החמת והרוח יוצא דרך הנקבים ומוציא מן החלילים קול של שיר:",
+                "<b>טהורה מן המדרס.</b> דלא חזיא לשכיבה:",
+                "<b>עריבת פיסונות.</b> עריבה שמביאין בה אבנים קטנות ורגבי אדמה כדי לתת בנדבכים של בנין. ופיסונות לשון שקל פיסא שדא ביה דאמרינן בגמרא בסנהדרין גבי מרקוליס:",
+                "<b>בית שמאי אומרים מדרס.</b> קסברי, משמשת שכיבה עם מלאכתה. ובית הלל סברי אינה משמשת:",
+                "<b>שנסדקה טמאה מדרס.</b> ואם לא נסדקה אינה טמאה מדרס, דאומרין לו עמוד ונעשה מלאכתנו. אבל כשנסדקה ומוציאה משקין, אינה ראויה אלא לשכיבה. ופחותה מב׳ לוגים, או יתירה מתשעה קבין, אינה טמאה מדרס ואפילו נסדקה:",
+                "<b>ונתפחה.</b> מחמת גשמים מתנפח העץ ונסתם הסדק:",
+                "<b>טמאה טומאת מת.</b> כמו שהיתה בתחלה קודם שנסדקה, מפני שיש לה בית קיבול. ואינה טמאה מדרס, דאינה מיוחדת לשכב עליה, הואיל ומשתמשין בה בלישה:",
+                "<b>בקדים ונסדקה.</b> לאחר שנתפח העץ ונסתם הסדק, הניחה ברוח קדים ונסדקה:",
+                "<b>טמאה מדרס.</b> דחזרה להיות ראויה לשכיבה ולא ללוש בה:",
+                "<b>זה חומר בשיירי כלי עץ.</b> דתחלתן אין טמאין מדרס, וכשנסדקו טמאים מדרס:",
+                "<b>כלי נצרים.</b> סלים עשויין מנצרים של ערבה וכיוצא בהן:",
+                "<b>עד שיתחסמו.</b> שתגמר שפתן העליונה:",
+                "<b>אע״פ שנשרו שפתותיהן כל שהן.</b> שנפלו שפתותיהן ולא נשאר בשפתותיהן אלא כל שהן, טמא:"
+            ],
+            [
+                "<b>מקל.</b> של עץ בעלמא שעשאו בית יד לקרדום לפי שעה, שלא קבעו בתוכו:",
+                "<b>חיבור לטומאה בשעת מלאכה.</b> דאע״ג דבאפי נפשיה פשוטי כלי עץ לא מקבלי טומאה, הכא בית יד הוא, וידות נתרבו לכל תורת טומאת הכלי או האוכל, ואם נטמא הקרדום נטמא הבית יד, וכן אם נגעה טומאה בבית יד נטמא הוא ונטמא הקרדום עמו. ודוקא בשעת מלאכה הוי חבור לטומאה, שלא בשעת מלאכה לא, דשלא בשעת מלאכה אדם עשוי לזרקו לבין העצים:",
+                "<b>דיוסטר.</b> כלי המשמש לשני צדדים. דיו, שנים. סטר, צד. כדמתרגמינן לסטר חד. והוא מקל שיש בו שני נקבים אחד מלמטה ואחד מלמעלה, ושתי יתדות תחובות בהן אחת ממזרח למערב ואחת מצפון לדרום, והנשים מסיכות בו את המטוה שבפלך, וקורין לו נספ״א בלע״ז. ופעמים שעושין אותן ידות מברזל ומקבלין טומאה:",
+                "<b>קבעו בכלונס.</b> קבע הדיוסטר דהיינו המקל עם שתי יתדותיו בכלונס, דהיינו עץ ארוך וגדול התקוע בארץ:",
+                "<b>טמא.</b> הדיוסטר מכאן ואילך, אם נגעה בו טומאה, דהוי המקל חיבור ליתדות בין בשעת מלאכה בין שלא בשעת מלאכה, כיון שנקבע, שאין אדם עשוי לזרקו לבין העצים, אבל הכלונס עצמו אינו חיבור לו, שאם נגעה טומאה בכלונס לא נטמא הדיוסטר:",
+                "<b>עשה בו הדיוסטר.</b> שקבע שתי היתדות בגופו של כלונס:",
+                "<b>אין טמא.</b> מן הכלונס אלא מה שהוא לצורך היתדות להסך את המטוה, והשאר בין מלמעלה בין מלמטה טהור, שהכלונס ארוך הוא וגדול:",
+                "<b>כסא.</b> שהוא עשוי, וקבעו בכלונס, הכסא טמא מדרס, ואין הכלונס חיבור לו להיות מיטמא מדרס כמותו:",
+                "<b>עשה בו כסא.</b> מן הכלונס עצמו עשה כסא:",
+                "<b>אין טמא אלא מקומו.</b> דהיינו צורך הישיבה. ושאר הכלונס טהור:",
+                "<b>קבע הכסא בקורת בית הבד.</b> שעוצרים בה השמן מן הזיתים. הכסא טמא מדרס, והקורה אינה חיבור וטהורה. ואם מעץ הקורה עצמה הכסא עשוי בראשה האחד, אף הכסא טהור, דאומרים לו עמוד ונעשה מלאכתנו. ותניא בתורת כהנים, אשר ישב עליו יטמא, יכול אפילו ישב על האבן ועל הקורה, תלמוד לומר, כלי, ולא אבן ולא קורה. אוציא את אלו, ולא אוציא כלי אבנים כלי גללים כלי אדמה, תלמוד לומר הכלי, כלי המיוחד לקבל טומאה, וכלים הללו אין מקבלים טומאה לעולם. אין לי אלא כסא וספסל וקתדרא המיוחדים לישיבה, מנין תיבת הבלנים, תיבה שפתחה מצדה, עריבה משני לוג עד תשעה קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת, תלמוד לומר וכל הכלי, ריבה. יכול אפילו כפה סאה וישב עליה, תרקב וישב עליו, תלמוד לומר אשר ישב, המיוחד לישיבה, לא שאומרים לו עמוד ונעשה מלאכתנו:"
+            ],
+            [
+                "<b>עד שיקצע.</b> שיחתכנה ויתקננה לישיבה. והלכה כחכמים:",
+                "<b>אע״פ שקבעה בכותל טמאה.</b> טומאת מת או שרץ. ולא בטלה מתורת כלי ולא אמרינן כלי המחובר לקרקע כקרקע דמי אלא כשהיה מחובר לקרקע מתחלתו, או שנעשה כדי לשמש את הקרקע:"
+            ],
+            [
+                "<b>כופת.</b> כלי המיוחד לישיבה, ושל תמרה הוא:",
+                "<b>שקבעו בנדבך.</b> בשורת הבנין:",
+                "<b>בנה עליו ולא קבעו.</b> כדרך שהאומנים עושים שבונים כיפה על גבי נסרים ואח״כ מסירים אותם:",
+                "<b>טמא.</b> אם ישב הזב על הבנין שעליו, נטמא הכופת שתחת הבנין, שהזב מטמא את המשכב ואת המושב שתחת אבן מסמא. וכן כשקבעו ולא בנה עליו וישב הזב עליו כשהוא קבוע, טמא, דלא נתבטל בהכי. אבל כשקבעו ובנה עליו, בטל לגבי כותל וככותל דמי:",
+                "<b>מפץ.</b> כמין מחצלת עשויה מקנים או מגמי:",
+                "<b>על גבי הקורות.</b> של עליה:",
+                "<b>מעזיבה.</b> טיט וצרורות של אבנים שנותנים על גבי התקרה. וכל כמה שלא קבע המפץ בקורות וישב הזב על המעזיבה, נטמא המפץ שתחתיה ולא בטל מתורת כלי, דאי בעי שקיל ליה. וכן אם קבעו ולא נתן עליו מעזיבה וישב הזב עליו, טמא מושב. ולא בטיל עד שיקבע ויתן עליו המעזיבה:",
+                "<b>כדרך קבלתה.</b> שוליה למטה:",
+                "<b>שלא כדרך קבלתה.</b> שוליה למעלה:"
+            ],
+            [
+                "<b>סדין שהוא טמא מדרס.</b> שראוי לטמא מדרס קאמר, ולא שנטמא מדרס ממש. דא״כ אדתני סיפא אבל טמא טמא מת, ליתני אבל טמא מגע מדרס, כדתני בהקומץ רבה:",
+                "<b>ועשאו וילון.</b> מסך לפתח, או וילון לספינה. ודוקא שעשה בו שינוי מעשה, אבל מחשבה אינה מוציאתו מידי טומאה שהיו ראוין לה:",
+                "<b>אבל טמא טמא מת.</b> מפני שהשמש מתחמם כנגדו ומתעטף בשוליו לפעמים, הלכך לא בטיל מתורת כלי:",
+                "<b>מאימתי טהרתו.</b> שבטל תורת מדרס ממנו:",
+                "<b>משיתפר.</b> בתוספתא מוכח דבית שמאי בעו שיקרענו ויתקננו למדת הפתח, ויתפור בו לולאות לתלותו במסך או בספינה. ובית הלל דאמרי משיקשור, לא בעו קריעה, אלא משיקשור בו הלולאות כדי לתלותו בהם. ואית ספרים דגרסי, בית שמאי אומרים משיתבר. והיא היא. כלומר משישברוהו ויקרעוהו כדי לתפרו למדת הפתח:",
+                "<b>ר׳ עקיבא אומר משיקבע.</b> מעת שיתלה אותו על הפתח או על הספינה. והלכה כבית הלל:"
+            ],
+            [
+                "<b>לארכה טהורה.</b> אור״ך הקנה לאורך המחצלת, טהורה. דלא חזיא לשכיבה, שהקנים מזיקין לשוכב, ולא חזיא כי אם לסיכוך:",
+                "<b>כמין כי.</b> יונית. שהיא כמין כ׳ הפוכה שלנו. כלומר, לעולם היא טמאה עד שימשוך הקנים משלשה צדדים. והלכה כחכמים:",
+                "<b>עשאם לרחבה.</b> אורך הקנה לרוחב המחצלת:",
+                "<b>ד׳ טפחים.</b> כשיש בין קנה לקנה ד׳ טפחים, חזיא לשכב בין שני הקנים:",
+                "<b>נחלקה לרחבה.</b> ונשברו הקנים שלה לחצי:",
+                "<b>רבי יהודה מטהר.</b> דלא חזיא לשכיבה. ואין הלכה כר׳ יהודה:",
+                "<b>המתיר ראשי המעדנים.</b> מנהג עושי מחצלאות כשמשלימין המחצלת נשאר כמין מלל, וגודלים אותו בכל שני טפחים גדיל אחד וקושרו שלא יסתר האריג. ואם ניתר עומד לסתירה ונתבטל מתורת כלי וטהורה:",
+                "<b>מעדנים.</b> קשרים. כמו וילך אליו אגג מעדנות (שמואל א׳ ט״ו), כלומר, קשור כדרך שקושרים האסורים. וכן התקשר מעדנות כימה (איוב ל״ח:ל״א):",
+                "<b>שהם של ששה טפחים.</b> שני טפחים בין מעדן למעדן וטפח מכאן וטפח מכאן:",
+                "<b>משתקנב.</b> משיחתוך ויקטום ראשי קרומים הבולטים. וזו היא קניבה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנוגע בכובד העליון.</b> שני עצים עגולים יש לאורג, האחד שחוט השתי כרוך בו, והשני שלפניו שכל זמן שאורג והולך כורך בו היריעה הנארגת. ולפי שהם כבדים, נקראים כובד. וכובד העליון הוא שלפניו, וכובד התחתון הוא הרחוק ממנו שכל השתי כרוך בו:",
+                "<b>בנירים.</b> הן חוטים הארוגין על הקנה, ובעבורן מגביהין קצת החוטים ועושין דרך שילך בו הארג בחוט:",
+                "<b>וקירוס.</b> מסרק שבו מכים על האריגה ומחברים החוטים:",
+                "<b>בחוט שהעבירו על גבי ארגמן.</b> לאחר שנעשית הרקמה משימין חוטין עליה שלא תתלכלך, ואותן חוטין לא הוו חיבור לבגד:",
+                "<b>ובעירה.</b> הוא אירא האמור בפרק קמא דשבת (דף י״א) ולא גרדי באירא שבאזנו. והיא חתיכה קטנה מצמר או מפשתן או מצמר גפן שאורגים בתוך המטפחות לנוי, וזורק אותו בתוך השתי וחוט של ערב כרוך בתוכה, ויש מהן שחורים ואדומים. ואם אינו עתיד להחזירה, כגון שהיא אדומה ועתה רוצה להכניס אירא שחורה, אע״פ שלא פסקה מן הבגד לא הויא חיבור:",
+                "<b>בנפש המסכת.</b> חוטי הערב שהולכים בתוך המסכת כנפש בתוך הגוף, וכל דבר שהאורג נותן בתוך המסכת לתקן אריגתו, קרוי נפש. והנוגע בהן כנוגע בבגד דהוו חיבור:",
+                "<b>שתי העומד.</b> שצריך עדיין לבגד ועומד ליארג:",
+                "<b>ובכפול שהעבירו על גבי ארגמן.</b> חתיכת בגד שתופרים על הארגמן שלא יתלכלך, הוי חיבור לבגד:",
+                "<b>עירה שעתיד להחזירה.</b> כדפרישנא לעיל:",
+                "<b>בצמר שעל האימה.</b> ויש שגורסים העימה בעי״ן והכל אחד. והוא מקל ארוך או קנה שהנשים כורכות בו את הצמר וטוות:",
+                "<b>באשוויא.</b> בצמר שעל האשוויא. ואימא ואשוויא שתיהן לטוות עשויות, אלא שמשונות זו מזו בצורתן:",
+                "<b>טהור.</b> דאינו חיבור:",
+                "<b>פיקה.</b> כמין עיגול קטן של מתכת ויש בו נקב, והנשים נותנות אותו בראש הפלך להכבידו. וקורים לו בלע״ז פוסרול״ו:",
+                "<b>עד שלא פירעה.</b> קודם שיתירנה:",
+                "<b>משפירעה.</b> לאחר שהתירה:"
+            ],
+            [
+                "<b>קטרב.</b> מפורש למעלה פרק כלי מתכות, שהן שני עצים משני צדי העול והן נקובים, ומכניסים בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר:",
+                "<b>בעין.</b> בגד של צמר או עור או שק שכורכים על צואר הבהמה והעול עליו:",
+                "<b>עבות.</b> עץ ארוך ועב שבמחרישה, שנכנס בתוך העול:",
+                "<b>והחרב.</b> עץ עשוי כדמות חרב שתופס בו החורש:",
+                "<b>והכורך.</b> עץ עקום דומה למרכב והוא הנטוש על הקרקע בעת החרישה:",
+                "<b>ביצול.</b> עץ שתופס אותו החורש בידו, ובו מטה המחרישה לכל צד שירצה. ופירוש יצול, מטה. לא תטה משפט (דברים ט״ז:י״ט), מתרגמינן לא תצלי דין:",
+                "<b>עין של מתכת.</b> טבעת של מתכת:",
+                "<b>לחיים.</b> שני עצים שבנקבי העול:",
+                "<b>עריין.</b> עשוי כמין כלי של מסתת אבנים ובו משבר גושים של עפר. וקרוי עריין, מלשון ערער תתערער (ירמיהו נ״א:נ״ח), ערו ערו עד היסוד בה (תהילים קל״ז:ז׳) ואין הלכה כרבי יהודה שמטהר בלחיים:"
+            ],
+            [
+                "<b>מגרה.</b> ברזל מלא פגימות שמנסרים בו הלוחות והנסרים. ובלע״ז סיג״א. ויש למגרה שני עצים, אחד מצד זה ואחד מצד זה, שבהם תופס חרש עצים בשעה שמנסר הלוחות, והעצים הללו הן בית יד למגרה. ואם נטמאת המגרה, הנוגע בהן טמא, דהוו לה ידות:",
+                "<b>בחוט ובמשיחה.</b> בראש העצים הללו שהן בית יד, קושרין חוט ומשיחה וחבל שהולך על אורך המגירה ומחבר בין שניהן ומעמידו:",
+                "<b>באמה.</b> עץ ארוך שבאמצע אלו השני עצים והולך על אורך המגרה, קרוי אמה:",
+                "<b>ובסניפין.</b> עץ קטן נתון מן החוט והמשיחה עד האמה, ובו פותלין וגודלין החוט והמשיחה, וראשו אחד בתוך החוט וראשו אחד באמה. ופעמים ישים שנים:",
+                "<b>מכבש.</b> מקום יש לו לחרש עצים שכובש ועוצר שם העצים העקומים והלוחות העקומות והעקושות כדי שיתישרו, וכן עוצר שם העצים והנסרים שלא יתנועעו לכאן ולכאן עד שיתקנם למלאכתו:",
+                "<b>קשטנית.</b> כמין קשת קטן של עץ שתוחבים בו ברזל של מקדח כשרוצה לקדוח בו, והאדם אוחז בקשת ומגלגל בו את הברזל. ואם הברזל טמא לא נטמא הקשת, דלא הוי חיבור, שדרכם היה שלא לחבר הקשת בברזל:",
+                "<b>מסר הגדול.</b> מגירה גדולה שעשויה לנסר קורות, ועושים לה כמין מרובע מעצים דקים, והמגירה באמצע, ואותו המרובע קרוי מלבן:",
+                "<b>טהור.</b> שאין טמא אלא מקום אחיזת בית יד בלבד. ואין הלכה כר׳ יהודה:",
+                "<b>ביתר.</b> חבל הקשת. לשון כוננו חצם על יתר (שם י״א):",
+                "<b>אע״פ שהיא מתוחה.</b> אע״פ שהחץ ביתר ובקשת ומתוחה לירות בה ונטמא החץ, לא נטמא הקשת והיתר, שאין החץ חיבור לקשת ויתר:",
+                "<b>אישות.</b> בריה שאין לה עינים. התנשמת מתרגמינן אישותא. וצדין אותה לפי שמפסדת את השדות:",
+                "<b>טהורה.</b> שאינה חשובה כלי:",
+                "<b>כל זמן שהיא מתוחה.</b> והחץ של ברזל בה. אם נטמא החץ נטמאת המצודה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>השלחן והדלפקי.</b> כלי עץ שמשימין בו צלוחיות ואשישות ואוכלין ומשקין, וממנו נוטלין ומשימין על השלחן:",
+                "<b>ושייר בהן מקום הנחת הכוסות.</b> שלא נפחת או שלא חיפן. דאי הוה כולו מחופה שיש, היה טהור ככלי אבנים, דבתר חפויו אזלינן:",
+                "<b>מקום הנחת חתיכות.</b> של לחם ושל בשר. דאם אין בשלחן מקום הנחת חתיכות, לאו שלחן הוא ולאו דולפקי הוא. ואין הלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>ניטלה אחת מרגליו טהור.</b> דלא חזי לשלחן, שהרי אינו ראוי לאכול עליו:",
+                "<b>ניטלה שלישית טמא.</b> שראוי לאכול עליו כמו על גבי טבלא. והוא שיחשוב לאכול עליו:",
+                "<b>אינו צריך מחשבה.</b> דכיון שראוי לאכול עליו הרי הוא מקבל טומאה:",
+                "<b>וכן הדלופקי.</b> דינו כדין השלחן, וכשם שנחלקו בשלחן כך נחלקו בדלופקי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספסל.</b> דף רחב וארוך, בראשו אחד תקוע מתחתיו דף גבוה וכן בראשו השני, כדי להגביהו מן הקרקע שיהיה ראוי לישב עליו:",
+                "<b>ניטל השני טהור.</b> ולא דמי לשלחן דכשניטלו שלש רגליו טמא, דספסל שנשברו שני ראשיו לא חזי לישיבה, שהיושב עליו כיושב על גבי קרקע:",
+                "<b>אם יש בו גובה טפח טמא.</b> שהדף העב טפח חזי לישיבה:",
+                "<b>שרפרף.</b> ספסל להדום רגליו של אדם:",
+                "<b>הכסא שלפני קתדרא.</b> דינו כשרפרף:"
+            ],
+            [
+                "<b>שניטלו חפויו.</b> לשון חפי פותחת, כמין שינים יוצאים מכל צד בכסא של כלה, ועשויין כדי שיסמכו עליהן:",
+                "<b>בית שמאי מטמאין.</b> דאכתי חזי לישיבה:",
+                "<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:",
+                "<b>אף מלבן הכסא טמא.</b> כלומר, אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא, כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושים על הכסא ויושבים עליו:",
+                "<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה:",
+                "<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:",
+                "<b>ובית הלל מטהרין.</b> ממדרס דבטל כסא לגבי עריבה. אבל כסא העשוי בעריבה עצמה מודו בית שמאי לבית הלל דטהור:",
+                "<b>ושמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:"
+            ],
+            [
+                "<b>כסא שלא היו חפויו יוצאים.</b> שאין הנסרים בולטים חוץ מן הכסא. שהכסא עשוי מארבע עצים ונסרים קבועין משלש רוחות הכסא עומדין גבוהים תחת העצים מהודקים זה אצל זה, וממעל לעצים לוחות עשויין לישב עליהן. ואם נשברו הלוחות העשויות למושב, יכול להטות הכסא לכל צד שירצה ולישב על אותן הנסרים הקבועים בשלש רוחות של כסא, אבל כשהן בולטים לחוץ אינו יכול להטותו על צדו. וחפויו דהכא לאו כחפויו דרישא שהן כמו שינים בולטים, אלא לנסרים שמחפין העצים קרי חפויו:"
+            ],
+            [
+                "<b>שניטל חפויו האמצעי.</b> שניטל לוח האמצעי ונשאר לוח מכאן ולוח מכאן:",
+                "<b>טמא.</b> דחזי לישיבה:",
+                "<b>אם היה רחב טפח.</b> חזי לישיבה. ואם לא, לא:"
+            ],
+            [
+                "<b>שנים מחפויו.</b> מלוחות העשויות למושב:",
+                "<b>רבי עקיבא מטמא.</b> ואין הלכה כר׳ עקיבא:",
+                "<b>ונשתייר בו בית קבלה.</b> שהוא חלול קצת וראוי לקבל רמונים, טהור. ולא מטמאינן ליה מפני שיש לו בית קיבול.",
+                "<b>מפני שבטל העיקר.</b> דעיקרו לישיבה עביד ולא לבית קיבול, והואיל ונתבטל העיקר שבעבורו היה חשוב כלי, בטלה הטפילה, ולא מטמא מטעם שיש לו בית קיבול. וכן הלכה. דהכי תנן לעיל פרק המפרק, גבי משפלת. ובפרק כרים וכסתות גבי חמת:"
+            ],
+            [
+                "<b>שידה.</b> עשויה כמין ארון. ובשידה שאינה מחזקת ארבעים סאה מיירי, שהיא מקבלת טומאה:",
+                "<b>שניטל העליון.</b> הכיסוי שעליה:",
+                "<b>התחתון.</b> שוליה:",
+                "<b>ניטל העליון והתחתון.</b> והדפין שבצדדין נשארו:",
+                "<b>וחכמים מטהרין.</b> והלכה כחכמים:",
+                "<b>הסתת.</b> מסתת אבנים. והוא מתקן לו מקום לשבת בקצה האחד מהאבן כשמסתת בקצה השני:"
+            ],
+            [
+                "<b>כופת.</b> חתיכת עץ עבה ורחבה. והכי משמע פירושו בתוספתא:",
+                "<b>סרקו.</b> ציירו:",
+                "<b>וכרכמו.</b> צבעו בכרכום:",
+                "<b>ועשה בו פנים.</b> פסלו במעצד והשוהו ברהיטני, שיהיו נראים לו פנים יפים:",
+                "<b>רבי עקיבא מטמא.</b> דמושב הוא:",
+                "<b>וחכמים מטהרין.</b> דכחתיכת עץ בעלמא חשיב:",
+                "<b>עד שיחוק.</b> שיחקוק בו מקום ישיבה:",
+                "<b>התקינן לישיבה טהורים.</b> ממדרס. לפי שאין עשויין לישיבה ובטלה דעתו אצל כל אדם:",
+                "<b>סירגן בגמי.</b> על פיהן, כדרך שמסרגין את המטות:",
+                "<b>טמאין.</b> דאין התבן והמוכין יכולין ליפול, וחזי לישיבה:"
+            ],
+            [
+                "<b>האסלא.</b> בית מושב של ברזל מכוסה עור, ויושבים עליו בבית הכסא:",
+                "<b>פירשה.</b> העור מן הברזל:",
+                "<b>העור טמא מדרס.</b> דעור בפני עצמו חזי לישיבה, והברזל בלא עור לא חזי לישיבה, וחזי לשאר תשמישים:",
+                "<b>טרסקל.</b> סל קטן עשוי מערבה קלופה, ואוכלים עליו לחם:",
+                "<b>והטרסקל טהור מכלום.</b> דמפני קטנו לא חזי לישיבה. ולא לשאר תשמישין, שאין לו דפנות:",
+                "<b>ספסלים שבמרחץ.</b> של שיש הן:",
+                "<b>ששתי רגליו של עץ, טמא.</b> אם ישב הזב עליו טמאין הרגלים של עץ משום מושב. אבל הספסל עצמו טהור, דכלי אבנים אין להם טומאה כלל לא מדברי תורה ולא מדברי סופרים:",
+                "<b>ואחת של אבן טהור.</b> דהוי כאילו הספסל כולו מאבן:",
+                "<b>ששיגמן.</b> שפסלן ותקנן ברהיטני:",
+                "<b>שיהו המים הולכים תחתיהן.</b> ולאו לישיבה עבידי, אבל בני אדם יושבים שם כדי שלא יטנפו ממי המרחצאות היוצאים. והלכה כחכמים:",
+                "<b>קנקילין.</b> כלי שמשימין תחתיו אש וגפרית כדי לעשן הבגדים שעליו:",
+                "<b>שיש בה בית קבלת כסות.</b> שיש לה בית קיבול לקבל הבגדים שעליה:",
+                "<b>ככוורת.</b> מפולשת משני צדדים:"
+            ]
+        ],
+        [
+            [
+                "<b>הכדור.</b> פלוט״א בלע״ז:",
+                "<b>והאימום.</b> דפוס של מנעל. וכל אלו חיצוניהם עור ומלאין מבפנים שער או מוכין:",
+                "<b>והקמיע והתפילין.</b> יש בתוך הבתים של עור פרשיות כתובות בקלף:",
+                "<b>ובמה שבתוכן טהור.</b> אם נטמא אחת מאלו במת ואח״כ נקרע, ונגע אחד במה שבתוכן, טהור, לפי שאין מה שבתוכן חיבור להן ואין מה שבתוכן טמא כמותן:",
+                "<b>הכאוף.</b> כמו אוכף:",
+                "<b>הנוגע במה שבתוכו טמא.</b> אם נטמא האוכף במת. כשם שהנוגע בו טמא, כך הנוגע במה שבתוכו טמא:",
+                "<b>מפני שהתפר מחברו.</b> ועושהו אחד, זה שבפנים עם החיצון:"
+            ],
+            [
+                "<b>זריז האשקלוני.</b> חגורה רחבה שבה חובשים את הבהמה. תרגום ויחבוש את חמורו, וזריז (בראשית כ״ב:ג׳). ובאשקלון עושים אותן של עץ, וקרויין זריז אשקלוני על שם מקומן:",
+                "<b>מדוכה המדית.</b> מכתשת העשויה במדי. לוקחים חתיכת עץ גדולה עבה וארוכה, וחוקקים כמין מכתשת באמצעה, ורוכבים עליה מכאן ומכאן וכותשים. ולפיכך יש עליו תורת מרכב:",
+                "<b>עביט של גמל.</b> תרגום בכר הגמל, בעביטא דגמלא (שם ל״א):",
+                "<b>טפיטן של סוס.</b> אוכף שעל הסוס בלשון משנה טפיטן שמו, ושל גמל עביט שמו, ושל נאקה אוכף שמו, כל אחד שמו עליו. וכולן מרכב הן, אלא שיש מהן שפעמים עשויין לישב עליהן:",
+                "<b>טפיטן של סוס טמא מושב.</b> דאין טמא מרכב אלא המיוחד לרכיבה כפיסוק רגלים, ואינו עשוי לישיבה כלל:",
+                "<b>בקונפון.</b> שדה ששוחקים שם המלכים, ורגילים לשבת על הטפיטן של סוס לראות בשחוק המלך, הלכך טמא מושב. קונפון, שדה, בלשון לע״ז קנפ״ו. ואין הלכה כר׳ יוסי:",
+                "<b>אבל אוכף של נאקה טמא.</b> רמב״ם פירש, טמא מושב. ות״ק קאמר לה, דפליג אטפיטן של סוס ומודה באוכף של נאקה שהוא טמא מושב. ורבותי פירשו, אבל אוכף של נאקה טמא מרכב. ורבי יוסי קאמר לה, דמודה לת״ק באוכף של נאקה שאינו מיוחד אלא לרכיבה: "
+            ],
+            [
+                "<b>חלק מגעו ממשאו.</b> דנושא מטמא בגדים ואין נוגע מטמא בגדים:",
+                "<b>תפית של חמור.</b> עצים שנותנים על גב החמור לחבר ולקשור עליהם המשא. ואינן ראויין לא לרכיבה ולא לישיבה:",
+                "<b>שינה את הנקבים.</b> דבשינוי נקביהן נותן מקום לאדם לישב שם:",
+                "<b>או שפרצן.</b> שהסירם ממקומם ונתנן זה לצד זה. ויש מפרשים, תפית של חמור טהורה לפי שאין ברחבה טפח, וכל שאין ברחבה טפח לא חזי לישיבה, וכששינה את הנקבים דהיינו שהרחיב מקום המושב או שפירצן ונעשה מקום המושב רחב טפח, טמאה: "
+            ],
+            [
+                "<b>המטה והכר והכסת של מת.</b> אע״ג דמת אינו מטמא מדרס והנך למת עשויין ולא לישב עליהן, אפ״ה טמאים מדרס, מפני שהנשים יושבות עליהן [ומבכות את מתיהן]:",
+                "<b>ומשבר של חיה.</b> מושב האשה היולדת. על האבנים (שמות א׳) מתרגמינן על מתברא:",
+                "<b>שהוא כורם עליו.</b> גרסינן. כלומר מקפל ומתקן שם את הבגדים:",
+                "<b>אמר ר׳ יוסי אין בהן משום מושב.</b> ומתני׳ דפרקין דלעיל דתנן כסא של כלה שנטלו חפויו דמשמע הא לא נטלו חפויו טמא. פליגא אדר׳ יוסי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>החרם.</b> לשון מצודים וחרמים (קהלת ז׳). רשת עשויה מחוטים נקשרים זה בזה ובו נקבים נקבים, אלא שיש מעט בתחתית הרשת שהוא ארוג כבגד, וקרוי זוטו. והרשת כולה מקבלת טומאה מפני הארוג כבגד שבתחתיתה:",
+                "<b>הרשתות והמכמרות.</b> מיני מצודות שצדין בהן חיות ועופות ודגים:",
+                "<b>מדף.</b> הציידין שצדין עופות מביאין לוח של עץ ומניחים תחת הלוח חטין או פתיתים, והעוף בא לאכול אותם ונופל הדף עליו ונתפס:",
+                "<b>פלצור.</b> מין מצודה של עץ:",
+                "<b>הסכרין.</b> הסותמים וסוכרים את המים. לשון ויסכרו מעינות תהום (בראשית ח׳:ב׳):",
+                "<b>טמאים.</b> מקבלים טומאה אם נגעו במת או שרץ:",
+                "<b>אקון.</b> סל שצדים בו דגים:",
+                "<b>רטוב.</b> סל שצדים בו עופות:",
+                "<b>כלוב.</b> עשוי מנצרים של ערבה קלופה או מגמי, ויש חלל כאצבע או פחות בין נצר לנצר, ומניחים שם עופות. וקורים לו בלע״ז גביא״ה. ובמקרא, ככלוב מלא עוף (ירמיה ה׳ כ״ז):"
+            ]
+        ],
+        [
+            [
+                "<b>שלשה תריסין הן.</b> שלשה דינים חלוקין זה מזה יש בתריסין דהיינו מגינים:",
+                "<b>תריס הכפוף.</b> המצויין אצלנו, שמקיפים את האדם משלש רוחות:",
+                "<b>טמא מדרס.</b> דעשוי לשכיבה, ששוכבים עליו במלחמה. וכל שכן שטמא טמא מת, דקיימא לן כל הטמא מדרס טמא טמא מת:",
+                "<b>שמשחקים בו בקומפון.</b> בשדה של עמק המלך, באים שנים כל אחד חרבו בידו ותריס קטן עגול שאינו כפוף בידו השמאלית, ולמדין להגן כל אחד במגינו שלא יכהו חבירו. וקורין לו אשגרימ״ר בלע״ז:",
+                "<b>טמא טמא מת.</b> והוא הדין שטמא טומאת שרץ ונבילה ושאר טומאות כולן, חוץ ממדרס, שאינו נעשה אב הטומאה אם שכב עליו הזב או ישב, אלא ראשון כמגעו של זב:",
+                "<b>ודיצת הערביין.</b> תריס קטן ביותר שהערביים עושים לדיצה ולשמחה ולשחוק, ואינו כלי של תשמיש:"
+            ],
+            [
+                "<b>כקתדרא.</b> שהיא קצרה ומוקפת משלש רוחות:",
+                "<b>טמאה מדרס.</b> דמיוחדת לישיבה:",
+                "<b>כמטה.</b> שהיא ארוכה ומיוחדת להניח בה פרקמטיא, והשוכב בה אומרים לו עמוד ונעשה מלאכתנו:",
+                "<b>ושל אבנים.</b> העשויה להוליך בה אבנים:",
+                "<b>טהורה מכלום.</b> לפי שפרוצה מתחתיתה נקבים גדולים כמוציא רמון:"
+            ],
+            [
+                "<b>שנסדקה טמאה מדרס.</b> דכיון שנסדקה ואינה ראויה ללישה, מיחדין אותה לישיבה:",
+                "<b>טמאה טמא מת.</b> דכלי תשמיש היא:",
+                "<b>הבאה במדה.</b> שמחזקת ארבעים סאה בלח שהן כוריים ביבש:",
+                "<b>טהורה מכלום.</b> שמפני כובדה וגודלה אינה מיטלטלת מלאה, ואנן דומיא דשק בעינן דמיטלטל מלא וריקן:"
+            ],
+            [
+                "<b>תיבה שפתחה מצדה.</b> משמשת ישיבה עם מלאכתה, שיכולים להשתמש בה כשהוא יושב, בזמן שפתחה מצדה. משא״כ כשפתחה מלמעלן. והבאה במדה דתנינן במתניתין שהיא טהורה מכלום, אאינה מיוחדת למדרס קאי, דהטמאה מדרס אפילו באה במדה לעולם היא טמאה:"
+            ],
+            [
+                "<b>תרבוסים.</b> כלים של עור כעין ארגזים:",
+                "<b>של ספרים.</b> מקיזים דם:",
+                "<b>טמא מדרס.</b> גדול הוא וחזי לישיבה או למזגא עליה:",
+                "<b>שאוכלים עליו.</b> כלי תשמיש הוא:",
+                "<b>ושל זיתים.</b> שסוחטין בו הזיתים, לא חשיב כלי של משמשי אדם:"
+            ],
+            [
+                "<b>בסיסאות.</b> ואת כנו מתרגמינן וית בסיסיה:",
+                "<b>ושל דלפקי.</b> כלי עץ שמשימים בו צלוחיות ואשישות ואוכלים ומשקים, וממנו נוטלים ונותנים על השלחן. והבסיס שלפניו אינו לישיבה, אבל תורת כלי עליו:",
+                "<b>ושל מגדל.</b> אוצר של עץ. ארמריא״ו בלע״ז:",
+                "<b>טהור מכלום.</b> דלאו כלי הוא וצורתו מוכחת עליו:"
+            ],
+            [
+                "<b>שלש פנקסיות הן.</b> העשוין לכתוב בהן. כמו חנוני על פנקסו:",
+                "<b>אפיפורין.</b> לוח שמניחים עליו אבק של עפר וכותבים בו חשבונות. וגדול הוא וחזי לישיבה:",
+                "<b>שיש לה בית קבול שעוה.</b> לוח שטחין פניו בדונג ורושמין על הדונג בחרט:",
+                "<b>וחלקה.</b> שאין בה שעוה, וכותבים עליה בדיו, ואין לה בית קיבול:"
+            ],
+            [
+                "<b>של זגגים.</b> שמניחים עליה כלי זכוכית:",
+                "<b>סרגין.</b> עושי המרכבות. בערבי קורין למרכב, סירג. ויש מפרשים, שמסרגים את השבכות. וטהורה מכלום לפי שאינה ממשמשי אדם:"
+            ],
+            [
+                "<b>משפלות.</b> קופות עשויות להוציא בהם זבלים לשדות:",
+                "<b>של זבל טמאה מדרס.</b> לפי שראויה לישיבה:",
+                "<b>והפוחלץ.</b> עשוי כעין מכבר מעשה רשת, והנקבים שלו רחבים יותר ממשפלת של תבן. ואינה ראויה אפילו לקבל תבן, שנקביה רחבים ביותר, וגם אינה ראויה לישיבה, שחבלים שלה קשים ואין ראויין לישב עליהן, הלכך טהורה מכלום:"
+            ],
+            [
+                "<b>מפצים.</b> כמין מחצלאות עשויות מחילף ומסיב וקנה וגומא וגמי וכיוצא בהן:",
+                "<b>ושל צבעים.</b> שהצבעים נותנים עליהם הבגדים:",
+                "<b>טמא טמא מת.</b> שאינם מיוחדים לישיבה, אבל תורת כלים יש להן:",
+                "<b>ושל גתות.</b> העשויות לכסות בהן ענבים וזיתים:"
+            ],
+            [
+                "<b>חמתות.</b> נאדות של עור:",
+                "<b>תורמלין.</b> כיסין גדולים של עור, שהרועה מניח חפציו לתוכן:",
+                "<b>המקבלים כשיעור.</b> המפורש למעלה בריש פרק כרים. החמת של שבעת קבים. והתורמל של חמשת קבין. וכל שכן אם מחזיקים יותר, דאז משמשים ישיבה עם מלאכתן. אבל פחות מכאן לא:",
+                "<b>ושל עור הדג טהורים מכלום.</b> דכל הבא מבריות שבים, טהור:"
+            ],
+            [
+                "<b>לשטיח.</b> לשטוח בארץ לישב עליו:",
+                "<b>לתכריך הכלים.</b> לכרוך בו את הכלים, כגון סכינים ומספריים ומחטים כדי לשמרן:",
+                "<b>ושל רצועות ושל סנדלים.</b> עור העומד לחתוך ממנו רצועות וסנדלים, טהור מכלום, דמחוסר מלאכה הוא. אבל רצועות המתוקנות כבר, טמאות, כדמוכח במסכת נגעים פרק י״א:"
+            ],
+            [
+                "<b>לוילון טמא טמא מת.</b> העשוי למסך לפני הפתח, טמא, לפי שהשמש מתעטף בשוליו לפעמים ומתחמם בו:",
+                "<b>של צורות.</b> בגד שהוא ביד רוקם ובו מיני צורות כדי לראות בו לעשות כמותו בבגד אחר:"
+            ],
+            [
+                "<b>של ידים טמאה מדרס.</b> לפי שפעמים נותנה על הכסת וישן עליה:",
+                "<b>ושל תכריך נבלי בני לוי.</b> שהיו הלוים כורכים כלי השיר שלהן במטפחת. ודרך שאר בני אדם לעשות להן תיק של עור, ואף הן טהורים:"
+            ],
+            [
+                "<b>פרקלינין.</b> צורת יד של עור שנושאים ציידי עופות כשתופסים בידיהן העוף, שקורין אשטו״ר ואשפרוי״ר, ובו יוצאים לצוד חיה או עוף:",
+                "<b>טמא מדרס.</b> לפי שנשען עליו:",
+                "<b>ושל חגבים.</b> ההולכים לצוד חגבים ונותנים אותם בו:",
+                "<b>ושל קוצים.</b> ללקט קוצים. ואית דגרסי של קייצים, המייבשים פירות הקיץ, כגון העושים גרוגרות וצמוקים בשדה:"
+            ],
+            [
+                "<b>סבכות.</b> כיפה שנושאות הנשים על ראשן, עשויה כעין רשת שיש בה נקבים דקין:",
+                "<b>של ילדה.</b> ראוי לישיבה, ולכך טמאה מדרס:",
+                "<b>של זקנה.</b> מעשיה מוכיחים עליה שאינה ראויה לישיבה. ובתוספתא תניא, של זקנה טמאה מדרס, שאינה מקפדת עליה ופעמים יושבת עליה. ושל ילדה שמקפדת על כליה, אינה יושבת עליה, ולכך טמאה טמא מת:",
+                "<b>ושל יוצאות החוץ.</b> סודר שנותנות הנשים על ראשן כשיוצאות לחוץ. ויש מפרשים, יוצאות החוץ, תרגום זונה נפקת ברא, כלומר סבכות של זונות:",
+                "<b>טהורות.</b> לפי שאינן חשובות כלי. פירוש אחר, סבכות שנקרעו ורוב שער האשה יוצא לחוץ, שאינן מקבלות רוב שער ראשה של אשה:"
+            ],
+            [
+                "<b>מהוהה.</b> בגד ישן ובלוי:",
+                "<b>שטלייה.</b> כמו שטלאה. מלשון טלאי על גבי טלאי. כלומר ששם הישנה טלאי על החדשה:",
+                "<b>הולכים אחר הבריאה.</b> דנין אותה כדין הבריאה, אם טמאה טמאה, ואם טהורה טהורה:",
+                "<b>קטנה על הגדולה.</b> בין שתיהן מהוהות בין שתיהן בריאות:",
+                "<b>הולכים אחר הגדולה.</b> ואם הגדולה נקובה כמוציא רמון שבשבירה כזו נטהרה, גם הקטנה המחוברת עמה טהורה אע״פ שהיא שלימה. ואם הגדולה שלימה והרי היא מקבלת טומאה, אף הקטנה המחוברת עמה טמאה אע״פ שהיא נקובה במוציא רמון:",
+                "<b>הולכים אחר הפנימית.</b> אם טמאה הפנימית טמאה החיצונה, ואם הפנימית טהורה החיצונה נמי טהורה:",
+                "<b>ר׳ שמעון אומר כף מאזנים.</b> לפרושי מלתא דתנא קמא קאתי. ובכף מאזנים של מתכות טמאה איירי, דאם טלאה בתחתית המיחם מבפנים, טמא המיחם, ואם טלאה מבחוץ, טהור המיחם:",
+                "<b>טלייה על צידה.</b> שהדביק הטלאי על דפנות המיחם לא בתחתיתו, בין מבחוץ בין מבפנים טהור. ומסקנא דכולה פרקין וטעמא דכולהו טמא מדרס וטמא טמא מת וטהור מכלום האמורים כאן הוא, דכל דבר הראוי לשכיבה, והוא שיהיה עשוי לשכיבה או לישיבה או להשען עליו, טמא מדרס. לבד אם הוא כלי חרס דאינו מטמא מדרס, דהכי ילפינן מקרא דכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא יש לו טהרה במקוה אף משכבו שיש לו טהרה במקוה, יצא כלי חרס שאין לו טהרה במקוה. והמפץ העשוי לשכיבה, אע״פ שאין לו טהרה במקוה מדכתיב (שם י״א) כל כלי אשר יעשה מלאכה בהם במים יובא, והאי לאו כלי הוא, מכל מקום טמא מדרס, דמרבינן ליה מקרא דכתיב כל המשכב, כל לרבות את המפץ, ואין לו טהרה עד שיחתך וישאר ממנו פחות מששה על ששה. וכלי אבנים וכלי גללים וכלי אדמה, טהורים מכלום. וכן כל דבר הבא מן הים, טהור. וכלי עץ הבא במדה, שמחזיק ארבעים סאה בלח שהם כוריים ביבש, נמי טהור מכלום, לפי שאינו מיטלטל מלא. וכן דבר שאין עליו תורת כלי, או שיש לו תורת כלי ואינו ממשמשי אדם אלא משמשי משמשיו, טהור, כגון תרבוס של זיתים ומפץ של גתות וסדין של צורות, דאמרינן במתניתין שהן טהורין מכלום, דלא חשיבי כלים של משמשי אדם:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הכלים יש להם אחוריים ותוך.</b> כלים שנטמאו במשקין טמאים, אם נגעו המשקין מאחוריהן של כלים נטמאו אחוריהן ולא נטמא תוכן, משום דטומאת משקים לטמא כלים לאו דאורייתא, הקלו חכמים בטומאתן. אבל אם נטמא תוכן, כגון שנגעו משקין טמאין בתוכן, נטמאו אחוריהם. והיינו דתנן יש להן אחוריים ותוך, כלומר שחלוק דין אחוריהם מדין תוכן:",
+                "<b>כגון הכרים והכסתות.</b> ואע״פ שמשתמשים בהן בתוכן ובאחוריהן, שראוי להפכן ולעשות תוכן אחוריהן ואחוריהן תוכן, אע״פ כן חלוק דין תוכן מדין אחוריהן:",
+                "<b>מרצופין.</b> שקין גדולים של עור שמוליכים בהן סחורות בספינות:",
+                "<b>כל שיש לו תוברות.</b> לולאות, כמו שיש למכנסים, תפורות לאחוריו של בגד:",
+                "<b>יש לו אחוריים ותוך.</b> דכיון דיש לו תוברות לא חזי להפכו, ותוכו חלוק מאחוריו. אבל כשאין לו תוברות, דחזי להפכו, אין תוכו חלוק מאחוריו, אלא כשנגעו משקים טמאים בין מאחוריו בין מתוכו נטמא כולו. והלכה כר׳ יהודה:",
+                "<b>השלחן והדלפקי.</b> קסבר ר׳ יהודה, כיון דפניו משופים וחלקין, הפנים ההם נדונים תוכו. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מרדע.</b> הוא מקל ארוך עגול ועב שליש טפח, ובראשו האחד ברזל רחב מחודד לחתוך בו שרשים, ושמו חרחור, ובראשו השני ברזל כמו מרצע, ושמו דרבן, שבו מלמד הפרה לתלמיה:",
+                "<b>משבעה לחרחור מארבעה לדרבן.</b> אם נפלו משקין טמאים על החרחור, אין טמא מן המרדע אלא שבעה טפחים ואם על הדרבן נפלו, אין טמא אלא ארבעה. ורמב״ם פירש, שאם נפלו משקין טמאין במרדע חוץ לשבעה טפחים מן החרחור או חוץ לארבעה טפחים מן הדרבן, הוי ככלי שנטמאו אחוריו ולא נטמא תוכו, ואותן שבעה טפחים הסמוכים לחרחור והארבעה הסמוכים לדרבן לא נטמאו:",
+                "<b>אלא לשיריים.</b> כשנתנו חכמים שיעור לחרחור שבעה ולדרבן ארבעה, לא נתנו אלא לענין זה שאם נשבר המרדע ונשאר סמוך לחרחור שבעה טפחים או סמוך לדרבן ארבעה, טמא, מפני שראוי לעשות מעין מלאכתו. פחות מכאן, הוי כשברי כלי וטהור. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>זומא ליסטרא.</b> כלי שראשו אחד כף וראשו האחר מזלג בכף מעלין בו מרק מן הקדרה ובמזלג מעלין בו בשר:",
+                "<b>ר׳ יהודה אומר אין להם.</b> אחוריים ותוך. טעמא דר׳ יהודה, משום דכל הני כלים יש מאחוריהן חקק בית מושב כעין שעושים לכלי כסף, ופעמים שכופהו על פיו ומשתמש בחקק שבאחוריו:",
+                "<b>ר׳ שמעון אומר יש להם.</b> לענין מה שבתוך הכלי יש להן דין אחוריים ותוך, שאם נטמאו אחוריו לא נטמא מה שבתוך הכלי. אבל לענין הכלי עצמו אין חלוק דין אחוריו מדין תוכו, שאם נטמאו אחוריו צריך להטביל את כולו כאילו נטמא תוכו. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הרובע וחצי הרובע.</b> כגון חתיכת עץ עבה וארוכה ובו שתי מדות חקוקות זו אצל זו, אחד מחזיק רובע ואחד מחזיק חצי רובע, ודופן מפסיק בין זו לזו:",
+                "<b>כלי שנטמא תוכו.</b> בתמיה. וכי כלי שנטמא תוכו לא נטמאו אחוריו, ואמאי תנן לא נטמא חצי רובע, והלא אחוריו של רובע היא:",
+                "<b>[שלות] קודמין היא.</b> כל אחת מהן לותה הקדימה מחברתה, כלומר שאין להם קדימה זו על זו. וכשם שאתה אומר שחצי רובע אחוריים לרובע, כך תאמר שהרובע אחוריים לחצי רובע. וכשנטמא הרובע, אחוריו של חצי רובע נטמאו ולא תוכו. וגירסת רבותי, של כת קודמים היא, לפי שכתות של תלמידים היו יושבים לפניו שורות, אמר להם שאלה זו כבר שאלוה ממני הכת של תלמידים יושבים בשורה הקודמת, וכך השבתי להם או שמא וכו׳:"
+            ],
+            [
+                "<b>הרובע ואחוריו טמאים.</b> הרובע היינו תוכו, ואחוריו היינו הדפנות המקיפות את הרובע מבחוץ. אבל דופן המפסיק בין שניהם, בכלל תוכו של חצי רובע, וטהור צד שכלפי חצי רובע. וכן כשנטמא חצי הרובע, חצי רובע ואחוריו טמאין. חצי הרובע היינו תוכו, ואחוריו היינו דפנות המקיפות חצי הרובע מבחוץ, ודופן המפסיק, צד של כלפי הרובע בכלל תוכו של רובע:",
+                "<b>נטמאו אחורי הרובע.</b> היינו דפנות המקיפות מבחוץ:",
+                "<b>אין חולקין את הגביים.</b> היינו האחוריים, וכל האחוריים טמאין כשנטמא אחד מן האחוריים:",
+                "<b>מטביל את כולו.</b> רובע וחצי רובע. ואין הלכה כרבי מאיר. ודין דופן האמצעי מפורש לעיל בסוף פרק ב׳, דר׳ יוחנן בן נורי אומר חולקין את עביו, המשמש לטמא טמא והמשמש לטהור טהור:"
+            ],
+            [
+                "<b>כני הכלים.</b> בסיסי הכלים. לשון ואת כנו, דמתרגמינן וית בסיסיה:",
+                "<b>והוגניהן.</b> כמו ואוגניהן, כלומר שפתותיהן:",
+                "<b>ואזניהן.</b> מקום שתוחבין בו הבית יד:",
+                "<b>המקבלין.</b> שיש להן תוך:",
+                "<b>מנגבן והן טהורין.</b> דלא חשיבי הני חיבור להביא טומאת משקין לכלי שיש בו בית קבול, וסגי בניגוב. אבל לכלי שאין לו תוך בעי טבילה:",
+                "<b>ואזניו וידיו טהורין.</b> עבדו רבנן ביה הכירא, כי היכי דלא לשרוף עלייהו תרומה וקדשים. ודוקא בתרומה עבדו הכירא אבל לא בקדשים, כדתנן לקמן בפרקין:"
+            ],
+            [
+                "<b>בית הצביטה.</b> גרסינן. מקום שאוחזין הכלי כשמושיטין אותו מזה לזה. לשון ויצבט לה קלי (רות ב׳:י״ד) שפירושו ויושט. ואית דגרסי, בית הצביעה, מקום שאוחז בו באצבעו:",
+                "<b>ויש להן בית הצביטה.</b> שאם נטמאו אחוריו, בית הצביטה טהור. ואם נטמא בית הצביטה אחוריו טהורין:",
+                "<b>לעריבה גדולה של עץ.</b> יש לה בית צביטה. אבל לשאר כלים, לא. שבעריבה גדולה יש הפרש בין בית הצביטה לאחוריים, שאם יש משקים באחורי העריבה וידיו טמאות, אוחז בבית הצביטה ואין חושש שמא יגע במשקין שבאחוריו ויחזרו ויטמאו את העריבה:",
+                "<b>ר׳ עקיבא אומר לכוסות.</b> אף לכוסות יש להן בית צביטה:",
+                "<b>לידים הטמאות והטהורות.</b> יש הפרש בין בית הצביטה לאחוריים, לידים הטמאות כדפרישית, ולטהורות כדמפרש לקמן כיצד. ור׳ יוסי סבר לידים טהורות בלבד לא חיישינן, אבל לידים טמאות חיישינן. והלכה כתנא קמא וכדמפרש ר׳ יוסי:"
+            ],
+            [
+                "<b>היו ידיו טהורות.</b> ועליהם משקה טופח:",
+                "<b>אינו חושש שמא נטמאו.</b> משקין שעל ידיו באחורי הכוס ויחזרו ויטמאו את הידים:"
+            ],
+            [
+                "<b>אין להם אחוריים ותוך.</b> דהנוגע באחד מהן כנוגע בכולו. ויש להן אחוריים ותוך דתנן לעיל, דוקא לתרומה:",
+                "<b>ואין מטבילין כלים לתוך כלים.</b> כששניהם טמאים, מפני שכבדו של כלי חוצץ. וחשו לקודש יותר מבתרומה:",
+                "<b>יורדים לידי טומאתן במחשבה.</b> כגון טבעת בהמה שאינה מקבלת טומאה, חשב עליה ליתנה באצבע אדם, מקבלת טומאה מכאן ואילך במחשבה זו. אבל טבעת אדם שחשב עליה ליתנה לבהמה, לעולם היא מקבלת טומאה, עד שיעשה בה שינוי מעשה לשנות צורתה:",
+                "<b>ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה.</b> אם לאחר שחשב על טבעת בהמה לעשותה לאדם שהיא מקבלת טומאה במחשבה זו חזר וחשב עליה להחזירה לבהמה, אין מחשבה זו השניה מעלה מידי טומאה שירדה לה במחשבה הראשונה:"
+            ]
+        ],
+        [
+            [
+                "<b>סנדל עמקי.</b> סנדלים הנעשות בכפר עמקי:",
+                "<b>כיס של שנצות.</b> כמין רצועות תחובות בלולאות בשפת הכיס ומושכים אותן אילך ואילך והכיס נסגר מאליו:",
+                "<b>כפיפה מצרית.</b> סל עשוי מצורי הדקל. מביאין נצרים והוצין וקורעין אותן ועושים מהן כמין חוטין ועושין מהן כפיפה וחבלים:",
+                "<b>סנדל לדיקי.</b> סנדל שעושים אנשי לדיקיא:",
+                "<b>הרי אלו מיטהרין ומיטמאין שלא באומן.</b> משום דכל הני יש להן רצועות ואין צריך לקשרן, אלא מותח ברצועות והן נסגרים מאליהן, וכן נפתחין מאליהן על ידי רצועות אחרות שמושך בהן, כעין שעושין לכיסין במקומנו. ואם הותרו אותן הרצועות דשוב אין ראויין לסגור ולפתוח, טהורים. ורבי יוסי סבר דאף על פי שהן מותרים, טמאין, כיון דהדיוט יכול להחזירם. חוץ מן הכפיפה, דאף האומן אינו יכול להחזירם. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שניטלו שנציו.</b> לרבנן מיירי שלא ניטלו לגמרי אלא שניתקו מן הלולאות ועדיין תלויות בכיס. ולרבי יוסי אפילו ניטלו לגמרי, מפני שהדיוט יכול להחזירם:",
+                "<b>נפשט.</b> הכיס ונעשה כמין עור חלק שאין לו בית קיבול, טהור:",
+                "<b>טלה עליו מטלית.</b> נתן בשוליו טלאי, כלומר חתיכה קטנה של עור חיבר בו מלמטה, דדרך הכיסים מכניסים עור קטן בין התפירה וכשפושטו נשאר אותו העור ולא בטל קיבולו:",
+                "<b>לא נטמא חברו.</b> דטומאת משקין לטמא כלים לאו דאורייתא ולא חשיב חיבור:",
+                "<b>צרור המרגלית.</b> מניחין מרגלית בתוך עור להיות שמורה שם וקושרים אותו, וכשמוציאין המרגלית נשאר העור כמו כיס עד שיטרח ויפשט, מחמת אותה מרגלית שעמדה ימים רבים ונצרר:",
+                "<b>צרור המעות.</b> כמו צרור המרגלית. וטעמא דצרור המרגלית מטמא טפי, משום דדרך צרור המרגלית לעמוד יותר מצרור המעות, שצרור המעות רגילים להתיר תמיד, משום דלהוצאה ניתנו. והלכה כחכמים:"
+            ],
+            [
+                "<b>כף לוקטי קוצים.</b> כמין כף יד של עור תופשים מלקטי קוצים בידיהן, שלא ינקבו ידיהן בקוצים:",
+                "<b>טהורה.</b> דאינה עשויה לקבלה:",
+                "<b>הזון.</b> אזור כמין אבנט. ובלשון יוני קורין לחגור זוני:",
+                "<b>ברכייר.</b> דפוס של עור נתון על הברכיים, כדי שיוכלו לעמוד על ברכיהן:",
+                "<b>טמאים.</b> דעשויים לקבלה:",
+                "<b>שרוולים.</b> כמין בית יד של עור דחוק וצר שנותנים בעלי אומנות בזרועותיהן, כדי שלא יפלו בגדיהן הרחבים על ידן ויבטלו אותן ממלאכתן:",
+                "<b>פרקמינין.</b> גרסינן. והוא דבר שמחתל וקושר בו פדחתו:",
+                "<b>בית אצבעות.</b> כמין יד של עור עשוי להכניס אצבעותיו לתוכו:",
+                "<b>קייצין.</b> מלקטי קוצים. פירוש אחר, מלקטי פירות הקיץ:",
+                "<b>האוג.</b> פרי אדום המצוי באילן שגדל ביער מאליו. ופעמים שהמלקטים קוצים ביערים מלקטים האוג ונותנים אותו בבית אצבעות, נמצא שהוא עשוי לקבלה:"
+            ],
+            [
+                "<b>ותקנה טמא מדרס.</b> עדיין עומד בטומאתו, כיון דאוזן שניה קיימא:",
+                "<b>טהור מן המדרס.</b> אע״פ דנתקנה ראשונה קודם שנשברה שניה, מכל מקום טהור, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו, ואין זו הראשונה מאחר שכבר נתקלקל בה כדי בטולה:",
+                "<b>אבל טמא מגע מדרס.</b> משום דאוזן ראשונה כשנשברה, ותיקנה שהביא אוזן אחרת תחת השבורה וחיברה לסנדל, נטמאת מגע מדרס, שהרי נגעה בסנדל הטמא מדרס, וכי נשברה אוזן שניה דפרח מינה טומאת מדרס אשתייר ביה טומאת מגע, דכל הסנדל מחובר לאוזן ראשונה שנתקנה:",
+                "<b>עד שנפסקה.</b> אוזן שניה.",
+                "<b>טהורה.</b> דכיון דנשברו שתי אזנים תו לא חזי למידי:",
+                "<b>עקבו.</b> עור של סנדל המכסה את גובה הרגל שכנגד שוקו מאחוריו:",
+                "<b>חוטמו.</b> שעולה כנגד אצבעות הרגל מלפניו:",
+                "<b>טהור.</b> מטומאה דלמפרע, אבל מקבל טומאה מכאן ולהבא:",
+                "<b>סוליים.</b> עור שתחת פרסת הרגל בלבד. שאין לו עקב. ובלע״ז סול״א:",
+                "<b>האמום.</b> דפוס של מנעל עשוי מעור מלא שער:",
+                "<b>ר׳ אליעזר מטהר.</b> דסבר לא נגמרה מלאכתו של מנעל עד שישמטנה מעל גבי האמום:",
+                "<b>וחכמים מטמאין.</b> דחשבי ליה נגמרה מלאכתו. והלכה כחכמים:",
+                "<b>כל חמתות צרורות.</b> נאדות שניקבו נקב המוציאן מידי טומאתן וקשר הנקב:",
+                "<b>טהורין.</b> כמו שהיו, מפני שעתיד להתיר הקשר:",
+                "<b>חוץ מקשר של ערביים.</b> שאינו נוח להתיר:",
+                "<b>צרור שעה.</b> קשר העשוי לפי שעה ועומד להתיר:",
+                "<b>צרור עולם.</b> קשר העשוי להיות קיים לעולם:",
+                "<b>כל חמתות צרורות טהורות.</b> בין צרור עולם בין צרור שעה, ואפילו של ערביים. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>לשטיח.</b> לשטוח על גבי קרקע ולישב עליו:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>קטבליא.</b> עור שמציעין על גבי המטה ושוכבים עליו:",
+                "<b>עור החמר.</b> גרסינן. ולא גרסינן עור החמור. כלומר עור שמשים החמר על בגדיו כשמחמר אחר בהמתו:",
+                "<b>עור הכתן.</b> עור שנותנים לפניהם אומני פשתן כדי שלא ידבק הנעורת של פשתן בבגדיהם:",
+                "<b>עור הכתף.</b> שמשים הכתף בכתפו שלא יזיק לו המשאוי שעל כתפו:",
+                "<b>עור הרופא.</b> רופא החבורות נותן לפניו עור שלא יטנפו בגדיו בדם הפצעים:",
+                "<b>עור העריסה.</b> שמשימים על עריסה של קטן:",
+                "<b>עור הלב של קטן.</b> רגילים היו לחגור עור על מתני הקטן כנגד לבו, שלא יכנו החתול על לבו וימות:",
+                "<b>עור הכר והכסת.</b> של מטה:",
+                "<b>עור הסרוק.</b> עור שחוגרים אומני המסרקות על מתניהן:",
+                "<b>עור הסורק.</b> אומנים הסורקים פשתן:",
+                "<b>ר׳ אליעזר אומר מדרס.</b> וכל שכן טמא מת. דהא תנן בפרק בא סימן [נדה דף מ״ט] כל הטמא מדרס מיטמא טמא מת:",
+                "<b>וחכמים אומרים טמא מת.</b> ולא מדרס, שאין עשויין לישב עליהן. והלכה כחכמים:"
+            ],
+            [
+                "<b>עב כסות.</b> כגון לבדין שעשה מהן כסות, זהו עב כסות. וכן עב ארגמן, לבד צבוע ארגמן. כך פירשו רבותי. ואני שמעתי, עב כסות, עור שמכסים בו הבגדים. עב ארגמן, עור שמכסים בו ארגמן:",
+                "<b>תכריך כסות.</b> עור שכורכים בו הבגדים:",
+                "<b>תכריך ארגמן.</b> עור שכורכים בו ארגמן:",
+                "<b>חפוי.</b> מכסה. תרגום מכסה, חופאה:",
+                "<b>טהור.</b> דהכי תניא, יכול שאני מרבה חפויי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחפויי כלים:",
+                "<b>ולמשקלות טמא.</b> והא דתנן לעיל סוף פרק כל כלי עץ שנחלק, זה הכלל וכו׳ העשוי לחיפוי טהור, חיפוי דמשקלות שאני, לפי שהוא עשוי לקבלה, והמשקלות עצמה אינה כלי. והלכה כתנא קמא: "
+            ],
+            [
+                "<b>שיש חסרון מלאכה.</b> שעדיין חסרה מעשה ואחר כך תתקיים [המחשבה]:",
+                "<b>אלא העוצבה.</b> שאע״פ שחסרה מלאכה, מחשבה מטמאתה, לפי שאין מקפידין על חסרון מלאכה שלה. ועוצבה הוא עור המכסה את המרכב, ואינה צריכה קיצוע, דכיון דעשויה לכיסוי אינו חושש לקיצוע:"
+            ],
+            [
+                "<b>של בעל הבית.</b> דאינו עשוי למכרן, ועושה מהן מטות ודולפקאות וטבלאות. חשב עליהן לדבר שראויין לו בלא חסרון מלאכה, מקבלים טומאה מיד:",
+                "<b>ושל עבדן.</b> דעשוי למכור, אין המחשבה מטמאתן. דעביד דממליך ומוכרן והלוקח יעשה מהן מנעלים, ועדיין לא נגמרה מלאכתן לכך:",
+                "<b>של גנב מחשבה מטמאתן.</b> דקננהו ביאוש. דקסבר סתם גניבה יאוש בעלים הוא, דלא ידעי ממאן לתבעו:",
+                "<b>ושל גזלן אין מחשבה מטמאתן.</b> ואע״פ שחשב עליהן לדבר שאין בו חסרון מלאכה. דסתם גזילה אין בו יאוש בעלים, דכיון דידע מאן גזליה אזיל ותבע ליה בדינא:",
+                "<b>חילוף הדברים.</b> סתם גזילה איכא יאוש, דלעיניה שקל מיניה ומחזא חזא דאינש אלמא הוא ומיאש, אבל סתם גניבה, סבר משכחנא ליה לגנב ותבענא ליה לדינא ולא מיאש. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>עור שהוא טמא מדרס.</b> כגון שטיח וכיוצא בו:",
+                "<b>אף העושה מטפחת מן העור.</b> שהוא טמא מדרס:",
+                "<b>טמאה.</b> המטפחת, שהמטפחת דומה לשטיח, דפעמים שהוא יושב עליה. אבל אם קצץ הכסתות של עור הטמאות ועשה מהן מטפחות, טהורות, מידי דהוי אכלים שנשברו. ומיהו מקבלות טומאה מכאן ולהבא, כדתנן לעיל בפרק כ״ד:"
+            ]
+        ],
+        [
+            [
+                "<b>הבגד מיטמא משום חמשה שמות.</b> כדמפרש ואזיל. משום כלי קיבול, משום מושב, משום אוהלים, משום אריג, משום שלש על שלש. וכל אחד מהם משונה שיעורו זה מזה. כיצד, בגד שיש לו בית קיבול, כגון צרור מרגלית דתנן לעיל, או בית קיבול שמן, או בית קבול שעוה, שיעורו בכל שהוא. [ומשום מושב, אם נטמא] במדרס הזב, שיעורו אין פחות משלשה טפחים על שלשה טפחים. ואם נעשה אוהל למת דכתיב (במדבר י״ט:י״ח) והזה על האוהל, אין טמא בפחות מטפח על טפח. ואם הוא אבנט או חגור, מיטמא משום אריג, אע״פ שאין בו שיעור שיהיה ראוי להקרא בגד, שאין ברחבו שלש אצבעות, אפילו הכי טמא מפני שהוא אריג. וילפינן ליה משק, מה שק טווי ואריג אף כל טווי ואריג. וכל שאר טומאות אין בגד מיטמא ולא מטמא בפחות משלשה אצבעות על שלש אצבעות, דאינו חשוב לא לעניים ולא לעשירים ואינו קרוי בגד:",
+                "<b>השק.</b> הוא האריג משער ונוצה של עזים:",
+                "<b>משום ארבעה שמות.</b> דשיעור שלש אצבעות [על שלש אצבעות] אין בו:",
+                "<b>העור משום שלשה.</b> דלית ביה משום שלש על שלש, ולית ביה נמי משום אריג:",
+                "<b>העץ משום שנים.</b> דלית ביה טומאת אוהלים, כדתנן בפרק במה מדליקין, כל היוצא מן העץ אינו מיטמא טומאת אוהלים. ולית ביה נמי משום אריג, ולא משום שלש על שלש:",
+                "<b>החרס משום אחד.</b> משום בית קיבול בלבד. דלית ביה כל הני דאמרינן. ומדרס נמי לית ביה, דכתיב במדרס הזב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא שיש לו טהרה במקוה אף כל שיש לו טהרה במקוה, פרט לחרס שאין לו טהרה במקוה שאינו נעשה משכב לזב:",
+                "<b>אין לו אחוריים.</b> שאין כלי חרס מקבל טומאה מאחוריו, כדכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳. ואם נגעה טומאה מאחוריו לא נטמא כלל:",
+                "<b>שהוא מיטמא משום אריג.</b> מה שאין כן בעור, דאפילו חתכו לרצועות דקות וארגן אינו חשוב אריג:"
+            ],
+            [
+                "<b>הבגד מיטמא.</b> לטמא מת ולכל שאר טומאות חוץ ממדרס, משום שלש אצבעות על שלש אצבעות. משום דחזי לעניים, ואתרבי מדכתיב והבגד. אבל למדרס בעינן מידי דחזי לישיבה, ובפחות משלשה טפחים על שלשה טפחים לא חזי למושב:",
+                "<b>השק.</b> הארוג משער ונוצה של עזים, שיעורו בין לטמא מת בין למדרס אין פחות מארבעה טפחים על ארבעה טפחים:",
+                "<b>שוין.</b> לטמא טומאת מדרס וטמא מת. שק ועור. ומפץ:",
+                "<b>שייריו ארבעה.</b> לענין זה נאמר שיעורו בארבעה, כשבלה ונקרע ונשתייר ממנו שיעור ארבעה טפחים. אבל בתחלת אריגתו אינו מקבל טומאה עד שיארג כולו. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>היה עושה שנים מן הבגד.</b> שני טפחים:",
+                "<b>ואחד מן השק.</b> טפח אחד:",
+                "<b>טהור.</b> דאין הגרוע משלים שיעורו של חשוב, דהגרוע שיעורו מרובה. אבל החשוב משלים שיעורו של גרוע, דאפילו בשיעור מועט החשוב מקבל טומאה:",
+                "<b>מן החמור.</b> דסגי ליה בשיעור מועט:",
+                "<b>מן הקל.</b> דבעי שיעור מרובה. ודוקא כסדר הזה הכתוב במשנה מצטרפין לקל שבהן, הבגד והשק, השק והעור, העור והמפץ. אבל בגד ועור, או בגד ומפץ, או שק ומפץ, אין מצטרפין, דהמחברן בטלה דעתו אצל כל אדם. ומיהו לעשות מהן טלאי על גבי מרדעת של חמור, כולן מצטרפין, דמאיזה מהן שיקצע טפח ויעשה אותו טלאי למרדעת של חמור, מצטרף, דאינו מקפיד לשם אם הוא משני מינים:"
+            ],
+            [
+                "<b>מכולם.</b> מאיזה מהן שיקצע טפח על טפח ראוי לטמא מושב. דהני שיעורי דתנן לעיל, הבגד שלשה על שלשה למדרס והשק ארבעה על ארבעה וכו׳, לא הוי אלא בחתיכת בגד או שק או עור או מפץ שלא חתכה ותקנה לישיבה, אבל המקצע דהיינו המחתך והמתקן מאחד מכולן טפח על טפח כדי לישב עליו, טמא מושב, שכן לפעמים מקציעין ועושים טלאי מאחד מהן למרדעת של חמור ויושבים עליו, ולא הוי אלא טפח על טפח:",
+                "<b>מכל מקום.</b> ואפילו מן הצדדים. ור׳ שמעון סבר דמן הצדדים לא חזי למושב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>נפה וכברה.</b> של עור הם. ופעמים עושים נפה משער, ודינה כדין שק. וכן פעמים עושים כברה מחבלים של שיפה ושל גמי, ודינה כדין מפץ:",
+                "<b>עד שיקצע.</b> שיחתוך ויתקן למושב. והלכה כחכמים:",
+                "<b>אע״פ שאין בו גבוה טפח.</b> ואע״ג דשל גדול לא מיטמא בבציר מטפח, כדתנן לעיל בפרק השלחן והדלפקי [משנה ג׳], כסא של קטן חזי לישיבה אפילו בבציר מטפח:",
+                "<b>עד שיהיה בו כשיעור.</b> אם הוא מבגד עד שיהיה שלשה על שלשה, כשיעור טומאת הבגד למדרס:",
+                "<b>ונמדד כפול.</b> שלשה לפניו ושלשה לאחריו, נמצא כשפושטו שהוא ששה אורך על שלשה רוחב, ארכו כפלים כרחבו:"
+            ],
+            [
+                "<b>אלו נמדדים כפולין.</b> דצריך שיהיה השיעור משני צדדים. כיון דאורחייהו להשתמש בהן משני צדדים, אי הוי השיעור מצד אחד לא מהני. פירוש אחר, נמדדים כפולים, שכל בגד במקום החתך דרך החוטים לצאת ממנו ומתקלקל ונוח ליקרע, ודרך התופרים לכפול מעט סביב החתך ותופר, והיינו נמדד כפול דקתני, דלאחר שנכפל צריך שיהיה בו כדי מדתו, ואי ליכא כדי מדתו אע״פ שאם היה מתיר התפירה ופושטו היה בו כדי מדתו, לא מהני:",
+                "<b>אנפליא.</b> מנעל המגיע עד הארכובה. בין של בגד בין של עור:",
+                "<b>פמוליניא.</b> כמין מכנסים גדולים ממתנים ועד יריכים, ויש להן שנצים:",
+                "<b>וכובע.</b> שבראש:",
+                "<b>וכיס של פונדא </b>. אזור חלול, והוא כעין כיס העשוי לקבל:",
+                "<b>מטלית.</b> טלאי:",
+                "<b>שטלייה על השפה.</b> שתפרה על השפה סביב לצואר:",
+                "<b>אם פשוטה.</b> שאינה תפורה משני צדדים אלא או מלפניו או מאחריו. ולפירוש השני, שלא נכפל מן החוט סביב התפירה: "
+            ],
+            [
+                "<b>הבגד שארג בו שלשה טפחים על שלשה טפחים.</b> מצומצמות, שהוא שיעור ליטמא מדרס. ואחר שנטמאו במדרס כשהן מצומצמות השלים עליו אריגת כל הבגד, והשתא כל הבגד טמא מדרס דהוי חיבור לשלשה על שלשה שנטמאו קודם אריגת כל הבגד:",
+                "<b>נטל חוט אחד מתחלתו.</b> משלשה על שלשה ראשונים שנטמאו מדרס:",
+                "<b>טהור.</b> כל הבגד מן המדרס:",
+                "<b>אבל טמא מגע מדרס.</b> לפי שנגע בשלשה על שלשה ראשונים קודם שנתמעט שיעורו:",
+                "<b>נטל חוט אחד מתחלתו ואח״כ השלים עליו את כל הבגד טמא מגע מדרס.</b> ואע״ג דנתמעט שיעורו קודם שהשלים עליו את כל הבגד, אעפ״כ טמא כל הבגד מגע מדרס. דהאי תנא סבירא ליה בגד שלשה על שלשה שנחלק אחר שנטמא במדרס, טמא מגע מדרס, כדלקמן בפרקין. הלכך כשנתמעט שיעורו דשלשה על שלשה, נשאר טמא מגע מדרס, וכשהשלים עליו את כל הבגד הוי הבגד מחובר לטמא מגע מדרס, וכל המחובר לטמא, טמא כמותו:"
+            ],
+            [
+                "<b>וכן בגד שארג בו שלש אצבעות על שלש אצבעות.</b> מצומצמות, שזה שיעורו ליטמא בכל הטומאות כולן חוץ ממדרס, ובבציר מהכי לא מיטמא בשום טומאה שבעולם:",
+                "<b>שלש על שלש שנתמעט טהור.</b> לגמרי. דלא חזי למידי לא לעניים ולא לעשירים, הילכך טהור מכל הטומאות:"
+            ],
+            [
+                "<b>ועשאו וילון.</b> מסך לפני הפתח. כגון שעשה בו מעשה שעל ידי כן טהור מן המדרס, לבית שמאי משיתחבר, ולבית הלל משיקשר. ולר׳ עקיבא משיקבע. כדתנן לעיל בפרק הכרים והכסתות [משנה ו׳]:",
+                "<b>טהור מן המדרס.</b> דבטל מתורת משכב ומושב. אבל לטומאת מגע חזי, מפני שהשמש מתחמם בו ומתעטף בשוליו:",
+                "<b>וכי באיזה מדרס נגע זה.</b> כלומר, הואיל וטהור מטומאת מדרס כשעשאהו וילון, הרי טהור לגמרי ולא נשאר בו טומאה כלל, מידי דהוה אשברי כלים שהם טהורים מטומאתן לגמרי:",
+                "<b>אלא אם כן נגע בו הזב.</b> אם נגע הזב בוילון זה, מטמאו טומאת מגע הזב. אבל מכח טומאת מדרס שהיתה בו תחלה, אין כאן טומאה כלל. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שלשה על שלשה שנחלק.</b> בגד שיש בו שלשה טפחים על שלשה טפחים שנטמא במדרס הזב, ואח״כ נחלק ואין באחד מהן כדי שיעור טומאת מדרס, בהא פליגי תנא קמא ור׳ יוסי, דתנא קמא סבר טמא מגע מדרס, ור׳ יוסי סבר טהור לגמרי. אבל בגד של שלש. על שלש שפירש מבגד גדול שהיה מדרס, הכל מודים שבשעת פרישתן מאביהן מקבלות טומאה מאביהן. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>בריא וצורר מלח.</b> גרסינן. בגד המוטל באשפות בטל ליה מתורת בגד, אלא אם כן אית ביה תרתי, שיהא בריא וחזק. וראוי לצרור בו רובע קב מלח. אבל הנמצא בבית, הואיל ואינה מושלכת באשפה עדיין חשוב הוא ובחד גרידא סגי, או בריא אע״פ שאינו צורר מלח, או צורר מלח אע״פ שאינו בריא:",
+                "<b>ר׳ יהודה אומר בדקה.</b> לעולם אינו מיטמא עד שיהא צורר רובע מלח דקה:",
+                "<b>וחכמים אומרים.</b> אינו מיטמא עד שיהא צורר בגסה:",
+                "<b>אלו ואלו מתכוונים להקל.</b> ר׳ יהודה סבר דקה צריכה לצרור בבגד בריא וחזק טפי, מפני כבדה, שהיא כבדה יותר מן הגסה, הלכך משער עד שתהא מחזקת בדקה, להקל עליה שלא תטמא. ורבנן סברי גסה צריכה בגד יותר בריא, מפני חידודה וקרנותיה בולטים, הלכך משערים בגסה ליטמא, כדי להקל על הבגד המחזיק מלח דקה שלא יטמא:",
+                "<b>שוין שלשה על שלשה באשפה לשלש על שלש בבית.</b> כשם ששלש על שלש בבית מטמאות טמא מת ואין מטמאות מדרס, כך שלשה על שלשה באשפה מטמאות טמא מת ואין מטמאות מדרס, דבטלה חשיבותן מאחר שהשליכה לאשפה. והלכה כחכמים בלבד:"
+            ],
+            [
+                "<b>שלשה על שלשה שנקרע.</b> ולא נחלקו הקרעים זו מזו:",
+                "<b>ובשרו נוגע בכסא.</b> אם הקרע כל כך גדול עד שכשמשימים הבגד על הכסא וישב עליו בשרו נוגע בכסא:",
+                "<b>טהור.</b> דבטל ליה מתורת בגד:",
+                "<b>ואם לאו.</b> שאין הקרע כל כך שיגע בשרו בכסא, לא בטל מתורת בגד, וטמא:",
+                "<b>שנמהה ממנו.</b> שבלה ממנו. ודוגמתו מהוהה שטלייה על גבי בריאה דתנן לעיל בסוף פרק שלשה תריסין. וכשבלה חוט אחד מבגד שלש על שלש מצומצמות, נתמעט שיעורו וטהור:",
+                "<b>או שני חוטין מתאימין.</b> פירשו רבותי, דמתאימין קאי נמי אקשר. והכי קתני, נמצאו בה שני קשרים מתאימין או שני חוטים מתאימין. משום דאם שני חוטים קשורים זה אצל זה בבגד אין דרך להניחם, והכי אמרינן בגמרא פרק כלל גדול [שבת דף ע״ד] אי מתרמי תרי קטרי בהדי הדדי שרי חד וקטר חד. ושני חוטים המתאימין, שדרך האריגה שהערב נכנס לתוך השתי אין שני חוטים נכנסים בסדר אחד אלא במקום שזה נכנס זה יוצא, וכששניהם שוין נחשב האחד כמי שאינו:",
+                "<b>החזירה.</b> לבית.",
+                "<b>טמאה.</b> דהא הדר אחשבה:",
+                "<b>לעולם השלכתה מטהרתה.</b> כלומר כי האי גוונא מיטמאה ומיטהרת אפילו עשר פעמים ביום:",
+                "<b>ארגמן וזהורית טובה.</b> חשיבי ולא מבטלה להו [מתורת בגד]. וזהורית טובה הוא המשי הצבוע כרמיז״י בלע״ז:",
+                "<b>אף מטלית חדשה כיוצא בהן.</b> דינה כדין ארגמן וזהורית טובה, ולא מבטלה לה אשפה מתורת בגד:",
+                "<b>כולן טהורין.</b> אם הושלכו לאשפה אפילו ארגמן וזהורית טובה:",
+                "<b>לא הוזכרו.</b> ארגמן וזהורית טובה ליחלק משאר בגדים:",
+                "<b>אלא מפני השבת אבידה.</b> דאם מצאם באשפה לא אמרינן מדעת השליכם, ובעו הכרזה, דמפני חשיבותייהו לא מייאשי הבעלים. ושאר בגדים דלא חשיבי, אם מצאם באשפה לא בעו הכרזה. והלכה כת״ק:"
+            ]
+        ],
+        [
+            [
+                "<b>שלש על שלש שנתנה בכדור.</b> בגד של שלש אצבעות על שלש אצבעות שנתנה בתוך כדור, פלוט״א בלע״ז:",
+                "<b>או שעשאה כדור.</b> שלקח הבגד וכרכו עגול כמין כדור, כמו שעושים לתינוקות ותפרו:",
+                "<b>טהורה.</b> שנתבטלה כשנתנה בכדור, וכל שכן כשעשאה כדור בפני עצמה שנתבטלה בתפירה:",
+                "<b>אבל שלשה על שלשה.</b> לא מבטלה בנתינתה לתוך הכדור, לפי שהיא שמורה שם. אבל אם עשאה כדור בפני עצמה ; טהורה, לפי שהתפירה ממעטה, וטהורה ממדרס, אבל טמאה בכל שאר טומאות כדין כל שלשה על שלשה שנתמעט:"
+            ],
+            [
+                "<b>לפוק.</b> לסתום נקבין שבמרחץ שלא יצא החום:",
+                "<b>ולנער בו את הקדירה.</b> לאחוז בו את הקדירה כדי לערות ממנה לתוך הקערה או לתוך התמחוי:",
+                "<b>בין מן המוכן בין שאינו מן המוכן.</b> בפרק במה מדליקין מוכיח, דבהניחו בקופסא כולי עלמא לא פליגי דטמא, דהא אחשביה. ובזרקו לאשפה כולי עלמא לא פליגי דטהור, דהא בטליה. כי פליגי, היכא דתלה אותו במגוד, קויליי״א בלע״ז, או הניחו אחורי הדלת. ר׳ אליעזר סבר בין הניחו במגוד שנראה כמוכן לגבי זרקו באשפה, בין הניחו אחורי הדלת שנראה כאינו מוכן לגבי הניחו בקופסא, לעולם טמא כל זמן שלא זרקו באשפה. ורבי יהושע סבר, לעולם טהור כל זמן שלא הניחו בקופסא. ורבי עקיבא סבר, דתלאו במגוד מוכן הוא והוי כאילו הניחו בקופסא וטמא, והניחו אחורי הדלת דהוי שלא מן המוכן, הרי הוא כאילו זרקו באשפה וטהור. והתם מסיק דהדר ביה ר׳ עקיבא לגבי ר׳ יהושע. והלכה כר׳ יהושע: "
+            ],
+            [
+                "<b>אספלנית.</b> תחבושת שעושים מחלב ושעוה וחמאה ושמן וכיוצא בזה, וממרחים אותה על הבגד או על העור ונותנים על המכה והיא נמאסת, ואין הבגד והעור ראויין עוד לישיבה ולא לתשמיש אחר:",
+                "<b>מלוגמא.</b> תחבושת עשויה מקמח ותאנים וכיוצא בהן, שאדם לועס ונותן על גב המכה. ופירוש מלוגמא, מלא לוגמא:",
+                "<b>בבגד טהורה.</b> לפי שהבגד נמאס ומתבטל ותו לא חזי לתשמיש:",
+                "<b>ובעור טמא.</b> שאין המלוגמא מתדבקת על העור כמו על הבגד, ואין העור מתבטל בכך:",
+                "<b>מפני שהיא ננערת.</b> לאחר שנתיבשה מעל הבגד היא ננערת ונשמטח מאיליה מעל הבגד והולך כל הלכלוך. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>מצויירות טהורות.</b> דצורתן מוכחת עליהן שהן מיוחדים לספרים בלבד ואינן משמשי אדם, וכל שאינו משמשי אדם, טהור:",
+                "<b>ושאינן מצויירות.</b> מיוחדים נמי. לשאר תשמישין, הלכך טמאות. ובית שמאי דמטמאין בין מצויירות בין שאינן מצויירות, משום דמחשבי מטפחות ספרים משמשי אדם, שעשויין למשמש בהם תמיד:",
+                "<b>אלו ואלו טהורות.</b> דכיון שייחדן לספרים תו לא הוו משמשי אדם. ואין הלכה כרבן גמליאל:"
+            ],
+            [
+                "<b>כיפה.</b> מטפחת שבראש האשה. ויש לה טומאת מדרס, שפעמים שהיא יושבת עליה:",
+                "<b>ונתנו על הספר.</b> אם יחד אותו לספר וכרך אותו עליו:",
+                "<b>טהור מן המדרס.</b> אבל טמא שאר טומאות:",
+                "<b>חמת.</b> נאד של עור:",
+                "<b>שעשאו שטיח.</b> עור שטוח על הארץ לישב עליו. וחמת ושטיח תרוייהו טמאין מדרס, ואפילו הכי כיון דשינה מזה לזה ואפילו בלא שינוי מעשה הוה ליה ככלי שנשבר וטהור, אבל מקבל טומאה מכאן ולהבא:",
+                "<b>תורמל.</b> כלי עור שהרועה מניח כליו לתוכו:",
+                "<b>הכי גרסינן, כסת שעשאו מטפחת ומטפחת שעשאה כסת טהור.</b> ולא גרסינן טמא. וכך היא גירסת רבותי. וכן מצאתי במשנה דווקנית. והכי מוכח מן התוספתא. וטעמא דבכולהו טהור, כדתנן בסמוך, זה הכלל לשמו טמא לשם אחר טהור, ומפרש בתוספתא, לשמו מכלי פשוט לכלי פשוט, כגון משטיח למטפחת או ממטפחת לשטיח, ושלא לשמו מכלי פשוט לכלי קבול ומכלי קבול לכלי פשוט, ומכלי קבול לכלי קבול נמי, הכל שינוי שלא לשמו וטהור. ואם כן חמת שעשאה תורמל דשינהו מקבול לקבול נמי טהור, וכר שעשאו סדין וסדין שעשאו כר דהוי שינוי מקבול לפשוט ומפשוט לקבול נמי טהור. ואי קשיא, אמאי לא ערבינהו ותנינהו חמת שעשאה שטיח ושטיח שעשאו חמת בהדי הנך, כיון דכולהו טהור הוא. הא לא קשיא, משום דקא בעי למיהדר ולמתני [חמת] זמנא אחריתי כדתני חמת שעשאה תורמל והוה צריך למתני חמת שעשאה שטיח או תורמל, ואינו רוצה לשנות מסדר האחרים. ורוב ספרים גורסים טמא, ואיני יודע ליישב גירסא זו מכוונת:"
+            ],
+            [
+                "<b>מטלית.</b> שהיא טמאה מדרס, וטלאה בקופה. וקופה לאו בת מדרס היא, ומיהו כשטלאה בקופה נטמאת הקופה, לפי שנגעה במטלית הטמאה מדרס, והרי היא מגע מדרס. והמטלית כשנגמרה טלייתה פרח מינה טומאת מדרס, משום דבטלה לגבי קופה וקופה לא חזיא למדרס:",
+                "<b>מטמאה אחד ופוסלת אחד.</b> כדין כלים שנגעו במדרס ופירשו, דתנן בסוף זבים הנוגע במשכב מטמא שנים ופוסל אחד, פירש מטמא אחד ופוסל אחד, דכל זמן שהכלי נוגע במדרס חשבינן ליה כאב הטומאה לענין אוכלים לעשות ראשון ושני בחולין ושלישי בתרומה, אבל כשפירש הוי ליה כולד הטומאה ועושה שני בחולין ושלישי בתרומה בלבד, דהיינו מטמא אחד ופוסל אחד:",
+                "<b>הפרישה.</b> למטלית מן הקופה, הוי לה הקופה ולד הטומאה כמו שהיתה קודם שהפרישה, אבל המטלית טהורה, דמכיון שטלאה בקופה נעשית כקופה והויא לה כחתיכת דופן שניטלה מן הקופה דטהורה החתיכה. ומיהו אם אחר פרישתה מן הקופה חישב עליה לישיבה, מקבלת טומאה מכאן ולהבא אם יש בה כשיעור:",
+                "<b>טלאה על הבגד.</b> לא נתבטלה מטומאת מדרס, ומטמא הבגד שנים ופוסל אחד כדין כלים הנוגעים במדרס כל זמן שלא פירשו:",
+                "<b>הפרישה מן הבגד.</b> דין הבגד ככלים שנגעו ופירשו, מטמא אחד ופוסל אחד, והמטלית הרי היא כמו שהיתה, דלעולם לא נתבטלה, ומטמאה שנים ופוסלת אחד:",
+                "<b>וכן הטולה.</b> מטלית:",
+                "<b>על השק או על העור.</b> כטולה על הבגד ואינה מתבטלת:",
+                "<b>ור׳ שמעון מטהר.</b> קסבר בשק ובעור מתבטלת, הואיל ולאו מינה. ורבי יוסי סבר, דבשק דאריג כמותה, אינה מתבטלת. אבל בעור, דלאו אריג הוא, מתבטלת. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שלש על שלש שאמרו.</b> דמיטמא לענין טומאת מת ושרץ ונבילה:",
+                "<b>חוץ מן המלל.</b> מה שמשייר האורג בראש הבגד כשיעור שתי אצבעות, והוא ענף של בגד, קרוי מלל. וכיון ששתי לבדו הוא ואין בו ערב, אין מצטרף לאריג. ורבותי מפרשים מלל, מה שמולל וכופל התופר מקום החתך, מפני החוטים שדרכן לצאת שלא יצאו ותתקלקל התפירה:",
+                "<b>מכוונת.</b> והמלל בכלל:",
+                "<b>טלייה על הבגד מרוח אחת.</b> מטלית שהיא טמאה מדרס ותפר אותה על הבגד באמצעו מרוח אחת, ומשלש רוחות תלויה ואינה מחוברת בבגד:",
+                "<b>אינו חיבור.</b> ואין הבגד טמא מדרס:",
+                "<b>משתי רוחות זו כנגד זו.</b> כגון שהיא תפורה מזרח ומערב, ודרום וצפון אינה תפורה. או איפכא. הרי זה חיבור והבגד טמא מדרס:",
+                "<b>כמין גאם.</b> שתפורה מזרח ודרום, או מערב וצפון:",
+                "<b>במה דברים אמורים.</b> דלא הוי חיבור אלא בשתי רוחות זו כנגד זו:",
+                "<b>בטלית.</b> שאינה דרך מלבוש אלא שכורכה עליו בלבד:",
+                "<b>אבל בחלוק.</b> שלובשים אותו, לעולם הוי חיבור, אא״כ תפורה השפה העליונה. והלכה כחכמים:"
+            ],
+            [
+                "<b>בגדי עניים.</b> שהם עשויים מחתיכות חתיכות קטנות ואין בכולן חתיכה אחת שיהיה בה שלש על שלש:",
+                "<b>הרי אלו טמאים מדרס.</b> הואיל ויש בכל הבגד בכללו שלשה טפחים על שלשה טפחים או יותר, הרי הבגד כולו טמא מדרס:",
+                "<b>כיון שנקרע רובה אינו חיבור.</b> ואם נטמא הקצה האחד לא נטמא הקצה האחר:",
+                "<b>העבים והרכים.</b> הבגדים העבים והגסים ביותר, כגון הלבדין והמגוסין. והרכים ודקין ביותר, כגון השיראין והסריקין:",
+                "<b>אין בהן משום שלש על שלש.</b> ואין טמאין טמא מת ולא שאר טומאות עד שיהיה בהן ג׳ טפחים או יותר, משום דשלש על שלש מהן לא חזי למידי:"
+            ],
+            [
+                "<b>כסת הסבלין.</b> הנושאים משאות על כתפן או על ראשן יש להן כסת קטן בראשן או בכתפן שלא יזיק להן המשאוי, ופעמים יושבים עליו:",
+                "<b>משמרת של יין אין בה משום מושב.</b> שאין יושבים עליה מפני השמרים:",
+                "<b>סבכה של זקנה טמאה מושב.</b> לפי מאי דתנן לעיל בפרק שלשה תריסין דסבכה של זקנה טמאה טמא מת דמשמע אבל לא משום מושב, צריך לפרש דשני מיני סבכות יש לזקנה, אחת שאינה ראויה לישב עליה והיא טמאה טמא מת, וסבכה אחרת שפעמים יושבת עליה, ובה תנן הכא שהיא מטמאה משום מושב:",
+                "<b>חלוק של יוצאת החוץ.</b> תרגום זונה נפקת ברא:",
+                "<b>עשוי כסבכה.</b> שיש בה חלונות חלונות מעשה רשת ובשרה נראה לחוץ:",
+                "<b>מן החרם.</b> מן הרשת. ובשרו נראה, לפיכך טהור:",
+                "<b>מזוטו.</b> יש בתחתית הרשת מעט אריג עשוי כבגד, וקרוי זוטו של רשת:",
+                "<b>וכפלו.</b> שכפל את הרשת ותפרה ואין בשרו נראה מתוכה:",
+                "<b>טמא.</b> דחשיב בגד. ואין הלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>קורקורתה.</b> שולים ותחתית, כמו קרקרות הכלים:",
+                "<b>עד שיגמור את פיה.</b> שפתה העליונה. שאינה יורדת לטומאה עד שיגמור את כל מלאכתה:",
+                "<b>שביס שלה.</b> מלשון השביסים והשהרונים. ציור שעושים על הסבכה לנוי, עומד על מצחה ומקיף מאוזן לאוזן. ובפני עצמו נמי חשיב, שהוא עשוי להסירו משם ולתת אותו בסבכה אחרת:",
+                "<b>החוטין שלה.</b> שבהן קושרים הסבכה על הראש:",
+                "<b>טמאים משום חיבור.</b> שאם נטמאת הסבכה נטמאו החוטים עמה. דאילו החוטים בלא סבכה לא היו מקבלים טומאה: אם אינה מקבלת את רוב השער של הראש, טהורה:"
+            ]
+        ],
+        [
+            [
+                "<b>נומי הסדין.</b> נימין היוצאים מן הסדין, והן חוטים שרגילים לצאת מן האריג בין מן הצדדים בין מלמעלה בין מלמטה. אם נגע שרץ בנימין, נטמא הסדין. והוא שיגע בתוך השיעור המפורש במתניתין. וכן אם נגע שרץ בסדין, נטמאו הנימין עד מקום השיעור המפורש. ומשם ולחוץ טהורים, שאין הנימין חיבור לכל בגד אלא עד מקום השיעור המפורש בהן:",
+                "<b>טרטין.</b> כמין כובעים:",
+                "<b>פליון.</b> סדין שמתעטף בו כולו:",
+                "<b>אפקרסין.</b> כמו אפקרסותו אינה מעכבת דפרק ואלו מגלחים [מועד קטן כ״ב:] והוא לבוש התחתון ופתוח מכתפיו וכשלובשו קושרו:",
+                "<b>סגוס.</b> בגד של צמר עב וכולו ציציות, וקורים לו בערבי אלבורנו״ס:",
+                "<b>רדיד.</b> צעיף דק שהאשה מכסה בו ראשה. ותכס בצעיף, תרגום ירושלמי רדידא:",
+                "<b>גומדין.</b> בגד שהוא אמה על אמה, ומכסין הערבים חוטמן ופיהם בזמן הקור. ופירוש גומד אמה, כדכתיב (שופטים ג ט״ז) ולה שתי פיות גומד ארכה:",
+                "<b>קלקין.</b> אריג של שער ויש לו נימין:",
+                "<b>פונדא.</b> יש מפרשים אזור חלול ורחב. ויש מפרשים הבגד התחתון שנותנים על הבשר לשמור שאר הבגדים שלא יטנפו בזיעה:",
+                "<b>מעפורת.</b> תרגום ויתחפש באפר (מלכים א כ״ד) ואשתני במעפרא. סודר שמעטפים בו הראש:",
+                "<b>פרגוד.</b> מסך שתולין על פתחי המלכים:",
+                "<b>כל שהן.</b> בין רב בין מעט הוי חיבור. וכולהו אחריני ששיעורן מפורש, כשיעור הוי חיבור מה שיתר מכשיעור לא הוי חיבור לא לטומאה ולא להזאה:"
+            ],
+            [
+                "<b>שלש כסתות של צמר.</b> תפורות זו עם זו כשלל של כובסין. אי נמי, ארוגות יחד, כעין האורגים מפות שדרכן להניח הפרש בין מפה למפה ומחוברות בחוטי השתי ואין בו ערב. וכל הני דתנן הכא, כל אחד במנינו או פחות הוי חיבור, ואם נגעה טומאה באחד מהן נטמאו כולן, ואם היו טמאין והוזה מאפר הפרה באחד מהן נטהרו כולן. ויותר על מנין זה לא הוי חיבור לא לטומאה ולא להזאה:",
+                "<b>סובריקין.</b> אית דתני ספריקין. אית דמפרשי מכנסים, ואית דמפרשי כמין בתי ידים מצמר שמלבישים בהם את הידים ומכסים בהם הזרועות עד האצילים:",
+                "<b>גלופקרין.</b> כסות עבה של צמר שלובשים בעת הקרירות:",
+                "<b>חיבור לטומאה ואינו חיבור להזאה.</b> לחומרא. אם נגעה טומאה באחד מהן הוי חיבור ונטמאו כולן, ואם הוזה אחד מהן לא הוי חיבור, ולא טהר אלא אותו שהוזה עליו בלבד:",
+                "<b>ר׳ יוסי אומר אף לא לטומאה.</b> ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>חוט המשקולת.</b> הבנאים מחזיקים בידם חוט ובראשו עופרת ומורידים אותו כנגד הכותל לראות שלא יהא עקום:",
+                "<b>חרשין.</b> נגרין של עץ:",
+                "<b>ושל בנאים.</b> הבונים החומות הגבוהות והגדולות. וחוט המשקולת דרישא דלא הוי אלא שנים עשר, מיירי במיוחד לבנינים קטנים:",
+                "<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים בכל אחד ואחד, אע״פ שהוא רוצה בקיומן, טהור אותו העודף על המדה ולא הוי חבור לכלי:",
+                "<b>ושל סיידים.</b> הטחים פני הכותל בסיד וגם הם צריכים למשקולת, וכן הציירים שמציירים צורה בכתלים:",
+                "<b>כל שהן.</b> בין רב בין מעט הוי חיבור:"
+            ],
+            [
+                "<b>חוט מאזנים.</b> חוט שאוחזים בו המאזנים בשעה ששוקלים בהן:",
+                "<b>ר׳ יוסי אומר טפח טהור.</b> אם יד הקרדום גדול כל כך שיוצא טפח לאחר ידו, לא חשיב יד, לפי שמזיק לו למלאכתו, וכל היד כולו טהור. כך פירש מורי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>יד הקרדום מלפניו.</b> דרך האוחז ביד הקרדום כשרוצה לחתוך בו אינו אוחז ממש בראש הקתא שמא יחליק ויפול מידו אלא מניח מעט לאחר ידו, והשיעור שיש בין יד האדם לברזל קורא מלפניו, והיוצא לאחר ידו קורא מאחריו באידך בבא. והא דלא מפרש בבבא זו דין שלפניו ושל אחריו, משום דהכא חשיב הנך דשיעורן טפח, ובאידך בבא חשיב הנהו דשיעורן שלש אצבעות:",
+                "<b>פרגל.</b> מחוגה. קומפש״ו בלע״ז. והחרשים צריכים לעשות בו צורות עגולות:",
+                "<b>מקבת.</b> פטיש של ברזל שראשו אחד חד ובו נוקבים ופוסלים את האבנים, ועל שם כך נקרא מקבת. ולשון מקרא הוא, ומקבות והגרזן כל כלי ברזל (מלכים א ו׳ ז׳):",
+                "<b>מפתחי אבנים.</b> לשון פתוחי חותם:"
+            ],
+            [
+                "<b>של צמרים.</b> מוכרי צמר. וטעמא דהנך שיעורן בטפחיים, מפני שתופס בהן בשתי ידיו. והיינו נמי טעמא דכל הנך ידות דלקמן ששיעורן בטפחיים. וכל אותן ששיעורן טפח, לפי שדרכו לאחוז בהן בידו אחת:",
+                "<b>מקור.</b> קורנס חד שמנקרים בו הרחים. ועל שם שמנקרים בו קרוי מקור:",
+                "<b>יד המעצד של לגיונות.</b> גרסינן. והוא כלי מכלי הרוצחים, ראשו עגול, ונושאים אותו אנשי החיל במלחמה. ובערבי קורים לו טבריזי״ן:",
+                "<b>של זהבים.</b> המכים על זהב לעשות טסין דקין:",
+                "<b>ושל חרשים.</b> של ברזל:"
+            ],
+            [
+                "<b>שיירי הדרבן מלמעלן.</b> המרדע ראשו אחד יש בו ברזל כעין מרצע שבו מלמד הפרה לתלמיה והוא קרוי דרבן, ובראשו השני ברזל רחב מחודד לחתוך בו שרשים ושמו חרחור. ושיעור יד המרדע, למעלה לצד הדרבן ארבעה טפחים חשובים חיבור, ולמטה לצד החרחור שבעה טפחים הסמוכים לו הוו חיבור, כדלקמן. ומה שהוא יותר מארבעה לצד הדרבן ושבעה לצד החרחור אינו חיבור, ואם נגע שם טומאה לא נטמא לא החרחור ולא הדרבן:",
+                "<b>בדיד.</b> כלי ברזל שבו חופרים גומות סביב האילן כדי שיחזיקו מימיהן. ועל שם הגומות שקרוין בדידין נקרא הכלי החופר בהן, בדיד:",
+                "<b>של נכוש.</b> פטיש שמקישים בו על האבנים ומשברים אותן:",
+                "<b>בן פטיש.</b> הפטיש הקטן קרוי בן פטיש, והגדול שמו פטיש:",
+                "<b>של בקוע.</b> קרדום שמבקעים בו עצים:",
+                "<b>של עדור.</b> שחופרים בו הקרקע לזריעה. כמו אשר במעדר יעדרון (ישעיהו ז׳:כ״ה):",
+                "<b>של סתתים.</b> חוצבי אבנים והמקצעים ומשוין אותן:"
+            ],
+            [
+                "<b>מגריפה.</b> שגורפים בה תנור וכירים או הטיט. תרגום יעים, מגרופייתא:",
+                "<b>ושל סיידים.</b> שגורפים בה את הסיד:",
+                "<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים ביד המגריפה, אם רוצה בקיום זה האורך היתר:",
+                "<b>טמא.</b> אם נטמא הכלי. וכן אם נגעה טומאה בכל זה האורך של יד, נטמא הכלי עמו, דהוי חיבור לכלי:",
+                "<b>יד משמשי האור.</b> כגון יד של שפוד ואסכלה ומרחשת ושאר כלים שתשמישן על ידי האור:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי זכוכית.</b> הך מתניתין תנינן לעיל בפרק ב׳ ובפרק ט״ו. ואיידי דבעי למתני דין הנך כלים של זכוכית הדר תנא לה הכא:",
+                "<b>טבלא.</b> שולחן:",
+                "<b>אסקוטלא.</b> בלשון לע״ז קורים לקערה שקוטיל״א. והכא מיירי בקערה פשוטה שאין לה בית קיבול, אלא שמתחתיה מחובר לה בית קיבול קטן המשמש כשכופין הכלי על פניו, כעין שיש לכוסות של כסף ושל זכוכית שלנו:",
+                "<b>יש להן לבזבז.</b> שפה סביב, הלבזבז עושהו כלי שיש בו בית קיבול:",
+                "<b>שולי קערה ושולי אסקוטלא.</b> כשנשבר מקום תשמישן נשאר הבית קיבול קטן והופכו ומשתמש בו, ואפילו הכי טהורים, דלא חשיבי השולים כלי, מפני מקום השבר שמזיק לידים כשאוחזים בו:",
+                "<b>קרטסן או שפן.</b> תיקנם ועשאן חלקים עד שראויין להשתמש באותו בית קיבול, טמאים, דלא הוו תו שבר כלי:",
+                "<b>בשופין.</b> כלי שצורפין וחרשי ברזל מסירים בו החלודה ומחליקים בו הכלים. תרגום הצריפים, שופינא. לימ״א בלע״ז:"
+            ],
+            [
+                "<b>אספקלריא.</b> מראה של זכוכית שהאשה רואה בה את פניה. ובלע״ז אספקל״ו. ואפילו יש לה בית קיבול טהורה, לפי שאינה עשויה לקבל אלא לראות צורת הפנים:",
+                "<b>תמחוי.</b> כמין קערה גדולה של זכוכית:",
+                "<b>תרווד.</b> כף של זכוכית:",
+                "<b>ואם לאו.</b> אם כשנותנו על השלחן או על דבר פשוט הוא מתגלגל לכאן ולכאן ונשפך מה שבתוכו, לפי שתחתיו חד ואינו עומד:",
+                "<b>ר׳ עקיבא מטמא.</b> הואיל ויש לו בית קיבול. והלכה כר״ע:"
+            ],
+            [
+                "<b>כוס.</b> של זכוכית:",
+                "<b>שנפגם רובו טהור.</b> דחשיב שבר כלי:",
+                "<b>נפגם בו שלש ברובו.</b> שהשלש פגימות עומדות ברובו של כוס ולא במיעוטו:",
+                "<b>טהור.</b> אע״פ שאינו מפזר את רוב המים:",
+                "<b>אם מפזר הוא את רוב המים טהור.</b> אבל במיעוט, טמא. ואין הלכה כר״ש:",
+                "<b>בבעץ.</b> בבדיל:",
+                "<b>רבי יוסי אומר בבעץ טמא.</b> דהכל הולך אחר המעמיד, וחשיב ככלי מתכות. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>צלוחית.</b> כעין צלוחיות של זכוכית שלנו שיש להן צואר ארוך:",
+                "<b>שניטל פיה.</b> שניטל צוארה:",
+                "<b>ובגדולה.</b> שאינה יכולה לינטל בידו אחת אלא בשתי ידיו קרויה גדולה, ושיכולה לינטל בידו אחת קרויה קטנה:",
+                "<b>של פלייטון.</b> של שמן אפרסמון:",
+                "<b>טהורה.</b> דתו לא חזיא למלאכתה:",
+                "<b>מפני שהיא סורחת את היד.</b> הבא לתת ידו לתוכה לקחת מן הפלייטין להריח בו, ידו נסרכת ונשרטת ונקרעת, סורחת, כמו סורכת בכ״ף, לשון סרכא:",
+                "<b>לגינין גדולים.</b> כמו כדין גדולים:",
+                "<b>מתקנן לכבשים.</b> שכובשים בהן ירק במלח ובחומץ ומניחין אותן שם להתקיים:",
+                "<b>אפרכס.</b> כלי עשוי לרחים, שרחב מלמעלה וקצר מלמטה בשוליו, ונותנים בו חטין הרבה בפעם אחת והן יורדים מעט מעט לתוך הרחים ונטחנים שם ודוגמתו מצינו בריש חגיגה (דף ג׳) עשה אזנך כאפרכסת, שמכניס הרבה ומוציא קמעה:",
+                "<b>אשריך כלים.</b> מסכת כלים:",
+                "<b>שנכנסת בטומאה ויצאת בטהרה.</b> מתחלת באבות הטומאות, ומסיימת הארפכס של זכוכית טהורה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..465af177fad76b04f8156e8dbb2a82aff5625419
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.json	
@@ -0,0 +1,2310 @@
+{
+    "title": "Bartenura on Mishnah Kelim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Kelim",
+    "text": [
+        [
+            [
+                "<b>אבות הטומאות.</b> השרץ. שמונה שרצים הכתובים בפרשת ויהי ביום השמיני, החולד והעכבר וכו׳, הן אבות הטומאות לטמא אדם וכלים הנוגעים בהם במותם. ושיעורן לטמא בכעדשה. שכן החומט תחלת ברייתו בכעדשה אבל האברים אין להם שיעור, אפילו פחות מכעדשה מן השרץ מטמאין. ודוקא כשהוא לח השרץ מטמא, ואינו מטמא יבש, דכתיב (ויקרא י״א:ל״ב) וכל אשר יפול עליו מהם במותם, כעין מותם:",
+                "<b>ושכבת זרע.</b> דוקא ש״ז דישראל וגדול, אבל דנכרי אינה מטמאה אפילו מדרבנן, דקריו של נכרי טהור גמור. וכן שכבת זרע של קטן נמי לא מטמאה, דכתיב (שם ט״ו) ואיש כי תצא ממנו שכבת זרע, איש ולא קטן פחות מבן תשע שנים ויום אחד דאין ביאתו ביאה. ושיעורה לרואה, במשהו, אפילו כעין חרדל. ולנוגע, בכעדשה. ודוקא ש״ז לחה מטמאה, דכתיב שכבת זרע, בראויה להזריע. ומדלא קחשיב תנא דידן בעל קרי בהדי אבות הטומאות, שמע מינה דאינו אלא ראשון לטומאה, והכי תנן בסוף מסכת זבים, בעל קרי כמגע שרץ, דלא הוי אלא ראשון:",
+                "<b>וטמא מת.</b> אדם שנטמא במת. אבל כלים שנגעו במת הן כמת עצמו, והנוגע בהן נעשה אב הטומאה. וכלים שנגעו באדם שנטמא במת או באדם שנגע בכלים שנגעו במת, הוו אב הטומאה וטמאים טומאת שבעה כאדם, כדתנן פרק קמא דאהלות. אבל כלי חרס ואוכלים ומשקים שנגעו במת אין נעשים אב הטומאה. ודוקא ישראל נעשה אב הטומאה כשנגע במת. אבל לא נכרי וכן נפל שנולד בן ח׳ אינו מקבל טומאה אם נגע במת:",
+                "<b>ומצורע בימי ספרו.</b> מצורע שהוחלט באחד מן הנגעים ונתרפא, והוכשר בצפורים ועץ ארז ואזוב ושני תולעת ותגלחת, וישב מחוץ לאהלו שבעת ימים ובשמיני מביא קרבנותיו, ואותם שבעת ימים קרויין ימי ספרו, ומטמא אדם, דנאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספרו, מה להלן מטמא אדם אף כאן מטמא אדם:",
+                "<b>ומי חטאת שאין בהם כדי הזיה.</b> מטמאו במגע. ואם יש בהן כדי הזיה, מטמאו אף במשא, לטמא אדם לטמא בגדים. דכתיב (במדבר י״ט:כ״א) ומזה מי הנדה יכבס בגדיו והנוגע במי הנדה יטמא עד הערב, ורבותינו למדו שהמזה טהור, ולא בא הכתוב אלא ליתן שיעור לנושא שצריך שיהיה בו כדי הזאה. וחילק הכתוב בין מים למים, לומר לך מים שיש בהן כדי הזייה מטמאים אדם לטמא בגדים, ושאין בהן כדי הזייה מטמאים אדם לטמא אוכלים ומשקין ולא לטמא בגדים:",
+                "<b>וכלי חרס באויר.</b> כשנפלה טומאה באויר כלי חרס, בין נגעה בכלי בין לא נגעה, נטמא הכלי. ואם נגעה הטומאה בכלי מבחוץ, לא נטמא בנגיעה זו, דכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳ יטמא, מתוכו נטמא ואינו נטמא מאחוריו:",
+                "<b>ואינם מטמאין במשא.</b> דכל הנך אבות הטומאות דחשיבי הכא כתיב בהו הנוגע ולא כתיב בהו הנושא:"
+            ],
+            [
+                "<b>מטמאים את האדם במשא.</b> משהגביה אחד מהן בין בידו בין שהגביהו חבירו על כתיפו. ואפילו שלא נגע הוא בטומאה, או שהיתה הטומאה קשורה בחבל והגביה הטומאה ע״י החבל. כיון שהניע כובד הדבר הטמא בעצמו נטמא האדם טומאת משא לטמא בגדים שעליו, או כל בגדים וכלים שהוא נוגע בהן, חוץ מכלי חרס, כל זמן שהטומאה על גביו. אבל לאחר שפירש מן הטומאה אינו מטמא כלים בנגיעה, לפי שהנושא את הטומאה, לאחר שפירש ממנה אינו אלא ראשון לטומאה, ואין כלים מקבלים טומאה אלא מאב הטומאה. ואפילו בזמן שהוא נושא את הטומאה אינו מטמא אדם וכלי חרס, אלא שאר כלים בלבד. ואין לך טמא טומאת משא אלא האדם בלבד, ולא כלים ולא אוכלים ומשקים, שאם היו כלים רבים זה על גב זה ונבלה או מי נדה בכלי העליון, לא נטמאו הכלים התחתונים במשא כל זמן שלא נגעו בנבלה או במי הנדה. וכן אוכלים ומשקים אין טמאים טומאת משא, דגבי טומאת משא כתיב לכם, ודרשינן לכם הם מטמאים במשא ואין מטמאים לא כלים ולא אוכלים ומשקים במשא. וכשם שהנבלה מטמאה במשא, כך מטמאה בהיסט, שהיסט ממין משא הוא, כגון שהיה עץ מונח בראש האילן או בראש הכותל ונבלה בקצה אחד של העץ ובא אדם והכריע בקצה השני, כיון שהגביה הקצה שבו הנבלה מחמת הכרעתו, נטמא טומאת היסט, דהוי כנושא:",
+                "<b>וחשוכי בגדים במגע.</b> כלומר מנועים הבגדים מטומאה אי איכא מגע בלא משא, שהנוגע בנבלה או במי הנדה ואינו נושאם אינו מטמא אפילו בגדים שעליו, כדכתיב (ויקרא י״א) הנוגע בנבלתם יטמא עד הערב, ולא נזכר שם כיבוס בגדים, ובמי הנדה נמי כתיב (במדבר י״ט) והנפש הנוגעת תטמא עד הערב. חשוכי, לשון מניעה. כמו ולא חשכת את בנך (בראשית כ״ב):"
+            ],
+            [
+                "<b>בועל נדה.</b> כתיב ביה (ויקרא ט״ו:כ״ד) ותהי נדתה עליו, למדנו שהוא מטמא משכב ומושב כנדה, וכתיב בתריה וכל המשכב אשר ישכב עליו יטמא, ואין צריך לומר, אלא לפרושי ותהי נדתה עליו דרישא אתא, והכי קאמר, האי ותהי נדתה עליו שאמרתי לך, לא אמרתי אלא לענין שיהיה אב הטומאה כנדה, מה היא מטמאה אדם וכלי חרס אף הוא מטמא אדם וכלי חרס, אבל לעשות משכב ומושב כל אשר ישכב עליו יטמא הוא, ולא יטמא אדם וכלים כמשכב הנדה שמטמא אדם וכלים, אלא דין ראשון לטומאה יש לו שמטמא אוכלים ומשקין בלבד:",
+                "<b>משכב תחתון כעליון.</b> כלומר, משכב תחתון של בועל נדה כעליונו של זב, מה עליונו של זב היינו כלים שעל גבי הזב כגון עשר מצעות זו על גב זו וכולן על גבי הזב בין שנגע בהן הזב בין שלא נגע, טמאין ומטמאין אוכלין ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה דהיינו המצעות שתחתיו מטמאין אוכלים ומשקין ולא אדם וכלים. דאילו תחתונו של זב וזבה ונדה ויולדת, אפילו עשר מצעות זו על גב זו ואחד מן הטמאין הללו בעליון, כולן שתחתיו טמאין ומטמאין אדם וכלים:",
+                "<b>למעלה מהן זובו של זב וכו׳</b> משום דהנך דחשיב ואזיל מטמאין בכל שהן במגע ובמשא, ובועל נדה אין מטמא עד שישא את כולו, משום הכי קתני למעלה מהן, כלומר דהנך דחשיב הן למעלה מבועל נדה, לפי שהן מטמאין בכל שהן מה שאין כן בבועל נדה:",
+                "<b>שהם מטמאין במגע ובמשא.</b> ששוה מגען למשאן, דבין במגע בין במשא מטמאין אדם לטמא בגדים וכלים חוץ מאדם וכלי חרס:",
+                "<b>מרכב.</b> התפוס של אוכף קרוי מרכב. שהאוכף עצמו שאדם רוכב עליו טמא משום מושב, והתפוס שלו טמא משום מרכב:",
+                "<b>שהוא מטמא תחת אבן מסמא.</b> אבן גדולה וכבדה. כדכתיב (דניאל ו׳ י״ח) והיתית אבן חדא ושומת על פום גובא. ואם היתה אבן גדולה ע״ג התפוס של מרכב והזב תופס בה, אע״פ שאין כובדו של זב ניכר על המרכב, נטמא התפוס שתחת האבן משום מרכב:",
+                "<b>למעלה מן המרכב משכב.</b> דבאבן מסמא מטמא משכב כמו מרכב, ועוד חמור ממנו דשוה מגעו למשאו לטמא אדם לטמא בגדים. מגעו בהדיא כתיב ביה (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו. ומשאו, דלאחר שהזכיר. הכתוב דין מגע המשכב ודין מגע של מרכב נאמר והנושא אותם יכבס בגדיו, אלמא במשכב בין מגע בין משא טעונים כבוס בגדים, אבל במרכב חילק הכתוב בין מגע למשא דכתיב (שם) וכל המרכב אשר ירכב עליו הזב יטמא, ואילו יכבס בגדיו לא כתיב:",
+                "<b>ואין משכב עושה משכב.</b> דכתיב (שם) כל המשכב אשר ישכב עליו הזב יטמא, זב עושה משכב ואין משכב עושה משכב. והילכך אם נגע משכב הזב בכלים אינם אלא ראשון לטומאה. נמצא זב למעלה ממשכב: "
+            ],
+            [
+                "<b>שהיא מטמאה את בועלה.</b> טומאת שבעה. דגבי נדה כתיב (שם) ותהי נדתה עליו וטמא שבעת ימים, וכתיב נמי גבי זבה (שם) כימי נדתה תהיה טמאה היא, ודרשינן תהיה טמאה, לרבות את בועלה. היא, היא מטמאה את בועלה ואין הזב מטמא את מה שבועל טומאת שבעה, אלא טומאת מגע ומשא:",
+                "<b>למעלה מן הזבה מצורע.</b> דמצורע עושה משכב ומושב כזבה, וחמור ממנה שהוא מטמא בביאה. כשבא אל הבית טמא כל מה שבבית ואע״פ שלא נגע, דכתיב (שם י״ג) מחוץ למחנה מושבו, מלמד שמושבו טמא. מכאן אמרו מצורע שיושב תחת האילן וטהור עובר נטמא הטהור. ואם טהור יושב תחת האילן ומצורע עובר, לא נטמא הטהור. וכן בבגד המנוגע ובאבן המנוגעת. ודוקא מצורע בימי חלוטו, אבל בימי ספרו דהיינו לאחר תגלחת וצפורים אינו מטמא בביאה ואינו מטמא במשכב ומושב:",
+                "<b>למעלה מן המצורע עצם כשעורה שהוא מממא מומאת שבעה.</b> דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, כל הטומאות שאתם מיטמאין במת לא יהיו פחותים משבעה. ואע״ג דמצורע חמור מעצם כשעורה, דמצורע מטמא כל אשר באוהל כשבא אל האוהל, ועצם כשעורה אינו מטמא באוהל, מ״מ במעלה זו מיהא עצם כשעורה חמור שמטמא טומאת שבעה. וכן כל הני למעלה למעלה דחשיב לאו לכל מילי קאמר דחמור בשני מן הראשון, דהרבה מהן יש שיש חומרא בראשון שאינה בשני, אלא לאותה מעלה שהוא מונה בלבד קאמר שהשני חמור:",
+                "<b>חמור מכולם מת.</b> יש מהן חמורים ממת, שזב וזבה עושים משכב ומושב ומטמאין באבן מסמא, ומת אינו עושה משכב ומושב ואינו מטמא באבן מסמא, ומכל מקום במעלה זו מת חמור מכולן שמטמא באוהל. ומה שמצורע מטמא בביאה אין טומאתו כטומאת אוהל, דאם הכניס ידו לבית המנוגע, טהור, ואפילו נכנס כולו חוץ מחוטמו, טהור, דביאה במקצת לאו שמה ביאה. ואפילו מחיצה מצלת בבית שהמצורע שם, כדתנן בנגעים סוף פרק י״ג נכנס לבית הכנסת עושים לו מחיצה גבוה עשרה טפחים, נכנס ראשון ויוצא אחרון. וכל כהאי גוונא במת מטמא באוהל. אי נמי יש חילוק בין מצורע יושב למצורע עובר כדפרישנא לעיל, מה שאין כן במת: "
+            ],
+            [
+                "<b>עשר טומאות פורשות מן האדם.</b> עשר מעלות זו למעלה מזו יש בטומאות הפורשות מן האדם:",
+                "<b>מחוסר כפורים.</b> כגון מצורע מוחלט, וזב בעל שלש ראיות, וזבה, ויולדת, שטבלו והעריב שמשן, אסורין לאכול קדשים עד שיביאו כפרתן. ומותרין בתרומה:",
+                "<b>חזר להיות טבול יום.</b> טמא שטבל ולא העריב שמשו:",
+                "<b>אסור בקודש ובתרומה.</b> ופוסל אותם אם נגע בהן:",
+                "<b>חזר להיות בעל קרי.</b> שיצא ממנו שכבת זרע ולא טבל:",
+                "<b>חזר להיות בועל נדה.</b> והא דלא תני חזר להיות טמא מת שהוא חמור מבעל קרי, דטמא מת אב הטומאה ובעל קרי אינו אלא ראשון, והדר לתני חזר להיות בועל נדה דחמור מטמא מת שמטמא משכב התחתון כעליון. משום דהנך עשר טומאות פורשות מן האדם, וזו טומאת מגע היא:",
+                "<b>משכב תחתון כעליון.</b> משכב התחתון של בועל נדה כעליונו של זב, מה עליונו של זב טמא לטמא אוכלים ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה טמא לטמא אוכלים ומשקין לא אדם וכלים:",
+                "<b>שרואה שתי ראיות מטמא משכב ומושב.</b> וצריך לספור שבעה נקיים. דהכי תנן פרק קמא דמגילה (משנה ג׳) אין בין זב הרואה שתי ראיות לזב שראה שלש ראיות אלא קרבן:",
+                "<b>וצריך ביאת מים חיים.</b> דכתיב בזב (ויקרא ט״ו:י״ג) ורחץ בשרו במים חיים, אבל שאר כל הטמאים סגי להו במי מקוה:",
+                "<b>חייב בקרבן.</b> האמור בפרשת מצורע גבי זב. וכל זמן שלא הביא קרבן הוי מחוסר כפורים:",
+                "<b>מצורע מוסגר.</b> שמסגירו הכהן שבעת ימים לראות אם יוולדו בו סימני טומאה:",
+                "<b>מטמא בביאה.</b> אם בא אל הבית נטמא כל אשר בבית:",
+                "<b>ופטור מן הפריעה ומן הפרימה.</b> דלא אמרה תורה בגדיו יהיו פרומים וראשו יהיה פרוע. אלא במצורע מוחלט:",
+                "<b>ומן התגלחת ומן הצפרים.</b> דמוחלט שנתרפא מביא צפרים ומגלח את כל שערו, ומוסגר לא:",
+                "<b>שאין עליו בשר כראוי.</b> כדמפרש בסיפא כדי להעלות ארוכה:",
+                "<b>מטמא במגע ובמשא ואינו מטמא באוהל.</b> דבמגע כתיב (במדבר י״ט:י״ח) [ועל] הנוגע בעצם, משמע בין יש בו בשר כראוי בין אין בו בשר כראוי. ובטומאת אוהל כתיב, או בעצם אדם או בקבר, ועצם אדם משמע עד שיהיה בו בשר וגידים ועצמות:",
+                "<b>במקום אחד כדי להקיפו בחוט ערב.</b> שאם יחתוך הבשר שעל האבר לחוטים שיש בעביין כחוט ערב, שהוא יותר עב מחוט השתי כפלים, ויהיה בהן כדי להקיף את האבר, בידוע דבהכי הוא מעלה ארוכה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>עשר קדושות הן.</b> איידי דאיירי לעיל במעלות של טומאות זו למעלה מזו, תנא נמי הכא מעלות של קדושות זו למעלה מזו:",
+                "<b>שמביאין ממנה העומר.</b> דכתיב (ויקרא כ״ג) וקצרתם את קצירה והבאתם את עומר, קצירה ולא קציר חוצה לארץ:",
+                "<b>והבכורים.</b> דכתיב (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך:",
+                "<b>ושתי הלחם.</b> דכתיב (ויקרא כ״ג:י״ז) ממושבותיכם תביאו לחם:"
+            ],
+            [
+                "<b>עיירות המוקפות חומה.</b> מימות יהושע בן נון. דבמצורע כתיב (שם י״ג) מחוץ למחנה מושבו, חוץ למחנה ישראל. וכשכבש יהושע את הארץ קידש העיירות שהיו מוקפות חומה בימיו שיהיו כמחנה ישראל להשתלח משם מצורעים:",
+                "<b>ומסבבים לתוכן מת.</b> מותר לנושאו בעיר ממקום למקום עד מקום שירצו טובי העיר לקוברו שם:",
+                "<b>יצא.</b> המת מן העיר:",
+                "<b>אין מחזירים אותו.</b> בעיר לקברו שם ואפילו רצו טובי העיר. דכיון דיצאה טומאה מן העיר אין מכניסין אותה בתוכה:"
+            ],
+            [
+                "<b>לפנים מן החומה.</b> מחומת ירושלים:",
+                "<b>שאוכלים שם קדשים קלים ומעשר שני.</b> דכתיב (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה וגו׳ וכתיב (שם) לא תוכל לאכול בשעריך וגו׳:",
+                "<b>הר הבית.</b> חמש מאות אמה על חמש מאות אמה היה, ובו היה בית המקדש בנוי, ומשם מתחיל מחנה לויה ושיעורו עד שער ניקנור, משער ניקנור ולפנים מחנה שכינה, ומהר הבית ולחוץ עד חומת ירושלים מחנה ישראל:",
+                "<b>שאין זבים וזבות נדות ויולדות נכנסים לשם.</b> דכתיב (במדבר ה׳:ב׳) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, שומע אני ששלשתן יוצאים למקום אחד, תלמוד לומר במצורע בדד ישב, אלמא אינו משולח למקום שזב וטמא מת משולחים, ומה מצורע שטומאתו חמורה חמור שילוחו משילוח חבירו דכתיב (ויקרא י״ג:מ״ו) מחוץ למחנה מושבו, לפיכך משולח חוץ לירושלים, אף זבים וזבות נדות ויולדות שטומאתן חמורה מטומאת מת, שעושות משכב ומושב ומטמאות באבן מסמא מה שאין כן בטומאת מת, חמור שילוחן משילוח חבירן. נמצאת אומר, מצורע משולח חוץ לירושלים שהיא כנגד מחנה ישראל, וזבים וזבות נדות ויולדות משולחות מהר הבית, שהוא מחנה לויה, ומותרות בירושלים. טמא מת ואפילו מת עצמו מותר בהר הבית ומשולח משער ניקנור ולפנים, שהוא מחנה שכינה:",
+                "<b>החיל.</b> לפנים מחומת הר הבית היה כותל גבוה עשרה טפחים והוא נקרא סורג, ולפנים ממנו החיל עשר אמות:",
+                "<b>שאין נכרים וטמאי מתים נכנסים לשם.</b> אע״ג דרבנן גזור על הנכרים שיהיו כזבים לכל דבריהם, לענין שילוח מחנות לא גזור עלייהו אלא כטמאי מתים. והאי דטמאי מתים אין נכנסים מן החיל ולפנים, היינו מדרבנן. דמדאורייתא אפילו בעזרת נשים שרו, שכל זה מחנה לויה עד עזרת ישראל ששם שער ניקנור:",
+                "<b>עזרת נשים.</b> לפנים מן החיל היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש:",
+                "<b>שאין טבול יום נכנס לשם.</b> יהושפט ובית דינו גזרו על טבול יום שלא יכנס לעזרת נשים. דכתיב (דברי הימים ב כ׳:ה׳-ו׳) ויעמוד יהושפט בקהל יהודה וגו׳ לפני החצר החדשה, ואמרו בגמרא מאי החצר החדשה, שחידשו בה דברים ואמרו טבול יום אל יכנס במחנה לויה, ולא בכל מחנה לויה גזרו אלא בעזרת נשים בלבד. וגזרו על טבול יום ולא גזרו על מחוסר כפורים, לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה, וכל שטומאתו חמורה מחברו חמור שילוחו משילוח חברו:",
+                "<b>עזרת ישראל.</b> לפנים מעזרת נשים היתה, אורך מאה ושלשים וחמש על רוחב אחת עשרה. וכן עזרת כהנים היתה אורך קל״ה על רוחב אחת עשרה, וראשי פספסין היו מבדילים בין עזרת ישראל לעזרת הכהנים:",
+                "<b>שאין מחוסר כפורים נכנס לשם.</b> הוא הדין דהוה מצי למתני שאין טהור נכנס לשם עד שיטבול, דהכי תנן בפרק אמר להן הממונה [ל.], אין אדם טהור נכנס לעזרה עד שיטבול:",
+                "<b>וחייבין עליה חטאת.</b> הטמאים שנכנסו שם בשגגה:",
+                "<b>לסמיכה.</b> לסמוך ידו על ראש קרבנו. ואי אפשר אלא בבעלים, דכתיב וסמך את ידו, ולא יד שלוחו:",
+                "<b>לשחיטה.</b> שהשחיטה כשרה בזר. ואע״פ שאפשר בכהנים, ואפשר נמי לזר לשחוט בעזרת ישראל, אפ״ה לא אסרו לישראל ליכנס בעזרת כהנים לשחוט הקרבן:",
+                "<b>ולתנופה.</b> דכהן מניח ידו תחת יד הבעלים ומניף:"
+            ],
+            [
+                "<b>בין האולם ולמזבח מקודש ממנה שאין פרועי ראש ובעלי מומין נכנסים לשם.</b> בגמרא בהקומץ רבה [דף כ״ז] מוכיח דכל הני מעלות דתני השתא כגון הנכנס לעזרת כהנים שלא לצורך וכן בעלי מומין ופרועי ראש שנכנסו בין האולם ולמזבח, כולהו מעלות דרבנן הן. וכך קבלתיה מרבותי. אבל רמב״ם סבירא ליה דכולהו מדאורייתא, בעלי מומין דכתיב (ויקרא כ״א:י״ח) כי כל איש אשר בו מום לא יקרב. ופרועי ראש, דאמר רחמנא לאהרן ולבניו שהיו במשכן (שם י׳) ראשיכם אל תפרעו. ואע״פ שלשון התוספתא מסייע לדברי הרמב״ם, קבלת רבותי נראית לי עיקר. והאי דלא חשיב תנא קמא שתויי יין ושלא רחוץ ידים ורגלים בהדי בעלי מומים ופרועי ראש כדחשיב להו רבי יוסי בסיפא, משום דבעלי מומין ופרועי ראש פסולן בגופן, הלכך שילוחן חמור, אבל שתויי יין ושלא רחוץ ידים ורגלים פסולן מחמת דבר אחר הלכך לא החמיר בשילוחן כל כך:",
+                "<b>אלא כהן גדול ביום הכפורים.</b> דכתיב (שם ט״ז) ואל יבוא בכל עת אל הקודש בזאת יבוא וכו׳:",
+                "<b>בשעת העבודה.</b> ארבע פעמים נכנס שם, אחת להקטיר קטורת, שניה להזות מדם הפר, שלישית להזות מדם השעיר, רביעית להוציא הכך והמחתה ואם נכנס חמש פעמים חייב מיתה:",
+                "<b>ופורשין בין האולם ולמזבח בשעת הקטרה.</b> בין בשעה שמקטירים קטורת במזבח הזהב שבהיכל, בין בשעה שכהן גדול מקטיר קטורת לפני ולפנים, כל העם פורשים מבין האולם ולמזבח ואין צריך לומר מן ההיכל. ותנא קמא פליג אדרבי יוסי וסבר דבשעה שמקטירין קטורת בהיכל הוא דפרשי מבין האולם ולמזבח, אבל כשמקטיר קטורת לפני ולפנים אין העם פורשים אלא מן ההיכל בלבד ולא מבין האולם ולמזבח. והלכה כת״ק. ועשר קדושות דתנן במתניתין והנך אחד עשר נינהו, פירשו הגאונים דארץ ישראל אינה ממנין הקדושות, לפי שבשאר קדושות יש בהן כבוד למקום שמונעים ממנו קצת טומאות או שמונעים מקצת בני אדם ליכנס אליו, ואין בסתם ארץ ישראל קדושה זו. והבאת בכורים ועומר ושתי הלחם ולחם הפנים אינם כקדושות הללו. ואית דמפרשי דתנא קמא דחשיב עשר קדושות ר׳ יוסי היא, דאית ליה דבין האולם ולמזבח שוה להיכל בחמשה דברים, ולדידיה לא הוו אלא עשר:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי עץ כלי עור כלי עצם.</b> בפרשת מטות כתיב וכל בגד וכל בלי עור וכל מעשה עזים וכל כלי עץ תתחטאו, ומרבינן מוכל מעשה עזים לרבות דבר הבא מן העזים מן הקרנים ומן הטלפים, דהיינו כלי עצם, ואיתקש לכלי עור וכלי עץ. ובפרשת שמיני איתקוש כלי עור וכלי עץ לשק, דכתיב מכל כלי עץ או בגד או עור או שק. הלכך פשוטיהן טהורים, דבעינן דומיא דשק דמיטלטל מלא וריקן. וכלי חרס אע״ג דפשוטיהן טהורים לא מצי למתני בהדי הנך, משום דכל הני טהורים כשאין להם בית קבול אע״פ שיש להן תוך, כגון חבית של עץ שאין לה שולים ומפולשת מעבר אל עבר טהורה, ובכלי חרס כהאי גוונא טמא, משום דבתוכו תלה רחמנא והרי יש לו תוך אע״פ שאין לו בית קבול. ופשוטיהן טהורים דתנן הכא, היינו מדאורייתא, אבל חכמים גזרו טומאה על פשוטי כלי עץ ועור ועצם, כדמוכח בגמרא בבא בתרא [דף סו]. ומדאורייתא נמי אינן טהורים אלא מטומאת מת או טומאת שרץ, אבל טמאים טומאת משכב ומושב אם הן ראויין למשכב ומושב:",
+                "<b>וכלי זכוכית.</b> רבנן גזרו עליהן טומאה, הואיל ותחלת ברייתן מן החול הוו ככלי חרס, וחמירי מכלי חרס שאינו מקבל טומאה מגבו, וכלי זכוכית מטמאין מגבן הואיל ונראה תוכן כברן. ופשוטיהן של כלי זכוכית טהורים אפילו מדרבנן, דעבדו רבנן היכרא כי היכי דלא לשרוף עלייהו תרומה וקדשים:",
+                "<b>מקבלין טומאה מכאן ולהבא.</b> אבל לא חזרו לטומאתן ישנה, דלא גזור רבנן שאם עשה מהם כלים חזרו לטומאתן ישנה אלא בכלי מתכות בלבד:",
+                "<b>כלי נתר.</b> כלים העשויין מאדמה שחופרים ממנה צריף. אלומ״י בלע״ז:",
+                "<b>מיטמאין ומטמאין באויר.</b> אם נתלית טומאה באויר הכלי, נטמא הכלי. חזר ותלה אוכלים באוירן, מטמאין את האוכלים אע״פ שלא נגעו, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא. ואפילו מלא חרדל שאינו נוגע בדפנות הכלי:",
+                "<b>ומיטמאין מאחוריהן.</b> כלים שחקק בית מושבם מבחוץ כדרך שעושים לכוסות של כסף, ופעמים כופין אותן על פיהן ומשתמשין בבית קיבול שבאחוריהן. אם נגעה טומאה באותו בית קיבול, נטמא הכלי חרס. ומדלא ערבינהו ותנינהו, מיטמאין ומטמאין מאויריהן ואחוריהן, שמע מינה דאין מיטמא מאויר אחוריו, דלא חשיב תוך של אחוריו תוך גמור דאורייתא ליטמא מאוירו, אבל מיטמא אם נגעה טומאה באותו חקק של אחוריו:",
+                "<b>ואין מיטמאין מגביהן.</b> דכתיב (שם) וכלי חרש אשר יפול מהם אל תוכו, מתוכו הוא מיטמא ואינו מיטמא מגבו. ושאר כל הכלים חוץ מכלי חרס וכלי נתר אין מיטמאין מאוירן עד שתגע הטומאה בעצמו של כלי, וכשנגעה הטומאה בעצמו של כלי בין מגבו בין מתוכו טמא. והיינו דתנן בפ״ק דחולין, הטהור בכלי חרס טמא בכל הכלים, הטהור בכל הכלים טמא בכלי חרס:",
+                "<b>ושבירתן היא טהרתן.</b> וכולהו כלים נמי שבירתן היא טהרתן. אלא כלי חרס וכלי נתר שבירתן בלבד מטהרתן, שאין להם טהרה בטבילה אלא בשבירה בלבד:"
+            ],
+            [
+                "<b>הדקין שבכלי חרס.</b> כלי חרס הדקין וקטנים, בין שהן עצמן אינן מחזיקין אלא כדי סיכת קטן, בין שנשברו ונשארו קרקרותיהן, פירוש, כמו קרקעותיהן דהיינו שולים שכלפי הקרקע, או נשארו דפנותיהן ויכולים לבדן לישב בלא סמיכה, עדיין כלים הן. ואם מחזיקין שמן כדי סיכת קטן, כלומר כדי סיכת אצבע קטנה של קטן בן יומו, טמאין. והכי מפורש במסכת שבת, סיכת קטן, אבר קטן של קטן בן יומו:",
+                "<b>עד לוג.</b> שיעור זה של סיכת קטן, לשברי כלי שלא היה מתחלתו אלא לוג. דאם היה תחלתו יותר מלוג, בעינן שיעור גדול לשבריו יותר מכדי סיכת קטן:",
+                "<b>מלוג ועד סאה.</b> כלי שהיה מתחלתו מחזיק מלוג ויותר מלוג עד סאה, שיעור שבריו ברביעית הלוג. וליתר מסאה עד סאתים, שיעור שבריו בחצי לוג. וכן כולם:",
+                "<b>אני איני נותן בהם מדה.</b> לפי גודל הכלי וקטנו, אלא לפי המקומות שרגילין לעשותן ולפי צורת הכלים:",
+                "<b>אלא הדקין שבכלי חרס וכו׳</b> שאין להם צורת קדירות והם קטנים ביותר, שיעור שבריהן כדי סיכת קטן. ומשהגיעו להיות כתבנית קדרות קטנות, שיעורן ברביעית:",
+                "<b>חביות לודיות.</b> חביות שנעשות בלוד:",
+                "<b>לחמיות.</b> שנעשות בבית לחם. והן גדולות מאותן שנעשות בלוד:",
+                "<b>חצבים גדולים.</b> כדות גדולות כל מה שאפשר:",
+                "<b>הפכין הגלילים.</b> שנעשים בארץ הגליל:",
+                "<b>והחביונות.</b> חביות קטנות. והיינו דקין שבכלי חרס:",
+                "<b>ואין להן דפנות.</b> דדוקא השולים טמאות אם נשאר בהן כדי סיכת קטן, אבל הדפנות טהורות. והלכה כר״ע:"
+            ],
+            [
+                "<b>הטהורים שבכלי חרס.</b> פשוטי כלי חרס שהן טהורים, דכתיב בהו (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, את שיש לו תוך טמא את שאין לו תוך טהור:",
+                "<b>טבלה שאין לה לזבז.</b> לוח חלק שאין לו שפה סביב:",
+                "<b>ומחתה.</b> שחותים בה גחלים:",
+                "<b>פרוצה.</b> שאין לה דפנות:",
+                "<b>אבוב של קלאים.</b> כלי חרס שקולים בו קטניות על גבי האש. ופשוט הוא בלא בית קיבול, ומנוקב ככברה בשוליו כדי שתהא האור שולטת בו:",
+                "<b>קלאים.</b> כמו קלוי באש:",
+                "<b>וסילונות.</b> מרזבות:",
+                "<b>אף על פי כפופין.</b> אף על פי שכפופין משני צדיהן. והוא שלא חקק בהן בית קיבול צרורות:",
+                "<b>כבכב.</b> כלי שמכסים בו סלים של פת. ויש גורסין כפכף. שכופין אותו על גבי הסל. ואפילו יש לו בית קיבול, טהור. שכל המשמש כפוי בכלי חרס, טהור:",
+                "<b>והטפי.</b> הוא כלי חרס שיש לו בית קיבול ומקבל טומאה, דהכי מוכח לקמן באידך פרקא. והאי דטהור הכא, משום דהתקינו לענבים ועשה בו שינוי, מוכיח דלכסות בו ענבים קא בעי ליה ולא נעשה לקבלה:",
+                "<b>חבית של שייטין.</b> כמין חבית חלולה, וסתומה היא ואין לה פה, כדי שלא תהא נשקעת במים. ונשענים עליה ולמדין לשוט בה. ואע״פ שיש לה בית קיבול, אינה עשויה לקבלה. וכל שאינו עשוי לקבלה אע״פ שיש לו בית קיבול אינו מקבל טומאה:",
+                "<b>וחבית דפונה בשולי המחץ.</b> מחץ הוא כלי גדול של חרס, וכעין חבית עשוי לו בשוליו שאדם משים ידו לתוכה כשרוצה להגביה המחץ. ולפי שלא נעשית חבית זו לקבלה, אינה מקבלת טומאה:",
+                "<b>דפונה.</b> טמונה:",
+                "<b>והמטה והכסא והספסל.</b> כל אלו אין עשויין לקבלה:",
+                "<b>והספינה.</b> אע״פ שעשויה לקבלה ואפילו היא של חרס, טהורה. ובמסכת שבת ילפינן לה דכתיב (משלי ל׳:י״ט) דרך אניה בלב ים, ופשיטא דאניה בים היא, אלא לומר לך מה ים טהור אף אניה טהורה:",
+                "<b>כל שאין לו תוך בכלי חרס אין לו אחוריים.</b> חכמים גזרו על משקין טמאין שיטמאו כלים, ואע״פ שלא נטמאו המשקין אלא מחמת שרץ דהשתא הן ראשון לטומאה, מטמאים כלים מדברי סופרים ואם נגעו באחורי הכלי נטמאו אחוריו ולא נטמא תוכו. והשתא קמ״ל דאין טומאת אחוריים נוהגת אלא בכלי חרס שיש לו תוך. אבל כל שאין לו תוך אין לו טומאת אחוריים, ואם נגעו משקין טמאים מאחוריו לא נטמאו אחורי הכלי: "
+            ],
+            [
+                "<b>פנס.</b> כמין עששית של חרס עשויה נקבים בדפנותיה שמהן האורה יוצאת, ומניחים הנר בתוכה שלא יכבנה הרוח:",
+                "<b>שאין לו.</b> בית קיבול שמן. אע״פ שיש לו בית קיבול נר:",
+                "<b>טהור.</b> שבית קיבול נר אין לו תוך, אלא הנר מונח עליו:",
+                "<b>מגופת היוצרים.</b> כעין אבנים של חרס שהיוצרים עושים הכלים עליהן:",
+                "<b>את שהוא פותח בה.</b> כלומר המגופה שהיוצר משליך עליה הטיט ומפתח עליה בידיו צורת הכלי:",
+                "<b>טהורה.</b> לפי שאין לה שפה סביב ואין כאן תוך:",
+                "<b>ושהוא גומר בה.</b> והמגופה שמעמיד עליה הכלי לאחר שנגמרה צורתו יש לו תוך, ולכך היא טמאה. ורבותי פירשו, שיש כלי ליוצרים שנקרא מגופה ויש מהן שפתחיהן צר ויש שפתחיהן רחב, את שהוא פותח בה כלומר שעתיד להרחיב פתחה, טהורה, שעדיין לא נגמרה מלאכתה והויא כגולמי כלי חרס. ושהוא גומר בה, שמניחה כך בפתח צר, טמאה. ומתניתין רבי מאיר היא דאמר כלי חרס מאימתי מקבלים טומאה משעה שנגמרה מלאכתן. ולא כרבנן דאמרי משיצרפו בכבשן. ופירוש ראשון נראה לי עיקר:",
+                "<b>משפך.</b> כלי שנותנין על פי חבית או על פי הנוד כשרוצין למלאותו יין או שמן:",
+                "<b>ושל רוכלין.</b> שהוא קטן ועשוי להכניס שמן לפכין קטנים, ומחזיק לוג או שני לוגים והרוכל מניח אצבעו מתחתיו כנגד הנקב ומודד בו שמן, ומסיר אצבעו והשמן יורד לכליו של לוקח. ועשוי לקבלה הוא ומקבל טומאה:",
+                "<b>רבי עקיבא אומר מפני שהוא מטהו על צדו.</b> כלומר אפילו אינו של מדה, משפך של רוכלים לעולם [מיטמא], מפני שמטהו על צדו לקבל בו מעט כדי שיריח בו הלוקח, ונמצא עשוי לקבלה. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>כיסוי כדי יין וכו׳</b> וכל המשמש כיסוי בכלי חרס, טהור, דתוכו כתיב, והאי לאו תוך דידיה הוא:",
+                "<b>וכסוי חביות נייריות.</b> על שם מקומן. ולרבותא נקטינהו, מפני שהיה לכיסוי חביות שלהן בית קיבול. ואית דגרסי והניירות, כלומר, הניירות שמכסים בהן פי הצלוחית:",
+                "<b>הלפס.</b> כמו אלפס. מחבת גדולה שמבשלים בה בשר וירק, ועושים לה כסוי של חרס. וכשהוא נקוב אינו ראוי לכלום, ואפילו אינו נקוב ויש לו חידוד אין יכול לישב מפני החידוד, אבל כשאינו נקוב ואף אין לו חידוד, טמא, שראוי להפכו ולהושיבו, ואשה נותנת בתוכו ירק לסננו להמצות ממנו המים:",
+                "<b>הרונקי.</b> הירקות לאחר שנתבשלו ודבוקים זה בזה ונעשים גוף אחד נקראים רונקי. והיא מלה יונית:"
+            ],
+            [
+                "<b>גסטרא.</b> שבר כלי חרס. ודבר שנחלק לשנים קרוי גסטרא. ולשון גסטרא, גיסי תרי:",
+                "<b>שנמצאת בכבשן.</b> ולא ידעינן אם נשבר קודם שנצרף בכבשן ובשעה שנגמרה מלאכתו לא היה תורת כלי עליו ותו לא מטמא משום גסטרא, או אחר כך נשבר ומטמא. וכיצד מבררים את הדבר, רואין אם היו שבריה שוין ותוכה מאדים, בידוע שנגמרה מלאכתה ואח״כ נשברה, ומטמאה, דעביד לקיבול, שדרך לתת גסטרא תחת החבית לקבל המשקה הנוטף ממנה:",
+                "<b>טיטרוס.</b> כלי שהוא מנוקב מלמטה נקבים הרבה דקים כמלוא נקב מחט ומלמעלה נקב אחד כמלוא כוש, דהיינו פלך שהנשים טוות בו, וכשממלאים אותו מים ואדם משים אצבעו בנקב מלמעלה שלא ישלוט בו הרוח אין טפה אחת יוצאת מן הנקבים דקים שלמטה, וכשמסיר אצבעו המים יוצאים:",
+                "<b>ר׳ אליעזר בר צדוק מטהר.</b> לפי שנקוב בכונס משקה:",
+                "<b>ורבי יוסי מטמא.</b> שכך הוא דרך תשמישו, וחשיב בית קיבול הואיל והמים עומדים על ידי הנחת אצבע, ואפילו בלא הנחת אצבע אין המים יוצאים אלא כמוציא פרוטות מעט מעט טפה אחר טפה, ומשום הכי לא חשיב נקוב ככונס משקה ליטהר בכך. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>טבלא שיש לה לזבז ומחתה שלימה.</b> שיש לה דפנות, טמאים, שיש להן בית קיבול. ומרישא דהטהורים שבכלי חרס הוה שמעינן דהנך טמאים, אלא אורחיה דתנא הכי, כדתנן בפרק ואלו טריפות [דף מ״ג] ואלו כשרות, והכי איכא טובא במשנה:",
+                "<b>טבלא.</b> של חרס:",
+                "<b>שהיא מלאה קערות.</b> שהיא עשויה קערות קערות, והקערות הן מגופה ומחוברין בה:",
+                "<b>ואם יש לה לזבז עודף.</b> אם שפת הטבלא סביב עודף ועולה למעלה יותר מפיהן של קערות:",
+                "<b>נטמאה אחת מהן נטמאו כולן.</b> דכשנכנס השרץ בפי הקערה כבר נכנס באויר הלזבז העודף סביב, ונטמאת כל הטבלא, דכלי חרס מטמא מאוירו, וכשנטמאת הטבלא כולה נטמאו כל הקערות שהן מגופה:",
+                "<b>בית התבלין.</b> כלי חרס עשוי רבועים רבועים, לתת בכל רבוע ורבוע מין אחד של תבלין ולא יתערבו זה בזה:",
+                "<b>קלמרים המתואמות.</b> כלי עשוי לתת בתוכו הדיו והקולמוס והכלים הצריכים לסופר. ועשוי גם הוא רבועים רבועים תאומים, ובארצנו מהם הרבה, וקורים להם בלע״ז קלמר״י:",
+                "<b>בית תבלין של עץ.</b> שעשוי גם הוא רבועים רבועים ואין לו לזבז עודף:",
+                "<b>שנטמא אחד מהן במשקה.</b> דרבנן גזרו על המשקים הבאים מחמת שרץ לטמא כלים, גזירה משום משקה זב וזבה, שהם מטמאים כלים דאורייתא. ודוקא כשנטמא במשקה לא נטמא חברו, שכלי שנטמאו אחוריו במשקים לא נטמא תוכו, הלכך כשנטמא אחד מהן במשקין הוי דופן של הטמא אחוריו של חברו ולא נטמא חברו. אבל בטומאת שרץ דאורייתא דכל היכא דנגע בכלי עץ בין מאחוריו בין מתוכו נטמא כולו, אם נטמא אחד מהן נטמא חברו, שהטומאה נוגעת בו מאחוריו. ובכלי חרס דאינו מקבל טומאה מגבו אלא מתוכו, אפילו בטומאת שרץ אם נטמא אחד מהן לא נטמא חבירו, דתוכו של זה נעשה גב לחבירו, וכלי חרס אין מיטמא מגבו. אבל כלי עץ מיטמא מגבו בטומאת שרץ, אבל לא בטומאת משקין להיות נטמא כולו:",
+                "<b>חולקים את עביו.</b> דופן עב ורחב שבין שני הרבועים, רמינן פלגא להאי גיסא ופלגא להאי גיסא בטומאת משקים דרבנן, וחצי עובי הדופן שלצד הטהור טהור. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>הלפיד.</b> כעין קערה של חרס מחודדת מלמטה ותוחבים חידודה בראש קונדס, ובתוך אותה קערה נותנים חתיכות בגד ושמן ועטרן ומדליקין ומגביהין למעלה והיא מאירה למרחוק. ומפני שהיא מחודדת ואינה יכולה לעמוד בפני עצמה סלקא דעתך אמינא שלא תיטמא, קמ״ל. דהואיל ומקום מושבה מתוקן ומיוחד להושיבה בראש הקונדס הרי זו מיטמאה:",
+                "<b>ובית שקעו של נר.</b> כלי חרס עשוי להיות הנר יושב ומשוקע בו:",
+                "<b>מטמא באויר.</b> דחשיב כתוך לטמא באויר, אף על פי שאין כל הנר משוקע בו כי אם מעט ממנו:",
+                "<b>המסרק של צרצור.</b> כלי חרס שעושים על פיו שבכה כמין מכבר מעשה רשת והמערה ממנו מטיל המים ממקומות הרבה, ורוב הכלים ששותין בהם מים בארץ ישמעאל עשויים כך, וסביב אותה שבכה בולטים שינים כשיני המסרק, שעושים אותן לנוי. ואם נתלה שרץ באויר אותן שינים פליגי בה רבי אליעזר ורבנן אי חשיב תוך כלי חרס אי לא. והלכה כחכמים דחשבי לה תוך ומטמאין:"
+            ]
+        ],
+        [
+            [
+                "<b>שיעור כלי חרס ליטהר.</b> דתו לא מקבל טומאה, ואם היה טמא טהור כאילו נשבר כולו, דתו לא חזי למילתיה ולא חשוב תוך דידיה. אפילו היתה חבית זו מיוחדת לגרוגרות ולאגוזים, וניקבה במוציא זית, טהורה, כל זמן שלא חזר ויחדה אח״כ לקבל בה רמונים וכיוצא בהן, אבל חזר ויחדה לקבל בה רמונים, טמאה עד שתנקב במוציא רמון, ומשניקבה במוציא רמון שוב אינה מקבלת טומאה:",
+                "<b>שיעורו במשקין.</b> בנקב שכשמשימין הכלי על גבי משקין נכנסין המשקין דרך אותו נקב לתוך הכלי, והוא נקב גדול ממוציא משקה:",
+                "<b>לכך ולכך.</b> כגון קדרה שמבשלים בה בשר. אע״פ שאין מניחין בה אוכל בלא משקה, ולמשקה לא חזיא שהרי ניקבה בכונס משקה, אפילו הכי אזלינן בה לחומרא, ואינה טהורה עד שתנקב במוציא זיתים:"
+            ],
+            [
+                "<b>חבית שיעורה בגרוגרות.</b> רגילים היו להניח גרוגרות בחבית:",
+                "<b>רבי מאיר אומר בזיתים.</b> כסתם מתניתין דלעיל. והוי סתם ואחר כך מחלוקת ואין הלכה כסתם. והלכה כרבי יהודה:",
+                "<b>הלפס והקדירה שיעורן בזיתים.</b> להחמיר. כדפרישנא לעיל:",
+                "<b>הפך והטפי.</b> כלי שמן הן. אלא שהטפי פיו צר מאד, לכך נקרא טפי שאין יורד ממנו אלא טפין טפין. וטפי דתנן בפרקין דלעיל שהוא טהור, היינו כשהתקינו לכסות בו סל של ענבים כדפרישנא לעיל:",
+                "<b>בשמן.</b> היינו כונס משקה של שמן. ואין שיעורו שוה למים, דשל שמן דק שהרי כלי שמחזיק מים או יין אינו מחזיק שמן:",
+                "<b>הצרצור.</b> כלי עשוי לשתות בו מים ועל פיו שבכה כמעשה רשת שלא יכנס לתוכו דבר רע ויטנפו המשקין:",
+                "<b>שלשתן.</b> הפך והטפי והצרצור, שיעורן בנקב מוציא זרעונים, כגון האפונים. דסבר רבי שמעון דלזרעונים נמי עבידי, והוו כמו העשוי לכך ולכך דלעיל דמטילין אותו לחומרו. ואין הלכה כרבי שמעון:",
+                "<b>נר שיעורו בשמן.</b> בכונס משקה של שמן. דסתם נר לשמן עביד:",
+                "<b>רבי שמעון אומר בפרוטה קטנה.</b> דסבר עביד נמי לאנוחי ביה פרוטות, ומטילין אותו לחומרו. ואין הלכה כרבי שמעון:",
+                "<b>נר שנטל פיו.</b> בטל שם נר ממנו:",
+                "<b>ושל אדמה.</b> אינו מקבל טומאה כל זמן שלא נצרף בכבשן. ואע״פ שהוסק פי הנר בפתילה הדולקת, לא חשיב בכך כאילו נצרף בכבשן, וטהור:"
+            ],
+            [
+                "<b>חבית שניקבה.</b> במוציא זית, וטהרה, כשחזר ועשאה בזפת, מקבלת טומאה מכאן ולהבא:",
+                "<b>חזרה ונשברה.</b> לשברים הרבה. ואותו השבר שיש בו הזפת מחזיק רביעית ויושב שלא מסומך, טמא. ובחבית המחזקת מלוג ועד סאה עסקינן, כדתנן בפרקין דלעיל מלוג ועד סאה ברביעית. ואע״פ שאין סתימה מועלת לנקב הבא לאחר שבירה, שאני הך סתימה שנעשית קודם שבטל שם כלי ממנה. דחבית שניקבה שם חבית עליה אע״פ שטהרה, אבל חרס הפורש מן החבית בטל שם כלי מעליו אע״פ שלא ניקב, לפיכך אין מועלת סתימה בנקב שלו:"
+            ],
+            [
+                "<b>חבית שנתרועעה.</b> כמו כותל רעוע. שלא נפלו חרסיה אבל היא רעועה כל כך שאם יטלטלוה וחצי קב גרוגרות בתוכה תשבר לגמרי. וטהורה היא כדאמרינן לקמן באידך פרקין [מ״ב]:",
+                "<b>וטפלה.</b> שטח פניה:",
+                "<b>בגללים.</b> כדי שלא יפלו החרסים:",
+                "<b>נשברה.</b> שנפלו החרסים ודיבק השברים בקולן של סופרים. או שהביא חרסים ממקום אחר ודבקן ואחר כך טפלן בגללים, טהורה. והוא הדין טפלן בטיט, כל זמן שלא חזר וצרפה בכבשן:",
+                "<b>חרס מחזיק רביעית.</b> וכגון שהחרס באה מחבית המחזקת מלוג ועד סאה, דשיעורה ברביעית כדפרישנא לעיל:",
+                "<b>כולן מטמאין במגע.</b> דכולן נעשים יד לאותו חרס, ומטמאין משום יד. וכנגדו בלבד מטמא באויר, דאין אויר ליד כלי חרס:"
+            ],
+            [
+                "<b>כלי חרס הבריא.</b> שאינו לא רעוע ולא שבור:",
+                "<b>מטמאין.</b> אם נטמא הכלי מאוירו, טמאים אוכלים ומשקים שנגעו בטפילה, מפני שהיא חשובה ככלי עצמו:",
+                "<b>הטופל את הבריא טהור.</b> דדוקא הכלי רעוע שצריך לאותה טפילה הוא דחשיבה הטפלה ככלי ונטמאו האוכלים הנוגעים בה כשהכלי טמא, אבל טפילת הבריא אינה חשובה ככלי. והלכה כחכמים:",
+                "<b>וכן בחידוק קרויה.</b> כשם שנחלקו רבי מאיר ורבי שמעון עם חכמים בטפילת הבריא כך נחלקו בחידוק קרויה, והיא דלעת יבשה וחלולה ששואבין בה מים, ורגילים להדק סביבותיה בעגול של עץ או של ברזל כדי שלא תשבר אם תגוף באבן. דרבי מאיר ורבי שמעון דמטמאין בטפילת הבריא מטמאין אף בזו, ואפילו היתה הקרויה בריאה. וחכמים אומרים אם היתה הקרויה בריאה ואינה צריכה לעוגל זה לא חשיב העוגל כגופה של קרויה, ואם נטמאת הקרויה לא נטמא העוגל:"
+            ],
+            [
+                "<b>יבלית.</b> מין עשב ששמו יבלא. ורגילין לטוח בו הכדות הגדולות שלא יפלטו היין שמזיעין:",
+                "<b>פטסין.</b> כדות גדולות. כמו הללו בעלי פטסין דבמסכת ביצה [דף טו.]:"
+            ],
+            [
+                "<b>מיחם.</b> כלי שמחממים בו המים:",
+                "<b>בחומר.</b> טיט עב:",
+                "<b>חרסית.</b> דק כחרס. ויש מפרשים, כתישת חרסים:",
+                "<b>הנוגע בחומר טמא.</b> לפי שהוא נדבק ומתחבר במיחם וחשוב כעצמו של כלי, הלכך אם נטמא המיחם נטמא החומר שסביבו כמותו, והאוכלים הנוגעים בחומר טמאים:",
+                "<b>ובחרסית טהור.</b> דחרסית אינו נדבק ומפריך ונפיל, ולא חשיב כעצמו של כלי:",
+                "<b>קומקום.</b> יותר גדול ממיחם. ובלע״ז קוראין לו קומקומ״ו:",
+                "<b>שאינו יכול לקבל את החמין.</b> שהזפת ניתך ונמס במים חמין. ואע״פ שיכול לקבל את הצונן אינו חשוב כלי וטהור:",
+                "<b>וכן היה אומר בכלי זפת.</b> כלים העשויין מן הזפת עצמו, שהן טהורין, הואיל ואין יכולין לקבל את החמין כצונן. ורבותי פירשו בכלי זפת, בכלים הזפותים, ומפרש ואזיל כיצד, כלי נחושת שזפתן טהורים. אם היו הכלים טמאים ונגע אדם או אוכלין ומשקין בזפת, טהורים, דאין הזפת חיבור ואינו נחשב כעצמו של כלי:",
+                "<b>ואם ליין.</b> ואם זפתן מתחלה לשום בתוכן יין ואין דעתו להשתמש בהן בחמין כלל:",
+                "<b>טמאין.</b> דאז הוי הכלי צריך לזפת והוי זפת חיבור:"
+            ],
+            [
+                "<b>יותר מצרכה.</b> כנגד הנקב הוא צורכה, ומה שהוא שלא כנגד הנקב הוי יותר מצרכה, ולא חשיב חיבור, כיון דלא צריך לחבית. ורמב״ם פירש, יותר מצרכה כגון שעשה הסתימה עבה ביותר עד שיוכל להנטל ממנה ותשאר סתומה, ואפילו הכל כנגד הנקב:",
+                "<b>זפת שנטפה על החבית.</b> שאינה נקובה:",
+                "<b>הנוגע בה.</b> בטיפת הזפת:",
+                "<b>טהור.</b> אע״פ שהחבית טמאה. שאין הזפת חיבור לחבית כיון שאין החבית צריכה לה:",
+                "<b>שפקקו בזפת.</b> שסתם פי הנקב של המשפך העשוי להכניס ממנו יין לחבית:",
+                "<b>רבי אלעזר בן עזריה מטמא.</b> דחשיב ליה סתימה, בין בשל עץ בין בשל חרס:",
+                "<b>ור״ע מטמא בשל עץ.</b> מפני שהזפת הוא מינו, שהזפת יוצא מן העץ:",
+                "<b>ומטהר בשל חרס.</b> שאינו מינו ולא חשיב חיבור. ולא דמי סתימת פי המשפך לסתימת נקב החבית דחשיב חיבור, לפי שהנקב שבפי המשפך שעשאו היוצר מתחלה חלק הוא ונקלף הזפת ממנו ואינו מתקיים, אבל חבית שניקבה לאחר שהוסקה בכבשן אי אפשר לנקב להיות חלק ושוה ואין הזפת נקלף ממנו אי נמי, נקב שבפי המשפך סופו להסיר סתימתו כשירצה לשפוך יין בחבית, הלכך לא חשיבא סתימה אלא במשפך של עץ לפי שהוא מינו, אבל חבית שניקבה אין סופו להסיר הסתימה:",
+                "<b>רבי יוסי מטהר בשניהם.</b> דסתימת פי המשפך לא חשיבא סתימה, והרי הוא כאילו לא נסתם ואין לו בית קבול. והלכה כר״ע:"
+            ]
+        ],
+        [
+            [
+                "<b>החרס שאינו יכול לעמוד.</b> כגון חרס הפורש מן החבית ומן הקדירה במקום האוזן, ואינו יכול לעמוד בלא סמיכה מפני כובד האוזן שמכביד ומכריעו, או מפני שהיה בו חידוד שהוא חד בתחתיתו ואינו יכול לשבת שלא מסומך:",
+                "<b>נטלה האוזן טהור.</b> דכלי חרס כיון שטהר שעה אחת שוב אין לו טומאה לעולם:",
+                "<b>ור׳ יהודה מטמא.</b> דלית ליה הך סברא:",
+                "<b>או שנחלקה.</b> לארכה כמין שתי עריבות, ואינה יכולה לישב על תחתיה אלא על דפנותיה:",
+                "<b>רבי יהודה מטהר.</b> דסבר ר׳ יהודה דהא דתנן הדקים שבכלי חרס יושבים שלא מסומכים שהן טמאים, היינו מן השוליים ולא מן הדפנות, שצריך שיהיה שבר הכלי יושב על שוליו כדרך שיושב כשהוא שלם:",
+                "<b>וחכמים מטמאין.</b> דסברי כלים עשויין להושיבן על דפנותיהן לפרקים:"
+            ],
+            [
+                "<b>ואינה יכולה להטלטל בחצי קב גרוגרות.</b> מתוך שהיא רעועה והגרוגרות מכבידים נשברת לגמרי בטלטולה. ולכך שיערו בחצי קב, דהוא שיעור סעודה אחת. דקב גרוגרות הוא שיעור שתי סעודות, כדמוכח בסוף מסכת פאה גבי אין פוחתין לעני בגורן מקב גרוגרות. וכל דלא חזיא לטלטל בה שיעור סעודה אחת כשבורה דמיא:",
+                "<b>גיסטרא.</b> כלי חרס שנחלק לשנים. ונעשה גיסי תרי:",
+                "<b>שאין שיריים לשיריים.</b> כלי שלם חסים עליו ומשום סדק פורתא לא שדו ליה ומביאין שיריים של כלי דהיינו שבר כלי ומשימין תחתיו, אבל שבר כלי מכי נסדק במוציא משקה משדא שדו ליה, שאין אומרים הבא שבר כלי אחר להניח תחת שבר כלי זה:"
+            ],
+            [
+                "<b>כל שניטלו אזניה.</b> חשובה גיסטרא, ואפילו היא שלימה, הואיל ואין לה אזנים לטלטלה ממקום למקום. ואם נתרועעה, שיעורה כמוציא משקה:",
+                "<b>היו בה חדודים.</b> סתם חרס שנשבר יוצאין ממנו חידודים. כמו [איוב מ״א כ״ב] חדודי חרס:",
+                "<b>כל המקבל עמה בזיתים.</b> אם אין כזית יוצא בין חידוד לחידוד, חשוב תוך כמו הגסטרא עצמה ומטמא אפילו באויר. אבל אם יוצא זית מבינתים, אינו מטמא באויר. אבל מטמא במגע מטעם יד:",
+                "<b>היתה מוטה על צדה.</b> שנחלקה לארכה כמין עריבה ואינה יושבת אלא על דפנותיה ויש לה חידודים:",
+                "<b>כל המקבל עמה בזיתים.</b> כדרך שמטמאה כשיושבת על שוליה כך מטמאה יושבת על צדה. וסתם מתניתין כחכמים דלעיל דמטמאין בחבית שנחלקה כמין שני עריבות:",
+                "<b>קתדרא.</b> כסא של נשים ההולכות על העגלה:",
+                "<b>קורפיות.</b> על שם מקומן. והן כלים חדים שאין יושבים שלא מסומכין:",
+                "<b>וקוסים.</b> לשון קשות הנסך. ובסנהדרין הגונב את הקסוא והוא שם לכלי שרת. וקוסין הן מיני כלים ששוליהן חדין וכשמבשלים בהן מניחין אותן על כלי ברזל שקורין טריפיד״י בלע״ז, וכשמורידים אותן סומכין אותן באפר הכירה:",
+                "<b>הצידונין.</b> שנעשים בצידון:"
+            ],
+            [
+                "<b>שפיות.</b> מלשון שפה. שיש לו שלש שפתות לפיו, ואויר בינתים בין שפה לשפה:",
+                "<b>הפנימית עודפת הכל טהור.</b> כל מה שהוא חוץ ממנה נחשב כגבו של כלי ואין כלי חרס מיטמא מגבו. אבל מה שבתוך הפנימית טמא:",
+                "<b>החיצונה עודפת הכל טמא.</b> דהוי חוצה לה כגבו של כלי ולפנים ממנה חשוב תוך. וכן אם אמצעית גבוהה, ממנה ולחוץ חשוב גב ולפנים חשוב תוך, שהכלי מתמלא עד הגבוהה:",
+                "<b>היו שוות.</b> שאין אחת מן השפתות עודפת על חברתה:",
+                "<b>וחכמים אומרים הכל טהור.</b> השפה שנפלה הטומאה באוירה בלבד היא טמאה, והשאר הכל טהור. וכן הלכה:",
+                "<b>משיצרפם בכבשן.</b> וקודם צירוף הן כלי אדמה ואין מיטמאין:",
+                "<b>והוא גמר מלאכתן.</b> ואע״ג דלאחר צירוף הכבשן צריכין תיקון למרחן להחליקן ולהשוות שפתן, אעפ״כ משיצרפם בכבשן חשיב נגמרה מלאכתן ומיטמאין:"
+            ]
+        ],
+        [
+            [
+                "<b>תנור תחלתו ארבעה.</b> סתם תנור עשוי כמין קדירה גדולה שאין לה שוליים, ומחברים אותו בטיט על גבי קרקע, ורצפת הקרקע היא תחתיתו של תנור. ואע״פ שמעצמו אין לו בית קבול אף על פי כן טמא, דבתוכו תלה רחמנא והרי יש לו תוך:",
+                "<b>תחלתו ארבעה.</b> אין גובהו של תנור פחות מארבעה טפחים:",
+                "<b>ושייריו.</b> אם היה גדול ונטמא ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו ארבעה:",
+                "<b>במה דברים אמורים.</b> דתחלתו ושייריו ארבעה:",
+                "<b>בגדול.</b> העשוי לאפות ולצלות בו כדרך התנורים:",
+                "<b>אבל בקטן.</b> העשוי לתינוקות לצחק בו:",
+                "<b>תחלתו כל שהוא.</b> ולאו דוקא כל שהוא, דבציר מטפח לא הוי:",
+                "<b>ושייריו ברובו.</b> בגמרא בפרק העור והרוטב (חולין דף קכ״ד) מקשה על מתניתין דהכא, ובציר מטפח למאי חזי. ומשני, האי ושייריו ברובו אגדול קאי, ולא אתנור קטן. ומותבינן, בגדול, הא קאמר ושייריו ארבעה, דהא קתני במה דברים אמורים בגדול משמע דלא פליגי חכמים על תנא קמא בגדול כלל. ומשני, הא בתנור בר שבעה הא בתנור בר תשעה, כלומר בר שבעה שייריו ברובו, ואע״פ דלא הוו ארבעה ואין תנור פחות מארבעה, הואיל ומתחלתו היה כלי חשוב משתמשין בשייריו אע״פ שאינן ראויין כל כך, ובתנור של תשעה דרובו הוי שיעור גדול, מטמא בשייריו בארבעה כתחלתו:",
+                "<b>משתגמר מלאכתו.</b> אתחלת תנור קאי. מאימתי התנור מיטמא, משתגמר מלאכתו:",
+                "<b>משיסיקנו.</b> אע״ג דשאר כלי חרס סגי להו בצירוף כבשן, תנור דבעי לדבק בו טיט לעבותו להחזיק חומו לא נגמרה מלאכתו עד שיסיקנו. ומיהו לא בעי היסק גדול כדי לאפות בו פת, אלא כדי לאפות בו סופגנים, פת שבלילתה רכה העשויה כספוג, דבהיסק מועט סגי לה:",
+                "<b>משיסיק את החדש כדי לאפות בישן.</b> דחדש כדי לאפות בו סופגנים בעי היסק מרובה מן הישן. ואם הוסק החדש היסק מועט דבהיסק כזה היה ישן ראוי לאפות בו סופגנים, היינו גמר מלאכתו. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>כירה.</b> מקום שפיתת שתי קדירות. ופעמים שנותנים הקדירות לבשל בתוכה ופעמים על גבה:",
+                "<b>תחלתה שלש.</b> גובהה אין פחות משלש אצבעות:",
+                "<b>משתגמר מלאכתה.</b> מאימתי מיטמאה תחלתה, משתגמר מלאכתה:",
+                "<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה, שהיא קלה לבשל יותר מכל הביצים:",
+                "<b>טרופה.</b> כשהיא טרופה ושבורה בקערה:",
+                "<b>ונתונה באלפס.</b> שהוחם כבר, שהיא ממהרת להתבשל:",
+                "<b>הכופח.</b> שיעור שפיתת קדרה אחת. וחומו רב מחום הכירה ופעמים שאופין בו פת:",
+                "<b>שיעורו כתנור.</b> כדי לאפות סופגנים:",
+                "<b>שיעורו ככירה.</b> לבשל בו ביצה קלה:",
+                "<b>האבן היוצא.</b> רגילים לחבר אבן בתנור שבולטת ממנו לחוץ כדי שיהיה לו לבית אחיזה, וכתנור דמיא. ואם נטמא התנור נטמאת האבן, ונטמא הפת שנגע בה, מפני שהוא יד לתנור, וכתיב (ויקרא י״א:י״א) תנור וכירים יותץ וגו׳ טמאים יהיו לכם, לכל שבצרכיכם, לרבות את הידות שהן צורך לכלי:",
+                "<b>לא אמרו.</b> דיותר מטפח בתנור ומשלש אצבעות בכירה לא הוי חיבור, אלא כשהאבן בין התנור ולכותל. מפני שמעכבת שאין יכולין לקרב התנור לכותל ודוחק את הבית, הלכך יותר מטפח עומדת לינטל היא. אבל לצד הבית, אפילו גדולה הרבה יד היא לתנור. ואין הלכה כרבי יהודה:",
+                "<b>והשאר טהור.</b> דתניא בתורת כהנים, יכול שאני מרבה יותר מכשיעור, תלמוד לומר טמאים הם:"
+            ],
+            [
+                "<b>עטרת כירה.</b> בנין עגול עשוי על ראש הכירה כדי לשמור חומה:",
+                "<b>טהורה.</b> ואם נטמאת הכירה לא נטמאת העטרת, דלא חשיבא עטרת חיבור לכירה:",
+                "<b>טירת התנור.</b> חצר התנור, לשון בחצריהם ובטירותם. מקום לפני התנור מוקף מחיצות שנותנים בו הלחם כשרודין אותו מן התנור:",
+                "<b>בזמן שהיא גבוהה ארבעה.</b> כשיעור גבהו של תנור שתחילתו ארבעה:",
+                "<b>אפילו על שלש אבנים.</b> שלא היתה מחוברת חיבור יפה אלא מונחת על שלש אבנים בלבד ודבוקה לתנור, חשיבא חיבור:",
+                "<b>בית הפך.</b> מקום עשוי בצדי הכירה שמניחין בו פך שמן להפשיר:",
+                "<b>בית התבלין.</b> מקום שמניחין בו את התבלין:",
+                "<b>בית הנר.</b> מקום שמניחין בו הנר:",
+                "<b>מיטמאין במגע.</b> אם נגע שרץ בתוך הכירה נטמאו המקומות הללו בטומאת הכירה. וכן אם נטמא אחד מן המקומות הללו במגע שרץ נטמאת הכירה עמהם, דחשיבי ככירה והם דבר אחד לענין טומאת מגע:",
+                "<b>ואין מיטמאין באויר.</b> אם נתלה שרץ באויר כירה ולא נגע בה. אע״פ שהיא טמאה דכלי חרס מיטמא באויר, הן טהורין, שאינם חיבור לה אלא לענין מגע. משום דמן התורה אינם חבור לה, ורבנן הוא דגזור עלייהו טומאה, ועבדו רבנן הכירא דלא לטמאו באויר, כי היכי דלא לשרפו עלייהו. תרומה וקדשים:",
+                "<b>ור׳ שמעון מטהר.</b> אפילו במגע, כל מקום שלא נגעה בו טומאה, דכל חד וחד כלי באנפי נפשיה. הוא. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>תנור שהוסק מאחוריו.</b> שאין התנור מקבל טומאה עד שיסיקנו, ואם לא הוסק מבפנים אלא מבחוץ חשיב היסק:",
+                "<b>או שהוסק שלא לדעתו.</b> [אפילו מבפנים]:",
+                "<b>או שהוסק בבית האומן.</b> קודם שנגמר מלאכת עשייתו:",
+                "<b>טמא.</b> גרסינן. ויש ספרים שגורסין טהור, ושיבוש הוא:"
+            ],
+            [
+                "<b>מוסף התנור.</b> תוספתו של תנור שמוסיפין בגבהו כדי לשמור חומו:",
+                "<b>מפני שהוא סומך עליו את השפוד.</b> של בשר, שרגילים לצלות בו בשר, והוי דבר צורך לתנור. ורחמנא אמר וטמאים יהיו לכם, לכל שבצרכיכם, כדדרשינן לעיל [במשנה ב׳]:",
+                "<b>מפני שהוא אופה בו כשהוא נדחק.</b> כשיש לו אוכלוסין מרובין וצריך לפת מרובה. ור׳ יוחנן לא סגי ליה בטעמא דתנא קמא מפני שהוא סומך עליו את השפוד, דסבירא ליה דבעינן שיהא תשמיש התוספת כעין תשמיש גופו של תנור:",
+                "<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשים בה:",
+                "<b>ושל צבעים טהור.</b> דלא משתמש ביה כי היכי דלא לפסיד צבעיה. ואין הלכה כרבי יוחנן הסנדלר:"
+            ],
+            [
+                "<b>מעפר ולמטן מיטמא במגע.</b> אם נגע שרץ בתנור מתוכו למעלה מן העפר נטמא מה שלמטה מן העפר. אבל אם נתלה השרץ באויר ולא נגע בדופני התנור מתוכו, לא נטמא אלא מה שלמעלה מן העפר:",
+                "<b>בור.</b> חפירה למטה בארץ:",
+                "<b>דות.</b> כבור הוא עשוי, אלא שהוא בנין למעלה מן הקרקע:",
+                "<b>ונתן שם אבן.</b> בין הבור ובין דופן התנור, להחזיק התנור שלא יפול לתוך הבור:",
+                "<b>אם מסיק מלמטה.</b> אם כשמסיק האור מלמטה בתוך הבור, התנור ניסוק מתוכו למעלה דרך שוליו, טמא. ואם לאו, שאינו ניסק מהיסק האור שלמטה בתוך הבור, טהור. ופלוגתא דר׳ יהודה ורבנן דוקא בהיסק ראשון שהוא גמר מלאכתו של תנור וע״י אותו היסק הוא מקבל טומאה, ר׳ יהודה סבר צריך שיהא התנור מחובר לארץ בהיסק ראשון, דכתיב תנור וכירים יותץ, ואין שייך לשון נתיצה אלא במחובר לקרקע, דבמיטלטל נופל לשון שבירה לא לשון נתיצה, הלכך אם התנור ניסק דרך שוליו מהיסק שבתוך הבור, חשיב כמחובר לבור וקרינן ביה יותץ, ואם אינו ניסוק מהיסק הבור הרי הוא נתוץ ועומד ואי אפשר לקיים בו תו יותץ:",
+                "<b>וחכמים אומרים הואיל והוא ניסוק מכל מקום טמא.</b> דאמר קרא וטמאים יהיו לכם, מכל מקום, ואפילו אם מסיקו כשהוא תלוי בצואר הגמל הוי היסק ונגמרה מלאכתו בכך. והכל מודים בהיסק שני לאחר שנגמרה מלאכתו שהוא מיטמא אפילו בצואר הגמל. והלכה כחכמים:"
+            ],
+            [
+                "<b>תנור שנטמא.</b> התנור עשוי כקדירה גדולה שאין לה שולים ומיטלטל, וכשבא לקבעו מחברו בארץ ומדבק טיט מבחוץ ומעבהו כדי שישמור חומו, וקרי לה טפילה שמטפלה ומחברה לו:",
+                "<b>כיצד מטהרים אותו.</b> כמה תהא שבירתו ותהא מטהרתו:",
+                "<b>חולקו לשלשה.</b> לכלי עצמו מבפנים. דאי לשנים, הגדול טמא, דאיכא רובא:",
+                "<b>וגורר את הטפילה.</b> שדבק עליו, שגם היא מחברתו:",
+                "<b>עד שיהא בארץ.</b> כלומר מפילה עד הקרקע. אי נמי, אחולקו קאי, דלא סגי בחלוקה עד רובו, אלא חולק עד שיגיע לקרקע:",
+                "<b>ולא עד שיהא בארץ.</b> ולא לחלקו עד למטה סמוך לארץ:",
+                "<b>אלא ממעטו מבפנים.</b> עד שלא ישאר ארבעה טפחים שהוא שיעור תחלתו של תנור. ואין הלכה כר׳ מאיר:",
+                "<b>צריך להסיעו.</b> אע״פ שחלקו, לא טהר עד שיפריד החלקים זה מזה. ואין הלכה כר׳ שמעון:",
+                "<b>הגדול טמא.</b> משום דאיכא רובו של תנור:"
+            ],
+            [
+                "<b>חתכו חוליות לרחבו.</b> כמו שחותך שפופרת של קנה:",
+                "<b>פחות מארבעה טפחים.</b> אם יש בחוליא פחות מארבעה טפחים ובאה מתנור גדול דליכא רובא, טהור. אבל איכא ארבעה טפחים, טמא, אע״ג דהוי מיעוט:",
+                "<b>מרחו בטיט.</b> בעי היסק כתנור חדש:",
+                "<b>הרחיק ממנו את הטפלה.</b> טפול של טיט שעשה, לא חיברו לתנור אלא רחוק ממנו:",
+                "<b>ונתן חול או צרור.</b> בין הטפילה לתנור, וע״י כך התנור מקיים חומו ואופים בו:",
+                "<b>הנדה והטהורה אופות בו.</b> דלא חשיבא הטפלה חיבור לתנור, כיון שהיא מרוחקת ממנו:",
+                "<b>והוא טהור.</b> שאינו מקבל טומאה:"
+            ],
+            [
+                "<b>תנור שבא מחותך.</b> שעשאו האומן דפים דפים כדי לחברן יחד ע״י מסגרות, הן זירים שקורין צירקלא״ש, כעין שאנו עושים לחביות שנותנים בהן יין. ולאותן זירים ומסגרות קורא התנא למודין:",
+                "<b>ונתנן עליו והוא טהור נטמא.</b> לאחר שנתן עליו הלמודים והיה התנור טהור מתחלה לפי שהיה דפים דפים ולא היה מחובר, חזר להיות מקבל טומאה ע״י הלמודים הללו שמחברים אותו:",
+                "<b>סילק את למודיו.</b> ונתפרקו הדפין זה מזה, אין לך נתיצה גדולה מזו, ונטהר התנור. ואע״פ שהחזיר הלמודים פעם שניה שוב אינו מקבל טומאה, שאין הלמודים מביאין לו הטומאה אלא בפעם ראשונה בלבד כשבא מחותך מבית האומן:",
+                "<b>מרחו בטיט.</b> לתנור זה שאין הלמודים מביאין לו הטומאה, טמא על ידי מריחת הטיט.",
+                "<b>ואין צריך להסיקו.</b> כשאר כל תנורים שאין מקבלין טומאה עד שיסיקם, לפי שכבר הוסק בפעם ראשונה כשבא מחותך מבית האומן:"
+            ],
+            [
+                "<b>חתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות, והניח חוליא על גבי חוליא:",
+                "<b>ונתן חול בין חוליא לחוליא.</b> וטח אותו בטיט ועשה לו טפילה כדרך שעושין לתנורים:",
+                "<b>ר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקים, כשבור דמי:",
+                "<b>וחכמים מטמאין.</b> שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא:",
+                "<b>וזהו תנורו של עכנאי.</b> לכך נקרא תנורו של עכנאי, שהקיפוהו הלכות כעכנא זו וטמאוהו. עכנא, נחש שדרכו לעשות כעגולה להכניס זנבו לתוך פיו, כך הקיפו בתשובה וראיות ר׳ אליעזר וחכמים זה את זה, על תנור זה. ולבסוף מפני שהיה ר׳ אליעזר יחיד כנגד רבים, נפסקה ההלכה כרבים דלא כר׳ אליעזר. והביאו כל טהרות שטיהר ר׳ אליעזר ושרפום באש ונמנו וברכוהו, מפני שהיה מחזיק במחלוקת כנגד רבים:",
+                "<b>יורות הערביין.</b> לאפות פת הן עשויין. כדמפרש ואזיל:",
+                "<b>של בן דינאי.</b> רבותי פירשו שם אדם שהיה עושה תנורים הללו. ואני שמעתי על שם שדנו בו דינים הרבה:"
+            ],
+            [
+                "<b>של אבן ושל מתכת טהור.</b> של אבן טהור לגמרי. ושל מתכת טהור מדין כלי חרס, שאינו מטמא מאוירו ויש לו טהרה במקוה:",
+                "<b>וטמא משום כלי מתכות.</b> שמקבל טומאה מגבו ונעשה אב הטומאה. ואם הוא מחובר לקרקע אינו מטמא, דכל המחובר לקרקע הרי הוא כקרקע, חוץ מתנור וכירים של חרס דכתיב בהו (ויקרא י״א:ל״ה) תנור וכירים יותץ, את שיש בו נתיצה:",
+                "<b>ניקב נפגם נסדק.</b> ועשה טפול של סיד לסתום הנקב והפגם והסדק. או שעשה על פיו תוספת של טיט, טמא, כדין תנור של חרס:",
+                "<b>וכן בכירה.</b> וכן שיעור נקב של כירה, כדי שיצא ממנו האור, כשיעור נקב של תנור:",
+                "<b>ועשה לה פטפוטין.</b> הכא לא תני ועשה לה טפילה, [לפי] שאין עושין טפלה לכירה שניקבה או נפגמה כמו שעושין לתנור, אלא כשניקבה או נפגמה הכירה במקום מושבה רגילין במקום הנקב לעשות פטפוטין, הן רגלי הכירה כמו טריפי״ד בלע״ז, שהכירה יושבת על אותן פטפוטין:",
+                "<b>מרחה בטיט.</b> טהורה. שאין מירוח של טיט מועיל אלא בתנור שאופין הלחם בתוכו, אבל לא בכירה, לפי שאין אופין ומבשלין בתוך הכירה עצמה אלא מניחין בתוכה או על גבה הקדרה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>העושה שלשה פטפוטים.</b> שלשה רגלים יושבים בארץ:",
+                "<b>וחברם בטיט.</b> למעלה בראשם, כעין כלי ברזל שקורין טריפי״ד:",
+                "<b>קבע שלשה מסמרים.</b> שנעץ אותם בקרקע:",
+                "<b>טהורה.</b> דכלי מתכות המחוברים לקרקע כקרקע דמו ואין מקבלים טומאה:",
+                "<b>וחברם בטיט טמאה.</b> ככירה של חרס, שהטיט שבראשן נותן להן תורת חרס:",
+                "<b>עד שיעשה שלישית.</b> כעין שלשה פטפוטין:",
+                "<b>או עד שיסמוך לכותל.</b> שהכותל יסמוך את הקדירה מצד אחד:",
+                "<b>אחת בטיט.</b> אחת חיבר לחברתה בטיט בראשה:",
+                "<b>ואחת שלא בטיט.</b> שהשלישית לא חיבר. ור׳ יהודה היא, ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>האבן שהיה שופת עליה ועל התנור.</b> והאבן מחוברת בטיט:",
+                "<b>עליה ועל האבן.</b> היינו אחת בטיט ואחת שלא בטיט:",
+                "<b>ועל הסלע.</b> המחובר מששת ימי בראשית:",
+                "<b>טהורה.</b> דכתיב יותץ טמאים הם, את שיש לו נתיצה יש לו טומאה, את שאין לו נתיצה אין לו טומאה. מכאן אמרו, אבן שהיה שופת עליה ועל התנור, עליה ועל הכירה, עליה ועל הכופח, טמאה, מפני שיש להן נתיצה. עליה ועל האבן, עליה ועל הסלע, עליה ועל הכותל, טהורה, מפני שאין להן נתיצה:",
+                "<b>כירת הנזירים.</b> לבשל שלמי נזיר שלוקח מהן הכהן הזרוע בשלה:",
+                "<b>כירת הטבחים.</b> שמוכרים לרבים, ומסדרים הרבה אבנים זו אחר זו ושופתין עליהן קדירות הרבה, שנמצאת אבן אחת לשתי קדירות, וכשנטמאת האחת האחרות טהורות מידי דהוה אקלמרין המתואמות דתנן לעיל בפרק ב [משנה ז׳] שאם נטמאה אחת מהן לא נטמאו כולן:"
+            ],
+            [
+                "<b>שלש אבנים שעשאן שתי כירים.</b> שהאבן האמצעית משמשת לזו ולזו:",
+                "<b>האמצעית המשמשת לטמאה.</b> חציה של האמצעית המשמשת לחיצונה שהיא טמאה, טמאה. וחציה המשמשת לחיצונה שהיא טהורה, טהורה:",
+                "<b>נחלטה האמצעית לטמאה.</b> וכולה טמאה:",
+                "<b>לשפות עליהן.</b> על שתי החיצונות:",
+                "<b>החזירה.</b> לאמצעית:",
+                "<b>טהורה.</b> שבטלה כירה ראשונה וכאילו נתץ כירת היורה הגדולה:",
+                "<b>מקבלת טומאה משיסיקנה.</b> דבעי היסק ככירה חדשה:"
+            ],
+            [
+                "<b>סמך לזו אבן אחת מכאן ולזו אבן אחת מכאן.</b> ונמצאו עכשיו שלש כירות, האמצעית טמאה והחיצונות טהורות. הלכך שתי אבנים אמצעיות חציה של זו וחציה של זו [של צד הטהור] טהור, שמשמש לטהור:",
+                "<b>ניטלו החיצונות הטהורות.</b> חזרו אמצעיות לטומאתן כבתחלה, וכולן טמאות, שהרי אין כאן משמש לטהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הקלתות של בעלי בתים.</b> בסיס העשוי לכירה ומקום מושבה נקרא קלת:",
+                "<b>שנפחתה.</b> קרקעיתה. והיה עומק הפחת פחות משלשה טפחים, הרי הכירה מקבלת טומאה, שאם יסיק בפחת מלמטה תתבשל הקדירה שבכירה מלמעלה:",
+                "<b>יתר מכאן.</b> אם היה הפחת עמוקה יותר משלשה טפחים:",
+                "<b>טהורה.</b> שהרי האש רחוקה מן הקדירה שבכירה ואינה מתבשלת:",
+                "<b>נתן אבן או צרור.</b> על מקום הפחת כדי שלא יהיה עומק הפחת שלשה טפחים, טהורה, לפי שאינה חשובה מקרקעית הכירה:",
+                "<b>מרחה.</b> לאבן זו בטיט:",
+                "<b>מקבלת טומאה.</b> הכירה, מכאן ולהבא. שאבן זו מקרקעית הכירה היא נחשבת, והרי אין עומק הפחת שלשה טפחים:",
+                "<b>וזו היא תשובת רבי יהודה.</b> כשנחלקו ר׳ יהודה וחכמים לעיל בפרק תנור תחלתו ארבעה:",
+                "<b>בתנור שנתנו על פי הבור או על פי הדות.</b> מכאן הביא ר׳ יהודה ראיה לדבריו, דכי היכי דבעינן הכא שיהא מסיק מלמטה וקדירה בשלה מלמעלה, הכי נמי בעינן התם:"
+            ],
+            [
+                "<b>דכון.</b> לשון מקום. כמו דוך פלן [ברכות יח:<b>]</b> והוא מקום בולט מן הכירה שכשמוציאין הקדרה מן הכירה מושיבין אותה על אותה הבליטה, ופעמים יש לו בית קבול שתי קדירות או שלש:",
+                "<b>טהור משום כירה.</b> דאם נטמאת הכירה לא נטמא הוא. אי נמי, אינו מטמא במחובר ככירה:",
+                "<b>הצדדים שלו.</b> כותליו של דכון שאינן מן הכירה:",
+                "<b>הרחב שלו.</b> הוא כותל הכירה עצמה לצד בית קיבולו של דכון. ולפי שהדכון מרחיב והולך לצד הכירה קרי לה רחב:",
+                "<b>רבי מאיר מטהר.</b> דלא חשיב ככירה:",
+                "<b>ורבי יהודה מטמא.</b> דחשיב ככירה. והלכה כרבי יהודה:",
+                "<b>וכן הכופה את הסל.</b> ובנה על גביו כירה, ובולט חוץ לכירה. והסל הוא מיטמא משום כלי עץ, וכשבנה עליו כירה ורוחב הסל בולט חוץ לדופני הכירה ושופתים קדירות על אותה הבליטה, דינו כדכון: "
+            ],
+            [
+                "<b>כירה שנחלקה לארכה טהורה.</b> כירה מקום שפיתת שתי קדרות. וכשנחלקה לארכה בטלו שתי שפיתות, ואם נחלקה לרחבה שתי שפיתות קיימות זו לבדה וזו לבדה:",
+                "<b>כופח.</b> מקום שפיתת קדרה אחת. ובין שנסדק לארכו בין שנסדק לרחבו בטל מקום השפיתה:",
+                "<b>חצר הכירה.</b> כעין מחבת גדולה של חרס והכירה יושבת באמצע מחוברת לחצר:",
+                "<b>שלש אצבעות.</b> שכותלי החצר גבוהים שלש אצבעות. כשם ששיעור כירה תחלתה שלש, כדתנן לעיל בפרק התנור, כך שיעור חצר הכירה גבהו אין פחות משלש, ופחות משלש אין אויר שלה חשוב. ומיהו מטמאה במגע מדרבנן. אי נמי, משום דהוי כמו יד לכירה, ויד יש לו מגע ואין לו אויר:",
+                "<b>כיצד משערין אותה.</b> משום דכירה גבוהה מחצר הרבה וצריכים אנו לשער מה נחשב אויר החצר:",
+                "<b>נותן את השפוד.</b> ראשו אחד על כותל החצר הנמוך וראשו אחר על כותל הכירה הגבוה, וכל שלמטה מן השפוד אם נתלה שם שרץ אע״פ שהוא למעלה מכותלי החצר כאילו נתלה למטה, דכל זה נחשב אויר החצר:",
+                "<b>לא נטמאת הכירה.</b> דחצר טפלה לכירה, ואין כירה טפלה לחצר. ואין הלכה כראב״י:"
+            ],
+            [
+                "<b>היתה מופרשת.</b> שלא בנה האומן מתחלה החצר והכירה מחוברים יחד, אלא זו לעצמה וזו לעצמה:",
+                "<b>חלקה.</b> בלא בית קיבול כלל. וזו ואין צריך לומר זו קתני:",
+                "<b>פטפוטי כירה.</b> רגלי הכירה, שהם שלשה רגלים והם גבוהים שלש אצבעות, נחשבים ככירה ומיטמאים במגע ובאויר ככירה עצמה, וכל שכן אם הן פחותים משלש אצבעות שהם נידונים ככירה:",
+                "<b>ואפילו הן ארבעה.</b> רגלים, נידונים ככירה:"
+            ],
+            [
+                "<b>ניטל אחד מהן.</b> היו שלשה וניטל אחד מהן, אכתי חזו קצת להיות שופת עליהם את הקדירה וחשיב כנתוץ ולא כנתוץ, הלכך מיטמאים במגע ואין מיטמאין באויר:",
+                "<b>ור״ש מטהר.</b> שהיה ר״ש אומר כל פטפוטי כירה שאין מיטמאין באויר אין מיטמאין במגע. ואין הלכה כרבי שמעון:",
+                "<b>עשה שנים.</b> עשה האומן מתחלתה הכירה בשני פטפוטין:",
+                "<b>מיטמאים במגע ובאויר.</b> דהוו להו כשתי אבנים שעשאן כירה, דתנן לעיל שהיא טמאה:",
+                "<b>היו גבוהים.</b> הפטפוטים:",
+                "<b>ור׳ שמעון מטהר.</b> אותו העודף על שלש אצבעות ולמעלה, בין במגע בין באויר. דכל פטפוט למעלה משלש אצבעות לא חשיב ככירה:",
+                "<b>היו משוכים מן השפה.</b> כמין בליטות עשויין בגוף הכירה, ומאותן בליטות נמשכין הפטפוטין שהן רגלי הכירה, והשתא נמצאים הפטפוטים חוץ מן השפה, ומה שיש מהן בתוך שלש לשפה נחשב ככירה עצמה ומיטמא במגע ובאויר, ובמה שיש מהן מחוץ לשלש בהא פליגי ר׳ מאיר ור׳ שמעון. ובכולהו הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>כיצד משערין אותן.</b> לפי שהפטפוטים רחוקים זה מזה, וכשנמצא שרץ ביניהם אין אנו יכולים לדעת אם הוא בתוך שלש לשפה וטמא, או חוץ לשלש וטהור לר׳ מאיר באויר ולר׳ שמעון בין במגע בין באויר, הלכך מודד לפטפוט זה שלש אצבעות מן השפה וכן לשני ונותן האמה שמסרגלים בה את הספרים בינתים מזה לזה, והיא נקראת כנה, ומסרגל, ומן הסרגל ולפנים טמא, דהיינו נמי מקום הכנה, ומן הסרגל ולחוץ טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>התנור שחצצו.</b> שעשה מחיצה באמצעיתו וחלקו עד למעלה מפיו:",
+                "<b>הכל טמא.</b> אפילו אוכלים שבעבר השני של מחיצה:",
+                "<b>כוורת פחותה ופקוקה בקש.</b> להכי נקט פחותה, דלאו כלי היא, דאי הוה שלימה היתה מצלת על אוכלים שבתוכה, דאפילו כלי שטף מציל, אבל השתא דלאו כלי היא הויא כמחיצה בעלמא. ופקוקה בקש לרבותא נקטה, דאע״ג דפחיתתה פקוקה בקש לא הויא כלי ואין מצלת על אוכלים שבתוכה:",
+                "<b>ומשולשלת.</b> תלויה:",
+                "<b>אם הצילה במת החמור.</b> דכוורת פחותה ופקוקה בקש חוצצת בפני הטומאה באוהל המת, ואע״פ שטומאתו חמורה לטמא אדם וכלים טומאת שבעה:",
+                "<b>לא תציל בכלי חרס הקל.</b> שאינו מטמא אלא אוכלים ומשקים:",
+                "<b>שכן חולקים אהלים.</b> שדרך בני אדם לחלוק אוהלים במחיצה, הלכך הויא כוורת כמחיצה ומצלת באוהל המת מן הטומאה:",
+                "<b>שאין חולקים כלי חרס.</b> שאין דרך לחלוק כלי חרס במחיצה. פירוש אחר ועיקר, שכן חולקים אוהלים, שמועלת חלוקת מחיצה באוהלים, דהא תנן במסכת אהלות פרק סגוס עבה, בית שחצצו בנסרים או ביריעות, טומאה בבית, כלים שבתוך המחיצה טהורים. ואין חלוקת המחיצה מועלת בכלי חרס, דגבי תנור תנן הכא תנור שחצצו בנסרים או ביריעות, נמצא שרץ במקום אחד הכל טמא. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>היתה שלימה.</b> הכוורת:",
+                "<b>התנור טהור.</b> דכתיב (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, ולא אל תוך תוכו. ובפיה למעלה מן התנור איירי, דאי כולה משוקעת בתנור כחד תוך דמי:",
+                "<b>אוכלין שבתוכה טהורין.</b> דכתיב (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:",
+                "<b>ניקבו.</b> נקב המטהר אותן מידי טומאתן, שוב אין תורת כלי עליהן ואינן חוצצים בין התנור ובין מה שבתוכן. וכמה הוא נקב המטהר אותן מטומאתן:",
+                "<b>העשוי לאוכלים.</b> שיעורו כמוציא זיתים:",
+                "<b>העשוי לכך ולכך.</b> לאוכלים ולמשקים:",
+                "<b>מטילין אותו לחומרו.</b> ואם ניקב כשיעור של משקין שהיא פחות משיעור העשוי לאוכלים, שוב אינו מציל מפני הטומאה:",
+                "<b>בכונס משקה.</b> כשמשימין הכלי מצד הנקב על המים נכנסים המים דרך הנקב בתוך הכלי. והוא גדול ממוציא משקה:"
+            ],
+            [
+                "<b>סרידא.</b> כמין עריבה קטנה שהנחתום משתמש ללוש בה ואין לה בית קיבול. ורמב״ם אומר שהוא לוח של חרס נקובה עשויה כעין שבכה. מעשה רשת, מתרגמינן עובד סרדתא:",
+                "<b>גפיים.</b> אוגנים ואזנים:",
+                "<b>שאין מצילים מיד כלי חרס.</b> מליטמא באויר כלי חרס:",
+                "<b>אלא כלים.</b> וזו הואיל ואין לה אזנים אינה חשובה כלי:",
+                "<b>נחושתו של תנור.</b> קרקעיתו ותחתיתו. ודומה לו ביחזקאל (ט״ז ל״ו) יען השפך נחושתך:",
+                "<b>החבית והמשקין טהורים.</b> דלא נכנסו לאוירו, דהא למטה מנחושתו קיימי. ואפילו מחובר אויר התנור באויר החבית ואפילו החבית פתוחה ונכנס מאויר התנור בפיה, לא נטמא היין בכך, שאין אויר כלי חרס מטמא לא למעלה ולא למטה אלא בתוכו:",
+                "<b>היתה כפויה.</b> החבית על פיה ונתונה על פיו של תנור שיש בו שרץ, ויש בשולי החבית לחלוחית יין שיש בה טופח על מנת להטפיח, לא נטמאת אותה הלחלוחית מפני אויר התנור שנכנס לתוך החבית, כיון שלא היתה לחלוחית היין בתוך התנור:"
+            ],
+            [
+                "<b>הקדרה טהורה.</b> והוא שלא ראה השרץ אויר הקדירה כשנפל בתנור:",
+                "<b>נטמא.</b> המשקה, וחזר וטימא את הקדרה, כדין כל משקין טמאין שמטמאים כלים:",
+                "<b>מטמאיך לא טמאוני.</b> הקדרה אומרת למשקין, אויר כלי חרס שקיבלת ממנו הטומאה לא טמאוני, דאין כלי חרס מיטמא מאויר כלי חרס:",
+                "<b>ואתה טמאתני.</b> שנטמאת הקדירה מחמת משקים טמאים:"
+            ],
+            [
+                "<b>ונפל לאויר התנור טהור.</b> כל זמן שהתרנגול חי. דטומאה בלועה היה ואינה מטמאה:",
+                "<b>ואם מת טמא.</b> והוא שלא שהה כדי עיכול משעה שבלע עד שמת. ושיעור כדי עיכול בעופות, מעת לעת:",
+                "<b>הפת שבתוכו שניה.</b> דלא חזינן לתנור כמאן דמלא טומאה וכאילו נגע השרץ בפת, אלא התנור תחילה, שהשרץ [ש] הוא אב הטומאה נפל אל תוכו ועשאו ראשון, וחזר התנור שהוא ראשון וטימא את הפת ונעשית שניה:"
+            ],
+            [
+                "<b>בית שאור מוקף צמיד פתיל.</b> בכלי חרס עסקינן, שמציל באויר התנור בצמיד פתיל כדרך שמציל באוהל המת, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, ולא כל האוכל, פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור שאינו מיטמא מאויר התנור. אבל כלי שטף אינו מציל בצמיד פתיל על אוכלים שבתוכו, דהכי תני בתורת כהנים, [כל] האוכל, להביא המוקף צמיד פתיל בכלי שטף ונתון לתוך התנור, שאינו מציל מיד כלי חרס:",
+                "<b>השאור והשרץ בתוכו והקרץ בינתים.</b> כגון שיש לכלי זה שני קיבולין, והמחיצה המפסקת בין בית קיבול לחבירו נקראת קרץ, לשון מחומר קורצתי גם אני (איוב ל״ג ו׳), והמחיצה מגעת עד שפתו, והשאור מצד אחד והשרץ מצד אחר והקרץ היא המחיצה החוצצת בינתים, ומוקף הכלי כולו צמיד פתיל, דנמצאו השאור והשרץ שניהם מוקפים צמיד פתיל:",
+                "<b>התנור טמא.</b> מחמת השרץ שבתוך הצמיד פתיל. שצמיד פתיל מציל על הטהרות שבתוכו מלקבל טומאה, ואינו מציל על הטומאה שבתוכו שלא לטמא את אחרים:",
+                "<b>והשאור טהור.</b> דהרי הוא מוקף צמיד פתיל בפני עצמו:",
+                "<b>ואם היה שם פותח טפח.</b> שנפרצה המחיצה שבין השאור ובין כזית מן המת בפותח טפח:",
+                "<b>הכל טמא.</b> דטפח על טפח פתוח מביא את הטומאה:"
+            ],
+            [
+                "<b>בעין של תנור.</b> הוא חור כעין עין שעושים בתנור להוציא העשן, וכשמכניסים הפת לתנור סותמים אותו שלא יצא החום, ואינו חשוב כתוכו של תנור:",
+                "<b>אם היה באויר.</b> במקום מגולה שלא היה תחת האוהל, אפילו כזית מן המת נתון בעינו, טהור התנור, דאין טומאה נכנסת לתוכו כיון שאין בעין פותח טפח:",
+                "<b>ואם יש בו פותח טפח.</b> שעובי שפת העין החיצונה בולטת ומאהלת על כזית מן המת בטפח על טפח:",
+                "<b>הכל טמא.</b> העין והתנור. שטפח על טפח אוהל מביא את הטומאה:"
+            ],
+            [
+                "<b>נמצא במקום הנחת העצים.</b> נמצא השרץ במקום שמניחין בו אש ועצים בכירה, והוא המקום שמשליכין ממנו האש משפל המוקד:",
+                "<b>מן השפה החיצונה ולפנים טמא.</b> דעובי כותלי הכירה נחשב כלפנים וכאילו הוא תוך הכירה:",
+                "<b>וחכמים אומרים.</b> אין עובי כותלי הכירה נחשב אלא כלחוץ ואינו כתוכה של כירה. והלכה כחכמים:",
+                "<b>מכנגד שפיתת הקדרה.</b> ממקום שמתחיל לסתום אויר הכירה:",
+                "<b>נמצא.</b> השרץ:",
+                "<b>מקום ישיבת הבלן.</b> במקום שיושב המחמם את המים למרחץ:",
+                "<b>אין טמא אלא מן הסתימה ולפנים.</b> מסתימת הקדירה שיש בו המים או הצבע או שליקת הזיתים. ובתוספתא מוכח דאין טמא אלא מן הסתימה ולפנים דקאמר הכא, היינו כשנתלה השרץ באויר ולא נגע, אבל בטומאת מגע מטמא אפילו מן הסתימה ולחוץ:"
+            ],
+            [
+                "<b>בור שיש בו בית שפיתה.</b> החופר בקרקע וטח בטיט והטיח יכול לעמוד מאליו, כגון תנורו של בן דינאי דתנן לעיל בפרק תנור תחלתו ארבעה. ואית דגרסי כור בכ״ף, והוא כלי שמתיכין בו הזהב והכסף והמתכות, לשון כור הברזל. ולי נראה שהוא תנור של נפחים:",
+                "<b>פורנה.</b> תנור גדול של חרס ופתחו בצדו כעין שלנו. וטהור, משום דמשמש עם הקרקע, כדקתני בתוספתא:",
+                "<b>לזבז.</b> שפה עבה:",
+                "<b>אסטגיות.</b> נקבים כעין אותן שעושים לתנורים:",
+                "<b>שפיות.</b> שפה דקה. והלכה כתנא קמא. ורבותי פירשו, דלזבז ואסטגיות ושפיות הכל אחד, ולא פליגי אלא שכל אחד היה שונה כפי הלשון ששמע מרבו, שחייב אדם לומר כלשון רבו:"
+            ],
+            [
+                "<b>מגע טמא מת.</b> אדם שנגע בטמא מת ונעשה ראשון, דטמא מת הוי אב הטומאה ועושה הנוגע בו ראשון, ומשקין שבתוך פיו מטמאין את התנור כשנכנסו לאוירו. ואע״ג דהוא עצמו אינו מטמאו דאין כלי מקבל טומאה אלא מאב הטומאה, הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני, כדתנן במסכת פרה דרבנן גזרו על המשקים שיהיו מטמאים כלים, גזירה משום משקה זב וזבה כדאמרינן במסכת שבת. ואוכלים דנקט הכא, כדי נסבא. שהרי אין אוכל מטמא כלי, אלא משקים בלבד מטמאים כלים. וקפיצת פיו אינה מצלת, דאין צמיד פתיל מציל על הטומאה שבתוכו מלטמא אחרים כדתנן לעיל, ובר מן דין הא תניא בתוספתא דכלים הכל מצילים מיד כלי חרס אפילו כלי גללים וכלי אדמה חוץ מן האדם. הלכך, טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור שהוא טמא, נטמאו. דאין האדם מציל בצמיד פתיל מיד כלי חרס:",
+                "<b>בידים מסואבות.</b> ידים שהם שניות לטומאה ופוסלות את התרומה:",
+                "<b>הכניס ידו לתוך פיו.</b> ליטול את הצרור שבפיו, או כל מידי:",
+                "<b>ר׳ מאיר מטמא.</b> הדבילה. לפי שהידים מסואבות טמאו את הרוק להיות תחלה מפני שהוא משקה, והרוק טימא את הדבילה, דראשון עושה שני בחולין:",
+                "<b>ורבי יהודה מטהר.</b> סבר כל זמן שלא יצא הרוק מן הפה לא חשיב משקה:",
+                "<b>ורבי יוסי מטמא.</b> כשהיפך הדבילה מצד זה לצד זה בתוך פיו, שנעקר הרוק. ומטהר בלא היפך, שכל זמן שלא נעקר לא נחשב משקה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>האשה שנטף חלב מדדיה.</b> והיא טמאה, וחלב הנוטף מדדיה הוי כמשקה שנגע בה ונעשה תחילה:",
+                "<b>שהמשקה מטמא לרצון ושלא לרצון.</b> ואע״ג דחלב הנוטף מדדיה שלא לרצונה היה, דלא ניחא לה, אפילו הכי נטמא התנור. דלענין הכשר זרעים דוקא בעינן דניחא ליה, אבל לא לטמא:",
+                "<b>היתה גורפתו.</b> שהיתה גורפת התנור הטמא להוציא אפרו:",
+                "<b>והכה קוץ ויצא ממנה דם.</b> ודם המכה חשיב משקה:",
+                "<b>ונתנה אצבעה לתוך פיה.</b> כדרך הנכוים באצבעם שנותנים אצבעם בפיהם:",
+                "<b>נטמא.</b> גרסינן. כלומר נטמא התנור מחמת הרוק והדם:"
+            ]
+        ],
+        [
+            [
+                "<b>מחט או טבעת.</b> טמא:",
+                "<b>שנמצאו בנחושתו של תנור.</b> ברצפת הקרקע שהתנור מחובר בה:",
+                "<b>נראין.</b> בתנור:",
+                "<b>אבל לא יוצאין.</b> בחלל. התנור. כגון שבלועים בעובי הרצפה של הקרקע ונראין באוירו של תנור אבל אין בולטין לתוכו:",
+                "<b>אם אופה הוא את הבצק.</b> אם בשעה שמדביק הפת לתוכו נוגע הבצק במחט או בטבעת, נח. שב כאוירו של תנור וטמאוהו. ואם לאו, טהור, דתוכו כתב רחמנא, והאי לאו תוכו הוא. וכגון שהיו שם בלועים ברצפה קודם שחיברו התנור שם, דאם הכניסו אותם דרך פיו של תנור, משנכנסו לאוירו נטמא התנור:",
+                "<b>בבצק הבינוני.</b> לא שבלילתו רכה, שירד למטה לסדקין. ולא שבלילתו קשה, שאינו נדבק:",
+                "<b>בטפילת התנור.</b> היא הטפילה של טיט שעושים סביב התנור לעבותו כדי שיחזיק חומו:",
+                "<b>מוקף צמיד פתיל.</b> ומונח באוהל המת:",
+                "<b>בטמא.</b> אם התנור טמא:",
+                "<b>טמאים.</b> המחט והטבעת הנמצאים בטפילה של תנור:",
+                "<b>ובטהור טהורים.</b> דכיון שהתנור מוקף צמיד פתיל וניצול, גם הם ניצולים עמו, דבטילי לגבי טפילה:",
+                "<b>נמצאו במגופת החבית.</b> בטיט שרגילין לעשות בו כיסוי על פי החבית:",
+                "<b>מצדיה.</b> של חבית:",
+                "<b>טמאים.</b> שאין צדי החבית צריכים לטיט:",
+                "<b>מכנגד פיה.</b> אם המחט והטבעת נמשכים כנגד פי החבית:",
+                "<b>טהורין.</b> ובלבד שיהיו בתוך הטיט של מגופה ולא יכנסהו לאויר החבית. ואע״פ שהם נראים מתוכה, הואיל ואין נכנסין לאוירה טהורין:",
+                "<b>שוקעים בתוכה ותחתיהן כקליפת השום.</b> אם היה בין המחט והטבעת ובין אויר החבית מחיצה דקה כקליפת השום, שנמצא שהן בלועים לתוך המגופה ואין נכנס לאויר החבית כלל, טהורים, דבטילי לגבי המגופה. אבל אם נכנסים לתוך החבית, טמאים, שאין צמיד פתיל מציל באוהל המת אלא על כלי חרס ואוכלים ומשקים, דברים שאין להם טהרה במקוה, אבל על כלי מתכות כגון מחט וטבעת שיש להן טהרה במקוה, אין צמיד פתיל מציל בהן, הלכך אם נכנסים בתוך אויר החבית, שאין בטלים לגבי מגופה, אין ניצולים בצמיד פתיל. כך נראית בעיני פירוש משנה זו. ורבותי לא פירשוה כך. ופירושם לא ידעתי להעמידו מכוון ולכך לא כתבתיו:"
+            ],
+            [
+                "<b>ומניקת בתוכה.</b> כמין קנה חלול עשוי ממתכת. שנותנים ראשו אחד בנקב החבית ומוצץ בפיו מראשו השני ויוצאין כל המשקין שבחבית דרך אותה מניקת:",
+                "<b>החבית והמשקין טהורים ומניקת טמאה.</b> החבית של חרס, ומניקת שבתוכה של מתכת. הלכך החבית והמשקין שאין להם טהרה במקוה, ואי מטהרת להו והם של עם הארץ לא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, לא גזרו בהו רבנן, ונצולים בצמיד פתיל, אבל מניקת של מתכת שיש לה טהרה במקוה, אם תטהרנה אתי חבר לאשתמושי בה, שישאלנה מעם הארץ ויטבילנה ויעריב שמשה וישתמש בה, כסבור אין בה אלא משום מגע טמא, והוא לא ידע שהיתה באוהל המת וצריכה הזאה שלישי ושביעי, ואע״פ שהיתה בכלי חרס המוקף צמיד פתיל, אין צמיד פתיל של כלי של עם הארץ מצילין מן הטומאה אצל חבר, שכל כליו של עם הארץ הם בחזקת טומאה אצל חבר, וכלי טמא אינו מציל בצמיד פתיל, שאין מציל בצמיד פתיל אלא כלי חרס הטהור בלבד. ואילו באו חכמים לגזור שלא יציל שום כלי חרס של עם הארץ בצמיד פתיל, לא היו עמי הארצות מקבלין מהן, לפי שהן סבורין שהן בקיאין ושומרין כליהן בטהרה. הלכך בכלי חרס ואוכלים ומשקין שאין להן טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אומרים להן טהורים הן וישתמשו בהן הן שמחזיקין כליהן בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן, שהרי הן אצלו בחזקת טמאין ואין להן טהרה עולמית, אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהם ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, עשו דין שוה לכל ואמרו דאין כלי שטף ניצול בצמיד פתיל:",
+                "<b>ובית הלל אומרים אף מניקת טהורה.</b> קודם ששמעו טעמן של בית שמאי לא היו יודעים מפני מה אוכלים ומשקין שבתוך צמיד פתיל טהורין וכלי מתכת טמאים, ולאחר ששמעו טעמן כדפרשינן חזרו להורות כדברי בית שמאי:"
+            ],
+            [
+                "<b>למטה מנחושתו של תנור.</b> רצפה שמושיבין שם התנור. שהתנור עשוי כמין קדירה גדולה שאין לה שולים, ומתקנים לו רצפה בקרקע ומושיבין אותו שם, ואותה רצפה היא נחושתו של תנור:",
+                "<b>חי נפל.</b> ולא נטמא התנור. דאי מת נפל, היה התנור מיטמא באויר כשנפל דרך פיו של תנור. והא דלא תלינן שמא שם היה קודם שהושיבו שם התנור, לפי שלפעמים נמצא השרץ לח וניכר שמחדש מת והתנור יש ימים מרובים שהושיבוהו שם, והשתא אי אפשר לומר שהשרץ קדם שם לתנור, דא״כ מחום האש היה נשרף ונעשה אפר, אלא תלינן שמא חי נפל, ודרך שרצים לעשות חפירות בקרקע להטמן שם לפיכך נמצא למטה מנחושתו:",
+                "<b>שם היו עד שלא בא התנור.</b> קודם שהושיבוהו שם ולא ראה אויר התנור:",
+                "<b>באפר מקלה.</b> שנעשה מחמת שריפת האש. והיינו למעלה בחלל התנור. ומשום דאשכחן עפר דאקרי אפר והכא באפר של שריפה משתעי, משום הכי תנא אפר מקלה לשון קלוי באש:"
+            ],
+            [
+                "<b>ונפל לאויר התנור טמא.</b> דמשקין טמאין מטמאין כלי. ואע״פ שהמשקין בלועין לתוך הספוג, כפלוטים דמו, לפי שספוג עשוי להכניס ולהוציא בו:",
+                "<b>וכן חתיכה של לפת ושל גמי.</b> הוו כספוג לפי שבגמי בודקין בו את היין והוי גם הוא עשוי להכניס ולהוציא כספוג. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>חרסים שנשתמש בהן משקין טמאים.</b> כגון עביט של מימי רגלים של זב ושל זבה שנשבר וחרסיו בלעו מימי רגליהם. ומיירי כגון שהדיחום במים שלש פעמים שלא נשאר בהן משקה טמא. דאי לא הדיחום, נטמא התנור מחמת המשקים הדבוקין בדפנותיו כאילו הן בעין:",
+                "<b>שסוף משקה לצאת.</b> כלומר, דרך משקה לצאת ע״י ליבון החרסים, וכיון שהיו אלו החרסים בתנור בשעת הסיקו יצאו המשקין מהן וטמאו התנור מאוירו:",
+                "<b>גפת.</b> פסולת של זיתים לאחר שהוציאו שמנן:",
+                "<b>חדשה.</b> תוך שנים עשר חודש:",
+                "<b>ישנה.</b> לאחר שנים עשר חודש, דבסתמא יצא כל המשקה שבהן:"
+            ],
+            [
+                "<b>והלכו עליהן טמאים.</b> בני אדם טמאים:",
+                "<b>טהורים.</b> שלא נטמאו בדריסתן, כיון שלא נקרא עליהם שם טומאה בעולם:",
+                "<b>כוש.</b> פלך שהאשה טווה בו ויש ברזל עקום בראשו ושמו צינורא, ופעמים נשקע הברזל בתוך העץ וכולו מכוסה בעץ:",
+                "<b>מלמד.</b> מקל ארוך ובראשו כעין מסמר דק, ומדריכים בו הפרה לתלמיה, לכך הוא קרוי מלמד הבקר. והמסמר שבראשו קרוי דרבן, כמו דברי חכמים כדרבונות (קהלת י״ב:י״א):",
+                "<b>ולבינה שבלעה את הטבעת.</b> שגבל הטבעת בטיט הלבינה ונצרפה עמה בכבשן:",
+                "<b>נכנסו לאוהל המת.</b> כשהן בלועים וטמונים בתוך הכוש או בתוך המלמד או בתוך הלבינה:",
+                "<b>נטמאו.</b> שאין מציל באוהל המת וכן מיד כלי חרס אלא כלי שיש לו תוך, והאי לא דמי אלא לעצם כשעורה הכרוך בסיב:",
+                "<b>הסיטן הזב.</b> אע״פ שלא נגע בהן אלא שהכריען:",
+                "<b>נטמאו.</b> שהזב מטמא בהיסט. אפילו המוקף צמיד פתיל מיטמא בהיסט, כל שכן האי:",
+                "<b>נגע בהן ככר של תרומה.</b> כשהן בלועין:",
+                "<b>טהור.</b> הככר. ואע״פ שהוא של תרומה ושני פוסל בו. ואפילו הברזל הבלוע הוא אב הטומאה לא אמרינן נעשה העץ המכסה אותו ראשון או שני ויהיה הככר שלישי ונפסל, אבל מטמאים את התנור ואע״פ שהן בלועין, לפי שהתנור מיטמא מאוירו ואפילו לא נגעה הטומאה בו, וטומאה בלועה מטמאתו כדפרישנא בפרקין דלעיל:"
+            ],
+            [
+                "<b>סרידה.</b> כמין עריבה קטנה שהנחתום משתמש בה, והיא פשוטה ואינה מקבלת טומאה:",
+                "<b>שהיא נתונה על פי התנור.</b> וממורחת בטיט כדי להקיף בצמיד פתיל ולא יטמא התנור באוהל המת:",
+                "<b>נסדק מן תנור לסרידה.</b> היינו שנסדק המירוח:",
+                "<b>מלוא פי מרדע שלא נכנס.</b> המרדע הוא מלמד הבקר, ויש בהיקפו טפח ועביו שליש טפח, שכל שיש בעביו טפח יש בהקיפו שלשה טפחים. ושעור הסדק כשנסדק המירוח, לרבנן מלוא פי המרדע בשוה, ואע״פ שאין הנקב גדול שיכנס פי מרדע במלואו, הואיל ושוה הסדק מלוא פי המרדע אין כאן צמיד פתיל, ולר׳ יהודה לעולם הוי צמיד פתיל עד שיהיה הסדק גדול שיכנס בו פי המרדע:",
+                "<b>נסדקה סרידה עצמה.</b> לרבנן קיל מכשנסדק המירוח, ולרבי יהודה קיל כשנסדק המירוח מכשנסדקה סרידה עצמה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שנקב מעינו.</b> עין של תנור, הוא הנקב שעושים בו כדי שיצא ממנו העשן. ומירחו עינו בטיט וסתמוהו וניקב אח״כ במקום המירוח:",
+                "<b>נכנס ויוצא דולק.</b> שהנקב רחב והכוש נכנס ויוצא בריוח:",
+                "<b>ניקב מצדו.</b> של עין:",
+                "<b>וכן היה אומר במגופת החבית.</b> וכן היה ר׳ שמעון אומר בכל הני, דדינם מן האמצע נכנס ומן הצד אינו נכנס. ואין הלכה כר׳ שמעון:",
+                "<b>מלוא מיצה שניה של שיפון.</b> מלוא קשר שני של קנה של שיפון, שהשני דק מן הראשון ועבה יותר מן השלשה, שהקנה עב מלמטה ומתדקדק ועולה. שיפון, ויינ״א בלע״ז:",
+                "<b>לשאר משקין.</b> כגון שמן דבש וחלב:",
+                "<b>אפילו כל שהן טמאים.</b> אפילו נקב כל שהן אין מצילין בצמיד פתיל וטמאים:",
+                "<b>שלא נעשו בידי אדם.</b> שלא ניקבו במתכוין אלא מאליהן:",
+                "<b>ניקבו העשוי לאוכלים שיעורו בזיתים.</b> השתא מיירי בשנפחת הכלי עצמו וניקב. וכל הנך שיעורים דלעיל כשנפחתה סתימה שבפתחו:",
+                "<b>שיעורן בזיתים.</b> אם נפחת במוציא זית בעי מירוח, ובפחות מכאן לא בעי מירוח. ובגמרא במסכת שבת [צו] מוכיח דכלי גדול שניקב במוציא רמון, וכלי קטן שנפחת ברובו אין מירוח וסתימה מועילין בו, ושוב אינו מציל בצמיד פתיל כיון דבטל מתורת כלי. ואם מירחו נעשה כאוכלים שגבלן בטיט שאין הטיט מצילן:",
+                "<b>שיעורן במשקין.</b> בכונס משקה:",
+                "<b>העשוי לכך ולכר.</b> למשקין ולאוכלין:",
+                "<b>מטילין אותו לחומרו.</b> ואם ניקב בכונס משקה אינו מציל בצמיד פתיל עד שיומרח:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו כלים.</b> כלי גללים. של צפיעי בקר:",
+                "<b>כלי אבנים וכלי אדמה.</b> דכל הני אין להם טומאה לא מדברי תורה ולא מדברי סופרים, ולכך מצילין בצמיד פתיל. ואע״ג דכל כלי פתוח, בכלי חרס משתעי קרא, בכלי שטומאה קודמת לפתחו דהיינו כלי חרס שמיטמא מאוירו, מכל מקום שאר כלים נמי מרבינן שמצילים, מדכתיב וכל:",
+                "<b>ועצמות הדג.</b> אם עשה כלי מעצמות בריות שבים, מצילים. לפי שאין מקבלים טומאה, כדתנן לקמן בפרק י״ז כל שבים טהור. וכל כלים מעצמות העוף טהורים, דכתיב (במדבר ל״א:כ׳) וכל מעשה עזים, פרט לעופות:",
+                "<b>כלי עץ הטהורים.</b> כגון כלים גדולים הבאים במדה שמחזיקים ארבעים סאה בלח שהן כוריים ביבש, דלא מקבלי טומאה. דבעינן דומיא דשק שמיטלטל מלא וריקן, וכיון שהן גדולים כל כך אין מיטלטלים מלאים, ומצילים בצמיד פתיל:",
+                "<b>מפיהן.</b> שהצמיד פתיל בפיהן:",
+                "<b>מצדיהן.</b> אם ניקבו בצדיהן והקיפן צמיד פתיל:",
+                "<b>ר׳ אליעזר מטמא.</b> קסבר כפוי אינו מציל, ואפילו מירחו למטה בקרקע. שנאמר צמיד פתיל עליו, ולא צמיד פתיל על גבו. ואין הלכה כרבי אליעזר:",
+                "<b>על הכל מצילים.</b> כל הני כלים דתנן במתניתין, מצילין על כל מה שבתוכן בין היו בתוכן כלי שטף בין כלי חרס בין בגדים בין אוכלים ומשקים:",
+                "<b>חוץ מכלי חרס.</b> שאין מצילים אלא על אוכלים ומשקים וכלי חרס שבתוכן, דברים שאין להן טהרה במקוה, ולא על כלי מתכות ובגדים. שיש להם טהרה במקוה. וטעמא פרישנא בפרקין דלעיל. ומשנה זו לאחר חזרה שחזרו ב״ה להויות כדברי בית שמאי:"
+            ],
+            [
+                "<b>במה מקיפין.</b> במה סותמים פי הכלי או מדבקים הכיסוי על פי הכלי ויחשב צמיד פתיל:",
+                "<b>גפסים.</b> מין סיד הוא, ויותר לבן מסיד ונשרף בכבשן כמו הסיד:",
+                "<b>חרסית.</b> כתישת חרסים, ולשים אותה במים:",
+                "<b>בעץ.</b> הוא בדיל. את הבדיל, מתרגמינן ית אבצא. ותרגום ירושלמי בעצא:",
+                "<b>שהוא פתיל ואינו צמיד.</b> כלומר כיסוי הוא, אבל אינו מחובר ומדובק יפה על פי הכלי:",
+                "<b>לא בדבילה שמינה ולא בבצק שנלוש במי פירות.</b> ואע״ג דמצילים שהרי לא הוכשרו לקבל טומאה, אעפ״כ לכתחילה אין מקיפין בהן, גזירה שמא יוכשרו שיפלו עליהן משקין המכשירים, ואין דבר טמא מציל:",
+                "<b>ואם הקיף.</b> ולא בא עליהן מים או אחד מן המשקין המכשירין, הצילו:"
+            ],
+            [
+                "<b>המתחלחלת.</b> מתנענעת ומתנדנדת. לשון ותתחלחל המלכה:",
+                "<b>רבי יהודה אומר מצלת.</b> דחשיב לה צמיד פתיל הואיל ואינה יוצאת:",
+                "<b>וחכמים אומרים אינה מצלת.</b> דכיון דמתחלחלת לאו צמיד פתיל הוא. והלכה כחכמים:",
+                "<b>היה בית אצבע.</b> של מגופה משוקע ונכנס לתוך החבית, חשיב השרץ שבתוכה כאילו הוא בתוך החבית. ובית אצבע הוא המקום מן המגופה שאדם מכניס אצבעו לתוכו:",
+                "<b>אוכלים שבתוכה.</b> שבתוך בית אצבע השוקע ונכנס לתוך החבית:",
+                "<b>טמאים.</b> דמגופת החבית כחבית דמיא:"
+            ],
+            [
+                "<b>הכדור.</b> פלוט״א בלע״ז:",
+                "<b>הפקעת של גמי.</b> לח ארוך שכורכים אותו זה עם זה ועושים אותו עגול כמין פקעיות של שתי. גלומור״ש בלע״ז:",
+                "<b>עד שימרח.</b> מלמטה של כדור או של פקעת ולמעלה, כדי שיכסה כולו, מפני שהוא חלול:",
+                "<b>וכן מטלית של בגד.</b> דכל הני חלולים נינהו. וכולהו אין מצילין אלא כשאין בהם שיעור לקבל טומאה:",
+                "<b>וקשרה במשיחה.</b> בחוט דק כדרך שעושים כשמכסים פי הנוד בבגד או בנייר שקושרים אותו, ומוסף על הקשירה בעי נמי מריחה מן הצדדין: "
+            ],
+            [
+                "<b>חבית שנתקלפה.</b> חבית זפותה מבפנים וניטל חרס ממנה מבחוץ, והזפת עומד כנגדו מבפנים:",
+                "<b>קבותים.</b> קנקנים של חרס שמניחין בהן מורייס נקראים קבותים:",
+                "<b>שגפתן.</b> שכסה אותן במין סיד שקורין גפסים דתנן לעיל שמקיפין בו:",
+                "<b>עם השפה.</b> למטה משפת הכלי, שנמצא הצמיד פתיל מבפנים והשפה מגולה מבחוץ:",
+                "<b>ר׳ יהודה אומר אין מצילין.</b> דקסבר צמיד פתיל עליו כתיב. ולא צמיד פתיל מתוכו. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>וסתמוה שמרים הצילוה.</b> סתמא כחכמים דיש צמיד פתיל מבפנים:",
+                "<b>עד שימרח.</b> סביב לזמורה מן הצדדים. אבל על הזמורה עצמה לא בעי מירוח:",
+                "<b>נסר.</b> פשוטי כלי עץ הוא:",
+                "<b>בסינים.</b> שנתן בין נסר לנסר קליפות דקות של סנה:",
+                "<b>או בשגמין.</b> קליפי עץ של שגמין. ואותן קליפין נתן בין נסר לנסר כדי לחברן:"
+            ],
+            [
+                "<b>תנור ישן.</b> שהוסק כדי לאפות בו סופגנים. שזו היא גמר מלאכתו להיות חשוב כלי לקבל טומאה:",
+                "<b>חדש.</b> שלא הוסק ואינו מקבל טומאה:",
+                "<b>וסרידא על פי הישן.</b> ואינה ממורחת בטיט, ואין כאן צמיד פתיל:",
+                "<b>ניטל הישן וסרידא נופלת.</b> שאינה נסמכת על פי החדש:",
+                "<b>הכל טמא.</b> שהישן שעליו הסרידא חשוב כלי ואינו מציל אלא בצמיד פתיל, והרי אין כאן צמיד פתיל. והחדש שאינו כלי היה חוצץ בפני הטומאה משום אוהל אם היתה הסרידא נסמכת עליו, דכל המציל משום אהל אינו צריך לצמיד פתיל. אבל בזמן שאין הסרידא נסמכת עליו אין כאן אוהל, הלכך הכל טמא:",
+                "<b>אם אין בין חדש לסרידא פותח טפח.</b> אם אין גובה טפח בין הכיסוי שעל הישן לפה של התנור החדש, נחשב הכיסוי שעל הישן כאילו הוא בפי החדש, ונעשה החדש אוהל וחוצץ בפני הטומאה וכל מה שבתוכו טהור:"
+            ],
+            [
+                "<b>לפסין.</b> כמו אלפסין. מחבות גדולות של ברזל שמבשלין בהן:",
+                "<b>ושפתותיהן שוות.</b> שאין שפת אחת מהן גבוהה מחברתה:",
+                "<b>בעליונה.</b> היא הפנימית שהחיצונה תחתיה:",
+                "<b>היא טמאה כו׳</b> אם השרץ בעליונה, אוכלין שבתחתונה טהורין, דרחמנא אמר (ויקרא י״א:ל״ג) כל אשר יפול אל תוכו, ולא אל תוך תוכו, והשרץ שבעליונה תוך תוכו דתחתונה הוא. ואם השרץ בתחתונה, לא נטמאו האוכלים שבעליונה, דרחמנא אמר (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:",
+                "<b>היו בכונס משקה.</b> כלומר נקובים בכונס משקה דהיינו כדי טהרתן, דאלפסין עשויין למשקים ולאוכלין, ומטילין אותו לחומרו בכונס משקה:",
+                "<b>השרץ בעליונה.</b> דהיינו הפנימית:",
+                "<b>כולן טמאות.</b> דרואין את השרץ כאילו הוא בכל אחת, כיון דנקובות בכונס משקה:",
+                "<b>בתחתונה.</b> דהיא החיצונה:",
+                "<b>היא טמאה וכולן טהורות.</b> דאין טומאה נכנסת דרך שוליו. ומיהו אם היו אוכלים ומשקים בפנימית, נטמאו, כיון דלא מירח הנקב כדמוכח לעיל בפרק שמיני. והיינו טעמא, משום דניקב בכדי טהרתו נחשב כאויר של חיצונה, ואוכלים ומשקין מיטמאין מאויר כלי חרס ואין אדם וכלים מיטמאין מאויר כלי חרס:",
+                "<b>השרץ בעליונה.</b> השתא מיירי בלפסין שלימות:",
+                "<b>היא והתחתונה טמאה.</b> דכמונח בתוכה דמי כיון דעודפת. אבל אמצעית טהורה, דאין כלי מיטמא באויר כלי חרס:",
+                "<b>כל שיש בו משקה טופח טמא.</b> נטמא משקה טופח שבתוך הכלי האמצעי מאויר כלי חרס, וחזר המשקה וטימא את הכלים. דרבנן גזרו על משקה שיטמא כלי, גזירה משום משקה זב וזבה. והוא הדין דהוה מצי לאשמועינן חידוש זה של משקה טופח ברישא כשהשרץ בעליונה והתחתונה עודפת ויש משקה טופח באמצעי:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי מתכות פשוטיהן טמאים.</b> דלא איתקש לשק:",
+                "<b>חזרו לטומאתן הישנה.</b> חכמים גזרו על כלי מתכות שהתיכן ועשה מהן כלים חדשים, שיחזרו לטומאתן הישנה. גזירה שמא יאמרו שבירתן של כלים מטהרתן וטבילתן מטהרתן. מה שבירתן אינה טעונה הערב שמש, שהרי משתמשין בהן באותו היום שנטמאו ושברן וחזר ועשאן חדשים, אף טבילתן אינה טעונה הערב שמש, ואתיא למיעבד תרומה וקדשים בכלים שלא העריב שמשן:",
+                "<b>לא לכל טומאה אלא לטומאת נפש.</b> רבן שמעון בן גמליאל סבר דטעמא דגזרו על כלי מתכות שיחזרו לטומאתן ישנה אינה אלא גזירה שמא תשתכח תורת מי חטאת מן הכלים, שאין לך אדם ממתין שבעת ימים אלא שוברן מיד וחוזר ועושה אותן חדשים, הילכך לא חזרו אלא לטומאת מת בלבד שצריכים הזאת שלישי ושביעי. ואין הלכה כרשב״ג:"
+            ],
+            [
+                "<b>שיש לו שם בפני עצמו.</b> שהוא ידוע וניכר ומיוחד בשמו:",
+                "<b>טמא.</b> בין יש לו בית קבול בין אין לו בית קבול:",
+                "<b>הנגר.</b> יתד של ברזל שנועץ ראשו אחד בקרקע וראשו השני אחורי הדלת. אי נמי, כמין עמוד שסוגר ומבריח הדלת מן הקצה אל הקצה:",
+                "<b>מנעול.</b> כל דבר שנועלים וסוגרים בו הדלת נקרא מנעול. ודוגמתו במקרא בשיר השירים (ה׳ ה׳) על כפות המנעול:",
+                "<b>פותה.</b> כמין כוס קטן של ברזל קובעים בארץ, וציר הדלת סובב עליו כדי שיהא נוח להפתח ולהסגר. ודוגמתו במקרא (מלכים א ז׳ נ׳) והפותות לדלתות הבית הפנימית:",
+                "<b>והצנור.</b> קנאל״י בלע״ז:",
+                "<b>שנעשו לקרקע.</b> להשתמש בקרקע. וכל המחובר לקרקע הרי הוא כקרקע ואינו מקבל טומאה:"
+            ],
+            [
+                "<b>העשת.</b> חתיכה של ברזל כשמוציאים אותו מן המחצב:",
+                "<b>חררה.</b> לאחר שמתיכים הברזל עושים ממנו עיגול כמין עוגה:",
+                "<b>סובב של גלגל.</b> גלגל העגלה של עץ, עושים סביבו טס של ברזל שלא ישבר בטרשים ובסלעים:",
+                "<b>טסין.</b> וירקעו את פחי הזהב (שמות ל״ט:ג׳), מתרגמינן ורדידו ית טסי דדהבא:",
+                "<b>כני כלים.</b> בסיסי כלים. לשון ואת כנו (שם), דמתרגמינן וית בסיסיה:",
+                "<b>הוגני כלים.</b> כמין ענק סביבות שפת הכלים:",
+                "<b>אזני כלים.</b> בית יד שאוחזים בו הכלי:",
+                "<b>השחולות.</b> מה שנשתייר מן הכלי לאחר שנעשה. לשון כמשחל בניתא מחלבא (ברכות דף ח.) כי מן המים משיתיהו (שמות ב׳:י׳), מתרגמינן ארי מן מיא שחלתיה:",
+                "<b>גרודות.</b> שנגרד מן הכלי בשעת עשייתו. לשון להתגרד בו האמור באיוב (ב׳ ח׳):",
+                "<b>טהורים.</b> דלא חיישינן בכל הני שמא מכלי טמא באו וכשחזר ועשה מהן כלי חזרו לטומאתן ישנה, דכל הני לא נראו לקבל טומאה מעולם, משום דגולמי כלי מתכות נינהו, וגולמי כלי מתכות אין מקבלין טומאה. והכי תניא בתוספתא, גולמי כלי מתכות טהורים, ואלו הן גולמי כלי מתכות, כל שעתיד לשוף, לשבץ, לגרד. ולכרכב, ולהקיש בקורנס, מחוסר אוגן או אוזן. טהור:",
+                "<b>אף מן הקצוצות.</b> אם קצץ כלים לחתיכות, כלים הנעשים מאותן חתיכות לא חזרו לטומאתן ישנה. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>גרוטאות.</b> כלים שנשתברו מפני תשמישן ונעשה בהן חתיכות קטנות אחרי בלותן נקראים גרוטות. והן קטנים משכרי כלים:",
+                "<b>ומן המסמרות שידוע שנעשו מכלים.</b> אע״ג דלא ידעינן אם מכלים טהורים באו או מן הטמאין:",
+                "<b>טמאין.</b> טמאים הכלים הנעשים מהם. דחיישינן שמא מכלים טמאין באו וחזרו לטומאתן הישנה:",
+                "<b>מן המסמרות.</b> סתם. דלא ידעינן אם נעשו מכלים או מן העשת:",
+                "<b>בית שמאי מטמאין.</b> דגזרו הני אטו הני:",
+                "<b>ובית הלל מטהרין.</b> דלא גזרו:"
+            ],
+            [
+                "<b>ברזל טמא.</b> שבא משברי כלים:",
+                "<b>שבללו.</b> שטרפן זה בזה והתיכן ועשה משניהם כלי:",
+                "<b>ברזל טהור.</b> שבא מן העשת ומן החררה וכו׳:",
+                "<b>אם רוב מן הטמא טמא.</b> דחוזר לטומאתו הישנה:",
+                "<b>החלמא.</b> טיט הדבק כלובן ביצה:",
+                "<b>ומן הגללים.</b> שעירב הטיט עם גללי הבקר ועשה מהן כלים וצרפן בכבשן. אם רוב מן החלמא. מקבלים טומאה כדין כלי חרס. ואם רוב מן הגללים, טהורים, דכלי גללים אין מקבלין טומאה:",
+                "<b>קלוסטרא.</b> הנגר של הדלת. והוא היתד שנועלים בו הדלת כדפרישנא לעיל, רגילים לעשות בראשו כמין תפוח, והוא נקרא גלוסטרא. ואם נעשה מברזל טמא, חוזר לטומאתו הישנה, לפי שראוי לדוך בו שומין במדוכה:",
+                "<b>ומצופה טהורה.</b> אם היתה של ברזל טהור ומצופה של מתכת טמא, טהורה. דבתר עיקרא אזלינן ולא בתר הציפוי שהוא של מתכת טמא:",
+                "<b>הפין והפורנא.</b> שינים הקבועים בפותחת, והפין נכנס בתוך הפורנא:",
+                "<b>שומטה מפתח זה ותולה בחבירו.</b> ע״י גרירה בלבד, דטלטול מן הצד הוא. אבל טלטול גמור, לא. ור׳ טרפון שרי אפילו טלטול גמור כי ארחיה. ושמא אתא תנא לאשמעינן הכא דקלוסטרא טמאה דתנן ברישא לאו דברי הכל היא אלא פלוגתא דרבי יהושע ור׳ טרפון, דלר׳ יהושע טהורה, דכי היכי דלא משוי לה מנא לענין שבת הכי נמי לא משוי לה מנא לענין טומאה:"
+            ],
+            [
+                "<b>עקרב של פרומביא.</b> מתג ורסן ופרומביא, אחד הן. והברזל הנכנס בפי הבהמה נקרא עקרב:",
+                "<b>ולחיים.</b> מחוברים לעקרב כמין שני טסין מצויירים, אחד מכאן ואחד מכאן על לחיי הבהמה עשויין לנוי. והן טהורין כשהן בפני עצמן, דתכשיטי בהמה נינהו, ותכשיטי בהמה וכלים אין מקבלים טומאה:"
+            ],
+            [
+                "<b>פיקה.</b> כמין כדור קטן נקוב באמצע שמשימות הנשים בראש הפלך שטוות בו כדי שיכבד:",
+                "<b>ר׳ עקיבא מטמא.</b> דכלי מתכות שיש לו שם בפני עצמו הוא, וטמא, כדתנן בריש פרקין:",
+                "<b>וחכמים מטהרין.</b> דאין לו שם בפני עצמו אלא שם לווי, פיקא של כוש, או פיקה של אותו דבר שהיא משמשת לו. והלכה כחכמים:",
+                "<b>ומצופה.</b> אם היא של עץ ומצופה במתכת טמא:",
+                "<b>טהורה.</b> דבתר עיקרא אזלינן, ולא בתר הציפוי שהוא של מתכת טמא:",
+                "<b>כוש.</b> פלך שהנשים טוות בו:",
+                "<b>והמקל.</b> של מתכת טמא. הואיל ואדם רודה בו את הבהמה, ככלי עשוי לתשמיש אדם הוא חשוב:",
+                "<b>סמפוניא.</b> מין כלי זמר הוא, כדכתיב בדניאל {ג׳} פסנתרין וסמפוניא:",
+                "<b>וחליל.</b> אף הוא מין של כלי זמר, וחלול הוא וקולו נשמע עד למרחוק:",
+                "<b>ומצופין טהורים.</b> אם [הוא] של עץ ומצופה נחושת טמא, טהור הוא. דבתר עיקר הכלי אזלינן שהוא של עץ. ולא חשיב יש לו בית קיבול אע״פ שהוא חלול. כיון שאינו עשוי לבית קיבול:",
+                "<b>אם יש לה בית קיבול כנפים.</b> כלים דקים קטנים כדמות כנפים נותנים בתוך הסמפוניא. שמסייעים להשמעת קול הניגון. ואם עשו בתוכה מקום לבית קיבול של כנפים הללו, חשיב בית קיבול:",
+                "<b>ובין כך ובין כך.</b> בין שהיא מצופה ובין שאינה מצופה, טמאה:"
+            ],
+            [
+                "<b>קרן עגולה וקרן פשוטה.</b> חצוצרות מקרני הבהמות עשויות פרקים פרקים מחוברים, אלא שאחת מהן צורתה עגולה ואחרת פשוטה. וחיבור הפרקים של עגולה קשים וצריכים אומן יותר מחיבור הפרקים של פשוטה, ומפני זה אמרו המחזיר קרן עגולה בשבת חייב חטאת, משא״כ בפשוטה:",
+                "<b>קרן עגולה טמאה.</b> שיש לה בית קיבול. וקרן פשוטה טהורה, שאין לה בית קיבול. וקרנים דין כלי עצם יש להן, שפשוטיהן טהורים כפשוטי כלי עץ:",
+                "<b>מצופות.</b> מקום הנחת הפה, והוא הקצר שבה. מלשון עומדים צפופים:",
+                "<b>טמאה.</b> דחשבינן לה ככלי מתכות, ואף על פי שהיא פשוטה מקבלת טומאה:",
+                "<b>הקו שלה.</b> הצד הרחב שבה אם היה של מתכות:",
+                "<b>ר׳ טרפון מטמא וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>קני מנורה טהורים.</b> שאין להם שם בפני עצמן, ותנן לעיל בריש פרקין כל כלי מתכות שיש לו שם בפני עצמו, טמא:",
+                "<b>הפרח.</b> מקום מושב הנר שבראש המנורה פרח שמו:",
+                "<b>בסיס.</b> רגלי המנורה שהיא יושבת עליהן:"
+            ],
+            [
+                "<b>קסדא.</b> כובע נחשת שנותנים אנשי המלחמה על ראשן:",
+                "<b>ולחיים.</b> טסין של ברזל שנותנים על לחייהן:",
+                "<b>אם יש בהן בית קיבול מים.</b> ששותין בהם מים במלחמה:",
+                "<b>כידון.</b> רומח קטן שביד השרים והמלכים:",
+                "<b>ניקון.</b> כמו קינון. לשון ומשקל קינו (שמואל ב׳ כ״א). והוא הברזל שבתוך הרומח:",
+                "<b>מגפיים.</b> בתי שוקים של ברזל שנושאין אנשי המלחמה:",
+                "<b>תכשיטי נשים.</b> אף על פי שאין עשויין למלאכה אלא לנוי, מרבינן להו מקרא דכתיב (במדבר ל״א) וכל אשר לא יבוא באש תעבירו במים:",
+                "<b>עיר של זהב.</b> כמין עטרה נותנות הנשים בראשן עשויה כצורת ירושלים:",
+                "<b>קטליות.</b> חוטים של זהב שנותנות סביב הצואר. ומפני שהאשה חונקת עצמה בהן כדי שתיראה בעלת בשר, לכך נקראים קטליות:",
+                "<b>ונזמים.</b> יש מהן נזמי האף ויש מהן נזמי האוזן:",
+                "<b>בחוט של פשתן.</b> שהיו החוליות נקובות ומלאו מהן החוט:",
+                "<b>החוליות טמאות.</b> דכל חדא באנפי נפשא חשיבא כלי מעשה:",
+                "<b>של אבנים.</b> שהיו מרגליות ואבנים נקובות ומלאו מהן החוט:",
+                "<b>טמא.</b> החוט, הואיל ושל מתכת הוא:",
+                "<b>כמלוא צואר קטנה.</b> כמלוא צואר של בת קטנה:"
+            ],
+            [
+                "<b>כקדרה מלמטה.</b> רחב מלמטה ויש לו בית קיבול:",
+                "<b>וכעדשה מלמעלה.</b> על ראש הנזם מלמעלה יש לו גרעין של זהב או של כסף עשוי כעדשה:",
+                "<b>ונפרק.</b> העדשה מן הקדירה:",
+                "<b>הקדירה טמאה.</b> שהרי יש לה בית קיבול. ולא מפני שהיא מתכשיטי נשים, שהרי אינה ראויה לתכשיט כמות שהיא:",
+                "<b>והעדשה טמאה.</b> שיש לה שם בפני עצמה:",
+                "<b>צינורא.</b> ראש הנזם הנכנס בנקב האוזן או בנקב האף. ולפי שהוא עשוי כמזלג קרוי צנורא. תרגום מזלגותיו צנורייתיה:",
+                "<b>טהורה.</b> שאין לה שם בפני עצמה:",
+                "<b>העשוי כמין אשכול.</b> נזם העשוי ארבעה או חמשה גרגרין זה על גבי זה כמין אשכול:",
+                "<b>ונפרק טהור.</b> שאין לכל גרגיר וגרגיר שם בפני עצמו, והוא אינו ראוי לתשמיש משנפרק:"
+            ]
+        ],
+        [
+            [
+                "<b>טבעת אדם.</b> כגון טבעת של אצבע. אבל טבעת שהתקינה לחגור בו מתניו ולקשור בה בין כתפיו, טהורה, והיינו טבעת כלים. וטעמא, משום דלא רבי קרא לטומאה אלא תכשיטי אדם ולא תכשיטי בהמה וכלים:",
+                "<b>קורת החצים.</b> אית דמפרשי אשפה שהחצים מונחים בה, ואית דמפרשי המטרה לחץ:",
+                "<b>ושל אסירין.</b> עושין כמין פגימה בקורה להכניס בה רגל אדם [ומניחין עץ ארוך על גבה] ואין יכול לצאת. ובלשון מקרא קורהו סד, וישם בסד רגלי (איוב י״ג:כ״ז). וקורות של חצים ושל אסירין האמורין כאן, דמתכת נינהו ולא של עץ:",
+                "<b>קולר.</b> שנותנים בצואר האסירים. [והוא סוגר]. תרגום ויתנהו בסוגר (יחזקאל י״ט:ט׳), בקולרין. ומשום דקולר עשוי שישאנו עמו בכל מקום שהולך, חשוב כלי מעשה טפי מקורת האסירים שאינו זז בה ממקומו, הלכך קולר טמא:",
+                "<b>שיש בה בית נעילה.</b> עושים לשלשלת בית נעילה [ונותנים אותה ברגל הסוסים] וסוגרים במפתח, וחשיבא כלי:",
+                "<b>לכפיתה.</b> שלשלאות שכופתים בהן הקוף וגורי הכלבים הקטנים. ולנוי הן עשויין והוו תכשיט דבהמה ולא מיטמא:",
+                "<b>סיטונות.</b> סוחרים גדולים שמוכרים במדה גסה. ויש להן שלשלת שקובעים בראשה אחד המדה, סאה או תרקב, וראשה השני נותנים בטבעת שבדלת או בקורה, וסוגרים עליה במפתח כדי שלא תגנב המדה:",
+                "<b>ושל בעלי בתים טהורה.</b> דסתמא עשויה לנוי ותכשיט לכלי:",
+                "<b>מפתח אחד.</b> מחוליא אחת. דשלשלת בחוליא אחת לא עבדי אינשי, ולא חשיבא כלי:",
+                "<b>או שקשר חלזון בראשה.</b> כדמות חלזון שהוא דג שבים שמדמו צובעים התכלת קשר לה בראשה עשוי מברזל, והוא משוי לה מנא:"
+            ],
+            [
+                "<b>קנה מאזנים של סרוקות.</b> סורקי צמר ופשתים, ומוכרים אותו במנין ליטראות, כשרוצין לשקול יש להם מקל ארוך של עץ ותלוי בראשו כמין טבעת מלמעלה, ואונקליות של ברזל תלוין מלמטה בשלשלת, עשויין כמין ווין וראשיהם כפופים מלמעלה, ויש לאותו מקל טבעת אחרת שמהלכת על פני כל המקל ואינה יכולה לצאת ממנו, וכמין עשת של ברזל או של נחושת עב וכבד תלוי באותה טבעת, וכשבא לשקול שק של צמר או של מטוה, תוחב את האונקלי בשק ואוחז בטבעת שכנגדו למעלה ומעלהו באויר, והטבעת שבו העשת של ברזל תלוי מרחיקה מטבעת שאוחז בה, ומכבדת על הקנה עד שיבוא ביושר שלא יכריע לשום צד יותר, ולפי הרחקת הטבעת שבו העשת של ברזל יודע חשבון המשקל, שיש סימנים במקל, עד כאן ליטרא אחת, עד כאן עשרה, עד כאן מאה. וזה נקרא פלס בלשון מקרא, כדכתיב (ישעיהו מ׳:י״ב,) ושקל בפלס הרים. פלס ומאזני משפט לה׳ (משלי ט״ז:י״א):",
+                "<b>ושל בעלי בתים.</b> אין רגילים לתת בו אונקליות שהן אותן הווין שתוחבים בשק להעלותו, אלא בלא אונקליות קושרים בחבל ותולין בקנה. אונקליות גרסינן, ולא גרסינן אונקיות:",
+                "<b>אונקלי של כתפין.</b> עץ ארוך כעין מוט שהכתף מניח על כתפו ותולה בו שני שקים אחד לפניו ואחד מאחריו בשני אונקליות של ברזל התחובות במוט על שני קצותיו:",
+                "<b>של רוכלים.</b> מוכרי בשמים ותמרוקי נשים:",
+                "<b>טמאה.</b> מפני שיש לה בית קיבול:",
+                "<b>שלפניו טמאה.</b> לפי שהוא משתמש בה:",
+                "<b>ושלאחריו טהורה.</b> שאינו משתמש בה אלא לשמירה, שלא יפול המשאוי מאחריו. ואין הלכה כר׳ יהודה:",
+                "<b>דרגש.</b> מטה קטנה של עור ותולין רצועות בשפת העור סביב ויש אונקליות של ברזל בארוכות המטה וכשרוצים לנטותה עונבין הרצועות באותן אונקליות:",
+                "<b>נקליטין.</b> שני עמודים שמעמידין באמצע דופני המטה, אחד מראשותיה ואחד במרגלותיה, ומפוצלין בראשיהן, ומניחין קנה מזה לזה ופורסים עליו סדין. ופעמים שאין העמודים מפוצלים, אלא כעין שני ווין מניחין בראשי הנקליטין, והוא אונקלי:",
+                "<b>שידה.</b> תיבה קטנה:",
+                "<b>אקון.</b> תיבה שעושין הציידים לצוד בה דגים:",
+                "<b>כל המחובר לטמא.</b> אונקלי המחוברת לכלי המקבל טומאה, טמא:",
+                "<b>לטהור.</b> כגון מנורת העץ שהיא טהורה, טהורה:",
+                "<b>אחת אחת בפני עצמן.</b> כל אונקלי שפירשה מכלי:",
+                "<b>טהורה.</b> לפי שאין לה שם בפני עצמו:"
+            ],
+            [
+                "<b>טני.</b> הוא כלי של מתכת מחזיק שלשה קבים. והוא מלשון ושמת בטנא. ובעלי בתים משתמשין בו שמניחין שם גרוטאות משברי כלי מתכות:",
+                "<b>רבן גמליאל מטמא.</b> דסבר כיסוי חשוב כלי הואיל ויש לו בית קיבול:",
+                "<b>וחכמים מטהרין.</b> דסברי אין כיסוי חשיב כלי. והלכה כחכמים:",
+                "<b>ושל רופאים טמא.</b> לדברי הכל. מפני שהרופאים מניחין בו סממנים:",
+                "<b>מגדל.</b> בית האוצר של עץ. ארמריא״ו בלע״ז. ובערבי אלמנס״ר:",
+                "<b>ושל רופאים טמאה.</b> מפני שנותן עליה את האספלנית ותולה בה המספרים:",
+                "<b>הייתוכין.</b> מלקחיים שנוטל בהם הכלי שהתיך בו את הכסף, להריקו לתוך כלי אחר:",
+                "<b>והפריכין.</b> בתוספתא מפרש אלו הן פרכין, הקבועים בכירים. ורבותי לא פירשוה לי:",
+                "<b>עקרב בית הבד.</b> ברזל עקום דומה לעקרב, הקבוע בקורת בית הבד שדורכים בה הזיתים:",
+                "<b>אונקלי שבכתלים.</b> ווין של ברזל הקבועים בכתלים לתלות בהם כלים:",
+                "<b>טהורה.</b> דאין תשמישן אלא עם הקרקע:"
+            ],
+            [
+                "<b>מסמר הגרע.</b> איזמל של אומן המקיז דם. ונקרא גרע על שם שמגרע את הדם. ויש מפרשים, מסמר של נפחים שקבוע להן מסמר בסדן, כשמסלקים חתיכה של ברזל מן האש ורוצה לחתוך ממנה מניחה על המסמר ומכה בקורנס ונגרעת:",
+                "<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות, ומסמרים תחובים בה שבהם מכוונים את השעות:",
+                "<b>מסמר הגרדים.</b> מסמר ארוך שהאורג מכניס בקנה דק ומחבר על הקנה את המטוה:",
+                "<b>ארון של גרוסות.</b> העושין גריסין של פול בריחיים שלהן יש להן כמין ארון של עץ:",
+                "<b>רבי צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:",
+                "<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי ליטלטל. ור׳ צדוק סבר, פעמים מטלטלין אותו לתקנו. ואין הלכה כר׳ צדוק:",
+                "<b>היתה עגלה.</b> שהארון מונח עליה, של מתכת:",
+                "<b>טמאה.</b> שהרי היא עשויה לתשמיש:"
+            ],
+            [
+                "<b>שהתקינו.</b> שעיקם ראשו או חידדו כדי שיהיה פותח ונועל בו:",
+                "<b>העשוי לשמירה.</b> לסימן לראות אם נכנס שם אדם אם לאו, שאם לא ימצאנו כמו שהניחו בידוע שאדם בא לשם:",
+                "<b>עד שיצרפנו.</b> באש לצורך זה. והלכה כחכמים:",
+                "<b>מסמר השלחני.</b> מסמר קבוע בעמוד שלפני השלחני להעמיד בו תריסי החנות, וכשמסלק התריסים נשאר שם המסמר. ומטהרין רבנן משום דתשמישו עם הקרקע. והלכה כחכמים:"
+            ],
+            [
+                "<b>ותלוי המגרדות.</b> בבתי מרחצאות תולין מגרדות של מתכות והנכנסים שם כל אחד לוקח מגרדת ומתגרד בה רגליו:",
+                "<b>וגולמי כלי מתכות.</b> כלים שצריך לשוף לגרד ולהקיש בקורנס, או שמחוסר אוגן, או אוזן, אינם טמאים לדברי חכמים עד שתגמר מלאכתן:",
+                "<b>וטבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזים ונעשית שתי חתיכות שוות. שאין אחת מהן גדולה מחברתה. בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>דינר שנפסל.</b> שפסלתו מלכות או מדינה, או שנחסר:",
+                "<b>והתקינו.</b> שנקבו כדי שיתלנו בצואר בנו או בצואר בתו:",
+                "<b>סלע.</b> ד׳ דינרים:",
+                "<b>והתקינה להיות שוקל בה.</b> כסף או זהב. דאילו דבר הנדבק כגון בשר ויין, הא תניא בפרק המוכר את הספינה (בבא בתרא דף פט) שאין עושין משקלות של מתכת לשקול בהן דבר הנדבק:",
+                "<b>עד שני דינרים.</b> שהוא שקל אחד. והוא חצי סלע:",
+                "<b>פחות מכאן יקוץ.</b> שלא ירמו בה בני אדם שיחשבו שהוא שקל. וכן אם הוא יותר משקל נמי יקוץ שלא יטעו בו ויקחוהו בסלע:"
+            ],
+            [
+                "<b>האולר.</b> כעין מספריים של מתכת שמתקנים בו הקולמסין:",
+                "<b>והקולמוס.</b> של נחושת וברזל או של כסף:",
+                "<b>מטוטלת.</b> [חתיכת] ברזל ועופרת שתלוי בחבל שתופס הבנאי בידו לראות שלא יבוא הכותל עקום:",
+                "<b>והמשקלות.</b> ליטרא וחצי ליטרא:",
+                "<b>הכירון.</b> כלי ברזל שבו תוחבים הזיתים במעצר שעוצרים אותן בו:",
+                "<b>והכן והכנא.</b> האמה שמסרגלים בה הספרים, והלוח שתחתיה. כן פירש הערוך:",
+                "<b>גולמי כלי עץ.</b> שלא נשלמה מלאכתן. כגון שחסרים אוגן, או אוזן, או הבסיס שלהן שהן יושבים עליו, או שצריך להחליקן ולהשוותן, נקראים גולמים:",
+                "<b>חוץ משל אשכרוע.</b> גרסינן. והוא מין ארז. תאשור, מתרגמינן אשכרוע. וגולמי כלים שנעשו מעץ זה, טהורין, לפי שקליפתו עבה וקשה, ואין חשובין כלים עד שתוסר קליפתם ותגמר מלאכתם. וגירסת התוספתא, חוץ משל פירשע, מפני שהן מחוסרים שליקה. ופירשע הוא עצי גופר. וכלים הנעשים ממנו אין מלאכתן נגמרת אלא בשליקה, שמכניסים אותן באש ומוציאין שלק ושוב אין יראים שמא יסדקו:",
+                "<b>גרופית של זית.</b> ענף של זית קרוי גרופית. כמו של תאנה דנקרא יחור. ואם עשו כלי מן הגרופית, גולם הוא ואינו מקבל טומאה:",
+                "<b>עד שישלק.</b> שיכניסו אותן באש עד שיוציאו השלק שלהן. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>הסייף והסכין והפגיון.</b> סכין שיש לו שני, פיות קרוי פגיון:",
+                "<b>מגל יד.</b> מגל חלק עשוי לשבר עצמות ולחתוך עצים:",
+                "<b>מגל קציר.</b> מלא פגימות ותלמים:",
+                "<b>השחור.</b> הם מספריים קטנים שמגלחין בהם. ונקראים שחור לפי שהם משירין את השער, דמשירין ומשחירין חד הוא, והכי אמרינן בפרק משילין פירות [ביצה לה] מאן דתני משחילין לא משתבש. ויש מפרשים, השחור, תער:",
+                "<b>והזוג של ספרים.</b> מספריים גדולים מן השחור:",
+                "<b>שנחלקו.</b> שהן של חוליות ומפרקים אותן זה מזה. וכן התער יש שאין בית יד שלו מחובר, ומפרקין אותו:",
+                "<b>הסמוך ליד.</b> חזי למלאכה טפי. אבל הסמוך לראש, ירא שמא יחתוך ידו. ואין הלכה כר׳ יוסי:",
+                "<b>מספורת שנחלקה.</b> הם מספריים של נשים, וכשנחלקה אכתי כל חד חזי לחתוך:",
+                "<b>וחכמים מטהרין.</b> כיון שנשברה. והלכה כחכמים:"
+            ],
+            [
+                "<b>קוליגריפון.</b> כלי שבראשו האחד כמין שינים שתוחבין בפת או בבשר ומוציאין אותו מן התנור, ובראשו האחר גורפין בו גחלים ואפר מן התנור:",
+                "<b>ניטלה כפה.</b> הצד הרחב העשוי ככף שגורפין בו האפר:",
+                "<b>טמאה.</b> מפני הראש השני שיש בו השינים שראויין לתשמישן:",
+                "<b>מכחול.</b> ראשו אחד חד כעין זכרות לכחול בו את העין, וראשו האחר רחב לנקות בו את האוזן:",
+                "<b>מכתב.</b> ראשו אחד חד כמחט לכתוב על פנקס של שעוה, וראשו האחר עב וחלק למחוק בו הכתב החקוק בשעוה ולהחליקה, כדי שיהא ראוי לחזור ולכתוב בו:",
+                "<b>זומלסטרא.</b> ראשו אחד כף עשוי לקבל את הזוהמא מן הקדרה ולהעבירה, וראשו האחר כעין מזלג להעלות הבשר:",
+                "<b>וכן השן של מעדר.</b> בראשו אחד הופכים את הקרקע, ובראשו אחר מחברים כלי המחרישה זה עם זה:",
+                "<b>שיעור כולן.</b> אם ניטל הראש האחד שצריך שישאר בראש השני כדי שיעור בית אחיזה שיהיה ראוי לעשות מלאכתו:"
+            ],
+            [
+                "<b>חרחור.</b> כלי עשוי כמין מרה שחופרים בו את הקרקע, וברזל שלו מחודד טפי לחתוך בו השרשים שלא יעכבו את המחרישה:",
+                "<b>שינטל רובו.</b> רוב הברזל או רוב חיסומו:",
+                "<b>מקופו.</b> חור שמכניס בו הקתא. כמו [ברכות נ״ה] קופא דמחטא:",
+                "<b>טהור.</b> דתו לא חזי למלאכה כיון שאין יכול להכניס בו בית יד:",
+                "<b>קרדום.</b> מחודד וחותך משני צדדיו. הצד האחד רחב ומשתמשין בו הנגרים וקרוי עשפו, תרגום מחרשתו עשפיה. והצד השני קצר וקרוי בית בקעו לפי שבאותו צד בעלי בתים מבקעים עצים. ובגמרא במסכת ביצה [דף ל״א] קורא לצד הרחב נקבות שלו, ולצד הקצר זכרות שלו:"
+            ],
+            [
+                "<b>מגריפה.</b> עשויה לגרוף את האפר מן הכירה ומן התנור, וכשהוסרה כפה נשאר הבית יד שלה עשוי כעין קורנס של נפחים, ואין הלכה כר״מ:",
+                "<b>מגירה.</b> היא משור בלשון מקרא. סיג״א בלע״ז:",
+                "<b>אחת מבינתיים טהורה.</b> אם ניטל מכל בין שתי שינים שן אחת, אי אפשר יותר לגרר בה, הלכך, טהורה דלא חזיא לתשמישה:",
+                "<b>נשתייר בה.</b> מן השינים השלימים שיעור הסיט במקום אחד:",
+                "<b>טמאה המגירה.</b> דבאותו מלוא הסיט שהוא שלם חזיא לגרר. ושיעור מלוא הסיט, כל מה שאפשר לאדם להרחיב בין אצבע לאמה:",
+                "<b>מעצד.</b> כלי ברזל שהחרש מנסר בו הנסרים. דולדור״א בלע״ז:",
+                "<b>איזמל.</b> תער קטן שמלין בו את התינוק. תרגום חרבות צורים, איזמלין חריפין:",
+                "<b>והמפסלת.</b> ברזל מחודד קבוע בתוך עץ, ומוליכין ומביאין אותו על הלוח ומחליקין אותו. לשון פסל לך:",
+                "<b>מקדח.</b> כלי שבו מנקבים הלוחות:",
+                "<b>שנפגמו.</b> נתבקעו:",
+                "<b>ניטל חיסומן.</b> בפי החרב ובפי הסכין ובפי הקרדום ובחודו של מקדח נותנים ברזל טוב ונחשב, אצאל״ו בלע״ז, וחוסמין פיהן בו כדי שיהא חד לחתוך יפה, וזה קרוי חיסומן:",
+                "<b>והרוקני.</b> העץ שהמפסלת קבועה בו קרוי רוקני. ואם ניטל הברזל שפוסל ומחליק ונשאר העץ לבדו בלא הברזל, טהור:"
+            ],
+            [
+                "<b>חרירה.</b> כמו חורה. החור שמכניסין בו החוט:",
+                "<b>עוקצה.</b> הראש החד שמכניסים בבגד כשתופרין. כמו עוקצי תאנים, שהוא החד שבתאנים:",
+                "<b>אם התקינה למתוח.</b> דרך האורגים שלוקחים מחט שבורה ונותנים אותה בשפת הבגד כדי שימתחו שפתותיה:",
+                "<b>מחט של סקאים.</b> מחט גדול שתופרים בו השקים העשויים משער עזים, וכיוצא בהן מן הבגדים הגסין:",
+                "<b>שהוא כותב בה.</b> בפנקס של שעוה:",
+                "<b>של מתוח.</b> אם התקינה למתוח בה שפת הבגד כדרך שהאורגים עושים:",
+                "<b>בין כך ובין כך טמאה.</b> שהרי היא ראויה למתוח בלא עוקצה ובלא חרירה:",
+                "<b>אם מעכבת את התפירה.</b> שאינו יכול לתפור בה מפני החלודה. ויש מפרשים, דכל זמן שרושם החלודה ניכרת בבגד, היינו עיכוב התפירה וטהורה, דהכי משמע בפרק במה בהמה (שבת דף נ״ב):",
+                "<b>צנורא.</b> מזלג קטן עקום בראשו, ורגילין להפך בו בשר על גבי גחלים. ויש מהן קטנים שמוחטין בהן פתילות ומקנחים בהן נרות. וכשפשטה הוי כמחט שניטל חרירה ועוקצה וטהורה:"
+            ],
+            [
+                "<b>והפין.</b> שינים של מפתח שבהן פותחים הדלת. וצורת זה המפתח ידוע במלכות מצרים ובכל ארץ ישראל:",
+                "<b>אפילו אחת טמאה.</b> ואע״ג דהשינים בפני עצמן בלא פותחת טהורים, קבען בפותחת טמאים, מ״מ השינים חשובים עיקר והפותחת משמשת:",
+                "<b>אלמוג.</b> קוראל״י בלע״ז, והוא צומח במצולת ים, ותחילתו רך קודם שיקפאהו האויר, ומפתחים בו חותם. ובמקרא, עצי אלמוגים:",
+                "<b>השן שבטס.</b> לא דמי לפין של פותחת, שהשן משמשת בפני עצמה, משא״כ בפין, הלכך טמאה בפני עצמה:"
+            ],
+            [
+                "<b>הכדומין.</b> עץ גדול ארוך ויוצאים ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר ואונקליות סביבותיו ובו מעלין הכלים שנפלו לבור:",
+                "<b>האשקלונין.</b> שנעשים באשקלון:",
+                "<b>המעבר והמזרה והמגוג.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר יש לו שינים ודומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה בו זורין החטין בגורן, לפיכך נקרא מזרה, ושיניו מרובות משיני המעבר. והמגוג, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:",
+                "<b>דבר חדש חידשו סופרים.</b> ראויין היו להיות טהורים, דפשוטי כלי עץ נינהו, ומשום שן אחת של מתכת לא נחתא להו טומאה:",
+                "<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:"
+            ],
+            [
+                "<b>מסרק של פשתן.</b> יש לו שינים מרובות כעין מחטים ארוכים תחובים בעץ, ובו סורקים הפשתן:",
+                "<b>ונשתייר בו שתים טמא.</b> אם לא נשתיירו בו אלא שתי שינים בלבד, טמא המסרק, דאכתי חזו למלאכתן:",
+                "<b>אחת אחת בפני עצמן טמאות.</b> כל שן ושן בפני עצמה שנטלה מן המסרק, טמאה, דחזיא לכתוב בה בפנקס של שעוה:",
+                "<b>ושל צמר.</b> מסרק של צמר:",
+                "<b>אחת מבינתיים.</b> שמכל שלש הסמוכות נטלה האמצעית, תו לא חזי:",
+                "<b>היתה החיצונה אחת מהן טהור.</b> השן החיצונה של המסרק היא רחבה ואינה ראויה לסרוק בה, כעין החיצונה שבמסרק הראש שלנו. הלכך אם החיצונה אחת מן השלש שנשארו, טהור המסרק, שאינה ראויה לסרוק בה שאין כאן אלא שתי שינים:",
+                "<b>ועשאן למלקטת.</b> ללקט בהן את השער:",
+                "<b>והתקינה לנר.</b> להוציא בה הפתילה ולהיטיב בה את הנר:",
+                "<b>ולמיתוח.</b> גרסינן. כלומר למתוח בה שפת הבגד כדרך האורגים [שתוחבים] מחט בשפת הבגד כדי שימתחו שפתותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי מתכות.</b> שנתרועעו ונשברו:",
+                "<b>כמה הוא שיעורן.</b> כמה יהיה שיעור השבר הנשאר מהן ויקרא עושה מעין מלאכתו ויהיו חשובים כלים ליטמא:",
+                "<b>מיחם.</b> שמחממין בו מים. והוא גדול מקומקום:",
+                "<b>כדי לקבל סלעים.</b> שכל סלע ארבעים דינרין:",
+                "<b>הלבס.</b> אית דגרסי הלפס. והוא כלי נחושת גדול שמרתיחים בתוכו מים ונותנים בו קיתונות קטנים להדיחן בתוכו:",
+                "<b>כולן בפרוטות.</b> כולן משערים אם יש בשבר שלהן כדי לקבל פרוטות. ואין הלכה כר׳ אליעזר:",
+                "<b>המחוסר הגפה טמא.</b> ר׳ עקיבא מיירי בתחלת עשייתן של כלים, וקאמר, דכלים המחוסרים הכיסוי שלהן, טמאין, דמקרו נגמרה מלאכתן. הגפה, מלשון יגיפו הדלתות (נחמיה ז׳, ג'). והרבה יש במשנה, כדי שיפתח ויגוף ותיגוב. אע״פ שגפן לא קנה דבמסכת מעשר שני [פרק ג׳ משנה י״ב] פירוש, שכיסה אותן במגופה:",
+                "<b>ומחוסר לטישה טהור.</b> שהוא חשוב גולמי כלי מתכות שאינן מקבלין טומאה. לטישה, לשון לוטש כל חורש נחושת וברזל (בראשית ד׳): "
+            ],
+            [
+                "<b>חזינא.</b> נוהגים לעשות בראש המקל כמין תפוח של ברזל והוא הנקרא חזינא. וכל עבדי מלך מצרים היום נושאים בידם מקלות הללו, וקורין להם אלדבו״ס. ופעמים שנועצים בהם מסמרים כדי שיכו בהם מכה רבה וקשה:",
+                "<b>שלשה סדרים.</b> של מסמרים, ואז חשוב כלי. ואין הלכה כר׳ שמעון:",
+                "<b>עשאן לנוי.</b> כגון שעשאו במסמרים דקים מצויירים כדי ליפות את המקל:",
+                "<b>טהור.</b> דהוי מתכת המשמש את העץ, דתנן לעיל שהוא טהור. אבל כשעשאו להכות ולחבוט, הרי עץ משמש את המתכת וטמא:",
+                "<b>מניקת.</b> כמין שפופרת של מתכת, והכניס בה את המקל:",
+                "<b>וכן בדלת.</b> תחת הדלת כדי שלא תאכלנה הארץ:",
+                "<b>היתה כלי.</b> היתה שפופרת זו כלי בפני עצמה וחיברה למקל ואחר שחיברה ראוי להשתמש בה בכלי:",
+                "<b>[טמאה.</b> מקבלת טומאה, וטמאה כמו שהיתה]:",
+                "<b>מאימתי היא טהרתה.</b> מניקת שנטמאה מאימתי תטהר ותצא מידי טומאתה:",
+                "<b>משיחבל.</b> משישחיתנה ויפחות צורתה:",
+                "<b>משיחבר.</b> משיחברנה בדלת או במקל ויקבענה במסמרים שלא תשמש עוד בכלי, כבר בטל שם כלי ממנה ויצאה מידי טומאתה:"
+            ],
+            [
+                "<b>הקנטר של בנאי.</b> פירשו בו שהוא שבט ומטה של ברזל שהבנאים חותכים בו את הכותל:",
+                "<b>הדקור.</b> יתד. כמו יחפור בדקר ויכסה דתנן בריש פרק קמא דביצה:",
+                "<b>חרש.</b> נגר:",
+                "<b>יתדות אוהלים.</b> נועצים יתדות של ברזל בארץ ומותחים אוהלים וקושרים מיתרים ביתדות. ואין זה תשמישו, על ידי קרקע. שהרי לדבר המיטלטל הן משמשים:",
+                "<b>ויתדות המשוחות.</b> מודדי הקרקע לחלוקת אחים, נועצים יתדות בקרקע וקושרים בו חבל ומודדים:",
+                "<b>שלשלת של משוחות טמאה.</b> לפי שבמדידת החבל יש עול. פעמים שמותח לזה יותר מזה, לפיכך רגילים לעשות שלשלת למדוד בה:",
+                "<b>עשויה לעצים.</b> לקשור בה חבילה של עצים, או למדוד בה עצים, שיש מקומות שמוכרים עצים במדה מלוא חבל. והשלשלת המיוחדת לכך טהורה, דהויא כמתכת המשמשת את העץ:",
+                "<b>ארבעה טפחים.</b> ויותר מכן לא חשיב יד:",
+                "<b>חמור של נפחים.</b> העץ שהמפוח של נפחים רוכב עליו נקרא חמור. כך פירשוה לי רבותי. ובמקום אחר מצאתי שהוא כלי ברזל כצורת חמור, והאומן רוכב על הקצה האחד ומכה על הקצה השני, ועושים כך כשרוצים להכות על הכלים הגדולים ששפתן גבוהה וגדולה מאד:",
+                "<b>מגירה.</b> המסר שנוסרים בה הלוחות, שנטמאת, ועשה שיניה בתוך החור של דלת, לא יצאה מידי טומאה, והרי היא טמאה כמו שהיתה, עד שיקבענה בדלת במסמר. והכי מפורש בתוספתא:",
+                "<b>עשאה מלמטה למעלה.</b> שהפכה ונתנה הפוכה בחור הדלת:",
+                "<b>טהורה.</b> אע״פ שלא קבעה במסמר:",
+                "<b>כל הכיסויין טהורין.</b> לפי שאין לכיסויין שם בפני עצמן:",
+                "<b>חוץ משל מיחם.</b> וכל כיוצא בו שיש לו שם בפני עצמו ומשתמשין בו בפני עצמו, כמו כיסוי טני של רופאים דתנן לעיל פרק טבעת אדם [משנה ג׳] דטמא לדברי הכל, לפי שמניחין בו סממנים:"
+            ],
+            [
+                "<b>העול של מתכת טמא.</b> דפשוטי כלי מתכות מקבלין טומאה:",
+                "<b>קטרב.</b> שני עצים יש, מצד זה מן העול ומצד זה מן העול, והן נקובים, ומכניסין בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר. ורמב״ם פירש, שהקטרב הוא העץ שנמשך על שני צדדי הבהמות, והעול באמצעו:",
+                "<b>והכנפיים.</b> הם שני קצוות של קטרב. מלשון על כנפי בגדיהם. והם של ברזל:",
+                "<b>המקבלות את הרצועות.</b> כלומר, אם נעשו הקצוות של קטרב לקבל בהם את הרצועות, הן טמאים, שחשובין כלי. אבל אם נעשו לנוי, טהורים, לפי שהיא מתכת המשמשת את העץ:",
+                "<b>והברזל שתחת צוארי בהמה.</b> קושרים על צוארי בהמה ברזל כדי שלא תיחנק בחבל שקושרים בו הקטרב:",
+                "<b>הסומך.</b> יש באמצע העול כמין טבעת גדולה ובו נכנס ראש המחרישה וראש העגלה, ואותו טבעת קרוי סומך:",
+                "<b>מחגר.</b> חבל שקושרים תחת צואר השור. ואית דגרסי והמסגר, והוא יתד [של ברזל] שנותנים בקצה העול שלא תתעוות העגלה מפני אורך העול:",
+                "<b>תמחויות.</b> כמין קערות קטנות של עול, וקרויין תמחויות:",
+                "<b>ענבל.</b> הוא הברזל המקשקש בתוך הזוג:",
+                "<b>צנורא.</b> אונקלי שתוחבים במשאוי שבעגלה שלא יפול:",
+                "<b>ומסמר המחבר את כולם.</b> כלומר, כל מסמר שנעשה לחבר הפרקין של עגלה זו בזו. לאפוקי המסמרים שאינן עשויין לחבר, אלא לנוי. שאלו אין מטמאין: "
+            ],
+            [
+                "<b>העול המצופה.</b> ברזל טהור לפי שהוא מתכת שמשמש את העץ:",
+                "<b>ושפופרות.</b> כמין שפופרת של קנה חלול רגילין לעשות ממתכות להשמיע קול:",
+                "<b>והאבר.</b> עופרת שנותנין בצד צוארי בהמה לנוי:",
+                "<b>והסובב של גלגל.</b> גלגל עגלה של עץ עושים סביבותיה של ברזל שלא ישבר בטרשים ובסלעים:",
+                "<b>טסין.</b> לוחות דקות. פחי הזהב, מתרגמינן טסי דדהבא:",
+                "<b>סנדלי בהמה של מתכות טמאין.</b> לפי שעשויין לשתות בהן אנשי החיל במלחמה:",
+                "<b>שעם.</b> מין גמי:",
+                "<b>הסייף מאימתי מקבל טומאה.</b> בסייך שהעלה חלודה מיירי שהוא טהור. ומאימתי מקבל טומאה:",
+                "<b>משישופנו.</b> כלי יש לצורפין ולחרשי ברזל שקרוי הצורפים בלשון מקרא, ותרגומו שופינא, ובו שפין ומחליקין את הכלים שהעלו חלודה להסיר חלודתן:",
+                "<b>משישחיזנו.</b> במשחזת שלו להסיר חלודתו:"
+            ],
+            [
+                "<b>כיסוי טני של מתכת.</b> של בעלי בתים טהור, כדברי חכמים דפליגי עליה דרבן גמליאל לעיל בפרק י״ב [משנה ו׳]. ואם מירקו ולטשו ועשה ממנו מראה <b>ר׳ יהודה מטהר.</b> דסבירא ליה מראה לא משוי ליה מנא:",
+                "<b>וחכמים מטמאין.</b> דמראה משוי, ליה מנא. והלכה כחכמים:"
+            ],
+            [
+                "<b>כלי מתכות מיטמאין ומיטהרין שבורים.</b> כלי מתכות שנטמאו במת ונשברו, וחזר ועשה מהן כלים בו ביום, שחזרו לטומאתן ישנה, כיון שהזה עליהן בעודן שלימים ונשברו, אין צריך להמתין להזאה שניה עד השביעי, אלא אפילו ביום אחד מזה שתי הזאות, אחת קודם שבירה ואחת לאחר שבירה, והן טהורין מיד. דר״א כרשב״ג סבירא ליה, דאמר לעיל בפרק י״א דלא אמרו חזרו לטומאתן ישנה אלא לכלים שנטמאו בטומאת נפש בלבד, וטעם גזירה זו משום גדר מי חטאת כדפרישנא לעיל, הלכך לא חשו אלא שיהא כאן שתי הזאות. ומיהו בעודן שבורים לא מהני הזאה, דלא שייכא הזאה בשברים. ובעי נמי שתהא שבירה מפסקת בין הזאה להזאה, לפי שיש הפסק ימים בין הזאת שלישי להזאת שביעי. ולא רצו להחמיר בחזרת טומאה ישנה, שהיא דרבנן, והקלו שתועיל בה הזאה אפילו שתיהן ההזאות ביום אחד:",
+                "<b>ר׳ יהושע אומר אין הזאה פחות משלישי ושביעי.</b> דתקון כעין דאורייתא. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מפתח של ארכובה.</b> שמתקפל כארכובה עם השוק. שעשוי כמין נו״ן כפופה שלנו. ורוב מפתחות שבארץ ישמעאל הם כן:",
+                "<b>רבי יהודה מטמא.</b> ואין הלכה כר׳ יהודה:",
+                "<b>ושל גם.</b> כמין ג״ם יוונית שהיא כמין נו״ן הפוכה:",
+                "<b>היו בו חפין.</b> כשנשבר מתוך גומו, נשתיירו בו חפין או נקבין. חפין הם השינים. נקבין, שנכנסים בהן שיני המנעול, שפעמים יש במפתח שינים והן נכנסים בנקבי המנעול ופותחים, ופעמים יש נקבים במפתח ומכניס אותן נקבים בשיני המנעול ופותח:",
+                "<b>או שפרצו זה לתוך זה.</b> שלא ניטלו החפין ולא נסתמו הנקבין, אלא שפרצו, כגון שנעקמו החפין ונתרחבו הנקבין שנוגעים זה בזה:",
+                "<b>מסננת של חרדל.</b> כמין נפה של מתכת שהחרדל נתון בה ומסתנן וקולטת את הפסולת:",
+                "<b>מלמטן.</b> בשולי המסננת משנפרצו בה שלשה נקבין ונעשו שלשתן נקב אחד, תו לא חזיא לסנן בה:",
+                "<b>אפרכס.</b> כלי של ריחיים רחב מלמעלה ומיצר והולך מלמטה, ונותנים בו חטים והוא מוציא אותם קמעא קמעא בריחיים:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי עץ.</b> משנה זו שנויה למעלה בפרק ב׳, והדר תניא הכא משום דינא דכלי עץ וכלי עור דבעי לאורויי בהו בהנך פרקין:",
+                "<b>השידה.</b> כמין ארון:",
+                "<b>והתיבה.</b> תיבת השולחנין:",
+                "<b>והמגדל.</b> בית האוצר של עץ. בלע״ז ארמריא״ו, ובערבי אלמנס״ר:",
+                "<b>וכוורת הקש.</b> חשובה ככלי עץ, לפי שעשויה מזנבות השבולין שהן קשין:",
+                "<b>ובור ספינה אלכסנדרית.</b> ספינה גדולה שפורשין בה לים הגדול, קרויה ספינה אלכסנדרית, לפי שאין פורשים בים מארץ ישראל לאלכסנדריא אלא בספינה גדולה. ומפני שמי הים מלוחים ואין ראויין לשתיה, עושים בספינות גדולות כעין בור של עץ וממלאים אותו מים מתוקין הראויין לשתיה:",
+                "<b>שיש להם שולים.</b> שאין תחתיהן חד מלמטה, אלא רחב ויושב על הקרקע:",
+                "<b>כורים.</b> ששים סאה:",
+                "<b>ביבש.</b> כגון התבואה וזרעונים ופירות:",
+                "<b>טהורין.</b> דאתקש כלי עץ וכלי עור, לשק המיטלטל מלא וריקן, וזה אינו מיטלטל מלא, לפי שגדול יותר מדאי, ואם יטלטלוהו מלא ישבר:",
+                "<b>בין מקבלים בין שאינן מקבלים.</b> בין שמקבלין יותר מארבעים סאה, בין שאין מקבלין אלא פחות:",
+                "<b>דרדור עגלה.</b> חבית של עץ עגולה עשויה לוחות, כעין אותן שעושין בארץ רומ״י. ואע״פ שהיא גדולה, כיון שהיא לעגלה, מיטלטלת מלאה וריקנית, דסבר האי תנא טלטול על ידי שוורים שמיה טלטול:",
+                "<b>וקסטות המלכים.</b> כמין מגדל של עץ עשוי חדרים חדרים, שנותנים בו מיני מאכל וכלים של משקה. והמלכים מוליכין אותו בעגלה שהולכים בה:",
+                "<b>ועריבת העבדנים.</b> עריבה של עץ שהעבדנים שורין בה עורותיהן:",
+                "<b>אע״פ שמקבלין טמאין.</b> כלומר, אע״פ שמקבלין מ׳ סאה או יותר:",
+                "<b>טמאין.</b> כדמפרש טעמא, שאין מיטלטלים אלא במה שבתוכן, כשהן מלאים דרכן ליטלטל:",
+                "<b>עריבת בעל הבית.</b> לר׳ מאיר טמאה, דהוא טהורין קחשיב, למימרא דהני דוקא טהורין, והשאר טמאין. לר׳ יהודה טהורה, דר׳ יהודה טמאים קחשיב, למימרא דהני דוקא טמאין, והשאר טהורין. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>ארובות של נחתומים.</b> לוחות שהנחתומים עורכים עליהן את הלחם. ואית ספרים דגרסי עריבות:",
+                "<b>טמאות.</b> לפי שעשויין בצורת כלי. ואע״ג דפשוטי כלי עץ נינהו, טמאות מדברי סופרים:",
+                "<b>של בעלי בתים טהורות.</b> שאין עליהן צורת כלי:",
+                "<b>סרקן.</b> יפן בסריקון. והוא ששר בלשון מקרא. ומשוח בששר (ירמיהו כ״ב:י״ד). בערבי זנגפו״ר. ובלע״ז מיני״ו:",
+                "<b>כרכמן.</b> צבען בכרכום:",
+                "<b>דף של נחתומין.</b> דף של מתכת. דאילו דף של עץ, פשוטי כלי עץ אין מקבלין טומאה. ואע״ג דטמא מדרבנן, כשקבעו בכותל טהור לדברי הכל:",
+                "<b>ר׳ אליעזר מטהר.</b> ואין הלכה כר׳ אליעזר:",
+                "<b>סרוד.</b> היא סרידא דתנן לעיל בכמה דוכתי. והיא עריבה קטנה שהנחתום משתמש בה. כדמתרגמינן את בגדי השרד (שמות ל״א:י׳) ית לבושי שימושא:",
+                "<b>גיפפו.</b> עשה לו מסגרת סביב. תרגום ויחבק, וגפיף:",
+                "<b>אם התקינו.</b> לסרוד של בעלי בתים:",
+                "<b>להיות קורץ עליו.</b> כלומר לחתוך עליו הבצק. לשון מחומר קורצתי (איוב ל״ג):",
+                "<b>טמא.</b> דסבירא ליה לר׳ שמעון, מפני מה סרוד של נחתומים טמא, מפני שקורץ עליו את הבצק ומוליך עליו מקרצות לתנור, ושל בעלי בתים נמי אם התקינו להיות קורץ עליו את הבצק ולהוליך עליו מקרצות לתנור, טמא. ואין הלכה כר״ש:"
+            ],
+            [
+                "<b>ים נפה.</b> יריעה ארוגה משער להוציא את הסולת נקי מן הסובין. ולפי שיש סביב היריעה זר של לוח גבוה, נקרא ים, כמו שיש סביב הים יבשה:",
+                "<b>של סלתים.</b> בוררים הסולת:",
+                "<b>גודלת.</b> האשה שגודלת וקושרת שער הנשים:",
+                "<b>מפני שהבנות.</b> הנערות בשעה שגודלות ראשן מושיבות אותן בתוך ים נפה, לקבל שם מה שיפול מראשן מן העפרורית וערבוביתא דרישא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כל התלויים.</b> העשויין לכלי לתלותו בו:",
+                "<b>טמאין.</b> דהוו חיבור לכלי:",
+                "<b>כברת גרנות.</b> עשויה להוציא החטים ולקלוט המוץ, ומניחים הכברה על שני עצים ומנהלין, וכשהן יגעים מכניסים ידיהן בתלוי שלה ומנהלין, והיינו דקתני דמסייעין בשעת מלאכה:",
+                "<b>מקל הבלשין.</b> המחפשין בתוך הכלים לראות אם יש בו דבר שראוי ליתן ממנו מכס למלך. תרגום ויחפש, ובלש:",
+                "<b>שהם מסייעים בשעת מלאכה.</b> מכניסין ידיהם בתלוי כשרוצים להשתמש בכלי, ומסתייעים בו לעשות מלאכתן. והלכה כחכמים:"
+            ],
+            [
+                "<b>רחת.</b> שזורים בה תבואה וקטניות. בערבי אלרח״ה, ובלע״ז פאל״א:",
+                "<b>הגרוסות.</b> העושים גריסים של פול:",
+                "<b>טמאה.</b> לפי שיש לה בית קיבול ועשויה להכניס בה לרחיים:",
+                "<b>ושל אוצרות.</b> עשויה ללקט בה החטה שהיא מן הצדדים מכאן ומכאן. ולנקותה שתתישב באוצר:",
+                "<b>ושל גיתות.</b> להשליך החרצנים והזגין חוץ מן הגת:",
+                "<b>לכינוס.</b> ממקופ פזורן, אבל לא לקבל בתוכו:"
+            ],
+            [
+                "<b>נבלי השרה.</b> נבלים שמשוררים בהם. לשון נבל וכנור:",
+                "<b>טמאין.</b> שהנבלים והכנורות חלולים הם ומנוקבים לצד הנימין להשמיע קול הנגון, ודרך המנגנים להניח בתוכן המעות שמקב. צין מבני אדם הבאים לשמוע, והוי ליה מיטלטל מלא וריקן:",
+                "<b>נבלי בני לוי.</b> המנגנים על הדוכן:",
+                "<b>טהורין.</b> שאינן עשויין לתת בתוכן מעות, ואין עשויין לקבל:",
+                "<b>כל המשקין טמאין.</b> כל אחד משבעה משקין. שהן, מים יין שמן דבש חלב דם טל, מקבלין טומאה, ומכשירין הזרעים לקבל טומאה:",
+                "<b>ומשקה בית מטבחיא.</b> המים והדם שבבית המטבחים שבעזרה:",
+                "<b>טהורין.</b> שהם אינם מקבלין טומאה, ולא מכשירין האוכלים לקבל טומאה:",
+                "<b>כל הספרים מטמאין את הידים.</b> לפי שבתחלה היו מצניעים אוכלים של תרומה אצל ס״ת, דאמרי האי קודש והאי קודש, כיון דחזו דקאתו ספרים לידי פסידא, שהעכברים שהיו מצויין אצל האוכלים היו מפסידים אותן, גזרו שיהיו הספרים כל כתבי הקודש פוסלים את התרומה במגען, וגזרו עוד שהידים הנוגעות בספרים יהיו שניות לטומאה ופוסלות את התרומה:",
+                "<b>מספר העזרה.</b> ספר תורה שכהן גדול קורא בו בעזרת נשים ביום הכיפורים. דליכא למיחש שמא ישימו אוכלים של תרומה אצלו, מפני מוראו וחשיבותו:",
+                "<b>מרכוף.</b> סוס של עץ שעושים הליצנים לרכוב עליו לצחק בו:",
+                "<b>הבטנון.</b> כלי נגון גדול, שהמנגן בו סומכו על בטנו. וקורים לו בלע״ז ציטר״א:",
+                "<b>הנקטמון.</b> מין כלי של נגון עשוי בצורת רגל של עץ שעושה מי שנחתכה רגלו:",
+                "<b>והארוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחין על פיו עור דק, ומכין עליו במקל ומוציא קול צלול. ובלע״ז טמבור״ו:",
+                "<b>טמא מושב.</b> אם ישב עליו זב וזבה נדה ויולדת, נעשה אב הטומאה לטמא אדם לטמא בגדים. דכלי המיוחד לישיבה הוא:",
+                "<b>שהאליית.</b> כלומר המקוננת ומיללת יושבת עליו, לפי שרגילין לספוד ולקונן ע״י נגון של אותו כלי. וכן המנהג היום בארצות הישמעאלים:",
+                "<b>אליית.</b> לשון אלי כבתולה חגורת שק (יואל א׳:ח׳). ואין הלכה כר׳ יהודה:",
+                "<b>מצודת החולדה טמאה.</b> שיש עליה צורת כלי. משא״כ למצודת עכבר:"
+            ]
+        ],
+        [
+            [
+                "<b>כל כלי עץ.</b> שלחן הכפול. עשוי חוליות או פרקים, ולאחר שמסירים אותו כופלים חוליותיו או פרקיו זו על זו, וכל חוליא הויא כלי בפני עצמה:",
+                "<b>ותמחוי המזנון.</b> קערה גדולה מאוד ובתוכה קערות קטנות, ונותנים בכל קערה מן הקטנות מין אחד של תבשיל. ולפי שיש בתוכה מינים הרבה, נקרא תמחוי המזנון. תרגום למינו לזנוהי:",
+                "<b>אפיפורין.</b> כסא של פרקים:",
+                "<b>המגס.</b> תרגום קערה מגיסתא:",
+                "<b>וקוד הבבלי.</b> כמין קערה של עץ. ולשון חכמים הוא. במקדה בזויה, פירוש קערה בזויה. וכל הכלים הללו, אע״פ שנחלקו, נשאר לכל חלק מהם צורת כלי. ואין הלכה כר׳ יהודה:",
+                "<b>משישופם בעור הדג.</b> להסיר קסמין שבהם, דקודם לכן לא חזו למלאכתן, שמשרטים את הבשר. אבל אם אינן מחוסרין אלא שיפה של צחצוח ומריקה, הא קיימא לן [חולין כ״ה] דגולמי כלי עץ שעתיד לשבץ ולשוף טמאין:",
+                "<b>גמר שלא לשוף.</b> שגמר בלבו להשתמש בהם אע״פ שלא ישוף עוד:",
+                "<b>שלשה בתים.</b> כשמסרגים המטה בחבלים, בין כל חבל לחבל קרוי בית. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>הסלים של עץ.</b> מאימתי גמר מלאכתן:",
+                "<b>שיחסום.</b> כשאדם עושה קופה או סל וגומר את שפתו זו היא חסימה:",
+                "<b>ויקנב.</b> לאחר שגומר השפה, ונשתיירו קסמין ראשי קרומיות הבולטין, פוסקן וקוטמן, וזו היא קניבה:",
+                "<b>של תמרה.</b> סלים העשויין מחריות של דקל:",
+                "<b>שכן מקיימין.</b> בלא קניבה:",
+                "<b>כלכלה.</b> סל של גמי:",
+                "<b>התלויה.</b> שיגמור החבל שתולה בה:",
+                "<b>בית הלגינים.</b> כלי שמניחין בו לגינין לשמור:",
+                "<b>בית הכוסות.</b> כלי שמצניעין בו כוסות:"
+            ],
+            [
+                "<b>הקנונין.</b> קנון שבוררים בו קטנית. והוא נעשה מחריות של דקל:",
+                "<b>קלתות.</b> קופות קטנות:",
+                "<b>סוגים.</b> קופות גדולות:",
+                "<b>שני דורים לרוחב שלהן.</b> לאחר שארגו שולי הקופה, אורגים סביבותיה עיגולים כפי מה שרוצה שתהיה רחבה בדפנותיה בגבהה, ואותן עיגולים של דפנות קרויין דורים:",
+                "<b>וכן של מאזנים.</b> הבסיס שנותנים עליו המאזנים:",
+                "<b>דור אחד.</b> משיגביה על שפתו עיגול אחד:",
+                "<b>שתי צפירות.</b> שתי סיבובים:",
+                "<b>והערק.</b> שאין שפתו גבוהה כשפת הקופה:",
+                "<b>משיעשה צפירה אחת טמא.</b> וערק עשוי משעם וארכו יותר מרחבו, כתיבה של רצענים. וקרוי ערק. ועד שרוך נעל (בראשית י״ד:כ״ג), תרגום ועד ערקת מסאנא. ומשום דכלי גמי ושעם דין כלי עץ יש להם, הלכך תנינהו גבי הדדי עם כלי עץ:"
+            ],
+            [
+                "<b>תורמל.</b> כיס של עור גדול, שהרועה נותן בו מזונות וכל דבר. ודומה לו, ולא הרועה בתרמילו:",
+                "<b>קיחותיו.</b> מסגרותיו, כמין אזנים קטנות סביבות התורמל, ומכניסים באותן אזנים חבלים שסוגרים אותו:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>ציצתה.</b> כעין ציצית של טלית, כך עושין לה פתילים על כנפים לקשרם בהן. ורמב״ם פירש, סקורטיא עור שאוכלים עליו, וציציתה. הוא אמצע העור שנותנים בו טס של מתכת לנוי, לשון ציץ הזהב, שהוא טס של זהב:",
+                "<b>טבעותיה.</b> טבעת נחשת או ברזל שנותנים בקצה הסקורטיא:",
+                "<b>קטבוליא.</b> עור שמציעים על גבי מטה. וקורים לו בערבי נט״ע, ופשוטי כלי עור מקבלים טומאה מדרבנן בלבד, כפשוטי כלי עץ, ודינן בזה שוה שאין מקבלים טומאה מדאורייתא אלא מדרבנן בכל שאר טומאות, חוץ ממשכב ומושב שהן נעשים משכב ומושב מדאורייתא כשהן מיוחדים לכך:",
+                "<b>הכר והכסת.</b> כר קטן מכסת, ועשוי להניח תחת מראשותיו. וכסת תחת כל גופו:",
+                "<b>פחות מחמשה טפחים.</b> משיירים משום פתח להכניס משם המוך למלאות הכר והכסת:"
+            ],
+            [
+                "<b>פטיליא.</b> קופה עשויה ממינים של ערבה, ואוצרים בה גרוגרות:",
+                "<b>וחסינה.</b> כמין קופה עשויה מקוצים, ומשימין בה טיט:",
+                "<b>סוגניות.</b> לשון סוגה בשושנים, עושין כמין כפיפה קטנה מן העלים ומכסים בה פירות, ואינה אלא מלאכת עראי:",
+                "<b>נצרים.</b> מצורי הדקל:",
+                "<b>חותל.</b> כלי שעושים מחריות של דקל, ומניחין בו תמרים לחים והן מתבשלים בתוכו:",
+                "<b>נותן לתוכו ונוטל מתוכו.</b> אבל אם אינו יכול להוציא התמרים אלא א״כ יקרענו או יתיר החריות שלו, טהור. דכיון דקורעו או מתירו משליכו לאשפה והוי לתשמיש עראי:"
+            ],
+            [
+                "<b>קסייה.</b> בית יד של עור:",
+                "<b>של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה.</b> דכיון דהיא עשויה כדי לאחוז הדבר בידו יפה שלא ישמט ממנו, או כדי שלא יתחוב לו קוץ בידו, מקרי עשוי לקבלה, כיון שהדבר שהוא אוחז בו נשען על הבית יד ומקבלו:",
+                "<b>של גרוסות.</b> העושים גריסות של פול בריחיים:",
+                "<b>מפני הזיעה.</b> לשאוב את הזיעה כדי להקר בשרו שלא יזיע. אי נמי, שלא תטנף זיעת ידיו הדבר שהוא אוחז בו:",
+                "<b>טהור.</b> דתשמיש עראי חשוב:"
+            ],
+            [
+                "<b>מלקוט.</b> עור שמשימין בעיני הפרה כדי שתסבב ותדוש:",
+                "<b>החסום.</b> כמין מצודה קטנה של חבלים שחוסמים בה פי הפרה שלא תאכל:",
+                "<b>מדף של דבורים.</b> כלי שמשימים בו אש וגללי בקר ומעשנים כדי שיברחו הנחילים של דבורים מן הכוורת ויקח הדבש. מלשון אשר תדפנו רוח (תהילים א׳:ד׳):",
+                "<b>והמנפה.</b> כלי שמניפין בו בימות החמה להביא הרוח:",
+                "<b>קופסא.</b> כמין ארגז קטן שהאשה נותנת בו תכשיטיה ונותנת עליו כסות מלמעלה:",
+                "<b>קמטרא.</b> תיבה ששומרים בה הבגדים. על המלתחה (מלכים ב י׳), מתרגמינן על קומטרה:",
+                "<b>והמכבש.</b> [כל חרש עצים] לפי מלאכתו יש לו מקום שכובש ועוצר העץ כשהוא מעוות ועקום עד שמישרו:",
+                "<b>והקמרון.</b> המכסה שעל התיבה העשוי כעין קובה:",
+                "<b>אנגילין.</b> נרתיק של עור שעושין לספר ומכניסים אותו בתוכו:",
+                "<b>בית הנגר.</b> נרתיק של עור שנותנים בתוכו הנגר, הוא היתד שמשימים אחורי הדלת:",
+                "<b>ובית המנעול.</b> נרתיק של עור שנותנים בו המנעול שנועלים בו הדלת:",
+                "<b>ובית המזוזה.</b> קנה של מתכות שנותנים בו המזוזה:",
+                "<b>והאמום של גודלי מצנפת.</b> דפוס כעין ראש של אדם שמתקנים עליו המצנפת:",
+                "<b>והמרכוף.</b> כמין סוס של עץ שהליצנים משחקים בו. ואית דמפרשי, כלי של עץ ארז העשוי לזמר:",
+                "<b>ורביעית של אליית.</b> ובמנענעים ובמצלצלין, מתרגמינן וברביעין ובצלצלין:",
+                "<b>של אליית.</b> של המקוננת. כמו (יואל א, ח) אלי כבתולה חגורת שק:",
+                "<b>גנוגנת העני.</b> תרמילו של עני:",
+                "<b>וסמוכות המטה.</b> קורות שסומכין בהן המטה שלא תפול:",
+                "<b>טפוס של תפילין.</b> כמו דפוס של תפילין:",
+                "<b>אמום של עושי סאגוס.</b> דפוס של עושי שלשלאות. שעושין אותן על גבי אימום היינו [על גבי] דפוס. ורמב״ם גריס, עושי סותות, לשון ובדם ענבים סותו (בראשית מ״ט:י״א), והוא הדפוס של עץ שאורגין עליו הבגדים:",
+                "<b>משמשי משמשיו של אדם.</b> כגון כיסויי כלים ונרתיקי כלים, שהם נעשו לשמש הכלים המשמשים את האדם:",
+                "<b>בשעת מלאכה ושלא בשעת מלאכה.</b> בזמן שהכיסוי משמש את הכלי לשמור מה שבתוכו, והיינו שעת מלאכה דידיה, וכשאין כלום בכלי שאינו צריך לכיסוי קרי ליה שלא בשעת מלאכה. ויש כלים שמניחים עליהן הכיסוי תמיד בין כשהוא מלא בין כשהוא ריקן, אע״פ שאין הכיסוי מחובר בו, חשיב ככלי גופיה לקבל טומאה אפילו בזמן שאינו מחובר בו, כיון שרגיל להיות תמיד עליו. והאי כללא דר, יוסי, אפשוטי כלי עץ המשמשין את הכלים קאי. אבל כלי קיבול, מיטמאין בכל ענין. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הפגיון.</b> סכין שיש לו שתי פיות:",
+                "<b>תיק מכחול.</b> תיק הכלי שבו כוחלין העין:",
+                "<b>ובית הכחול.</b> הכלי ששומרים בו את הכחול:",
+                "<b>מכתב.</b> קולמוס של נחושת וברזל:",
+                "<b>תרונתיק.</b> תרין תיק. והוא כלי אחד ובו תיקין הרבה חלוקים, לקולמוס ולסכין ולמספריים. ורופאי החבורות משתמשים בכלי זה הרבה. ובלע״ז פינארו״ל:",
+                "<b>פגושות.</b> חצים רחבים. ומחי קבלו, מתרגמינן ומחת פגושוהי:",
+                "<b>סמפוניא.</b> כלי זמר של מתכת:",
+                "<b>מצדו טהור.</b> שכל שמכניסו מן הצד אינו חשוב נרתיק, אלא מכסה בעלמא:",
+                "<b>האלה.</b> שבט של ברזל ובראשו עיגול כמו כדור, ויוצאים בו יתדות שדומות לשקדים, בערבי קורין לו דבו״ס, ובלע״ז מאצ״א:",
+                "<b>העשוי לחיפוי.</b> למכסה. תרגום מכסה, חופאה:",
+                "<b>טהור.</b> דתניא, יכול שאני מרבה חיפוי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחיפוי כלים:"
+            ]
+        ],
+        [
+            [
+                "<b>כל כלי בעלי בתים שיעורן ברמונים.</b> אם ניקבו במוציא רמון, טהורים:",
+                "<b>ר׳ אליעזר אומר במה שהן.</b> כל הכלים שיעורן כשאין ראויין להשתמש בהן מעין התשמיש שהיו משתמשים בהן תחלה, כגון כלים המיוחדים לתאנים שיעורן במוציא תאנה, והמיוחדים לזיתים שיעורן במוציא זית. ואין הלכה כרבי אליעזר:",
+                "<b>קופות הגננים.</b> קופות בעלי הגנות שעשויין ליתן בהם ירקות:",
+                "<b>שיעורן במוציא אגודות ירק.</b> בהא מודה תנא קמא לר׳ אליעזר דאין שיעורן במוציא רמון:",
+                "<b>בתבן.</b> במוציא תבן:",
+                "<b>גבבא.</b> תבן דק מעורב בזבל. תרגום לקושש קש (שמות ה׳:י״ב), לגבבא גילא. והבלנים דהיינו בעלי המרחצאות שורפין אותו במרחצאות:",
+                "<b>כולן ברמונים.</b> בין של בעלי בתים בין של גננים. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>בפקעיות של שתי.</b> מטוה השתי דק משל ערב. כדמוכח בכתובות בפרק אף על פי (כתובות דף ס״ד). ופקעיות של שתי הן קטנים מפקעיות של ערב. ופירוש פקעיות, גלוממור״י בלע״ז. אי נמי מטאס״י בלע״ז:",
+                "<b>אע״פ שמקבלת של ערב טמאה.</b> הכי קאמר, ואף על פי שאינה מקבלת של שתי אם מקבלת של ערב טמאה. ששיעורה במוציא ערב, שהוא גדול ממוציא שתי. וכן אע״פ שמקבל את התמחויין טמא, כלומר אע״פ שהנקב גדול שאינה מקבלת את הקערות, אם מקבל את התמחויין שהן גדולים מן הקערות, עדיין מקרי חזי לתשמישו הראשון וטמא:",
+                "<b>אע״פ שמקבל את הרעי.</b> אע״פ שאינו מקבל את המשקין, אם מקבל את הרעי טמא. בית הראי, כמו בית הרעי. כלי שנפנה בו ויש בו צואה ומי רגלים:",
+                "<b>מפני שאין מקיימין אותו.</b> גרסינן. ואית דגרסי, מפני שהן מקיימין אותו, ואמלתא דת״ק קאי, דאמר, אם מקבל את הערב ואת התמחויין ואת הרעי טמא, מפני שהן מקיימין ושומרים אותו, כיון דחזי להכי. ואין הלכה כר׳ גמליאל:"
+            ],
+            [
+                "<b>שיעורן בככרות של פת.</b> שיעור שבירתן, במוציא ככרות של פת:",
+                "<b>אפיפירות.</b> כלי ארוג מקנים או זמורות:",
+                "<b>שעשה לה קנים מלמטה למעלה.</b> שנפחתו שוליהן והכניס קנים ממטה למעלה להחזיק השולים:",
+                "<b>גפים.</b> שגיפפה סביב. תרגום ויחבק, וגפיף. פירוש אחר, גפים, שעשה לה אזנים:",
+                "<b>אם אינה יכולה לינטל בגפים.</b> שכשאוחז בגפים אין הכלי עולה עמו:"
+            ],
+            [
+                "<b>הרמונים שאמרו.</b> הא דתנן בריש פרקין כל כלי בעלי בתים שיעורן ברמונים, כשיהיו שלשה רמונים אחוזים זה בזה ויצא האחד דרך הנקב, זהו שיעור של מוציא רמון:",
+                "<b>כדי שיטול ויהלך.</b> שמתוך נענוע של נטילה והילוך ממהר הרמון לצאת דרך הנקב:",
+                "<b>ובקופה כדי שיפשיל לאחוריו.</b> שמתוך הפשלה לאחוריו הוא ממהר לצאת:",
+                "<b>שאינן יכולים לקבל רמונים.</b> שהן קטנים:",
+                "<b>כגון הרובע.</b> רובע הקב:",
+                "<b>שיעורן ברובן.</b> כיון דנפחת רובו, טהור:",
+                "<b>נפרצו.</b> נפחתו וחסרו:",
+                "<b>נגממו.</b> בשפתותיהן:",
+                "<b>שיעורן במה שהן.</b> אם נשאר בהן כדי לקבל כל שהוא, טמאין. והלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הרמון שאמרו.</b> דכלי שניקב במוציא רמון טהור:",
+                "<b>ולמה הוזכרו רמוני בדאן.</b> כיון שאין משערין בהן, אלא ברמון בינוני:",
+                "<b>שיהו מקדשים בהן.</b> שאם אחד מרמוני בדאן של ערלה או של כלאי הכרם נתערב עם אלף רמונים של היתר, נתקדשו כולן ונאסרו. משא״כ ברמונים של שאר מקומות:",
+                "<b>בדאן.</b> שם מקום:",
+                "<b>לשער בו את הכלים.</b> קסבר דמוציא רמון דכלים, ברמוני בדאן משערינן:",
+                "<b>אמר ר׳ יהודה לא הוזכרו רמוני בדאן וכו׳</b> אבל לענין קידוש אין חילוק בין רמוני בדאן לשאר רמונים, דכולן מקדשים, דסבר ר׳ יהודה כל שדרכו לימנות מקדש. בפרק התערובות ובריש מסכת ביצה:",
+                "<b>בדאן וגבע.</b> שני מקומות של כותים הן, וניכרים היו רמונים וחציר של מקומות הללו [מרמון וחציר] של שאר מקומות. וכותאי ודאי לא מעשרי מאי דמזבני לאחריני, דלא חיישי אלפני עור לא תתן מכשול, אך על גב דלנפשייהו מעשרי. הלכך מתעשרים ודאי בכל מקום:",
+                "<b>חצירי.</b> כרתי פורו״ש בלע״ז. כמו את החציר ואת הבצלים (במדבר י״א:ה׳):"
+            ],
+            [
+                "<b>כביצה שאמרו.</b> גבי טומאת אוכלים, שאין מטמאין בפחות מכביצה:",
+                "<b>נותן לתוך המים.</b> ממלא כוס מים, ונותן לתוכו גדולה שבגדולות וקטנה שבקטנות, וחולק המים היוצאין לשני חלקים, והחלק האחד הוא שיעור ביצה:",
+                "<b>וכי מי מודיעני.</b> כלומר, כשלוקח גדולה שבגדולות שמא יש יותר גדולה הימנה. וכן קטנה שבקטנות שמא יש יותר קטנה ממנה:",
+                "<b>הכל לפי דעתו של רואה.</b> לפי אומד דעתו שהיא בינונית למראה עיניו. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>כגרוגרת שאמרו.</b> להוצאת שבת, ולשיתופי מבואות. ואין הלכה כר״י:"
+            ],
+            [
+                "<b>כזית שאמרו.</b> כגון כזית מן המת ומן הנבלה שמטמא, ורוב שיעורים שבתורה בכזית:",
+                "<b>אגורי.</b> ששמנו אגור בתוכו:",
+                "<b>כשעורה שאמרו.</b> עצם כשעורה:",
+                "<b>כעדשה שאמרו.</b> שרץ מטמא בכעדשה, ומחיה בכעדשה:",
+                "<b>מביאין טומאה.</b> על אדם הנושאן:",
+                "<b>בעובי המרדע.</b> דהיינו מלמד הבקר. ועביו אצבע ושליש אצבע בגודל, שהם שתי אצבעות בקטנות. שהטפח ארבע אצבעות בגודל, שהם שש אצבעות קטנות. ונמצא הקפו טפח. שכל שיש ברחבו טפח יש בהקפו שלשה טפחים. וגזרו על שיש בהקפו טפח, אטו על שיש בעביו טפח שהוא מביא את הטומאה מן התורה:"
+            ],
+            [
+                "<b>האמה שאמרו.</b> לענין שבת ועירובין וסוכה ומדות וכלאים:",
+                "<b>באמה בינונית.</b> היא אמה בת ששה טפחים. דאיכא אמה בת חמשה [קטנה ממנה], ואיכא אמה גדולה בת ששה ואצבע, ואמה בת ששה היא הבינונית:",
+                "<b>שתי אמות.</b> שתי מדות שבהן מודדים האמות, וכל אחת מהן אמה:",
+                "<b>בשושן הבירה.</b> חדר אחד בנוי על שער מזרחי של עזרה, ועליו שושן הבירה מצויירת, כדי שתהא עליהם אימת מלכות:",
+                "<b>על של משה.</b> על אמה בת ששה טפחים:",
+                "<b>שהאומנין נוטלים בקטנה.</b> שהיה הגזבר מתנה עם האומנים, כך וכך אמות בנין תעשו לבדק הבית מאמות של משה, בכך וכך דמים, ומחזירים לו במדת האמה היתירה עליה אצבע, כדי שיוסיפו משלהם על תנאם, פן יפחתו ונמצאו באין לידי מעילה שנהנו מן ההקדש. ולמה שתים, חדא לכספא ודהבא, שכשמתנים עם צורפי זהב וכסף לעשות טבלא בת ארבע וחמש אמות באמה של משה, מחזירים למדה היתרה עליה חצי אצבע, לא למדה היתרה עליה אצבע, לפי שאומנות יקרה היא ואין מפסידין אותן כל כך:"
+            ],
+            [
+                "<b>כל האמות היו בינוניות.</b> באמה בת ששה:",
+                "<b>חוץ ממזבח הזהב.</b> שהיה אמה על אמה:",
+                "<b>והקרן.</b> של מזבח הנחושת. שהיו לו על ארבע פנותיו ארבע אבנים של אמה גובה, ואמה על אמה עובי. ואותה אמה היתה באמה בת חמשה:",
+                "<b>והסובב והיסוד.</b> של מזבח הנחושת. ובפרק ג׳ דמסכת מדות הן מפורשים:",
+                "<b>אמת בנין.</b> כגון חומת הבית ומזבח העולה:",
+                "<b>אמת כלים.</b> כגון ארון ושלחן ומזבח הזהב. והלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>במדה דקה.</b> של מדבר קרויה מדה דקה. לפי שיש מדברית ירושלמית וציפורית, ומדברית קטנה שבכולן:",
+                "<b>מדות הלח.</b> הין וחצי הין:",
+                "<b>והיבש.</b> עשרון וחצי עשרון:",
+                "<b>באיטלקי.</b> במדה של איטליאה של יון. וזו היא מדברית שהיתה בימי משה:",
+                "<b>כפי מה שהוא אדם.</b> בין קטן ובין גדול:",
+                "<b>קומץ המנחה.</b> דכתיב (ויקרא ב׳:ב׳) וקמץ ממנו מלוא קומצו:",
+                "<b>וחפני קטורת.</b> של יוה״כ, דכתיב (שם ט״ז) ומלא חפניו קטורת סמים דקה:",
+                "<b>כמלוא לוגמיו.</b> אם שתה מלוא לוגמיו ביוה״כ חייב. ולפי לוגמיו של שותה משערינן:",
+                "<b>כמזון שתי סעודות לעירוב.</b> עירובי תחומין אינו בפחות ממזון שתי סעודות:",
+                "<b>מזונו לחול.</b> כמזון לשתי סעודות של חול שאוכל מעט, ולא כמזון שתי סעודות של שבת דאכיל טפי, משום דבסים תבשיליה, ורווחא לבסומי שכיח:",
+                "<b>לשבת אבל לא לחול.</b> דאדרבה, שתי סעודות של שבת פחותים משתי סעודות של חול, כיון דבשבת סעיד שלש סעודות, אינו מרבה לאכול בכל סעודה:",
+                "<b>ואלו ואלו מתכוונים להקל.</b> כל אחד מהן מתכוין למעט בככר של עירוב:",
+                "<b>משתי ידות לככר משלש לקב.</b> די לעירוב בשתי ידות של ככר של שלש ככרות לקב, נמצא ככר שלם שלישית הקב, ושתי ידותיה הוי ככר של עירוב:",
+                "<b>מככר בפונדיון.</b> ככר הלקוח בפונדיון מן הנחתום כשנמכרים ארבע סאים בסלע. וארבע סאים הן עשרים וארבעה קבין שכל סאה היא ששה קבין, והסלע היא ארבעה דינרים, והדינר שש מעין, נמצא הסלע עשרים וארבע מעין, ונמצא כ״ד קבין לכ״ד מעין קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב, אבל מפני שהחנוני רוצה להשתכר, ויציאת האפיה והטחינה, לא יהיה הככר הנמכר בפונדיון כשנמכרים ארבע סאין בסלע אלא רובע קב, והרובע האחר הולך בשכר החנוני ויציאת האפיה והטחינה. הרי ככר הלקוח בפונדיון הוא רובע הקב, דהיינו שש ביצים, והוא שיעור שתי סעודות, והיינו ככר של עירוב. וכן הלכה: "
+            ],
+            [
+                "<b>מלוא תרווד רקב.</b> מלוא כך עפרורית מן המת אחר שכלה כל ליחות שבו:",
+                "<b>מלוא תרווד גדול של רופאים.</b> שהוא גדול משאר תרוודים. ושיעורו מלוא חפניים:",
+                "<b>כגריס הקלקי.</b> כחצי פול הבא ממקום ששמו קלקי, והפולים שבו גדולים משאר פולים. ושיעור מקום גריס הקלקי, תשע עדשות שלש על שלש מרובעות. ומקום עדשה, ארבע שערות, נמצא מקום הגריס שלשים ושש שערות:",
+                "<b>כותבת הגסה.</b> גדולה משאר תמרים. ושיעורה מעט פחות מכביצה:",
+                "<b>כמוה וכגרעינתה.</b> שצריך למעך חללה:",
+                "<b>ונודות יין ושמן.</b> של עור שניקבו, שיעור הנקב שלהן.",
+                "<b>כפיקה גדולה.</b> שמשימים בפלך כשהנשים טוות בו:",
+                "<b>ומאור.</b> כמין חלון שממנו האורה נכנסת לבית:",
+                "<b>שלא נעשה בידי אדם.</b> כגון חור שחררוהו מים או שרצים, או שנפל העפר מאליו ונעשה שם נקב. ואם לא חשב עליו לתשמיש או למאור, שיעורו להביא את הטומאה מאהל המת לבית לדרך הנקב.",
+                "<b>כאגרופו של בן בטיח.</b> דהיינו אדם ידוע אצלם, ובן בטיח שמו, שהיה אגרופו גדול:",
+                "<b>ושנעשה בידי אדם.</b> שעשאו אדם להכניס את האורה:",
+                "<b>נירונית.</b> מטבע של נירון קיסר:",
+                "<b>כמלוא נקב שבעול.</b> מלוא מקדח של לשכה. ופונדיון האיטלקי וסלע הנירונית ומלוא נקב שבעול, כולן שיעור אחד להן. ויש מקומות שהיו יודעים באחד מהן ולא באחר, הלכך תנינהו לכולהו:"
+            ],
+            [
+                "<b>כל שבים טהור.</b> כל בריות שבים אם עשה מעורן כלים, אין מקבלין טומאה, דכתיב (ויקרא י״א:ל״ב) או בגד או עור או שק, מה בגד מן הגדל מן הארץ, אף עור מן הגדל מן הארץ:",
+                "<b>חוץ מכלב המים.</b> לפי שכל שאר בריות שבים אין אחד מהם בורח ליבשה כשבאים לצוד אותם, אלא כלב הים בלבד, הלכך הוי בכלל עורות היבשה, ואם עשה כלי מעורו מקבל טומאה. והלכה כרבי עקיבא:",
+                "<b>אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו בדרך שאם היו שניהם מן הגדל בארץ מחוברים בחבור כזה היה טמא האחד כשנטמא חבירו:"
+            ],
+            [
+                "<b>יש במה שנברא ביום הראשון טומאה.</b> הכי קאמר, יש דברים שנבראו ביום ראשון שהעושה כלי מהם יש בהם טומאה, כגון הארץ שנבראת ביום ראשון, וכלי חרס הנעשים ממנה טמאים:",
+                "<b>בשני אין בו טומאה.</b> שבו נברא רקיע ואין בו טומאה:",
+                "<b>בשלישי.</b> נבראו אילנות, וכלי עץ הנעשים מהם מקבלים טומאה:",
+                "<b>ברביעי.</b> נתלו המאורות, ואין בהם טומאה:",
+                "<b>בחמישי.</b> עופות ודגים, ואם עשה מהן כלים אין מקבלים טומאה:",
+                "<b>חוץ מכנף העוז.</b> כנף העזניה. דרבנן גזרו טומאה בכלים הנעשים ממנה דאתי לאחלופי בשאר כלים:",
+                "<b>וביצה הנעמית המצופה.</b> בת היענה מתרגמינן נעמיתא. ורבנן גזרו טומאה בביצתה כשהיא מצופה, כיון דבלא ציפוי נמי עומדת. אבל בשאר ביצים, אפילו במצופה לא גזרו, כיון דבאינה מצופה לא קיימא כלל:",
+                "<b>כל שנברא ביום הששי טמא.</b> חיות ובהמות ושרצים ואדם. אם עשה כלים מעצמותיהן או מעורותיהן, מקבלים טומאה:"
+            ],
+            [
+                "<b>העושה כלי קבול מכל מקום.</b> ואפילו לא עשאו ראוי לקבל אלא משהו:",
+                "<b>משכב ומושב מכל מקום.</b> לישיבה מועטת. כגון שהיה נשען, או נתלה בו:",
+                "<b>מעור המצה.</b> דלא מליח ולא קמיח ולא עפיץ:",
+                "<b>ומן הנייר.</b> העשוי מעשבים:",
+                "<b>שיש להן מעשה.</b> כיון שחקקום:",
+                "<b>ואין להם מחשבה.</b> אם חשבו למוד בהן עפר כמות שהן חקוקים מאליהן ולא עשו בהן מלאכה, אין מחשבתן מביאתן לידי טומאה:"
+            ],
+            [
+                "<b>קנה המאזנים.</b> הרמאים עושין אותו חלול ומניחין בחללו כסף חי, וכששוקלין מטין בקנה מעט והולך הכסף חי לצד הדבר הנשקל ומכביד ומכריעו:",
+                "<b>והמחוק.</b> שמוחקין בו המדה כשהיא גדושה. ואם עושין אותה של דלעת וכיוצא בה מן הדברים הקלים, הוא מיקל, ורע למוכר. ואם עושים אותו ממתכת, הוא מכביד, ורע ללוקח. אבל עושים אותו של זית ושל אגוז ושל אשכרוע. והרמאי עושה המחוק של זית ושל אגוז חלול, כשהוא מוכר מכניס בו מתכת כדי שיכביד, וכשהוא קונה מסלקו:",
+                "<b>והאסל.</b> מוט שנושאים בו בכתף. וכשיש פועלים מרובים, לאחר שקבל שכר משים בבית קיבול שבמוט את שכרו, ואומר לבעה״ב לא נתת לי שכרי, וכשמחפשים אותו אין נותנים לב לחפש שם:",
+                "<b>קנה של עני שיש בו בית קבול מים.</b> ושותה מהן, וכששואלים אותו אם טעם כלום, אומר אני מתענה היום. ורבותי פירשו, בית קיבול מים, בית קיבול משקין, וכשטורח אצל בעל הבית בבית הבד גונב בו מן השמן:",
+                "<b>מקל שיש לו בית קיבול מזוזה ומרגלית.</b> ועושין כן כדי לגנוב בו את המכס:",
+                "<b>אוי לי אם אומר.</b> שמא ילמדו ממני בני אדם לרמות:",
+                "<b>ואוי לי אם לא אומר.</b> שמא יאמרו הרמאין, אין תלמידי חכמים בקיאים במעשה ידינו, ומתוך כך יבואו לרמות יותר. ולמה אמרם, משום דכתיב (הושע י״ד:י׳) כי ישרים דרכי ה׳ צדיקים ילכו בם ופושעים יכשלו בם:"
+            ],
+            [
+                "<b>תחתית הצורפים.</b> צורפי זהב וכסף יש תחתיהם כלי ששמו תחתית והוא עשוי לתת בתוכו גרוטאות של כסף ושל זהב. אבל של נפחים אין עשוי לקבל ולא מיוחד נמי לישיבה:",
+                "<b>משחזת.</b> של עץ שמשחיזין בה את הסכין. ועושין לה בית קבול שמן שמושחין בה שמן להשחיז:",
+                "<b>פנקס של שעוה.</b> שיש לחנוני ולשולחני שכותב עליו בחרט:",
+                "<b>קש.</b> זנבות השבולים. ועושים מהם מחצלאות:",
+                "<b>ושפופרת הקש.</b> שהוא חלול ויש לו בית קיבול:",
+                "<b>רבי עקיבא מטמא.</b> ואע״פ שקיבולו מועט. דהא תנן לעיל העושה כלי קבול מכל מקום טמא, קמיפלגי אי הוי דבר העומד אי לא, דאין טמא אלא דבר העומד מאליו. ור״ע חשיב ליה דבר העומד, ור׳ יוחנן בן נורי לא חשיב ליה דבר העומד. והלכה כר׳ עקיבא:",
+                "<b>פקועות.</b> דלעת מדברית. וי״א אבטיחים קטנים מרים, וקנה שלהן חלול כשפופרת של קש:",
+                "<b>חלף.</b> מין עשב הוא ועושים ממנו חלפים ומחצלאות. וקורין לו בערבי חלפ״ה:",
+                "<b>טהורה.</b> מטומאת שרץ. אבל לא ממשכב ומושב. שהיא מטמאה משכב ומושב דאורייתא אם אינה עשויה לסכך:",
+                "<b>קנה שחתכו לקבלה.</b> לתת בו כחול וכיוצא בו:",
+                "<b>הככי.</b> המוח הלבן שבתוך הקנה. וקודם לכן אין לקנה טומאה ואפילו מדברי סופרים:"
+            ]
+        ],
+        [
+            [
+                "<b>השידה.</b> נמדדת מבפנים. דתנן לעיל (פרק ט״ו) כלי עץ שהמחזיק ארבעים סאה בלח שהן כוריים ביבש, טהור, והיינו אמה על אמה ברום שלש אמות. והכא קמיפלגי כיצד מודדים, לבית שמאי מודדין חלל שבפנים, ולא עובי הדפנות והשולים. ולבית הלל הכל מודדין, חוץ מעובי הרגלים ולבזבזים שהוא הזיר שעל השפה. ולר׳ יוסי מודדים אף עובי רגלי השידה והלבזבזים. ולר׳ שמעון אם אין רגליה גבוהים טפח מודדים אף האויר שבין רגל לרגל. והלכה כבית הלל אליבא דתנא קמא:"
+            ],
+            [
+                "<b>המוכני.</b> אופן כעין אופני העגלה. ולפי שהשידה נישאת עליה קרויה מוכני. לשון את הכיור ואת כנו (שמות ל׳:כ״ח):",
+                "<b>בזמן שהיא נשמטת.</b> שאדם יכול לסלקה מן העגלה:",
+                "<b>אינה חבור לה.</b> והיא חשובה כלי לעצמה. ואי שידה בת קבולי טומאה שאינה מחזקת ארבעים סאה ונטמאת השידה לא נטמאת המוכני, ואי לאו בת קיבולי טומאה היא ונגעה טומאה במוכני, המוכני טמאה, דלא חשיבא מן השידה והיא מיטלטלת מלאה ורקנית ויש לה בית קיבול:",
+                "<b>ואינה נמדדת עמה.</b> בחשבון אמה על אמה ברום שלש אמות. דלא חשיבא כעובי הרגלים, ואפילו לר׳ יוסי אינה נמדדת עמה:",
+                "<b>ואינה מצלת עמה באוהל המת.</b> שאם השידה בבית הקברות מצלת על כלים שבתוכה, כיון דמחזקת מ׳ סאה. ואם בולטים ממנה כלים כנגד [גובה] המוכני מלמעלה, אין המוכני מצלת עליה, דמוכני מקבלת טומאה ואינה חוצצת בפני הטומאה:",
+                "<b>בזמן שבתוכה מעות.</b> דכלי בפני עצמה היא, ובסיס לדבר האסור. אבל אם אינה נשמטת שרי, מאחר דלא הוו בתוך השידה שהיא עיקר הכלי:",
+                "<b>קמרון.</b> כעין קובא שעושין על גבי השידה:",
+                "<b>נמדד עמה.</b> להשלים ארבעים סאה:",
+                "<b>כיצד מודדים אותו.</b> כשהוא קבוע:",
+                "<b>ראש תור.</b> באלכסון. דהאי קמרון אינו כנגד כל השידה אלא כיפה כנגד מקצת חללה, וכשבא למדוד אוירה רואין כאילו חוט נתון באלכסון מכותל השידה עד ראש הכיפה, וחלל שתחתיו נמדד:",
+                "<b>אם אינה יכולה לעמוד בפני עצמה.</b> השידה בלא הקמרון הקבוע בה:",
+                "<b>טהורה.</b> אע״פ שאינה מחזקת ארבעים סאה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אע״פ שמקבלים.</b> כלומר אע״פ שלא ניקבו בנטילת הרגלים ויש להן בית קיבול כבתחלה.",
+                "<b>טהורין.</b> שכיון שנטל אחת מן רגליהן שוב אינן חשובין כלי, לפי שאינן מקבלין כדרכן אלא נוטין לצד אחד וכשבורים דמו:",
+                "<b>ר׳ יוסי מטמא.</b> כיון שלא ניקבו בנטילת אחת מרגליהן. ואין הלכה כר׳ יוסי. ורמב״ם גריס, ושאינן מקבלים כדרכן ר׳ יוסי מטמא. ומלתא באנפי נפשה היא, והכי קאמר, שידה תיבה ומגדל שאינן מקבלין ארבעים סאה כשהן יושבין כדרכן ואם מטין אותן מקבלין ארבעים סאה, ר׳ יוסי מטמא כיון שאין מקבלים כדרכן, וחכמים אומרים הואיל ומקבלים מכל מקום, חשיבי מחזיקים ארבעים סאה וטהורין:",
+                "<b>ונקליטי המטה.</b> שני עמודים אחד מראשותי המטה ואחד במרגלותיה ומשימין מקל מזה לזה ומשליכין עליו סדין ונעשה אוהל:",
+                "<b>וחמור.</b> תחת מלבן המטה משימין עץ חלול שהמלבן מונח עליו ונקרא חמור:",
+                "<b>וחפוי.</b> כגון ציפוי שמצפים המטה ונקליטיה:",
+                "<b>טהורים.</b> דהוי מתכת המשמש לעץ:",
+                "<b>מלבן.</b> לוחות חלולים עשוים להניח תחת כרעי המטה שלא ירקבו מלחלוחית הקרקע. ומיטלטלים עם המטה, הלכך טמאים, דכמטה דמו:",
+                "<b>ומלבני בני לוי טהורין.</b> לפי שרגילין לעלות לירושלים והולכים מעיר לעיר, ואין מוליכין המטות עמהן ומוליכין המלבנים, הלכך אפילו קבועים בקרקעי המטה הואיל וסופן לינטל לאו כמטה חשיבי:"
+            ],
+            [
+                "<b>מלבן שנתנו על לשונות.</b> עץ העשוי כעין לשון שהמלבן מונח עליו:",
+                "<b>ר׳ מאיר ור׳ יהודה מטמאין.</b> שאף הוא מיטלטל עם המטה כמו מלבן:",
+                "<b>ר׳ יוסי ור׳ שמעון מטהרין.</b> דלא מיטלטל בהדי מטה כולי האי. והלכה כר׳ יוסי ור׳ שמעון:",
+                "<b>שמלבני בני לוי טהורין.</b> ואע״ג דקביעי בכרעי המטה הואיל וסופן לינטל טהורים, הני לשונות נמי פעמים ניטלים ממלבני המטה ולאו כמטה חשיבי: "
+            ],
+            [
+                "<b>מטה שהיתה טמאה מדרס.</b> ששכב עליה זב, או נתלה או נשען:",
+                "<b>קצרה.</b> אותן עצים שברוחב המטה לצד מראשותיה או מרגלותיה:",
+                "<b>ארוכה.</b> אותן עצים שבאורך המטה מימין או משמאל, והם נקראים ארוכות המטה:",
+                "<b>טהורה.</b> דתו לא חזיא והויא כשברי כלים שהן טהורים:",
+                "<b>ר׳ נחמיה מטמא.</b> ואין הלכה כר׳ נחמיה:",
+                "<b>גדד.</b> חתך וקטע. כמו גודו אילנא:",
+                "<b>שתי לשונות לוכסן.</b> שני עצים העשויין כלשון, שמלבני המטה מונחים עליהן. חתכן באלכסון, אחד שבמקצוע מזרחית דרומית ואחד שבמקצוע מערבית צפונית, טהורה, דתו לא חזיא. וכן אם גדד שתי כרעים טפח על טפח לוכסן, מכרע שבמקצוע מזרחית דרומית גדד טפח, ומכרע שבמקצוע מערבית צפונית גדד טפח, כשבורה דמיא:",
+                "<b>או שמיעטה מטפח.</b> שגדד רגליה ואין טפח מן המטה לארץ, לא חשיבא:"
+            ],
+            [
+                "<b>ותיקנה טמאה מדרס.</b> עדיין עומדת בטומאתה, כיון דקיימא שניה:",
+                "<b>טהורה מן המדרס.</b> אע״ג דנתקנה ראשונה קודם שנשברה שניה. מכל מקום טהורה, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו ואין זו הראשונה, מאחר שכבר נתקלקל בה כדי ביטולה:",
+                "<b>אבל טמאה מגע מדרס.</b> משום דארוכה ראשונה כשנשברה ותקנה שהביא ארוכה אחרת תחת השבורה וחברה למטה, נטמאת מגע מדרס, שהרי נגעה במטה הטמאה מדרס, וכי נשברה שניה דפרח מינה טומאת מדרס, אשתייר בה טומאת מגע, דכל המטה מחוברת לראשונה שנתקנה:",
+                "<b>עד שנשברה שניה טהורה.</b> דכיון דנשברו שתי הארוכות, תו לא חזיא. ולא דמי להיכא דנתפרקה וכולה קיימת, דהתם סופו להחזיר פרקיה ולחברה: "
+            ],
+            [
+                "<b>כרע.</b> של מטה שהיתה טמאה מדרס. שדרס הזב על הכרע כשהיה בפני עצמו שלא היה מחובר למטה:",
+                "<b>כולה טמאה מדרס.</b> דחיבור עביד לה כאילו כולה גוף אחד:",
+                "<b>היתה טמאה טומאת שבעה.</b> כגון שנגעה במת:",
+                "<b>טומאת ערב.</b> כגון שנגעה בטמא מת:",
+                "<b>והמטה טהורה.</b> דלא נטמאת בנגיעת הכרע. דראשון הוה, ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:",
+                "<b>מעדר.</b> כלי עץ שיש לו שינים ומהפכים בו את התבן, ושיניו של מתכת. ולפי שהשינים של פרקים ונעוצים בו, דינו כדין מטה שהיא של פרקים. והאי וכן, אטומאת שבעה קאי, דאין מעדר מטמא מדרס: "
+            ],
+            [
+                "<b>תפלה.</b> בתפילין של ראש שנגעו במת איירי, שיש בהן ארבעה בתים, וכל בית נקראת קציצה:",
+                "<b>התיר קציצה.</b> דעביר בית אחד והביא אחר תחתיו:",
+                "<b>טמאה טמא מת.</b> דחיבורן משוי להו גוף אחד:",
+                "<b>וכן שניה וכן שלישית.</b> כל זמן שהרביעית קיימת. מחמת שמחוברת לרביעית. אבל כשהעביר גם הרביעית והחליפה באחרת, פרחה מינייהו טומאת מת, ונשתייר בשלש קציצות טומאת מגע טמא מת, שהרי נגעו ברביעית כשחיברן והיא עדיין קיימת. אבל רביעית כשהוחלפה, אין בגופה טומאה כלל, דאי משום דנגעה בשלש, אין מגע עושה מגע, שהשלש ראשונות חדשות נינהו שנגעו בטמא מת, ואין הרביעית החדשה מקבלת מהן טומאה, ואין טומאה ברביעית החדשה אלא מחמת שמחוברת לשלש הטמאות מגע. הלכך כשחזר והחליף השלש פעם שניה, טהרו כולן ואפילו מגע לית בהו:"
+            ],
+            [
+                "<b>טהורה.</b> ואפילו איכא ארוכה ושתי כרעים, הואיל ואין בדעתם להחזיר. וכי מהני, דוקא במקום שהכל לאדם אחד:",
+                "<b>מקבלת טומאה מכאן ולהבא.</b> אבל למפרע לא, דכיון דחלקוה פרחה טומאה מינה:",
+                "<b>מיטמאת חבילה.</b> אם פירשה הכרע מן הארוכה ועומדת עם הקצרה, הוי חבור, ואם נטמאת הכרע נטמאת הקצרה. כשם שכשכולה שלימה אם נטמא אחד מאיבריה נטמאת כולה, כך נמי כשפירש הכרע מן הארוכה ועומדת עם הקצרה, נעשית חבילה עם הקצרה, וכשנטמאת הכרע נטמאת הקצרה עמה:",
+                "<b>ומטהרת חבילה.</b> שאם הטביל הכרע עם הקצרה אין הקצרה חוצצת עליה, כי היכי דלא חייצה עליה כשמטבילה כשהיא שלימה:",
+                "<b>וחכ\"א מטמא איברים.</b> ולא חבילה. דאם נטמאת כרע, היא טמאה ולא קצרה, דאינה חיבור כשלימה:",
+                "<b>ומטהרת אברים.</b> כשבא להטבילה מטביל הכרע בפני עצמה, ולא חבילה עם הקצרה, שהקצרה חוצצת עליה. דאינה חיבור כשלימה דמטביל מטה שלימה טהורה אע״פ שלא פירקה, אבל השתא דפירשה הכרע מן הארוכה לא הוי חבילה עם הקצרה, וצריך להטבילה בפני עצמה. והלכה כחכמים. כך נראית פירוש משנה זו מן התוספתא, וכך פירשוה רבותי:"
+            ]
+        ],
+        [
+            [
+                "<b>המפרק את המטה להטבילה.</b> אע״פ שמיטהרת כשהיא שלימה, פעמים שהיא גדולה ואינה יכולה ליכנס במקוה וצריך לפרקה:",
+                "<b>והנוגע בחבלים</b> גרסינן. כלומר, בין מפרק בין נוגע בחבלים טהור. ובמטה שנטמאת במת או במשכב הזב איירי, וכגון שאין במטה ארוכה ושתי כרעים, ואפילו הכי צריך להטבילה, כדי שלא תחזור לטומאתה כשיחברנה. והנוגע בחבלים טהור, דמכיון שפירקה שוב אין החבלים חיבור:",
+                "<b>החבל מאימתי חיבור.</b> בתחלה כשאדם מסרג את המטה שלימה וסורג בה שלשה בתים ועדיין נשאר החבל ארוך הרבה. נטמאת המטה נטמא החבל. והנוגע בחבל, טמא. דכולו חיבור הואיל וסופו לסרגו:",
+                "<b>מן הקשר ולפנים.</b> אם קשר חבל אחר לזה החבל שסורג בו, אין החבל האחר חיבור מן הקשר ולחוץ:",
+                "<b>נימי הקשר.</b> כשקושרים שני חבלים זה בזה מניחין מעט מראשי החבלים מזה ומזה יוצאים חוץ לקשר, והן נקראים נימי הקשר:",
+                "<b>הנוגע בצורכו טמא.</b> דכיון דצורך לקשר הם, שאם היה קושר בראש החבל ממש היה הקשר ניתר, נמצא שאלו הנימין מעמידים הקשר וכקשר דמו:",
+                "<b>רבי יהודה אומר שלש אצבעות.</b> הוו חבור, דהוא צורך הקשר. טפי לא: "
+            ],
+            [
+                "<b>החבל היוצא מן המטה.</b> מה שנשאר ממנו לאחר שגמר הסירוג:",
+                "<b>עד חמשה טפחים טהור.</b> דלא חזי למידי לצורך המטה, ולא חשיב לה יד:",
+                "<b>מחמשה ועד עשרה טמא.</b> דחזי לקשור בה הפסחים. שהיו רגילים לקשור שם הפסח בחבל שבכרעי המטה כדי שיהיה מזומן להם. וחזי נמי לשלשל בו את המטה, כלומר. להורידה מן העליה לגג, אי נמי להורידה אל המקוה להטבילה כשנטמאת:",
+                "<b>מעשרה ולחוץ טהור.</b> דמה שיש בחבל יותר מעשרה אינו משמש לצורך המטה כלום:"
+            ],
+            [
+                "<b>המיזרן.</b> כמין אזור או אבנט של אריג שכורכים אותו סביב המטה כדי לחבר פרקיה. ופעמים שהוא גדול הרבה ונגרר ויוצא חוץ מן המטה:",
+                "<b>היוצא מן המטה.</b> והמטה טמאה מדרס:",
+                "<b>כל שהוא.</b> אפילו יוצא כמה אמות חוץ למטה, הכל טמא:",
+                "<b>ר׳ יוסי אומר עד עשרה טפחים.</b> טמא בטומאת המטה. מעשרה ולמעלה טהור. והלכה כר׳ יוסי:",
+                "<b>שיירי מיזרן.</b> מיזרן שבלה ונקרע, כמה ישתייר ממנו ויהיה טמא:",
+                "<b>שבעה טפחים.</b> דבציר מהכי לא חזי למידי ולא חשיב כלי:",
+                "<b>חבק.</b> יש מפרשים, בגד עב וקשה שמשימים על החמור כשבא מן הדרך והוא מזיע, כדי שלא יצטנן לאחר שמסירין ממנו האוכף. ויש מפרשים, שמשימים אותו על משאוי החמור כדי שלא יפסד אם ירדו עליו גשמים:"
+            ],
+            [
+                "<b>נישא הזב על המטה ועל המיזרן.</b> לאו דוקא נישא על המיזרן, אלא נישא הזב על המטה שהמיזרן כרוך סביבותיה ויוצא ממנה:",
+                "<b>מטמא שנים ופוסל אחד דברי ר׳ מאיר.</b> ר׳ מאיר לטעמיה דאמר לעיל דאפילו המיזרן יוצא מן המטה כל שהוא ואפילו טובא הוי חבור למטה ומטמא שנים ופוסל אחד, כמטה עצמה. שכל שהזב נישא עליו ונעשה משכב ומושב של זב, הוי אב הטומאה, והנוגע בו הוי ראשון, וראשון עושה שני, ושני עושה שלישי לפסול את התרומה בלבד אבל לא לטמא. והיינו מטמא שנים דהיינו ראשון ושני, ופוסל אחד והוא שלישי שהוא פסול בתרומה בלבד, והמיזרן כל זמן שלא פירש מן המטה חשיב כאב הטומאה ומטמא שנים ופוסל אחד, אבל לאחר שפירש לא הוי אלא כולד הטומאה ומטמא אחד ופוסל אחד, כדין נוגע במשכב הזב:",
+                "<b>ר׳ יוסי אומר וכו׳</b> ר׳ יוסי לטעמיה דאמר לעיל [עד] עשרה טפחים ותו לא. הלכך זה שבתוך עשרה חשוב חיבור למשכב ומטמא שנים ופוסל אחד כל זמן שלא פירש, אבל מה שחוץ לעשרה לא חשוב חיבור למשכב, ודינו כפירש, דמטמא אחד ופוסל אחד:",
+                "<b>נישא על המזרן מעשרה ולפנים טמאה גרסינן.</b> ולא גרסינן טמא. והכי פירושא, נישא הזב על המיזרן היוצא מן המטה, אם נישא מעשרה ולפנים לצד המטה, המטה טמאה מדרס, דכיון דכל עשרה חשיבי חבור למטה, כשנטמא מזרן נטמאת המטה. אבל מעשרה ולחוץ דלא הוו חבור למיטה, טהורה המטה ולא נטמאת [בטומאת] המיזרן. כך נראית בעיני פירוש משנה זו. וגירסת רבותי דגרסי טמא וטהור ופירושן, לא נתקבל לי. וכן דברי הרמב״ם שכתב בפירוש משנה זו לא נכנסו באזני כלל. ודקדקתי אחר כך בחבורו בהלכות כלים פרק כ״א [הלכה ט׳] נראה לי ששם חזר בו ופירש משנה זו כמו שפירשתיה כאן:"
+            ],
+            [
+                "<b>כולה טמאה מדרס.</b> וכל זמן שלא פירש המזרן מן המטה הוי כמטה עצמה כדפרישית:",
+                "<b>והמזרן מגע מדרס.</b> ומטמא אחד ופוסל אחד, כדין כל נוגע באב הטומאה:"
+            ],
+            [
+                "<b>ונגע בהן המת.</b> כשהן כרוכים יחד:",
+                "<b>טמאים טומאת שבעה.</b> בהא לא פליג ר׳ יוסי. דדוקא בטומאת מדרס קאמר עד עשרה טפחים טמא מעשרה ולחוץ טהור, אבל לשאר טומאות, אפילו מאה אמה כולו חיבור. כגון מזרן שהוא כרוך על המטה ונכנסה המטה לאוהל המת או נגעה בשרץ, וכן אם נכנס קצה מן המזרן לאוהל המת או נגע בשרץ, נטמאת המטה נטמא המזרן, נטמא המזרן נטמאת המטה, ואפילו היה המזרן יוצא מן המטה מאה אמה:",
+                "<b>פירשו טמאים טומאת שבעה.</b> ולא הוו ככלים שנשתברו, כיון דכל אחד מהן כלי בפני עצמו. אע״ג דלענין קבלת טומאה חשובים ככלי אחד וכשנגעה טומאה באחד מהן נטמא האחר:",
+                "<b>שניטלו שתי ארוכות שלה, ולא נשתברו.</b> והן ראויות להחזירן למקומן, הלכך לא טהרה המטה מטומאתה בנטילת הארוכות:",
+                "<b>נשתברו חדשות טמאה.</b> שהרי הישנות קיימות ולא נשתנו הנקבים, והוי כנתפרקה אבר אבר וכל אבריה שלמים. אבל נשתברו הישנות, טהורה, לפי שהישנות הן שהיו במטה כשנטמאת, וכשנשתברו הוי המטה שבר כלי, דלא חזיא בלא ארוכות: "
+            ],
+            [
+                "<b>תיבה שנפחתה מלמעלן.</b> הכסוי שלה:",
+                "<b>טמאה טמא מת.</b> דכיון דשוליה קיימים אכתי חזיא לתשמיש. ודוקא טומאת מת. אבל לא טומאת מדרס, דלא חזיא לישיבה:",
+                "<b>נפחתה מלמטן בשוליה.</b> בטל בית קיבול שלה וטהורה לגמרי:",
+                "<b>מגורות שלה.</b> אוצרות שבה, דהיינו חדרים שבתוכה שלא נפחתו עמה, טמאות:"
+            ],
+            [
+                "<b>התורמל.</b> כיס גדול של עור שהרועה נותן חפציו לתוכו, ובתוך התורמל יש כיסין קטנים כמו המגורות בתיבה:",
+                "<b>החמת.</b> נאד של עור:",
+                "<b>שהביצים שלה מקבלות עמה.</b> כשמפשיטין עורות האילים והתישים הזכרים נשאר העור שבמקום הביצים כמין כיס קטן, ואם נפחתו טהורות, דבטל בית קיבול שלהן:"
+            ],
+            [
+                "<b>שפתחה מצדה.</b> כשפתחה מלמעלה אינה טמאה מדרס, דאם ישב עליה ובאים להשתמש בה אומרים לו עמוד ונעשה מלאכתנו. אבל כשפתחה מן הצד, יכול להשתמש אע״פ שיושב עליה:",
+                "<b>בזמן שאינה גבוהה עשרה טפחים.</b> כשגבוהה עשרה לא חזיא לישיבה כולי האי:",
+                "<b>או שאין לה לזבז.</b> דכשיש לה לזבז מזיק ליושב:",
+                "<b>נפחתה מלמטן.</b> בשוליה. לא חזיא לתשמיש, אבל חזיא לישיבה:",
+                "<b>מפני שבטל העקר.</b> עיקר התיבה היא עשויה להחזיק בשוליה מה שמשימים בתוכה. ועל ידם היא נקראת כלי. וכיון שנפחתו שוליה ובטלו, בטלו גם דפנותיה מלמעלן ושוב אינה מקבלת שום טומאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>משפלת.</b> קופה גדולה שמוליכין בה הזבל והאשפה:",
+                "<b>שנפחתה מלקבל רמונים.</b> שזהו שיעורה ליטהר כשניקבה במוציא רמון:",
+                "<b>ר׳ מאיר מטמא.</b> אע״פ שהיא טהורה משאר טומאות, טמאה היא מדרס, שראויה לישיבה:",
+                "<b>וחכמים מטהרין.</b> והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הכרים.</b> עשויין למלאותן צמר או נוצה, ואדם נותנן תחת מראשותיו:",
+                "<b>והכסתות.</b> כמו כרים הן, אלא שהן ארוכים וגדולים וכל גופו של אדם שוכב עליהן:",
+                "<b>מרצופין.</b> כמין שקים של עור גדולים שנותנים בהן סחורות שמוליכין בספינות:",
+                "<b>הרי אלו טמאים מדרס.</b> דכל הני עבידי נמי לשכיבה:",
+                "<b>קלוסטור.</b> כמין סל וכפיפה שתולין בפי הבהמה, ונותנים בה מספוא ושעורים והבהמה אוכלת כשהיא מהלכת:",
+                "<b>תורמל.</b> כיס גדול של עור שהרועה נותן שם כל חפציו:",
+                "<b>כריתית.</b> שק של עור קטן:",
+                "<b>רבצל.</b> חמת קטן של עור שמשימים בו בשמים:",
+                "<b>מזודה.</b> כלי שנותנים בו צידה לדרך. תרגום צידה זוודין:",
+                "<b>הרי אלו טמאים מדרס.</b> כל אלו השנויים במשנה, אם יש בכולן השיעור המפורש בהן או יותר, מטמאין מדרס, דמשמשין שכיבה עם מלאכתן. אבל בפחות מכשיעור המפורש בהן לא:",
+                "<b>נפחתו טהורין.</b> שכל אלו עשויין לקבל, שהקיבול ההוא מכינם ומזמינם להיות ראויין למשכב ומושב, וכשנפחת בטל העיקר שהוא הקיבול שבעבורו היה קרוי כלי.",
+                "<b>ובטלה הטפלה.</b> שהיא טומאת מדרס:"
+            ],
+            [
+                "<b>חמת חלילין.</b> חמת מלא רוח ומשימין החלילים בפי החמת והרוח יוצא דרך הנקבים ומוציא מן החלילים קול של שיר:",
+                "<b>טהורה מן המדרס.</b> דלא חזיא לשכיבה:",
+                "<b>עריבת פיסונות.</b> עריבה שמביאין בה אבנים קטנות ורגבי אדמה כדי לתת בנדבכים של בנין. ופיסונות לשון שקל פיסא שדא ביה דאמרינן בגמרא בסנהדרין גבי מרקוליס:",
+                "<b>בית שמאי אומרים מדרס.</b> קסברי, משמשת שכיבה עם מלאכתה. ובית הלל סברי אינה משמשת:",
+                "<b>שנסדקה טמאה מדרס.</b> ואם לא נסדקה אינה טמאה מדרס, דאומרין לו עמוד ונעשה מלאכתנו. אבל כשנסדקה ומוציאה משקין, אינה ראויה אלא לשכיבה. ופחותה מב׳ לוגים, או יתירה מתשעה קבין, אינה טמאה מדרס ואפילו נסדקה:",
+                "<b>ונתפחה.</b> מחמת גשמים מתנפח העץ ונסתם הסדק:",
+                "<b>טמאה טומאת מת.</b> כמו שהיתה בתחלה קודם שנסדקה, מפני שיש לה בית קיבול. ואינה טמאה מדרס, דאינה מיוחדת לשכב עליה, הואיל ומשתמשין בה בלישה:",
+                "<b>בקדים ונסדקה.</b> לאחר שנתפח העץ ונסתם הסדק, הניחה ברוח קדים ונסדקה:",
+                "<b>טמאה מדרס.</b> דחזרה להיות ראויה לשכיבה ולא ללוש בה:",
+                "<b>זה חומר בשיירי כלי עץ.</b> דתחלתן אין טמאין מדרס, וכשנסדקו טמאים מדרס:",
+                "<b>כלי נצרים.</b> סלים עשויין מנצרים של ערבה וכיוצא בהן:",
+                "<b>עד שיתחסמו.</b> שתגמר שפתן העליונה:",
+                "<b>אע״פ שנשרו שפתותיהן כל שהן.</b> שנפלו שפתותיהן ולא נשאר בשפתותיהן אלא כל שהן, טמא:"
+            ],
+            [
+                "<b>מקל.</b> של עץ בעלמא שעשאו בית יד לקרדום לפי שעה, שלא קבעו בתוכו:",
+                "<b>חיבור לטומאה בשעת מלאכה.</b> דאע״ג דבאפי נפשיה פשוטי כלי עץ לא מקבלי טומאה, הכא בית יד הוא, וידות נתרבו לכל תורת טומאת הכלי או האוכל, ואם נטמא הקרדום נטמא הבית יד, וכן אם נגעה טומאה בבית יד נטמא הוא ונטמא הקרדום עמו. ודוקא בשעת מלאכה הוי חבור לטומאה, שלא בשעת מלאכה לא, דשלא בשעת מלאכה אדם עשוי לזרקו לבין העצים:",
+                "<b>דיוסטר.</b> כלי המשמש לשני צדדים. דיו, שנים. סטר, צד. כדמתרגמינן לסטר חד. והוא מקל שיש בו שני נקבים אחד מלמטה ואחד מלמעלה, ושתי יתדות תחובות בהן אחת ממזרח למערב ואחת מצפון לדרום, והנשים מסיכות בו את המטוה שבפלך, וקורין לו נספ״א בלע״ז. ופעמים שעושין אותן ידות מברזל ומקבלין טומאה:",
+                "<b>קבעו בכלונס.</b> קבע הדיוסטר דהיינו המקל עם שתי יתדותיו בכלונס, דהיינו עץ ארוך וגדול התקוע בארץ:",
+                "<b>טמא.</b> הדיוסטר מכאן ואילך, אם נגעה בו טומאה, דהוי המקל חיבור ליתדות בין בשעת מלאכה בין שלא בשעת מלאכה, כיון שנקבע, שאין אדם עשוי לזרקו לבין העצים, אבל הכלונס עצמו אינו חיבור לו, שאם נגעה טומאה בכלונס לא נטמא הדיוסטר:",
+                "<b>עשה בו הדיוסטר.</b> שקבע שתי היתדות בגופו של כלונס:",
+                "<b>אין טמא.</b> מן הכלונס אלא מה שהוא לצורך היתדות להסך את המטוה, והשאר בין מלמעלה בין מלמטה טהור, שהכלונס ארוך הוא וגדול:",
+                "<b>כסא.</b> שהוא עשוי, וקבעו בכלונס, הכסא טמא מדרס, ואין הכלונס חיבור לו להיות מיטמא מדרס כמותו:",
+                "<b>עשה בו כסא.</b> מן הכלונס עצמו עשה כסא:",
+                "<b>אין טמא אלא מקומו.</b> דהיינו צורך הישיבה. ושאר הכלונס טהור:",
+                "<b>קבע הכסא בקורת בית הבד.</b> שעוצרים בה השמן מן הזיתים. הכסא טמא מדרס, והקורה אינה חיבור וטהורה. ואם מעץ הקורה עצמה הכסא עשוי בראשה האחד, אף הכסא טהור, דאומרים לו עמוד ונעשה מלאכתנו. ותניא בתורת כהנים, אשר ישב עליו יטמא, יכול אפילו ישב על האבן ועל הקורה, תלמוד לומר, כלי, ולא אבן ולא קורה. אוציא את אלו, ולא אוציא כלי אבנים כלי גללים כלי אדמה, תלמוד לומר הכלי, כלי המיוחד לקבל טומאה, וכלים הללו אין מקבלים טומאה לעולם. אין לי אלא כסא וספסל וקתדרא המיוחדים לישיבה, מנין תיבת הבלנים, תיבה שפתחה מצדה, עריבה משני לוג עד תשעה קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת, תלמוד לומר וכל הכלי, ריבה. יכול אפילו כפה סאה וישב עליה, תרקב וישב עליו, תלמוד לומר אשר ישב, המיוחד לישיבה, לא שאומרים לו עמוד ונעשה מלאכתנו:"
+            ],
+            [
+                "<b>עד שיקצע.</b> שיחתכנה ויתקננה לישיבה. והלכה כחכמים:",
+                "<b>אע״פ שקבעה בכותל טמאה.</b> טומאת מת או שרץ. ולא בטלה מתורת כלי ולא אמרינן כלי המחובר לקרקע כקרקע דמי אלא כשהיה מחובר לקרקע מתחלתו, או שנעשה כדי לשמש את הקרקע:"
+            ],
+            [
+                "<b>כופת.</b> כלי המיוחד לישיבה, ושל תמרה הוא:",
+                "<b>שקבעו בנדבך.</b> בשורת הבנין:",
+                "<b>בנה עליו ולא קבעו.</b> כדרך שהאומנים עושים שבונים כיפה על גבי נסרים ואח״כ מסירים אותם:",
+                "<b>טמא.</b> אם ישב הזב על הבנין שעליו, נטמא הכופת שתחת הבנין, שהזב מטמא את המשכב ואת המושב שתחת אבן מסמא. וכן כשקבעו ולא בנה עליו וישב הזב עליו כשהוא קבוע, טמא, דלא נתבטל בהכי. אבל כשקבעו ובנה עליו, בטל לגבי כותל וככותל דמי:",
+                "<b>מפץ.</b> כמין מחצלת עשויה מקנים או מגמי:",
+                "<b>על גבי הקורות.</b> של עליה:",
+                "<b>מעזיבה.</b> טיט וצרורות של אבנים שנותנים על גבי התקרה. וכל כמה שלא קבע המפץ בקורות וישב הזב על המעזיבה, נטמא המפץ שתחתיה ולא בטל מתורת כלי, דאי בעי שקיל ליה. וכן אם קבעו ולא נתן עליו מעזיבה וישב הזב עליו, טמא מושב. ולא בטיל עד שיקבע ויתן עליו המעזיבה:",
+                "<b>כדרך קבלתה.</b> שוליה למטה:",
+                "<b>שלא כדרך קבלתה.</b> שוליה למעלה:"
+            ],
+            [
+                "<b>סדין שהוא טמא מדרס.</b> שראוי לטמא מדרס קאמר, ולא שנטמא מדרס ממש. דא״כ אדתני סיפא אבל טמא טמא מת, ליתני אבל טמא מגע מדרס, כדתני בהקומץ רבה:",
+                "<b>ועשאו וילון.</b> מסך לפתח, או וילון לספינה. ודוקא שעשה בו שינוי מעשה, אבל מחשבה אינה מוציאתו מידי טומאה שהיו ראוין לה:",
+                "<b>אבל טמא טמא מת.</b> מפני שהשמש מתחמם כנגדו ומתעטף בשוליו לפעמים, הלכך לא בטיל מתורת כלי:",
+                "<b>מאימתי טהרתו.</b> שבטל תורת מדרס ממנו:",
+                "<b>משיתפר.</b> בתוספתא מוכח דבית שמאי בעו שיקרענו ויתקננו למדת הפתח, ויתפור בו לולאות לתלותו במסך או בספינה. ובית הלל דאמרי משיקשור, לא בעו קריעה, אלא משיקשור בו הלולאות כדי לתלותו בהם. ואית ספרים דגרסי, בית שמאי אומרים משיתבר. והיא היא. כלומר משישברוהו ויקרעוהו כדי לתפרו למדת הפתח:",
+                "<b>ר׳ עקיבא אומר משיקבע.</b> מעת שיתלה אותו על הפתח או על הספינה. והלכה כבית הלל:"
+            ],
+            [
+                "<b>לארכה טהורה.</b> אור״ך הקנה לאורך המחצלת, טהורה. דלא חזיא לשכיבה, שהקנים מזיקין לשוכב, ולא חזיא כי אם לסיכוך:",
+                "<b>כמין כי.</b> יונית. שהיא כמין כ׳ הפוכה שלנו. כלומר, לעולם היא טמאה עד שימשוך הקנים משלשה צדדים. והלכה כחכמים:",
+                "<b>עשאם לרחבה.</b> אורך הקנה לרוחב המחצלת:",
+                "<b>ד׳ טפחים.</b> כשיש בין קנה לקנה ד׳ טפחים, חזיא לשכב בין שני הקנים:",
+                "<b>נחלקה לרחבה.</b> ונשברו הקנים שלה לחצי:",
+                "<b>רבי יהודה מטהר.</b> דלא חזיא לשכיבה. ואין הלכה כר׳ יהודה:",
+                "<b>המתיר ראשי המעדנים.</b> מנהג עושי מחצלאות כשמשלימין המחצלת נשאר כמין מלל, וגודלים אותו בכל שני טפחים גדיל אחד וקושרו שלא יסתר האריג. ואם ניתר עומד לסתירה ונתבטל מתורת כלי וטהורה:",
+                "<b>מעדנים.</b> קשרים. כמו וילך אליו אגג מעדנות (שמואל א׳ ט״ו), כלומר, קשור כדרך שקושרים האסורים. וכן התקשר מעדנות כימה (איוב ל״ח:ל״א):",
+                "<b>שהם של ששה טפחים.</b> שני טפחים בין מעדן למעדן וטפח מכאן וטפח מכאן:",
+                "<b>משתקנב.</b> משיחתוך ויקטום ראשי קרומים הבולטים. וזו היא קניבה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנוגע בכובד העליון.</b> שני עצים עגולים יש לאורג, האחד שחוט השתי כרוך בו, והשני שלפניו שכל זמן שאורג והולך כורך בו היריעה הנארגת. ולפי שהם כבדים, נקראים כובד. וכובד העליון הוא שלפניו, וכובד התחתון הוא הרחוק ממנו שכל השתי כרוך בו:",
+                "<b>בנירים.</b> הן חוטים הארוגין על הקנה, ובעבורן מגביהין קצת החוטים ועושין דרך שילך בו הארג בחוט:",
+                "<b>וקירוס.</b> מסרק שבו מכים על האריגה ומחברים החוטים:",
+                "<b>בחוט שהעבירו על גבי ארגמן.</b> לאחר שנעשית הרקמה משימין חוטין עליה שלא תתלכלך, ואותן חוטין לא הוו חיבור לבגד:",
+                "<b>ובעירה.</b> הוא אירא האמור בפרק קמא דשבת (דף י״א) ולא גרדי באירא שבאזנו. והיא חתיכה קטנה מצמר או מפשתן או מצמר גפן שאורגים בתוך המטפחות לנוי, וזורק אותו בתוך השתי וחוט של ערב כרוך בתוכה, ויש מהן שחורים ואדומים. ואם אינו עתיד להחזירה, כגון שהיא אדומה ועתה רוצה להכניס אירא שחורה, אע״פ שלא פסקה מן הבגד לא הויא חיבור:",
+                "<b>בנפש המסכת.</b> חוטי הערב שהולכים בתוך המסכת כנפש בתוך הגוף, וכל דבר שהאורג נותן בתוך המסכת לתקן אריגתו, קרוי נפש. והנוגע בהן כנוגע בבגד דהוו חיבור:",
+                "<b>שתי העומד.</b> שצריך עדיין לבגד ועומד ליארג:",
+                "<b>ובכפול שהעבירו על גבי ארגמן.</b> חתיכת בגד שתופרים על הארגמן שלא יתלכלך, הוי חיבור לבגד:",
+                "<b>עירה שעתיד להחזירה.</b> כדפרישנא לעיל:",
+                "<b>בצמר שעל האימה.</b> ויש שגורסים העימה בעי״ן והכל אחד. והוא מקל ארוך או קנה שהנשים כורכות בו את הצמר וטוות:",
+                "<b>באשוויא.</b> בצמר שעל האשוויא. ואימא ואשוויא שתיהן לטוות עשויות, אלא שמשונות זו מזו בצורתן:",
+                "<b>טהור.</b> דאינו חיבור:",
+                "<b>פיקה.</b> כמין עיגול קטן של מתכת ויש בו נקב, והנשים נותנות אותו בראש הפלך להכבידו. וקורים לו בלע״ז פוסרול״ו:",
+                "<b>עד שלא פירעה.</b> קודם שיתירנה:",
+                "<b>משפירעה.</b> לאחר שהתירה:"
+            ],
+            [
+                "<b>קטרב.</b> מפורש למעלה פרק כלי מתכות, שהן שני עצים משני צדי העול והן נקובים, ומכניסים בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר:",
+                "<b>בעין.</b> בגד של צמר או עור או שק שכורכים על צואר הבהמה והעול עליו:",
+                "<b>עבות.</b> עץ ארוך ועב שבמחרישה, שנכנס בתוך העול:",
+                "<b>והחרב.</b> עץ עשוי כדמות חרב שתופס בו החורש:",
+                "<b>והכורך.</b> עץ עקום דומה למרכב והוא הנטוש על הקרקע בעת החרישה:",
+                "<b>ביצול.</b> עץ שתופס אותו החורש בידו, ובו מטה המחרישה לכל צד שירצה. ופירוש יצול, מטה. לא תטה משפט (דברים ט״ז:י״ט), מתרגמינן לא תצלי דין:",
+                "<b>עין של מתכת.</b> טבעת של מתכת:",
+                "<b>לחיים.</b> שני עצים שבנקבי העול:",
+                "<b>עריין.</b> עשוי כמין כלי של מסתת אבנים ובו משבר גושים של עפר. וקרוי עריין, מלשון ערער תתערער (ירמיהו נ״א:נ״ח), ערו ערו עד היסוד בה (תהילים קל״ז:ז׳) ואין הלכה כרבי יהודה שמטהר בלחיים:"
+            ],
+            [
+                "<b>מגרה.</b> ברזל מלא פגימות שמנסרים בו הלוחות והנסרים. ובלע״ז סיג״א. ויש למגרה שני עצים, אחד מצד זה ואחד מצד זה, שבהם תופס חרש עצים בשעה שמנסר הלוחות, והעצים הללו הן בית יד למגרה. ואם נטמאת המגרה, הנוגע בהן טמא, דהוו לה ידות:",
+                "<b>בחוט ובמשיחה.</b> בראש העצים הללו שהן בית יד, קושרין חוט ומשיחה וחבל שהולך על אורך המגירה ומחבר בין שניהן ומעמידו:",
+                "<b>באמה.</b> עץ ארוך שבאמצע אלו השני עצים והולך על אורך המגרה, קרוי אמה:",
+                "<b>ובסניפין.</b> עץ קטן נתון מן החוט והמשיחה עד האמה, ובו פותלין וגודלין החוט והמשיחה, וראשו אחד בתוך החוט וראשו אחד באמה. ופעמים ישים שנים:",
+                "<b>מכבש.</b> מקום יש לו לחרש עצים שכובש ועוצר שם העצים העקומים והלוחות העקומות והעקושות כדי שיתישרו, וכן עוצר שם העצים והנסרים שלא יתנועעו לכאן ולכאן עד שיתקנם למלאכתו:",
+                "<b>קשטנית.</b> כמין קשת קטן של עץ שתוחבים בו ברזל של מקדח כשרוצה לקדוח בו, והאדם אוחז בקשת ומגלגל בו את הברזל. ואם הברזל טמא לא נטמא הקשת, דלא הוי חיבור, שדרכם היה שלא לחבר הקשת בברזל:",
+                "<b>מסר הגדול.</b> מגירה גדולה שעשויה לנסר קורות, ועושים לה כמין מרובע מעצים דקים, והמגירה באמצע, ואותו המרובע קרוי מלבן:",
+                "<b>טהור.</b> שאין טמא אלא מקום אחיזת בית יד בלבד. ואין הלכה כר׳ יהודה:",
+                "<b>ביתר.</b> חבל הקשת. לשון כוננו חצם על יתר (שם י״א):",
+                "<b>אע״פ שהיא מתוחה.</b> אע״פ שהחץ ביתר ובקשת ומתוחה לירות בה ונטמא החץ, לא נטמא הקשת והיתר, שאין החץ חיבור לקשת ויתר:",
+                "<b>אישות.</b> בריה שאין לה עינים. התנשמת מתרגמינן אישותא. וצדין אותה לפי שמפסדת את השדות:",
+                "<b>טהורה.</b> שאינה חשובה כלי:",
+                "<b>כל זמן שהיא מתוחה.</b> והחץ של ברזל בה. אם נטמא החץ נטמאת המצודה. ואין הלכה כר׳ יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>השלחן והדלפקי.</b> כלי עץ שמשימין בו צלוחיות ואשישות ואוכלין ומשקין, וממנו נוטלין ומשימין על השלחן:",
+                "<b>ושייר בהן מקום הנחת הכוסות.</b> שלא נפחת או שלא חיפן. דאי הוה כולו מחופה שיש, היה טהור ככלי אבנים, דבתר חפויו אזלינן:",
+                "<b>מקום הנחת חתיכות.</b> של לחם ושל בשר. דאם אין בשלחן מקום הנחת חתיכות, לאו שלחן הוא ולאו דולפקי הוא. ואין הלכה כר׳ יהודה: "
+            ],
+            [
+                "<b>ניטלה אחת מרגליו טהור.</b> דלא חזי לשלחן, שהרי אינו ראוי לאכול עליו:",
+                "<b>ניטלה שלישית טמא.</b> שראוי לאכול עליו כמו על גבי טבלא. והוא שיחשוב לאכול עליו:",
+                "<b>אינו צריך מחשבה.</b> דכיון שראוי לאכול עליו הרי הוא מקבל טומאה:",
+                "<b>וכן הדלופקי.</b> דינו כדין השלחן, וכשם שנחלקו בשלחן כך נחלקו בדלופקי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספסל.</b> דף רחב וארוך, בראשו אחד תקוע מתחתיו דף גבוה וכן בראשו השני, כדי להגביהו מן הקרקע שיהיה ראוי לישב עליו:",
+                "<b>ניטל השני טהור.</b> ולא דמי לשלחן דכשניטלו שלש רגליו טמא, דספסל שנשברו שני ראשיו לא חזי לישיבה, שהיושב עליו כיושב על גבי קרקע:",
+                "<b>אם יש בו גובה טפח טמא.</b> שהדף העב טפח חזי לישיבה:",
+                "<b>שרפרף.</b> ספסל להדום רגליו של אדם:",
+                "<b>הכסא שלפני קתדרא.</b> דינו כשרפרף:"
+            ],
+            [
+                "<b>שניטלו חפויו.</b> לשון חפי פותחת, כמין שינים יוצאים מכל צד בכסא של כלה, ועשויין כדי שיסמכו עליהן:",
+                "<b>בית שמאי מטמאין.</b> דאכתי חזי לישיבה:",
+                "<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:",
+                "<b>אף מלבן הכסא טמא.</b> כלומר, אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא, כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושים על הכסא ויושבים עליו:",
+                "<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה:",
+                "<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:",
+                "<b>ובית הלל מטהרין.</b> ממדרס דבטל כסא לגבי עריבה. אבל כסא העשוי בעריבה עצמה מודו בית שמאי לבית הלל דטהור:",
+                "<b>ושמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:"
+            ],
+            [
+                "<b>כסא שלא היו חפויו יוצאים.</b> שאין הנסרים בולטים חוץ מן הכסא. שהכסא עשוי מארבע עצים ונסרים קבועין משלש רוחות הכסא עומדין גבוהים תחת העצים מהודקים זה אצל זה, וממעל לעצים לוחות עשויין לישב עליהן. ואם נשברו הלוחות העשויות למושב, יכול להטות הכסא לכל צד שירצה ולישב על אותן הנסרים הקבועים בשלש רוחות של כסא, אבל כשהן בולטים לחוץ אינו יכול להטותו על צדו. וחפויו דהכא לאו כחפויו דרישא שהן כמו שינים בולטים, אלא לנסרים שמחפין העצים קרי חפויו:"
+            ],
+            [
+                "<b>שניטל חפויו האמצעי.</b> שניטל לוח האמצעי ונשאר לוח מכאן ולוח מכאן:",
+                "<b>טמא.</b> דחזי לישיבה:",
+                "<b>אם היה רחב טפח.</b> חזי לישיבה. ואם לא, לא:"
+            ],
+            [
+                "<b>שנים מחפויו.</b> מלוחות העשויות למושב:",
+                "<b>רבי עקיבא מטמא.</b> ואין הלכה כר׳ עקיבא:",
+                "<b>ונשתייר בו בית קבלה.</b> שהוא חלול קצת וראוי לקבל רמונים, טהור. ולא מטמאינן ליה מפני שיש לו בית קיבול.",
+                "<b>מפני שבטל העיקר.</b> דעיקרו לישיבה עביד ולא לבית קיבול, והואיל ונתבטל העיקר שבעבורו היה חשוב כלי, בטלה הטפילה, ולא מטמא מטעם שיש לו בית קיבול. וכן הלכה. דהכי תנן לעיל פרק המפרק, גבי משפלת. ובפרק כרים וכסתות גבי חמת:"
+            ],
+            [
+                "<b>שידה.</b> עשויה כמין ארון. ובשידה שאינה מחזקת ארבעים סאה מיירי, שהיא מקבלת טומאה:",
+                "<b>שניטל העליון.</b> הכיסוי שעליה:",
+                "<b>התחתון.</b> שוליה:",
+                "<b>ניטל העליון והתחתון.</b> והדפין שבצדדין נשארו:",
+                "<b>וחכמים מטהרין.</b> והלכה כחכמים:",
+                "<b>הסתת.</b> מסתת אבנים. והוא מתקן לו מקום לשבת בקצה האחד מהאבן כשמסתת בקצה השני:"
+            ],
+            [
+                "<b>כופת.</b> חתיכת עץ עבה ורחבה. והכי משמע פירושו בתוספתא:",
+                "<b>סרקו.</b> ציירו:",
+                "<b>וכרכמו.</b> צבעו בכרכום:",
+                "<b>ועשה בו פנים.</b> פסלו במעצד והשוהו ברהיטני, שיהיו נראים לו פנים יפים:",
+                "<b>רבי עקיבא מטמא.</b> דמושב הוא:",
+                "<b>וחכמים מטהרין.</b> דכחתיכת עץ בעלמא חשיב:",
+                "<b>עד שיחוק.</b> שיחקוק בו מקום ישיבה:",
+                "<b>התקינן לישיבה טהורים.</b> ממדרס. לפי שאין עשויין לישיבה ובטלה דעתו אצל כל אדם:",
+                "<b>סירגן בגמי.</b> על פיהן, כדרך שמסרגין את המטות:",
+                "<b>טמאין.</b> דאין התבן והמוכין יכולין ליפול, וחזי לישיבה:"
+            ],
+            [
+                "<b>האסלא.</b> בית מושב של ברזל מכוסה עור, ויושבים עליו בבית הכסא:",
+                "<b>פירשה.</b> העור מן הברזל:",
+                "<b>העור טמא מדרס.</b> דעור בפני עצמו חזי לישיבה, והברזל בלא עור לא חזי לישיבה, וחזי לשאר תשמישים:",
+                "<b>טרסקל.</b> סל קטן עשוי מערבה קלופה, ואוכלים עליו לחם:",
+                "<b>והטרסקל טהור מכלום.</b> דמפני קטנו לא חזי לישיבה. ולא לשאר תשמישין, שאין לו דפנות:",
+                "<b>ספסלים שבמרחץ.</b> של שיש הן:",
+                "<b>ששתי רגליו של עץ, טמא.</b> אם ישב הזב עליו טמאין הרגלים של עץ משום מושב. אבל הספסל עצמו טהור, דכלי אבנים אין להם טומאה כלל לא מדברי תורה ולא מדברי סופרים:",
+                "<b>ואחת של אבן טהור.</b> דהוי כאילו הספסל כולו מאבן:",
+                "<b>ששיגמן.</b> שפסלן ותקנן ברהיטני:",
+                "<b>שיהו המים הולכים תחתיהן.</b> ולאו לישיבה עבידי, אבל בני אדם יושבים שם כדי שלא יטנפו ממי המרחצאות היוצאים. והלכה כחכמים:",
+                "<b>קנקילין.</b> כלי שמשימין תחתיו אש וגפרית כדי לעשן הבגדים שעליו:",
+                "<b>שיש בה בית קבלת כסות.</b> שיש לה בית קיבול לקבל הבגדים שעליה:",
+                "<b>ככוורת.</b> מפולשת משני צדדים:"
+            ]
+        ],
+        [
+            [
+                "<b>הכדור.</b> פלוט״א בלע״ז:",
+                "<b>והאימום.</b> דפוס של מנעל. וכל אלו חיצוניהם עור ומלאין מבפנים שער או מוכין:",
+                "<b>והקמיע והתפילין.</b> יש בתוך הבתים של עור פרשיות כתובות בקלף:",
+                "<b>ובמה שבתוכן טהור.</b> אם נטמא אחת מאלו במת ואח״כ נקרע, ונגע אחד במה שבתוכן, טהור, לפי שאין מה שבתוכן חיבור להן ואין מה שבתוכן טמא כמותן:",
+                "<b>הכאוף.</b> כמו אוכף:",
+                "<b>הנוגע במה שבתוכו טמא.</b> אם נטמא האוכף במת. כשם שהנוגע בו טמא, כך הנוגע במה שבתוכו טמא:",
+                "<b>מפני שהתפר מחברו.</b> ועושהו אחד, זה שבפנים עם החיצון:"
+            ],
+            [
+                "<b>זריז האשקלוני.</b> חגורה רחבה שבה חובשים את הבהמה. תרגום ויחבוש את חמורו, וזריז (בראשית כ״ב:ג׳). ובאשקלון עושים אותן של עץ, וקרויין זריז אשקלוני על שם מקומן:",
+                "<b>מדוכה המדית.</b> מכתשת העשויה במדי. לוקחים חתיכת עץ גדולה עבה וארוכה, וחוקקים כמין מכתשת באמצעה, ורוכבים עליה מכאן ומכאן וכותשים. ולפיכך יש עליו תורת מרכב:",
+                "<b>עביט של גמל.</b> תרגום בכר הגמל, בעביטא דגמלא (שם ל״א):",
+                "<b>טפיטן של סוס.</b> אוכף שעל הסוס בלשון משנה טפיטן שמו, ושל גמל עביט שמו, ושל נאקה אוכף שמו, כל אחד שמו עליו. וכולן מרכב הן, אלא שיש מהן שפעמים עשויין לישב עליהן:",
+                "<b>טפיטן של סוס טמא מושב.</b> דאין טמא מרכב אלא המיוחד לרכיבה כפיסוק רגלים, ואינו עשוי לישיבה כלל:",
+                "<b>בקונפון.</b> שדה ששוחקים שם המלכים, ורגילים לשבת על הטפיטן של סוס לראות בשחוק המלך, הלכך טמא מושב. קונפון, שדה, בלשון לע״ז קנפ״ו. ואין הלכה כר׳ יוסי:",
+                "<b>אבל אוכף של נאקה טמא.</b> רמב״ם פירש, טמא מושב. ות״ק קאמר לה, דפליג אטפיטן של סוס ומודה באוכף של נאקה שהוא טמא מושב. ורבותי פירשו, אבל אוכף של נאקה טמא מרכב. ורבי יוסי קאמר לה, דמודה לת״ק באוכף של נאקה שאינו מיוחד אלא לרכיבה: "
+            ],
+            [
+                "<b>חלק מגעו ממשאו.</b> דנושא מטמא בגדים ואין נוגע מטמא בגדים:",
+                "<b>תפית של חמור.</b> עצים שנותנים על גב החמור לחבר ולקשור עליהם המשא. ואינן ראויין לא לרכיבה ולא לישיבה:",
+                "<b>שינה את הנקבים.</b> דבשינוי נקביהן נותן מקום לאדם לישב שם:",
+                "<b>או שפרצן.</b> שהסירם ממקומם ונתנן זה לצד זה. ויש מפרשים, תפית של חמור טהורה לפי שאין ברחבה טפח, וכל שאין ברחבה טפח לא חזי לישיבה, וכששינה את הנקבים דהיינו שהרחיב מקום המושב או שפירצן ונעשה מקום המושב רחב טפח, טמאה: "
+            ],
+            [
+                "<b>המטה והכר והכסת של מת.</b> אע״ג דמת אינו מטמא מדרס והנך למת עשויין ולא לישב עליהן, אפ״ה טמאים מדרס, מפני שהנשים יושבות עליהן [ומבכות את מתיהן]:",
+                "<b>ומשבר של חיה.</b> מושב האשה היולדת. על האבנים (שמות א׳) מתרגמינן על מתברא:",
+                "<b>שהוא כורם עליו.</b> גרסינן. כלומר מקפל ומתקן שם את הבגדים:",
+                "<b>אמר ר׳ יוסי אין בהן משום מושב.</b> ומתני׳ דפרקין דלעיל דתנן כסא של כלה שנטלו חפויו דמשמע הא לא נטלו חפויו טמא. פליגא אדר׳ יוסי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>החרם.</b> לשון מצודים וחרמים (קהלת ז׳). רשת עשויה מחוטים נקשרים זה בזה ובו נקבים נקבים, אלא שיש מעט בתחתית הרשת שהוא ארוג כבגד, וקרוי זוטו. והרשת כולה מקבלת טומאה מפני הארוג כבגד שבתחתיתה:",
+                "<b>הרשתות והמכמרות.</b> מיני מצודות שצדין בהן חיות ועופות ודגים:",
+                "<b>מדף.</b> הציידין שצדין עופות מביאין לוח של עץ ומניחים תחת הלוח חטין או פתיתים, והעוף בא לאכול אותם ונופל הדף עליו ונתפס:",
+                "<b>פלצור.</b> מין מצודה של עץ:",
+                "<b>הסכרין.</b> הסותמים וסוכרים את המים. לשון ויסכרו מעינות תהום (בראשית ח׳:ב׳):",
+                "<b>טמאים.</b> מקבלים טומאה אם נגעו במת או שרץ:",
+                "<b>אקון.</b> סל שצדים בו דגים:",
+                "<b>רטוב.</b> סל שצדים בו עופות:",
+                "<b>כלוב.</b> עשוי מנצרים של ערבה קלופה או מגמי, ויש חלל כאצבע או פחות בין נצר לנצר, ומניחים שם עופות. וקורים לו בלע״ז גביא״ה. ובמקרא, ככלוב מלא עוף (ירמיה ה׳ כ״ז):"
+            ]
+        ],
+        [
+            [
+                "<b>שלשה תריסין הן.</b> שלשה דינים חלוקין זה מזה יש בתריסין דהיינו מגינים:",
+                "<b>תריס הכפוף.</b> המצויין אצלנו, שמקיפים את האדם משלש רוחות:",
+                "<b>טמא מדרס.</b> דעשוי לשכיבה, ששוכבים עליו במלחמה. וכל שכן שטמא טמא מת, דקיימא לן כל הטמא מדרס טמא טמא מת:",
+                "<b>שמשחקים בו בקומפון.</b> בשדה של עמק המלך, באים שנים כל אחד חרבו בידו ותריס קטן עגול שאינו כפוף בידו השמאלית, ולמדין להגן כל אחד במגינו שלא יכהו חבירו. וקורין לו אשגרימ״ר בלע״ז:",
+                "<b>טמא טמא מת.</b> והוא הדין שטמא טומאת שרץ ונבילה ושאר טומאות כולן, חוץ ממדרס, שאינו נעשה אב הטומאה אם שכב עליו הזב או ישב, אלא ראשון כמגעו של זב:",
+                "<b>ודיצת הערביין.</b> תריס קטן ביותר שהערביים עושים לדיצה ולשמחה ולשחוק, ואינו כלי של תשמיש:"
+            ],
+            [
+                "<b>כקתדרא.</b> שהיא קצרה ומוקפת משלש רוחות:",
+                "<b>טמאה מדרס.</b> דמיוחדת לישיבה:",
+                "<b>כמטה.</b> שהיא ארוכה ומיוחדת להניח בה פרקמטיא, והשוכב בה אומרים לו עמוד ונעשה מלאכתנו:",
+                "<b>ושל אבנים.</b> העשויה להוליך בה אבנים:",
+                "<b>טהורה מכלום.</b> לפי שפרוצה מתחתיתה נקבים גדולים כמוציא רמון:"
+            ],
+            [
+                "<b>שנסדקה טמאה מדרס.</b> דכיון שנסדקה ואינה ראויה ללישה, מיחדין אותה לישיבה:",
+                "<b>טמאה טמא מת.</b> דכלי תשמיש היא:",
+                "<b>הבאה במדה.</b> שמחזקת ארבעים סאה בלח שהן כוריים ביבש:",
+                "<b>טהורה מכלום.</b> שמפני כובדה וגודלה אינה מיטלטלת מלאה, ואנן דומיא דשק בעינן דמיטלטל מלא וריקן:"
+            ],
+            [
+                "<b>תיבה שפתחה מצדה.</b> משמשת ישיבה עם מלאכתה, שיכולים להשתמש בה כשהוא יושב, בזמן שפתחה מצדה. משא״כ כשפתחה מלמעלן. והבאה במדה דתנינן במתניתין שהיא טהורה מכלום, אאינה מיוחדת למדרס קאי, דהטמאה מדרס אפילו באה במדה לעולם היא טמאה:"
+            ],
+            [
+                "<b>תרבוסים.</b> כלים של עור כעין ארגזים:",
+                "<b>של ספרים.</b> מקיזים דם:",
+                "<b>טמא מדרס.</b> גדול הוא וחזי לישיבה או למזגא עליה:",
+                "<b>שאוכלים עליו.</b> כלי תשמיש הוא:",
+                "<b>ושל זיתים.</b> שסוחטין בו הזיתים, לא חשיב כלי של משמשי אדם:"
+            ],
+            [
+                "<b>בסיסאות.</b> ואת כנו מתרגמינן וית בסיסיה:",
+                "<b>ושל דלפקי.</b> כלי עץ שמשימים בו צלוחיות ואשישות ואוכלים ומשקים, וממנו נוטלים ונותנים על השלחן. והבסיס שלפניו אינו לישיבה, אבל תורת כלי עליו:",
+                "<b>ושל מגדל.</b> אוצר של עץ. ארמריא״ו בלע״ז:",
+                "<b>טהור מכלום.</b> דלאו כלי הוא וצורתו מוכחת עליו:"
+            ],
+            [
+                "<b>שלש פנקסיות הן.</b> העשוין לכתוב בהן. כמו חנוני על פנקסו:",
+                "<b>אפיפורין.</b> לוח שמניחים עליו אבק של עפר וכותבים בו חשבונות. וגדול הוא וחזי לישיבה:",
+                "<b>שיש לה בית קבול שעוה.</b> לוח שטחין פניו בדונג ורושמין על הדונג בחרט:",
+                "<b>וחלקה.</b> שאין בה שעוה, וכותבים עליה בדיו, ואין לה בית קיבול:"
+            ],
+            [
+                "<b>של זגגים.</b> שמניחים עליה כלי זכוכית:",
+                "<b>סרגין.</b> עושי המרכבות. בערבי קורין למרכב, סירג. ויש מפרשים, שמסרגים את השבכות. וטהורה מכלום לפי שאינה ממשמשי אדם:"
+            ],
+            [
+                "<b>משפלות.</b> קופות עשויות להוציא בהם זבלים לשדות:",
+                "<b>של זבל טמאה מדרס.</b> לפי שראויה לישיבה:",
+                "<b>והפוחלץ.</b> עשוי כעין מכבר מעשה רשת, והנקבים שלו רחבים יותר ממשפלת של תבן. ואינה ראויה אפילו לקבל תבן, שנקביה רחבים ביותר, וגם אינה ראויה לישיבה, שחבלים שלה קשים ואין ראויין לישב עליהן, הלכך טהורה מכלום:"
+            ],
+            [
+                "<b>מפצים.</b> כמין מחצלאות עשויות מחילף ומסיב וקנה וגומא וגמי וכיוצא בהן:",
+                "<b>ושל צבעים.</b> שהצבעים נותנים עליהם הבגדים:",
+                "<b>טמא טמא מת.</b> שאינם מיוחדים לישיבה, אבל תורת כלים יש להן:",
+                "<b>ושל גתות.</b> העשויות לכסות בהן ענבים וזיתים:"
+            ],
+            [
+                "<b>חמתות.</b> נאדות של עור:",
+                "<b>תורמלין.</b> כיסין גדולים של עור, שהרועה מניח חפציו לתוכן:",
+                "<b>המקבלים כשיעור.</b> המפורש למעלה בריש פרק כרים. החמת של שבעת קבים. והתורמל של חמשת קבין. וכל שכן אם מחזיקים יותר, דאז משמשים ישיבה עם מלאכתן. אבל פחות מכאן לא:",
+                "<b>ושל עור הדג טהורים מכלום.</b> דכל הבא מבריות שבים, טהור:"
+            ],
+            [
+                "<b>לשטיח.</b> לשטוח בארץ לישב עליו:",
+                "<b>לתכריך הכלים.</b> לכרוך בו את הכלים, כגון סכינים ומספריים ומחטים כדי לשמרן:",
+                "<b>ושל רצועות ושל סנדלים.</b> עור העומד לחתוך ממנו רצועות וסנדלים, טהור מכלום, דמחוסר מלאכה הוא. אבל רצועות המתוקנות כבר, טמאות, כדמוכח במסכת נגעים פרק י״א:"
+            ],
+            [
+                "<b>לוילון טמא טמא מת.</b> העשוי למסך לפני הפתח, טמא, לפי שהשמש מתעטף בשוליו לפעמים ומתחמם בו:",
+                "<b>של צורות.</b> בגד שהוא ביד רוקם ובו מיני צורות כדי לראות בו לעשות כמותו בבגד אחר:"
+            ],
+            [
+                "<b>של ידים טמאה מדרס.</b> לפי שפעמים נותנה על הכסת וישן עליה:",
+                "<b>ושל תכריך נבלי בני לוי.</b> שהיו הלוים כורכים כלי השיר שלהן במטפחת. ודרך שאר בני אדם לעשות להן תיק של עור, ואף הן טהורים:"
+            ],
+            [
+                "<b>פרקלינין.</b> צורת יד של עור שנושאים ציידי עופות כשתופסים בידיהן העוף, שקורין אשטו״ר ואשפרוי״ר, ובו יוצאים לצוד חיה או עוף:",
+                "<b>טמא מדרס.</b> לפי שנשען עליו:",
+                "<b>ושל חגבים.</b> ההולכים לצוד חגבים ונותנים אותם בו:",
+                "<b>ושל קוצים.</b> ללקט קוצים. ואית דגרסי של קייצים, המייבשים פירות הקיץ, כגון העושים גרוגרות וצמוקים בשדה:"
+            ],
+            [
+                "<b>סבכות.</b> כיפה שנושאות הנשים על ראשן, עשויה כעין רשת שיש בה נקבים דקין:",
+                "<b>של ילדה.</b> ראוי לישיבה, ולכך טמאה מדרס:",
+                "<b>של זקנה.</b> מעשיה מוכיחים עליה שאינה ראויה לישיבה. ובתוספתא תניא, של זקנה טמאה מדרס, שאינה מקפדת עליה ופעמים יושבת עליה. ושל ילדה שמקפדת על כליה, אינה יושבת עליה, ולכך טמאה טמא מת:",
+                "<b>ושל יוצאות החוץ.</b> סודר שנותנות הנשים על ראשן כשיוצאות לחוץ. ויש מפרשים, יוצאות החוץ, תרגום זונה נפקת ברא, כלומר סבכות של זונות:",
+                "<b>טהורות.</b> לפי שאינן חשובות כלי. פירוש אחר, סבכות שנקרעו ורוב שער האשה יוצא לחוץ, שאינן מקבלות רוב שער ראשה של אשה:"
+            ],
+            [
+                "<b>מהוהה.</b> בגד ישן ובלוי:",
+                "<b>שטלייה.</b> כמו שטלאה. מלשון טלאי על גבי טלאי. כלומר ששם הישנה טלאי על החדשה:",
+                "<b>הולכים אחר הבריאה.</b> דנין אותה כדין הבריאה, אם טמאה טמאה, ואם טהורה טהורה:",
+                "<b>קטנה על הגדולה.</b> בין שתיהן מהוהות בין שתיהן בריאות:",
+                "<b>הולכים אחר הגדולה.</b> ואם הגדולה נקובה כמוציא רמון שבשבירה כזו נטהרה, גם הקטנה המחוברת עמה טהורה אע״פ שהיא שלימה. ואם הגדולה שלימה והרי היא מקבלת טומאה, אף הקטנה המחוברת עמה טמאה אע״פ שהיא נקובה במוציא רמון:",
+                "<b>הולכים אחר הפנימית.</b> אם טמאה הפנימית טמאה החיצונה, ואם הפנימית טהורה החיצונה נמי טהורה:",
+                "<b>ר׳ שמעון אומר כף מאזנים.</b> לפרושי מלתא דתנא קמא קאתי. ובכף מאזנים של מתכות טמאה איירי, דאם טלאה בתחתית המיחם מבפנים, טמא המיחם, ואם טלאה מבחוץ, טהור המיחם:",
+                "<b>טלייה על צידה.</b> שהדביק הטלאי על דפנות המיחם לא בתחתיתו, בין מבחוץ בין מבפנים טהור. ומסקנא דכולה פרקין וטעמא דכולהו טמא מדרס וטמא טמא מת וטהור מכלום האמורים כאן הוא, דכל דבר הראוי לשכיבה, והוא שיהיה עשוי לשכיבה או לישיבה או להשען עליו, טמא מדרס. לבד אם הוא כלי חרס דאינו מטמא מדרס, דהכי ילפינן מקרא דכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא יש לו טהרה במקוה אף משכבו שיש לו טהרה במקוה, יצא כלי חרס שאין לו טהרה במקוה. והמפץ העשוי לשכיבה, אע״פ שאין לו טהרה במקוה מדכתיב (שם י״א) כל כלי אשר יעשה מלאכה בהם במים יובא, והאי לאו כלי הוא, מכל מקום טמא מדרס, דמרבינן ליה מקרא דכתיב כל המשכב, כל לרבות את המפץ, ואין לו טהרה עד שיחתך וישאר ממנו פחות מששה על ששה. וכלי אבנים וכלי גללים וכלי אדמה, טהורים מכלום. וכן כל דבר הבא מן הים, טהור. וכלי עץ הבא במדה, שמחזיק ארבעים סאה בלח שהם כוריים ביבש, נמי טהור מכלום, לפי שאינו מיטלטל מלא. וכן דבר שאין עליו תורת כלי, או שיש לו תורת כלי ואינו ממשמשי אדם אלא משמשי משמשיו, טהור, כגון תרבוס של זיתים ומפץ של גתות וסדין של צורות, דאמרינן במתניתין שהן טהורין מכלום, דלא חשיבי כלים של משמשי אדם:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הכלים יש להם אחוריים ותוך.</b> כלים שנטמאו במשקין טמאים, אם נגעו המשקין מאחוריהן של כלים נטמאו אחוריהן ולא נטמא תוכן, משום דטומאת משקים לטמא כלים לאו דאורייתא, הקלו חכמים בטומאתן. אבל אם נטמא תוכן, כגון שנגעו משקין טמאין בתוכן, נטמאו אחוריהם. והיינו דתנן יש להן אחוריים ותוך, כלומר שחלוק דין אחוריהם מדין תוכן:",
+                "<b>כגון הכרים והכסתות.</b> ואע״פ שמשתמשים בהן בתוכן ובאחוריהן, שראוי להפכן ולעשות תוכן אחוריהן ואחוריהן תוכן, אע״פ כן חלוק דין תוכן מדין אחוריהן:",
+                "<b>מרצופין.</b> שקין גדולים של עור שמוליכים בהן סחורות בספינות:",
+                "<b>כל שיש לו תוברות.</b> לולאות, כמו שיש למכנסים, תפורות לאחוריו של בגד:",
+                "<b>יש לו אחוריים ותוך.</b> דכיון דיש לו תוברות לא חזי להפכו, ותוכו חלוק מאחוריו. אבל כשאין לו תוברות, דחזי להפכו, אין תוכו חלוק מאחוריו, אלא כשנגעו משקים טמאים בין מאחוריו בין מתוכו נטמא כולו. והלכה כר׳ יהודה:",
+                "<b>השלחן והדלפקי.</b> קסבר ר׳ יהודה, כיון דפניו משופים וחלקין, הפנים ההם נדונים תוכו. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מרדע.</b> הוא מקל ארוך עגול ועב שליש טפח, ובראשו האחד ברזל רחב מחודד לחתוך בו שרשים, ושמו חרחור, ובראשו השני ברזל כמו מרצע, ושמו דרבן, שבו מלמד הפרה לתלמיה:",
+                "<b>משבעה לחרחור מארבעה לדרבן.</b> אם נפלו משקין טמאים על החרחור, אין טמא מן המרדע אלא שבעה טפחים ואם על הדרבן נפלו, אין טמא אלא ארבעה. ורמב״ם פירש, שאם נפלו משקין טמאין במרדע חוץ לשבעה טפחים מן החרחור או חוץ לארבעה טפחים מן הדרבן, הוי ככלי שנטמאו אחוריו ולא נטמא תוכו, ואותן שבעה טפחים הסמוכים לחרחור והארבעה הסמוכים לדרבן לא נטמאו:",
+                "<b>אלא לשיריים.</b> כשנתנו חכמים שיעור לחרחור שבעה ולדרבן ארבעה, לא נתנו אלא לענין זה שאם נשבר המרדע ונשאר סמוך לחרחור שבעה טפחים או סמוך לדרבן ארבעה, טמא, מפני שראוי לעשות מעין מלאכתו. פחות מכאן, הוי כשברי כלי וטהור. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>זומא ליסטרא.</b> כלי שראשו אחד כף וראשו האחר מזלג בכף מעלין בו מרק מן הקדרה ובמזלג מעלין בו בשר:",
+                "<b>ר׳ יהודה אומר אין להם.</b> אחוריים ותוך. טעמא דר׳ יהודה, משום דכל הני כלים יש מאחוריהן חקק בית מושב כעין שעושים לכלי כסף, ופעמים שכופהו על פיו ומשתמש בחקק שבאחוריו:",
+                "<b>ר׳ שמעון אומר יש להם.</b> לענין מה שבתוך הכלי יש להן דין אחוריים ותוך, שאם נטמאו אחוריו לא נטמא מה שבתוך הכלי. אבל לענין הכלי עצמו אין חלוק דין אחוריו מדין תוכו, שאם נטמאו אחוריו צריך להטביל את כולו כאילו נטמא תוכו. והלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הרובע וחצי הרובע.</b> כגון חתיכת עץ עבה וארוכה ובו שתי מדות חקוקות זו אצל זו, אחד מחזיק רובע ואחד מחזיק חצי רובע, ודופן מפסיק בין זו לזו:",
+                "<b>כלי שנטמא תוכו.</b> בתמיה. וכי כלי שנטמא תוכו לא נטמאו אחוריו, ואמאי תנן לא נטמא חצי רובע, והלא אחוריו של רובע היא:",
+                "<b>[שלות] קודמין היא.</b> כל אחת מהן לותה הקדימה מחברתה, כלומר שאין להם קדימה זו על זו. וכשם שאתה אומר שחצי רובע אחוריים לרובע, כך תאמר שהרובע אחוריים לחצי רובע. וכשנטמא הרובע, אחוריו של חצי רובע נטמאו ולא תוכו. וגירסת רבותי, של כת קודמים היא, לפי שכתות של תלמידים היו יושבים לפניו שורות, אמר להם שאלה זו כבר שאלוה ממני הכת של תלמידים יושבים בשורה הקודמת, וכך השבתי להם או שמא וכו׳:"
+            ],
+            [
+                "<b>הרובע ואחוריו טמאים.</b> הרובע היינו תוכו, ואחוריו היינו הדפנות המקיפות את הרובע מבחוץ. אבל דופן המפסיק בין שניהם, בכלל תוכו של חצי רובע, וטהור צד שכלפי חצי רובע. וכן כשנטמא חצי הרובע, חצי רובע ואחוריו טמאין. חצי הרובע היינו תוכו, ואחוריו היינו דפנות המקיפות חצי הרובע מבחוץ, ודופן המפסיק, צד של כלפי הרובע בכלל תוכו של רובע:",
+                "<b>נטמאו אחורי הרובע.</b> היינו דפנות המקיפות מבחוץ:",
+                "<b>אין חולקין את הגביים.</b> היינו האחוריים, וכל האחוריים טמאין כשנטמא אחד מן האחוריים:",
+                "<b>מטביל את כולו.</b> רובע וחצי רובע. ואין הלכה כרבי מאיר. ודין דופן האמצעי מפורש לעיל בסוף פרק ב׳, דר׳ יוחנן בן נורי אומר חולקין את עביו, המשמש לטמא טמא והמשמש לטהור טהור:"
+            ],
+            [
+                "<b>כני הכלים.</b> בסיסי הכלים. לשון ואת כנו, דמתרגמינן וית בסיסיה:",
+                "<b>והוגניהן.</b> כמו ואוגניהן, כלומר שפתותיהן:",
+                "<b>ואזניהן.</b> מקום שתוחבין בו הבית יד:",
+                "<b>המקבלין.</b> שיש להן תוך:",
+                "<b>מנגבן והן טהורין.</b> דלא חשיבי הני חיבור להביא טומאת משקין לכלי שיש בו בית קבול, וסגי בניגוב. אבל לכלי שאין לו תוך בעי טבילה:",
+                "<b>ואזניו וידיו טהורין.</b> עבדו רבנן ביה הכירא, כי היכי דלא לשרוף עלייהו תרומה וקדשים. ודוקא בתרומה עבדו הכירא אבל לא בקדשים, כדתנן לקמן בפרקין:"
+            ],
+            [
+                "<b>בית הצביטה.</b> גרסינן. מקום שאוחזין הכלי כשמושיטין אותו מזה לזה. לשון ויצבט לה קלי (רות ב׳:י״ד) שפירושו ויושט. ואית דגרסי, בית הצביעה, מקום שאוחז בו באצבעו:",
+                "<b>ויש להן בית הצביטה.</b> שאם נטמאו אחוריו, בית הצביטה טהור. ואם נטמא בית הצביטה אחוריו טהורין:",
+                "<b>לעריבה גדולה של עץ.</b> יש לה בית צביטה. אבל לשאר כלים, לא. שבעריבה גדולה יש הפרש בין בית הצביטה לאחוריים, שאם יש משקים באחורי העריבה וידיו טמאות, אוחז בבית הצביטה ואין חושש שמא יגע במשקין שבאחוריו ויחזרו ויטמאו את העריבה:",
+                "<b>ר׳ עקיבא אומר לכוסות.</b> אף לכוסות יש להן בית צביטה:",
+                "<b>לידים הטמאות והטהורות.</b> יש הפרש בין בית הצביטה לאחוריים, לידים הטמאות כדפרישית, ולטהורות כדמפרש לקמן כיצד. ור׳ יוסי סבר לידים טהורות בלבד לא חיישינן, אבל לידים טמאות חיישינן. והלכה כתנא קמא וכדמפרש ר׳ יוסי:"
+            ],
+            [
+                "<b>היו ידיו טהורות.</b> ועליהם משקה טופח:",
+                "<b>אינו חושש שמא נטמאו.</b> משקין שעל ידיו באחורי הכוס ויחזרו ויטמאו את הידים:"
+            ],
+            [
+                "<b>אין להם אחוריים ותוך.</b> דהנוגע באחד מהן כנוגע בכולו. ויש להן אחוריים ותוך דתנן לעיל, דוקא לתרומה:",
+                "<b>ואין מטבילין כלים לתוך כלים.</b> כששניהם טמאים, מפני שכבדו של כלי חוצץ. וחשו לקודש יותר מבתרומה:",
+                "<b>יורדים לידי טומאתן במחשבה.</b> כגון טבעת בהמה שאינה מקבלת טומאה, חשב עליה ליתנה באצבע אדם, מקבלת טומאה מכאן ואילך במחשבה זו. אבל טבעת אדם שחשב עליה ליתנה לבהמה, לעולם היא מקבלת טומאה, עד שיעשה בה שינוי מעשה לשנות צורתה:",
+                "<b>ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה.</b> אם לאחר שחשב על טבעת בהמה לעשותה לאדם שהיא מקבלת טומאה במחשבה זו חזר וחשב עליה להחזירה לבהמה, אין מחשבה זו השניה מעלה מידי טומאה שירדה לה במחשבה הראשונה:"
+            ]
+        ],
+        [
+            [
+                "<b>סנדל עמקי.</b> סנדלים הנעשות בכפר עמקי:",
+                "<b>כיס של שנצות.</b> כמין רצועות תחובות בלולאות בשפת הכיס ומושכים אותן אילך ואילך והכיס נסגר מאליו:",
+                "<b>כפיפה מצרית.</b> סל עשוי מצורי הדקל. מביאין נצרים והוצין וקורעין אותן ועושים מהן כמין חוטין ועושין מהן כפיפה וחבלים:",
+                "<b>סנדל לדיקי.</b> סנדל שעושים אנשי לדיקיא:",
+                "<b>הרי אלו מיטהרין ומיטמאין שלא באומן.</b> משום דכל הני יש להן רצועות ואין צריך לקשרן, אלא מותח ברצועות והן נסגרים מאליהן, וכן נפתחין מאליהן על ידי רצועות אחרות שמושך בהן, כעין שעושין לכיסין במקומנו. ואם הותרו אותן הרצועות דשוב אין ראויין לסגור ולפתוח, טהורים. ורבי יוסי סבר דאף על פי שהן מותרים, טמאין, כיון דהדיוט יכול להחזירם. חוץ מן הכפיפה, דאף האומן אינו יכול להחזירם. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שניטלו שנציו.</b> לרבנן מיירי שלא ניטלו לגמרי אלא שניתקו מן הלולאות ועדיין תלויות בכיס. ולרבי יוסי אפילו ניטלו לגמרי, מפני שהדיוט יכול להחזירם:",
+                "<b>נפשט.</b> הכיס ונעשה כמין עור חלק שאין לו בית קיבול, טהור:",
+                "<b>טלה עליו מטלית.</b> נתן בשוליו טלאי, כלומר חתיכה קטנה של עור חיבר בו מלמטה, דדרך הכיסים מכניסים עור קטן בין התפירה וכשפושטו נשאר אותו העור ולא בטל קיבולו:",
+                "<b>לא נטמא חברו.</b> דטומאת משקין לטמא כלים לאו דאורייתא ולא חשיב חיבור:",
+                "<b>צרור המרגלית.</b> מניחין מרגלית בתוך עור להיות שמורה שם וקושרים אותו, וכשמוציאין המרגלית נשאר העור כמו כיס עד שיטרח ויפשט, מחמת אותה מרגלית שעמדה ימים רבים ונצרר:",
+                "<b>צרור המעות.</b> כמו צרור המרגלית. וטעמא דצרור המרגלית מטמא טפי, משום דדרך צרור המרגלית לעמוד יותר מצרור המעות, שצרור המעות רגילים להתיר תמיד, משום דלהוצאה ניתנו. והלכה כחכמים:"
+            ],
+            [
+                "<b>כף לוקטי קוצים.</b> כמין כף יד של עור תופשים מלקטי קוצים בידיהן, שלא ינקבו ידיהן בקוצים:",
+                "<b>טהורה.</b> דאינה עשויה לקבלה:",
+                "<b>הזון.</b> אזור כמין אבנט. ובלשון יוני קורין לחגור זוני:",
+                "<b>ברכייר.</b> דפוס של עור נתון על הברכיים, כדי שיוכלו לעמוד על ברכיהן:",
+                "<b>טמאים.</b> דעשויים לקבלה:",
+                "<b>שרוולים.</b> כמין בית יד של עור דחוק וצר שנותנים בעלי אומנות בזרועותיהן, כדי שלא יפלו בגדיהן הרחבים על ידן ויבטלו אותן ממלאכתן:",
+                "<b>פרקמינין.</b> גרסינן. והוא דבר שמחתל וקושר בו פדחתו:",
+                "<b>בית אצבעות.</b> כמין יד של עור עשוי להכניס אצבעותיו לתוכו:",
+                "<b>קייצין.</b> מלקטי קוצים. פירוש אחר, מלקטי פירות הקיץ:",
+                "<b>האוג.</b> פרי אדום המצוי באילן שגדל ביער מאליו. ופעמים שהמלקטים קוצים ביערים מלקטים האוג ונותנים אותו בבית אצבעות, נמצא שהוא עשוי לקבלה:"
+            ],
+            [
+                "<b>ותקנה טמא מדרס.</b> עדיין עומד בטומאתו, כיון דאוזן שניה קיימא:",
+                "<b>טהור מן המדרס.</b> אע״פ דנתקנה ראשונה קודם שנשברה שניה, מכל מקום טהור, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו, ואין זו הראשונה מאחר שכבר נתקלקל בה כדי בטולה:",
+                "<b>אבל טמא מגע מדרס.</b> משום דאוזן ראשונה כשנשברה, ותיקנה שהביא אוזן אחרת תחת השבורה וחיברה לסנדל, נטמאת מגע מדרס, שהרי נגעה בסנדל הטמא מדרס, וכי נשברה אוזן שניה דפרח מינה טומאת מדרס אשתייר ביה טומאת מגע, דכל הסנדל מחובר לאוזן ראשונה שנתקנה:",
+                "<b>עד שנפסקה.</b> אוזן שניה.",
+                "<b>טהורה.</b> דכיון דנשברו שתי אזנים תו לא חזי למידי:",
+                "<b>עקבו.</b> עור של סנדל המכסה את גובה הרגל שכנגד שוקו מאחוריו:",
+                "<b>חוטמו.</b> שעולה כנגד אצבעות הרגל מלפניו:",
+                "<b>טהור.</b> מטומאה דלמפרע, אבל מקבל טומאה מכאן ולהבא:",
+                "<b>סוליים.</b> עור שתחת פרסת הרגל בלבד. שאין לו עקב. ובלע״ז סול״א:",
+                "<b>האמום.</b> דפוס של מנעל עשוי מעור מלא שער:",
+                "<b>ר׳ אליעזר מטהר.</b> דסבר לא נגמרה מלאכתו של מנעל עד שישמטנה מעל גבי האמום:",
+                "<b>וחכמים מטמאין.</b> דחשבי ליה נגמרה מלאכתו. והלכה כחכמים:",
+                "<b>כל חמתות צרורות.</b> נאדות שניקבו נקב המוציאן מידי טומאתן וקשר הנקב:",
+                "<b>טהורין.</b> כמו שהיו, מפני שעתיד להתיר הקשר:",
+                "<b>חוץ מקשר של ערביים.</b> שאינו נוח להתיר:",
+                "<b>צרור שעה.</b> קשר העשוי לפי שעה ועומד להתיר:",
+                "<b>צרור עולם.</b> קשר העשוי להיות קיים לעולם:",
+                "<b>כל חמתות צרורות טהורות.</b> בין צרור עולם בין צרור שעה, ואפילו של ערביים. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>לשטיח.</b> לשטוח על גבי קרקע ולישב עליו:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>קטבליא.</b> עור שמציעין על גבי המטה ושוכבים עליו:",
+                "<b>עור החמר.</b> גרסינן. ולא גרסינן עור החמור. כלומר עור שמשים החמר על בגדיו כשמחמר אחר בהמתו:",
+                "<b>עור הכתן.</b> עור שנותנים לפניהם אומני פשתן כדי שלא ידבק הנעורת של פשתן בבגדיהם:",
+                "<b>עור הכתף.</b> שמשים הכתף בכתפו שלא יזיק לו המשאוי שעל כתפו:",
+                "<b>עור הרופא.</b> רופא החבורות נותן לפניו עור שלא יטנפו בגדיו בדם הפצעים:",
+                "<b>עור העריסה.</b> שמשימים על עריסה של קטן:",
+                "<b>עור הלב של קטן.</b> רגילים היו לחגור עור על מתני הקטן כנגד לבו, שלא יכנו החתול על לבו וימות:",
+                "<b>עור הכר והכסת.</b> של מטה:",
+                "<b>עור הסרוק.</b> עור שחוגרים אומני המסרקות על מתניהן:",
+                "<b>עור הסורק.</b> אומנים הסורקים פשתן:",
+                "<b>ר׳ אליעזר אומר מדרס.</b> וכל שכן טמא מת. דהא תנן בפרק בא סימן [נדה דף מ״ט] כל הטמא מדרס מיטמא טמא מת:",
+                "<b>וחכמים אומרים טמא מת.</b> ולא מדרס, שאין עשויין לישב עליהן. והלכה כחכמים:"
+            ],
+            [
+                "<b>עב כסות.</b> כגון לבדין שעשה מהן כסות, זהו עב כסות. וכן עב ארגמן, לבד צבוע ארגמן. כך פירשו רבותי. ואני שמעתי, עב כסות, עור שמכסים בו הבגדים. עב ארגמן, עור שמכסים בו ארגמן:",
+                "<b>תכריך כסות.</b> עור שכורכים בו הבגדים:",
+                "<b>תכריך ארגמן.</b> עור שכורכים בו ארגמן:",
+                "<b>חפוי.</b> מכסה. תרגום מכסה, חופאה:",
+                "<b>טהור.</b> דהכי תניא, יכול שאני מרבה חפויי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחפויי כלים:",
+                "<b>ולמשקלות טמא.</b> והא דתנן לעיל סוף פרק כל כלי עץ שנחלק, זה הכלל וכו׳ העשוי לחיפוי טהור, חיפוי דמשקלות שאני, לפי שהוא עשוי לקבלה, והמשקלות עצמה אינה כלי. והלכה כתנא קמא: "
+            ],
+            [
+                "<b>שיש חסרון מלאכה.</b> שעדיין חסרה מעשה ואחר כך תתקיים [המחשבה]:",
+                "<b>אלא העוצבה.</b> שאע״פ שחסרה מלאכה, מחשבה מטמאתה, לפי שאין מקפידין על חסרון מלאכה שלה. ועוצבה הוא עור המכסה את המרכב, ואינה צריכה קיצוע, דכיון דעשויה לכיסוי אינו חושש לקיצוע:"
+            ],
+            [
+                "<b>של בעל הבית.</b> דאינו עשוי למכרן, ועושה מהן מטות ודולפקאות וטבלאות. חשב עליהן לדבר שראויין לו בלא חסרון מלאכה, מקבלים טומאה מיד:",
+                "<b>ושל עבדן.</b> דעשוי למכור, אין המחשבה מטמאתן. דעביד דממליך ומוכרן והלוקח יעשה מהן מנעלים, ועדיין לא נגמרה מלאכתן לכך:",
+                "<b>של גנב מחשבה מטמאתן.</b> דקננהו ביאוש. דקסבר סתם גניבה יאוש בעלים הוא, דלא ידעי ממאן לתבעו:",
+                "<b>ושל גזלן אין מחשבה מטמאתן.</b> ואע״פ שחשב עליהן לדבר שאין בו חסרון מלאכה. דסתם גזילה אין בו יאוש בעלים, דכיון דידע מאן גזליה אזיל ותבע ליה בדינא:",
+                "<b>חילוף הדברים.</b> סתם גזילה איכא יאוש, דלעיניה שקל מיניה ומחזא חזא דאינש אלמא הוא ומיאש, אבל סתם גניבה, סבר משכחנא ליה לגנב ותבענא ליה לדינא ולא מיאש. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>עור שהוא טמא מדרס.</b> כגון שטיח וכיוצא בו:",
+                "<b>אף העושה מטפחת מן העור.</b> שהוא טמא מדרס:",
+                "<b>טמאה.</b> המטפחת, שהמטפחת דומה לשטיח, דפעמים שהוא יושב עליה. אבל אם קצץ הכסתות של עור הטמאות ועשה מהן מטפחות, טהורות, מידי דהוי אכלים שנשברו. ומיהו מקבלות טומאה מכאן ולהבא, כדתנן לעיל בפרק כ״ד:"
+            ]
+        ],
+        [
+            [
+                "<b>הבגד מיטמא משום חמשה שמות.</b> כדמפרש ואזיל. משום כלי קיבול, משום מושב, משום אוהלים, משום אריג, משום שלש על שלש. וכל אחד מהם משונה שיעורו זה מזה. כיצד, בגד שיש לו בית קיבול, כגון צרור מרגלית דתנן לעיל, או בית קיבול שמן, או בית קבול שעוה, שיעורו בכל שהוא. [ומשום מושב, אם נטמא] במדרס הזב, שיעורו אין פחות משלשה טפחים על שלשה טפחים. ואם נעשה אוהל למת דכתיב (במדבר י״ט:י״ח) והזה על האוהל, אין טמא בפחות מטפח על טפח. ואם הוא אבנט או חגור, מיטמא משום אריג, אע״פ שאין בו שיעור שיהיה ראוי להקרא בגד, שאין ברחבו שלש אצבעות, אפילו הכי טמא מפני שהוא אריג. וילפינן ליה משק, מה שק טווי ואריג אף כל טווי ואריג. וכל שאר טומאות אין בגד מיטמא ולא מטמא בפחות משלשה אצבעות על שלש אצבעות, דאינו חשוב לא לעניים ולא לעשירים ואינו קרוי בגד:",
+                "<b>השק.</b> הוא האריג משער ונוצה של עזים:",
+                "<b>משום ארבעה שמות.</b> דשיעור שלש אצבעות [על שלש אצבעות] אין בו:",
+                "<b>העור משום שלשה.</b> דלית ביה משום שלש על שלש, ולית ביה נמי משום אריג:",
+                "<b>העץ משום שנים.</b> דלית ביה טומאת אוהלים, כדתנן בפרק במה מדליקין, כל היוצא מן העץ אינו מיטמא טומאת אוהלים. ולית ביה נמי משום אריג, ולא משום שלש על שלש:",
+                "<b>החרס משום אחד.</b> משום בית קיבול בלבד. דלית ביה כל הני דאמרינן. ומדרס נמי לית ביה, דכתיב במדרס הזב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא שיש לו טהרה במקוה אף כל שיש לו טהרה במקוה, פרט לחרס שאין לו טהרה במקוה שאינו נעשה משכב לזב:",
+                "<b>אין לו אחוריים.</b> שאין כלי חרס מקבל טומאה מאחוריו, כדכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳. ואם נגעה טומאה מאחוריו לא נטמא כלל:",
+                "<b>שהוא מיטמא משום אריג.</b> מה שאין כן בעור, דאפילו חתכו לרצועות דקות וארגן אינו חשוב אריג:"
+            ],
+            [
+                "<b>הבגד מיטמא.</b> לטמא מת ולכל שאר טומאות חוץ ממדרס, משום שלש אצבעות על שלש אצבעות. משום דחזי לעניים, ואתרבי מדכתיב והבגד. אבל למדרס בעינן מידי דחזי לישיבה, ובפחות משלשה טפחים על שלשה טפחים לא חזי למושב:",
+                "<b>השק.</b> הארוג משער ונוצה של עזים, שיעורו בין לטמא מת בין למדרס אין פחות מארבעה טפחים על ארבעה טפחים:",
+                "<b>שוין.</b> לטמא טומאת מדרס וטמא מת. שק ועור. ומפץ:",
+                "<b>שייריו ארבעה.</b> לענין זה נאמר שיעורו בארבעה, כשבלה ונקרע ונשתייר ממנו שיעור ארבעה טפחים. אבל בתחלת אריגתו אינו מקבל טומאה עד שיארג כולו. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>היה עושה שנים מן הבגד.</b> שני טפחים:",
+                "<b>ואחד מן השק.</b> טפח אחד:",
+                "<b>טהור.</b> דאין הגרוע משלים שיעורו של חשוב, דהגרוע שיעורו מרובה. אבל החשוב משלים שיעורו של גרוע, דאפילו בשיעור מועט החשוב מקבל טומאה:",
+                "<b>מן החמור.</b> דסגי ליה בשיעור מועט:",
+                "<b>מן הקל.</b> דבעי שיעור מרובה. ודוקא כסדר הזה הכתוב במשנה מצטרפין לקל שבהן, הבגד והשק, השק והעור, העור והמפץ. אבל בגד ועור, או בגד ומפץ, או שק ומפץ, אין מצטרפין, דהמחברן בטלה דעתו אצל כל אדם. ומיהו לעשות מהן טלאי על גבי מרדעת של חמור, כולן מצטרפין, דמאיזה מהן שיקצע טפח ויעשה אותו טלאי למרדעת של חמור, מצטרף, דאינו מקפיד לשם אם הוא משני מינים:"
+            ],
+            [
+                "<b>מכולם.</b> מאיזה מהן שיקצע טפח על טפח ראוי לטמא מושב. דהני שיעורי דתנן לעיל, הבגד שלשה על שלשה למדרס והשק ארבעה על ארבעה וכו׳, לא הוי אלא בחתיכת בגד או שק או עור או מפץ שלא חתכה ותקנה לישיבה, אבל המקצע דהיינו המחתך והמתקן מאחד מכולן טפח על טפח כדי לישב עליו, טמא מושב, שכן לפעמים מקציעין ועושים טלאי מאחד מהן למרדעת של חמור ויושבים עליו, ולא הוי אלא טפח על טפח:",
+                "<b>מכל מקום.</b> ואפילו מן הצדדים. ור׳ שמעון סבר דמן הצדדים לא חזי למושב. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>נפה וכברה.</b> של עור הם. ופעמים עושים נפה משער, ודינה כדין שק. וכן פעמים עושים כברה מחבלים של שיפה ושל גמי, ודינה כדין מפץ:",
+                "<b>עד שיקצע.</b> שיחתוך ויתקן למושב. והלכה כחכמים:",
+                "<b>אע״פ שאין בו גבוה טפח.</b> ואע״ג דשל גדול לא מיטמא בבציר מטפח, כדתנן לעיל בפרק השלחן והדלפקי [משנה ג׳], כסא של קטן חזי לישיבה אפילו בבציר מטפח:",
+                "<b>עד שיהיה בו כשיעור.</b> אם הוא מבגד עד שיהיה שלשה על שלשה, כשיעור טומאת הבגד למדרס:",
+                "<b>ונמדד כפול.</b> שלשה לפניו ושלשה לאחריו, נמצא כשפושטו שהוא ששה אורך על שלשה רוחב, ארכו כפלים כרחבו:"
+            ],
+            [
+                "<b>אלו נמדדים כפולין.</b> דצריך שיהיה השיעור משני צדדים. כיון דאורחייהו להשתמש בהן משני צדדים, אי הוי השיעור מצד אחד לא מהני. פירוש אחר, נמדדים כפולים, שכל בגד במקום החתך דרך החוטים לצאת ממנו ומתקלקל ונוח ליקרע, ודרך התופרים לכפול מעט סביב החתך ותופר, והיינו נמדד כפול דקתני, דלאחר שנכפל צריך שיהיה בו כדי מדתו, ואי ליכא כדי מדתו אע״פ שאם היה מתיר התפירה ופושטו היה בו כדי מדתו, לא מהני:",
+                "<b>אנפליא.</b> מנעל המגיע עד הארכובה. בין של בגד בין של עור:",
+                "<b>פמוליניא.</b> כמין מכנסים גדולים ממתנים ועד יריכים, ויש להן שנצים:",
+                "<b>וכובע.</b> שבראש:",
+                "<b>וכיס של פונדא </b>. אזור חלול, והוא כעין כיס העשוי לקבל:",
+                "<b>מטלית.</b> טלאי:",
+                "<b>שטלייה על השפה.</b> שתפרה על השפה סביב לצואר:",
+                "<b>אם פשוטה.</b> שאינה תפורה משני צדדים אלא או מלפניו או מאחריו. ולפירוש השני, שלא נכפל מן החוט סביב התפירה: "
+            ],
+            [
+                "<b>הבגד שארג בו שלשה טפחים על שלשה טפחים.</b> מצומצמות, שהוא שיעור ליטמא מדרס. ואחר שנטמאו במדרס כשהן מצומצמות השלים עליו אריגת כל הבגד, והשתא כל הבגד טמא מדרס דהוי חיבור לשלשה על שלשה שנטמאו קודם אריגת כל הבגד:",
+                "<b>נטל חוט אחד מתחלתו.</b> משלשה על שלשה ראשונים שנטמאו מדרס:",
+                "<b>טהור.</b> כל הבגד מן המדרס:",
+                "<b>אבל טמא מגע מדרס.</b> לפי שנגע בשלשה על שלשה ראשונים קודם שנתמעט שיעורו:",
+                "<b>נטל חוט אחד מתחלתו ואח״כ השלים עליו את כל הבגד טמא מגע מדרס.</b> ואע״ג דנתמעט שיעורו קודם שהשלים עליו את כל הבגד, אעפ״כ טמא כל הבגד מגע מדרס. דהאי תנא סבירא ליה בגד שלשה על שלשה שנחלק אחר שנטמא במדרס, טמא מגע מדרס, כדלקמן בפרקין. הלכך כשנתמעט שיעורו דשלשה על שלשה, נשאר טמא מגע מדרס, וכשהשלים עליו את כל הבגד הוי הבגד מחובר לטמא מגע מדרס, וכל המחובר לטמא, טמא כמותו:"
+            ],
+            [
+                "<b>וכן בגד שארג בו שלש אצבעות על שלש אצבעות.</b> מצומצמות, שזה שיעורו ליטמא בכל הטומאות כולן חוץ ממדרס, ובבציר מהכי לא מיטמא בשום טומאה שבעולם:",
+                "<b>שלש על שלש שנתמעט טהור.</b> לגמרי. דלא חזי למידי לא לעניים ולא לעשירים, הילכך טהור מכל הטומאות:"
+            ],
+            [
+                "<b>ועשאו וילון.</b> מסך לפני הפתח. כגון שעשה בו מעשה שעל ידי כן טהור מן המדרס, לבית שמאי משיתחבר, ולבית הלל משיקשר. ולר׳ עקיבא משיקבע. כדתנן לעיל בפרק הכרים והכסתות [משנה ו׳]:",
+                "<b>טהור מן המדרס.</b> דבטל מתורת משכב ומושב. אבל לטומאת מגע חזי, מפני שהשמש מתחמם בו ומתעטף בשוליו:",
+                "<b>וכי באיזה מדרס נגע זה.</b> כלומר, הואיל וטהור מטומאת מדרס כשעשאהו וילון, הרי טהור לגמרי ולא נשאר בו טומאה כלל, מידי דהוה אשברי כלים שהם טהורים מטומאתן לגמרי:",
+                "<b>אלא אם כן נגע בו הזב.</b> אם נגע הזב בוילון זה, מטמאו טומאת מגע הזב. אבל מכח טומאת מדרס שהיתה בו תחלה, אין כאן טומאה כלל. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שלשה על שלשה שנחלק.</b> בגד שיש בו שלשה טפחים על שלשה טפחים שנטמא במדרס הזב, ואח״כ נחלק ואין באחד מהן כדי שיעור טומאת מדרס, בהא פליגי תנא קמא ור׳ יוסי, דתנא קמא סבר טמא מגע מדרס, ור׳ יוסי סבר טהור לגמרי. אבל בגד של שלש. על שלש שפירש מבגד גדול שהיה מדרס, הכל מודים שבשעת פרישתן מאביהן מקבלות טומאה מאביהן. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>בריא וצורר מלח.</b> גרסינן. בגד המוטל באשפות בטל ליה מתורת בגד, אלא אם כן אית ביה תרתי, שיהא בריא וחזק. וראוי לצרור בו רובע קב מלח. אבל הנמצא בבית, הואיל ואינה מושלכת באשפה עדיין חשוב הוא ובחד גרידא סגי, או בריא אע״פ שאינו צורר מלח, או צורר מלח אע״פ שאינו בריא:",
+                "<b>ר׳ יהודה אומר בדקה.</b> לעולם אינו מיטמא עד שיהא צורר רובע מלח דקה:",
+                "<b>וחכמים אומרים.</b> אינו מיטמא עד שיהא צורר בגסה:",
+                "<b>אלו ואלו מתכוונים להקל.</b> ר׳ יהודה סבר דקה צריכה לצרור בבגד בריא וחזק טפי, מפני כבדה, שהיא כבדה יותר מן הגסה, הלכך משער עד שתהא מחזקת בדקה, להקל עליה שלא תטמא. ורבנן סברי גסה צריכה בגד יותר בריא, מפני חידודה וקרנותיה בולטים, הלכך משערים בגסה ליטמא, כדי להקל על הבגד המחזיק מלח דקה שלא יטמא:",
+                "<b>שוין שלשה על שלשה באשפה לשלש על שלש בבית.</b> כשם ששלש על שלש בבית מטמאות טמא מת ואין מטמאות מדרס, כך שלשה על שלשה באשפה מטמאות טמא מת ואין מטמאות מדרס, דבטלה חשיבותן מאחר שהשליכה לאשפה. והלכה כחכמים בלבד:"
+            ],
+            [
+                "<b>שלשה על שלשה שנקרע.</b> ולא נחלקו הקרעים זו מזו:",
+                "<b>ובשרו נוגע בכסא.</b> אם הקרע כל כך גדול עד שכשמשימים הבגד על הכסא וישב עליו בשרו נוגע בכסא:",
+                "<b>טהור.</b> דבטל ליה מתורת בגד:",
+                "<b>ואם לאו.</b> שאין הקרע כל כך שיגע בשרו בכסא, לא בטל מתורת בגד, וטמא:",
+                "<b>שנמהה ממנו.</b> שבלה ממנו. ודוגמתו מהוהה שטלייה על גבי בריאה דתנן לעיל בסוף פרק שלשה תריסין. וכשבלה חוט אחד מבגד שלש על שלש מצומצמות, נתמעט שיעורו וטהור:",
+                "<b>או שני חוטין מתאימין.</b> פירשו רבותי, דמתאימין קאי נמי אקשר. והכי קתני, נמצאו בה שני קשרים מתאימין או שני חוטים מתאימין. משום דאם שני חוטים קשורים זה אצל זה בבגד אין דרך להניחם, והכי אמרינן בגמרא פרק כלל גדול [שבת דף ע״ד] אי מתרמי תרי קטרי בהדי הדדי שרי חד וקטר חד. ושני חוטים המתאימין, שדרך האריגה שהערב נכנס לתוך השתי אין שני חוטים נכנסים בסדר אחד אלא במקום שזה נכנס זה יוצא, וכששניהם שוין נחשב האחד כמי שאינו:",
+                "<b>החזירה.</b> לבית.",
+                "<b>טמאה.</b> דהא הדר אחשבה:",
+                "<b>לעולם השלכתה מטהרתה.</b> כלומר כי האי גוונא מיטמאה ומיטהרת אפילו עשר פעמים ביום:",
+                "<b>ארגמן וזהורית טובה.</b> חשיבי ולא מבטלה להו [מתורת בגד]. וזהורית טובה הוא המשי הצבוע כרמיז״י בלע״ז:",
+                "<b>אף מטלית חדשה כיוצא בהן.</b> דינה כדין ארגמן וזהורית טובה, ולא מבטלה לה אשפה מתורת בגד:",
+                "<b>כולן טהורין.</b> אם הושלכו לאשפה אפילו ארגמן וזהורית טובה:",
+                "<b>לא הוזכרו.</b> ארגמן וזהורית טובה ליחלק משאר בגדים:",
+                "<b>אלא מפני השבת אבידה.</b> דאם מצאם באשפה לא אמרינן מדעת השליכם, ובעו הכרזה, דמפני חשיבותייהו לא מייאשי הבעלים. ושאר בגדים דלא חשיבי, אם מצאם באשפה לא בעו הכרזה. והלכה כת״ק:"
+            ]
+        ],
+        [
+            [
+                "<b>שלש על שלש שנתנה בכדור.</b> בגד של שלש אצבעות על שלש אצבעות שנתנה בתוך כדור, פלוט״א בלע״ז:",
+                "<b>או שעשאה כדור.</b> שלקח הבגד וכרכו עגול כמין כדור, כמו שעושים לתינוקות ותפרו:",
+                "<b>טהורה.</b> שנתבטלה כשנתנה בכדור, וכל שכן כשעשאה כדור בפני עצמה שנתבטלה בתפירה:",
+                "<b>אבל שלשה על שלשה.</b> לא מבטלה בנתינתה לתוך הכדור, לפי שהיא שמורה שם. אבל אם עשאה כדור בפני עצמה ; טהורה, לפי שהתפירה ממעטה, וטהורה ממדרס, אבל טמאה בכל שאר טומאות כדין כל שלשה על שלשה שנתמעט:"
+            ],
+            [
+                "<b>לפוק.</b> לסתום נקבין שבמרחץ שלא יצא החום:",
+                "<b>ולנער בו את הקדירה.</b> לאחוז בו את הקדירה כדי לערות ממנה לתוך הקערה או לתוך התמחוי:",
+                "<b>בין מן המוכן בין שאינו מן המוכן.</b> בפרק במה מדליקין מוכיח, דבהניחו בקופסא כולי עלמא לא פליגי דטמא, דהא אחשביה. ובזרקו לאשפה כולי עלמא לא פליגי דטהור, דהא בטליה. כי פליגי, היכא דתלה אותו במגוד, קויליי״א בלע״ז, או הניחו אחורי הדלת. ר׳ אליעזר סבר בין הניחו במגוד שנראה כמוכן לגבי זרקו באשפה, בין הניחו אחורי הדלת שנראה כאינו מוכן לגבי הניחו בקופסא, לעולם טמא כל זמן שלא זרקו באשפה. ורבי יהושע סבר, לעולם טהור כל זמן שלא הניחו בקופסא. ורבי עקיבא סבר, דתלאו במגוד מוכן הוא והוי כאילו הניחו בקופסא וטמא, והניחו אחורי הדלת דהוי שלא מן המוכן, הרי הוא כאילו זרקו באשפה וטהור. והתם מסיק דהדר ביה ר׳ עקיבא לגבי ר׳ יהושע. והלכה כר׳ יהושע: "
+            ],
+            [
+                "<b>אספלנית.</b> תחבושת שעושים מחלב ושעוה וחמאה ושמן וכיוצא בזה, וממרחים אותה על הבגד או על העור ונותנים על המכה והיא נמאסת, ואין הבגד והעור ראויין עוד לישיבה ולא לתשמיש אחר:",
+                "<b>מלוגמא.</b> תחבושת עשויה מקמח ותאנים וכיוצא בהן, שאדם לועס ונותן על גב המכה. ופירוש מלוגמא, מלא לוגמא:",
+                "<b>בבגד טהורה.</b> לפי שהבגד נמאס ומתבטל ותו לא חזי לתשמיש:",
+                "<b>ובעור טמא.</b> שאין המלוגמא מתדבקת על העור כמו על הבגד, ואין העור מתבטל בכך:",
+                "<b>מפני שהיא ננערת.</b> לאחר שנתיבשה מעל הבגד היא ננערת ונשמטח מאיליה מעל הבגד והולך כל הלכלוך. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>מצויירות טהורות.</b> דצורתן מוכחת עליהן שהן מיוחדים לספרים בלבד ואינן משמשי אדם, וכל שאינו משמשי אדם, טהור:",
+                "<b>ושאינן מצויירות.</b> מיוחדים נמי. לשאר תשמישין, הלכך טמאות. ובית שמאי דמטמאין בין מצויירות בין שאינן מצויירות, משום דמחשבי מטפחות ספרים משמשי אדם, שעשויין למשמש בהם תמיד:",
+                "<b>אלו ואלו טהורות.</b> דכיון שייחדן לספרים תו לא הוו משמשי אדם. ואין הלכה כרבן גמליאל:"
+            ],
+            [
+                "<b>כיפה.</b> מטפחת שבראש האשה. ויש לה טומאת מדרס, שפעמים שהיא יושבת עליה:",
+                "<b>ונתנו על הספר.</b> אם יחד אותו לספר וכרך אותו עליו:",
+                "<b>טהור מן המדרס.</b> אבל טמא שאר טומאות:",
+                "<b>חמת.</b> נאד של עור:",
+                "<b>שעשאו שטיח.</b> עור שטוח על הארץ לישב עליו. וחמת ושטיח תרוייהו טמאין מדרס, ואפילו הכי כיון דשינה מזה לזה ואפילו בלא שינוי מעשה הוה ליה ככלי שנשבר וטהור, אבל מקבל טומאה מכאן ולהבא:",
+                "<b>תורמל.</b> כלי עור שהרועה מניח כליו לתוכו:",
+                "<b>הכי גרסינן, כסת שעשאו מטפחת ומטפחת שעשאה כסת טהור.</b> ולא גרסינן טמא. וכך היא גירסת רבותי. וכן מצאתי במשנה דווקנית. והכי מוכח מן התוספתא. וטעמא דבכולהו טהור, כדתנן בסמוך, זה הכלל לשמו טמא לשם אחר טהור, ומפרש בתוספתא, לשמו מכלי פשוט לכלי פשוט, כגון משטיח למטפחת או ממטפחת לשטיח, ושלא לשמו מכלי פשוט לכלי קבול ומכלי קבול לכלי פשוט, ומכלי קבול לכלי קבול נמי, הכל שינוי שלא לשמו וטהור. ואם כן חמת שעשאה תורמל דשינהו מקבול לקבול נמי טהור, וכר שעשאו סדין וסדין שעשאו כר דהוי שינוי מקבול לפשוט ומפשוט לקבול נמי טהור. ואי קשיא, אמאי לא ערבינהו ותנינהו חמת שעשאה שטיח ושטיח שעשאו חמת בהדי הנך, כיון דכולהו טהור הוא. הא לא קשיא, משום דקא בעי למיהדר ולמתני [חמת] זמנא אחריתי כדתני חמת שעשאה תורמל והוה צריך למתני חמת שעשאה שטיח או תורמל, ואינו רוצה לשנות מסדר האחרים. ורוב ספרים גורסים טמא, ואיני יודע ליישב גירסא זו מכוונת:"
+            ],
+            [
+                "<b>מטלית.</b> שהיא טמאה מדרס, וטלאה בקופה. וקופה לאו בת מדרס היא, ומיהו כשטלאה בקופה נטמאת הקופה, לפי שנגעה במטלית הטמאה מדרס, והרי היא מגע מדרס. והמטלית כשנגמרה טלייתה פרח מינה טומאת מדרס, משום דבטלה לגבי קופה וקופה לא חזיא למדרס:",
+                "<b>מטמאה אחד ופוסלת אחד.</b> כדין כלים שנגעו במדרס ופירשו, דתנן בסוף זבים הנוגע במשכב מטמא שנים ופוסל אחד, פירש מטמא אחד ופוסל אחד, דכל זמן שהכלי נוגע במדרס חשבינן ליה כאב הטומאה לענין אוכלים לעשות ראשון ושני בחולין ושלישי בתרומה, אבל כשפירש הוי ליה כולד הטומאה ועושה שני בחולין ושלישי בתרומה בלבד, דהיינו מטמא אחד ופוסל אחד:",
+                "<b>הפרישה.</b> למטלית מן הקופה, הוי לה הקופה ולד הטומאה כמו שהיתה קודם שהפרישה, אבל המטלית טהורה, דמכיון שטלאה בקופה נעשית כקופה והויא לה כחתיכת דופן שניטלה מן הקופה דטהורה החתיכה. ומיהו אם אחר פרישתה מן הקופה חישב עליה לישיבה, מקבלת טומאה מכאן ולהבא אם יש בה כשיעור:",
+                "<b>טלאה על הבגד.</b> לא נתבטלה מטומאת מדרס, ומטמא הבגד שנים ופוסל אחד כדין כלים הנוגעים במדרס כל זמן שלא פירשו:",
+                "<b>הפרישה מן הבגד.</b> דין הבגד ככלים שנגעו ופירשו, מטמא אחד ופוסל אחד, והמטלית הרי היא כמו שהיתה, דלעולם לא נתבטלה, ומטמאה שנים ופוסלת אחד:",
+                "<b>וכן הטולה.</b> מטלית:",
+                "<b>על השק או על העור.</b> כטולה על הבגד ואינה מתבטלת:",
+                "<b>ור׳ שמעון מטהר.</b> קסבר בשק ובעור מתבטלת, הואיל ולאו מינה. ורבי יוסי סבר, דבשק דאריג כמותה, אינה מתבטלת. אבל בעור, דלאו אריג הוא, מתבטלת. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>שלש על שלש שאמרו.</b> דמיטמא לענין טומאת מת ושרץ ונבילה:",
+                "<b>חוץ מן המלל.</b> מה שמשייר האורג בראש הבגד כשיעור שתי אצבעות, והוא ענף של בגד, קרוי מלל. וכיון ששתי לבדו הוא ואין בו ערב, אין מצטרף לאריג. ורבותי מפרשים מלל, מה שמולל וכופל התופר מקום החתך, מפני החוטים שדרכן לצאת שלא יצאו ותתקלקל התפירה:",
+                "<b>מכוונת.</b> והמלל בכלל:",
+                "<b>טלייה על הבגד מרוח אחת.</b> מטלית שהיא טמאה מדרס ותפר אותה על הבגד באמצעו מרוח אחת, ומשלש רוחות תלויה ואינה מחוברת בבגד:",
+                "<b>אינו חיבור.</b> ואין הבגד טמא מדרס:",
+                "<b>משתי רוחות זו כנגד זו.</b> כגון שהיא תפורה מזרח ומערב, ודרום וצפון אינה תפורה. או איפכא. הרי זה חיבור והבגד טמא מדרס:",
+                "<b>כמין גאם.</b> שתפורה מזרח ודרום, או מערב וצפון:",
+                "<b>במה דברים אמורים.</b> דלא הוי חיבור אלא בשתי רוחות זו כנגד זו:",
+                "<b>בטלית.</b> שאינה דרך מלבוש אלא שכורכה עליו בלבד:",
+                "<b>אבל בחלוק.</b> שלובשים אותו, לעולם הוי חיבור, אא״כ תפורה השפה העליונה. והלכה כחכמים:"
+            ],
+            [
+                "<b>בגדי עניים.</b> שהם עשויים מחתיכות חתיכות קטנות ואין בכולן חתיכה אחת שיהיה בה שלש על שלש:",
+                "<b>הרי אלו טמאים מדרס.</b> הואיל ויש בכל הבגד בכללו שלשה טפחים על שלשה טפחים או יותר, הרי הבגד כולו טמא מדרס:",
+                "<b>כיון שנקרע רובה אינו חיבור.</b> ואם נטמא הקצה האחד לא נטמא הקצה האחר:",
+                "<b>העבים והרכים.</b> הבגדים העבים והגסים ביותר, כגון הלבדין והמגוסין. והרכים ודקין ביותר, כגון השיראין והסריקין:",
+                "<b>אין בהן משום שלש על שלש.</b> ואין טמאין טמא מת ולא שאר טומאות עד שיהיה בהן ג׳ טפחים או יותר, משום דשלש על שלש מהן לא חזי למידי:"
+            ],
+            [
+                "<b>כסת הסבלין.</b> הנושאים משאות על כתפן או על ראשן יש להן כסת קטן בראשן או בכתפן שלא יזיק להן המשאוי, ופעמים יושבים עליו:",
+                "<b>משמרת של יין אין בה משום מושב.</b> שאין יושבים עליה מפני השמרים:",
+                "<b>סבכה של זקנה טמאה מושב.</b> לפי מאי דתנן לעיל בפרק שלשה תריסין דסבכה של זקנה טמאה טמא מת דמשמע אבל לא משום מושב, צריך לפרש דשני מיני סבכות יש לזקנה, אחת שאינה ראויה לישב עליה והיא טמאה טמא מת, וסבכה אחרת שפעמים יושבת עליה, ובה תנן הכא שהיא מטמאה משום מושב:",
+                "<b>חלוק של יוצאת החוץ.</b> תרגום זונה נפקת ברא:",
+                "<b>עשוי כסבכה.</b> שיש בה חלונות חלונות מעשה רשת ובשרה נראה לחוץ:",
+                "<b>מן החרם.</b> מן הרשת. ובשרו נראה, לפיכך טהור:",
+                "<b>מזוטו.</b> יש בתחתית הרשת מעט אריג עשוי כבגד, וקרוי זוטו של רשת:",
+                "<b>וכפלו.</b> שכפל את הרשת ותפרה ואין בשרו נראה מתוכה:",
+                "<b>טמא.</b> דחשיב בגד. ואין הלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>קורקורתה.</b> שולים ותחתית, כמו קרקרות הכלים:",
+                "<b>עד שיגמור את פיה.</b> שפתה העליונה. שאינה יורדת לטומאה עד שיגמור את כל מלאכתה:",
+                "<b>שביס שלה.</b> מלשון השביסים והשהרונים. ציור שעושים על הסבכה לנוי, עומד על מצחה ומקיף מאוזן לאוזן. ובפני עצמו נמי חשיב, שהוא עשוי להסירו משם ולתת אותו בסבכה אחרת:",
+                "<b>החוטין שלה.</b> שבהן קושרים הסבכה על הראש:",
+                "<b>טמאים משום חיבור.</b> שאם נטמאת הסבכה נטמאו החוטים עמה. דאילו החוטים בלא סבכה לא היו מקבלים טומאה: אם אינה מקבלת את רוב השער של הראש, טהורה:"
+            ]
+        ],
+        [
+            [
+                "<b>נומי הסדין.</b> נימין היוצאים מן הסדין, והן חוטים שרגילים לצאת מן האריג בין מן הצדדים בין מלמעלה בין מלמטה. אם נגע שרץ בנימין, נטמא הסדין. והוא שיגע בתוך השיעור המפורש במתניתין. וכן אם נגע שרץ בסדין, נטמאו הנימין עד מקום השיעור המפורש. ומשם ולחוץ טהורים, שאין הנימין חיבור לכל בגד אלא עד מקום השיעור המפורש בהן:",
+                "<b>טרטין.</b> כמין כובעים:",
+                "<b>פליון.</b> סדין שמתעטף בו כולו:",
+                "<b>אפקרסין.</b> כמו אפקרסותו אינה מעכבת דפרק ואלו מגלחים [מועד קטן כ״ב:] והוא לבוש התחתון ופתוח מכתפיו וכשלובשו קושרו:",
+                "<b>סגוס.</b> בגד של צמר עב וכולו ציציות, וקורים לו בערבי אלבורנו״ס:",
+                "<b>רדיד.</b> צעיף דק שהאשה מכסה בו ראשה. ותכס בצעיף, תרגום ירושלמי רדידא:",
+                "<b>גומדין.</b> בגד שהוא אמה על אמה, ומכסין הערבים חוטמן ופיהם בזמן הקור. ופירוש גומד אמה, כדכתיב (שופטים ג ט״ז) ולה שתי פיות גומד ארכה:",
+                "<b>קלקין.</b> אריג של שער ויש לו נימין:",
+                "<b>פונדא.</b> יש מפרשים אזור חלול ורחב. ויש מפרשים הבגד התחתון שנותנים על הבשר לשמור שאר הבגדים שלא יטנפו בזיעה:",
+                "<b>מעפורת.</b> תרגום ויתחפש באפר (מלכים א כ״ד) ואשתני במעפרא. סודר שמעטפים בו הראש:",
+                "<b>פרגוד.</b> מסך שתולין על פתחי המלכים:",
+                "<b>כל שהן.</b> בין רב בין מעט הוי חיבור. וכולהו אחריני ששיעורן מפורש, כשיעור הוי חיבור מה שיתר מכשיעור לא הוי חיבור לא לטומאה ולא להזאה:"
+            ],
+            [
+                "<b>שלש כסתות של צמר.</b> תפורות זו עם זו כשלל של כובסין. אי נמי, ארוגות יחד, כעין האורגים מפות שדרכן להניח הפרש בין מפה למפה ומחוברות בחוטי השתי ואין בו ערב. וכל הני דתנן הכא, כל אחד במנינו או פחות הוי חיבור, ואם נגעה טומאה באחד מהן נטמאו כולן, ואם היו טמאין והוזה מאפר הפרה באחד מהן נטהרו כולן. ויותר על מנין זה לא הוי חיבור לא לטומאה ולא להזאה:",
+                "<b>סובריקין.</b> אית דתני ספריקין. אית דמפרשי מכנסים, ואית דמפרשי כמין בתי ידים מצמר שמלבישים בהם את הידים ומכסים בהם הזרועות עד האצילים:",
+                "<b>גלופקרין.</b> כסות עבה של צמר שלובשים בעת הקרירות:",
+                "<b>חיבור לטומאה ואינו חיבור להזאה.</b> לחומרא. אם נגעה טומאה באחד מהן הוי חיבור ונטמאו כולן, ואם הוזה אחד מהן לא הוי חיבור, ולא טהר אלא אותו שהוזה עליו בלבד:",
+                "<b>ר׳ יוסי אומר אף לא לטומאה.</b> ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>חוט המשקולת.</b> הבנאים מחזיקים בידם חוט ובראשו עופרת ומורידים אותו כנגד הכותל לראות שלא יהא עקום:",
+                "<b>חרשין.</b> נגרין של עץ:",
+                "<b>ושל בנאים.</b> הבונים החומות הגבוהות והגדולות. וחוט המשקולת דרישא דלא הוי אלא שנים עשר, מיירי במיוחד לבנינים קטנים:",
+                "<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים בכל אחד ואחד, אע״פ שהוא רוצה בקיומן, טהור אותו העודף על המדה ולא הוי חבור לכלי:",
+                "<b>ושל סיידים.</b> הטחים פני הכותל בסיד וגם הם צריכים למשקולת, וכן הציירים שמציירים צורה בכתלים:",
+                "<b>כל שהן.</b> בין רב בין מעט הוי חיבור:"
+            ],
+            [
+                "<b>חוט מאזנים.</b> חוט שאוחזים בו המאזנים בשעה ששוקלים בהן:",
+                "<b>ר׳ יוסי אומר טפח טהור.</b> אם יד הקרדום גדול כל כך שיוצא טפח לאחר ידו, לא חשיב יד, לפי שמזיק לו למלאכתו, וכל היד כולו טהור. כך פירש מורי. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>יד הקרדום מלפניו.</b> דרך האוחז ביד הקרדום כשרוצה לחתוך בו אינו אוחז ממש בראש הקתא שמא יחליק ויפול מידו אלא מניח מעט לאחר ידו, והשיעור שיש בין יד האדם לברזל קורא מלפניו, והיוצא לאחר ידו קורא מאחריו באידך בבא. והא דלא מפרש בבבא זו דין שלפניו ושל אחריו, משום דהכא חשיב הנך דשיעורן טפח, ובאידך בבא חשיב הנהו דשיעורן שלש אצבעות:",
+                "<b>פרגל.</b> מחוגה. קומפש״ו בלע״ז. והחרשים צריכים לעשות בו צורות עגולות:",
+                "<b>מקבת.</b> פטיש של ברזל שראשו אחד חד ובו נוקבים ופוסלים את האבנים, ועל שם כך נקרא מקבת. ולשון מקרא הוא, ומקבות והגרזן כל כלי ברזל (מלכים א ו׳ ז׳):",
+                "<b>מפתחי אבנים.</b> לשון פתוחי חותם:"
+            ],
+            [
+                "<b>של צמרים.</b> מוכרי צמר. וטעמא דהנך שיעורן בטפחיים, מפני שתופס בהן בשתי ידיו. והיינו נמי טעמא דכל הנך ידות דלקמן ששיעורן בטפחיים. וכל אותן ששיעורן טפח, לפי שדרכו לאחוז בהן בידו אחת:",
+                "<b>מקור.</b> קורנס חד שמנקרים בו הרחים. ועל שם שמנקרים בו קרוי מקור:",
+                "<b>יד המעצד של לגיונות.</b> גרסינן. והוא כלי מכלי הרוצחים, ראשו עגול, ונושאים אותו אנשי החיל במלחמה. ובערבי קורים לו טבריזי״ן:",
+                "<b>של זהבים.</b> המכים על זהב לעשות טסין דקין:",
+                "<b>ושל חרשים.</b> של ברזל:"
+            ],
+            [
+                "<b>שיירי הדרבן מלמעלן.</b> המרדע ראשו אחד יש בו ברזל כעין מרצע שבו מלמד הפרה לתלמיה והוא קרוי דרבן, ובראשו השני ברזל רחב מחודד לחתוך בו שרשים ושמו חרחור. ושיעור יד המרדע, למעלה לצד הדרבן ארבעה טפחים חשובים חיבור, ולמטה לצד החרחור שבעה טפחים הסמוכים לו הוו חיבור, כדלקמן. ומה שהוא יותר מארבעה לצד הדרבן ושבעה לצד החרחור אינו חיבור, ואם נגע שם טומאה לא נטמא לא החרחור ולא הדרבן:",
+                "<b>בדיד.</b> כלי ברזל שבו חופרים גומות סביב האילן כדי שיחזיקו מימיהן. ועל שם הגומות שקרוין בדידין נקרא הכלי החופר בהן, בדיד:",
+                "<b>של נכוש.</b> פטיש שמקישים בו על האבנים ומשברים אותן:",
+                "<b>בן פטיש.</b> הפטיש הקטן קרוי בן פטיש, והגדול שמו פטיש:",
+                "<b>של בקוע.</b> קרדום שמבקעים בו עצים:",
+                "<b>של עדור.</b> שחופרים בו הקרקע לזריעה. כמו אשר במעדר יעדרון (ישעיהו ז׳:כ״ה):",
+                "<b>של סתתים.</b> חוצבי אבנים והמקצעים ומשוין אותן:"
+            ],
+            [
+                "<b>מגריפה.</b> שגורפים בה תנור וכירים או הטיט. תרגום יעים, מגרופייתא:",
+                "<b>ושל סיידים.</b> שגורפים בה את הסיד:",
+                "<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים ביד המגריפה, אם רוצה בקיום זה האורך היתר:",
+                "<b>טמא.</b> אם נטמא הכלי. וכן אם נגעה טומאה בכל זה האורך של יד, נטמא הכלי עמו, דהוי חיבור לכלי:",
+                "<b>יד משמשי האור.</b> כגון יד של שפוד ואסכלה ומרחשת ושאר כלים שתשמישן על ידי האור:"
+            ]
+        ],
+        [
+            [
+                "<b>כלי זכוכית.</b> הך מתניתין תנינן לעיל בפרק ב׳ ובפרק ט״ו. ואיידי דבעי למתני דין הנך כלים של זכוכית הדר תנא לה הכא:",
+                "<b>טבלא.</b> שולחן:",
+                "<b>אסקוטלא.</b> בלשון לע״ז קורים לקערה שקוטיל״א. והכא מיירי בקערה פשוטה שאין לה בית קיבול, אלא שמתחתיה מחובר לה בית קיבול קטן המשמש כשכופין הכלי על פניו, כעין שיש לכוסות של כסף ושל זכוכית שלנו:",
+                "<b>יש להן לבזבז.</b> שפה סביב, הלבזבז עושהו כלי שיש בו בית קיבול:",
+                "<b>שולי קערה ושולי אסקוטלא.</b> כשנשבר מקום תשמישן נשאר הבית קיבול קטן והופכו ומשתמש בו, ואפילו הכי טהורים, דלא חשיבי השולים כלי, מפני מקום השבר שמזיק לידים כשאוחזים בו:",
+                "<b>קרטסן או שפן.</b> תיקנם ועשאן חלקים עד שראויין להשתמש באותו בית קיבול, טמאים, דלא הוו תו שבר כלי:",
+                "<b>בשופין.</b> כלי שצורפין וחרשי ברזל מסירים בו החלודה ומחליקים בו הכלים. תרגום הצריפים, שופינא. לימ״א בלע״ז:"
+            ],
+            [
+                "<b>אספקלריא.</b> מראה של זכוכית שהאשה רואה בה את פניה. ובלע״ז אספקל״ו. ואפילו יש לה בית קיבול טהורה, לפי שאינה עשויה לקבל אלא לראות צורת הפנים:",
+                "<b>תמחוי.</b> כמין קערה גדולה של זכוכית:",
+                "<b>תרווד.</b> כף של זכוכית:",
+                "<b>ואם לאו.</b> אם כשנותנו על השלחן או על דבר פשוט הוא מתגלגל לכאן ולכאן ונשפך מה שבתוכו, לפי שתחתיו חד ואינו עומד:",
+                "<b>ר׳ עקיבא מטמא.</b> הואיל ויש לו בית קיבול. והלכה כר״ע:"
+            ],
+            [
+                "<b>כוס.</b> של זכוכית:",
+                "<b>שנפגם רובו טהור.</b> דחשיב שבר כלי:",
+                "<b>נפגם בו שלש ברובו.</b> שהשלש פגימות עומדות ברובו של כוס ולא במיעוטו:",
+                "<b>טהור.</b> אע״פ שאינו מפזר את רוב המים:",
+                "<b>אם מפזר הוא את רוב המים טהור.</b> אבל במיעוט, טמא. ואין הלכה כר״ש:",
+                "<b>בבעץ.</b> בבדיל:",
+                "<b>רבי יוסי אומר בבעץ טמא.</b> דהכל הולך אחר המעמיד, וחשיב ככלי מתכות. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>צלוחית.</b> כעין צלוחיות של זכוכית שלנו שיש להן צואר ארוך:",
+                "<b>שניטל פיה.</b> שניטל צוארה:",
+                "<b>ובגדולה.</b> שאינה יכולה לינטל בידו אחת אלא בשתי ידיו קרויה גדולה, ושיכולה לינטל בידו אחת קרויה קטנה:",
+                "<b>של פלייטון.</b> של שמן אפרסמון:",
+                "<b>טהורה.</b> דתו לא חזיא למלאכתה:",
+                "<b>מפני שהיא סורחת את היד.</b> הבא לתת ידו לתוכה לקחת מן הפלייטין להריח בו, ידו נסרכת ונשרטת ונקרעת, סורחת, כמו סורכת בכ״ף, לשון סרכא:",
+                "<b>לגינין גדולים.</b> כמו כדין גדולים:",
+                "<b>מתקנן לכבשים.</b> שכובשים בהן ירק במלח ובחומץ ומניחין אותן שם להתקיים:",
+                "<b>אפרכס.</b> כלי עשוי לרחים, שרחב מלמעלה וקצר מלמטה בשוליו, ונותנים בו חטין הרבה בפעם אחת והן יורדים מעט מעט לתוך הרחים ונטחנים שם ודוגמתו מצינו בריש חגיגה (דף ג׳) עשה אזנך כאפרכסת, שמכניס הרבה ומוציא קמעה:",
+                "<b>אשריך כלים.</b> מסכת כלים:",
+                "<b>שנכנסת בטומאה ויצאת בטהרה.</b> מתחלת באבות הטומאות, ומסיימת הארפכס של זכוכית טהורה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה כלים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..7cd5adf30803027b831ca92f7b18a6a732a2ce1a
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,407 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Makhshirin",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מכשירין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "כל מעשה שתחילתו לרצון (a liquid the contact with which is welcome at first) – that it is satisfactory (i.e., rainfall) for it with those liquids, in order that the dish be rinsed or for other usages.",
+                "אע\"פ שאין סופו לרצון (though finally it may be unwelcome/injurious) – when it fell on the fruit/produce, it was not satisfactory for it, even so it is that which makes it fit to become ritually unclean. Alternatively, it may finally be welcome, when they fell upon the fruit/produce. But at the beginning of their coming, the matter was difficult in his eyes, everything is fit to become ritually unclean.",
+                "הרי זו בכי יותן – that is to say, the foods that these liquids fell upon, are made fit to become ritually unclean from here and onwards. For no food is susceptible to receive ritual defilement until water or one of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4) which are water, wine, [olive] oil, milk, honey, blood and dew, as it is written (Leviticus 11:38): “that if water is put on the seed and any part of a carcass falls upon it, it shall be impure for you; it is written as \"יתן\" but we read it as \"יותן\". Just as \"יתן\"/he will place is satisfactory for it, even something \"יותן\"/that is placed upon it is satisfactory for it.",
+                "מטמאין לרצון ושלא לרצון – since they are impure, their defilement and their fitness to become unclean come together as one, and if they (i.e., one of the seven liquids) fell on the fruit, even not being welcome, they defile them, for we don’t require that it is satisfactory for it but rather, that the liquid comes prior to the defilement, as it is written (Leviticus 11:38): “that if water is put on the seed,” and afterwards “and any part of a carcass falls upon it.” But when the liquid and the defiling agent come together as for example that the liquids are defiled, we don’t require that it is satisfactory for it."
+            ],
+            [
+                "המרעיד את האילן – he shakes it (i.e., the tree).",
+                "או את הטומאה – as for example that he brought there an unclean raven/crow or an olive’s bulk of from a corpse or a carrion (i.e., an animal that died a natural death) and it remained between the branches of the tree.",
+                "אינו בכי יותן - if on account of this shaking/vibration rain waters fell that were in the tree on the fruit that is underneath it, they were not made fit for Levitical uncleanness.",
+                "היוצאים ואת שבו – liquids that exit on account of the trembling, and liquids that remain on the train and fell afterwards on the fruit are made fit [to receive Levitical uncleanness], they are considered as if they are detached [from the tree].",
+                "מפני שהוא מתכון שיצאו מכולו (because the man intends that they should fall – from the tree – in its entirety) – he intended to remove all the water from the tree, and that which remains did not occur to his mind, and are not made fit [to receive Levitical impurity]."
+            ],
+            [
+                "המרעיד את האילן – to cause its fruit to fall down.",
+                "ונפלו על חברו – on another tree. And from that tree, they fell on seeds and on vegetables that are attached to the ground, and liquid drips on those seeds from the water that regularly waters them or from rains that fell upon them.",
+                "בית שמאי אומרים הרי הן בכי יותן – for since he would know that these fruits would fall upon those seeds that have water dripping upon them, it reveals his intention that it is satisfactory for him, and the fruit that fell upon those seeds were made fit to receive Levitical defilement.",
+                "ובית הלל אומרים אינן בכי יותן - since they did not fall directly from the tree on to the seeds but from the tree to another tree [first].",
+                "חלי קופרי – this was his surname.",
+                "טבעון – name of a place.",
+                "עד שיתכוין – and these since they fell from one tree to another tree or from bush to bus, this is not intention, and he states the reasoning of the School of Hillel."
+            ],
+            [
+                "הנוער אגודה של ירק – as for example, herbs that rain fell upon them, or that water fell upon them unintentionally, and he shakes it in order that the water leaves.",
+                "חוששים אנו- in astonishment. Meaning to say, according to your words, we should be concerned also for this (i.e., that the water drops from leaf to leaf).",
+                "המעלה שק מלא פירות – that water fell unintentionally and they brought it up and placed it on the bank of the river.",
+                "התחתון טהור – that is to say, even the bottom one is pure, and all the more so, the top one."
+            ],
+            [
+                "המוחק את כרישה (a person who rubs – the wetness off – the leek) - he presses/squeezes the leek in order that the dew leaves it.",
+                "כרישה – leeks in the language of Scripture (see Numbers 11:5, PUROSH in the foreign language, and in Arabic KURAT.",
+                "והסוחט בשערו ובכסותו (and he who wrings out his hair with his garment) – that he was coming on the path and rain fell on his hair and on his garment, and he wrings them out in order that the water would leave.",
+                "ואת שבו – the remaining liquids that fell afterwards on the fruit.",
+                "מתכוין שיצאו מכולן – that he intended to remove from them all the water, but it is was not his intention concerning the remainder. Therefore, it is not fit for Levitical uncleanness, according to the School of Hillel of the beginning of the chapter (see Mishnah 2)."
+            ],
+            [
+                "הנופח – [he blows] with this mouth.",
+                "בעדשים – that spittle exited upon them from his mouth with his blowing, and the spittle that comes out from the mouth is considered from the derivatives of water.",
+                "אינן בכי יותן – since he did not intend for this [to occur].",
+                "וחכמים אומרים בכי יותן – since he intended to blow, and it is the manner of the spittle to leave through blowing. And the Halakha is according to the Sages.",
+                "האוכל שומשמין – as for example, that he placed sesame in one hand, and a finger that was on his second hand he places into his mouth to moisten with spittle and he places it on the sesame that is in his other hand and they become attached and he brings in his finger into his mouth and eats, and on account of this, the hand that the sesame was in is moistened. And there is liquid dripping.",
+                "ר' שמעון אומר אינן בכי יותן – for he intended to moisten his finger, but not to moisten the hand that the sesame was in. But the Rabbis hold, since that he considered/planned with his finger, he makes it fit for Levitical uncleanness even unintentionally, as is taught in the Mishnah at the beginning of our chapter (Mishnah 1): “Any liquid which in the beginning is acceptable, even though at the end it is not acceptable…is under the law of “if water is put [on the seed and any part of a carcass falls upon it, it shall be impure for you]” (Leviticus 11:38). But Rabbi Shimon holds, that it was not acceptable at the beginning other than the moistened liquid of the finger alone. But the remainder that was moistened by the hand was never acceptable. But the Halakha is not according to Rabbi Shimon in our entire Mishnah.",
+                "הסריקין (the robbers. See also Tractate Gittin, Chapter 5, Mishnah 6) – (Judges 11:3): “Men of low character gathered about Jephthah [and went out raiding with him].” We translate into Aramaic: “reckless men.” The language of an אילן סרק /a tree which bears no fruit. Another explanation: סריקין/thieves, for such is the language of Ishmael who calls thieves סראקין/unsavory. And there are those who have the reading: סקרין , the language that there weren’t robbers in the Judea among those who were killed in the war [as described] in the chapter (the fifth chapter of Tractate Gittin, Chapter 5, Mishnah 6) הנזקין (see Tractate Gittin, folio 55b, meaning robbers and violent men.",
+                "בשבולת הנהר (the current of the river, the rapid stream) – the path of the river and the running of its waters. It is the language of (Psalms 69:3): “the flood sweeps me away.”",
+                "להביאן עמו – that he was not able to carry them, and he floated them down the river."
+            ]
+        ],
+        [
+            [
+                "זיעת בתים טהורה – it does not make the seeds susceptible to receive ritual uncleanness.",
+                "זיעתו טמאה – that it is on account of the [drawn] water, and specifically it comes with drawn water, but not if it comes with water that is fastened to something that is unclean that are not susceptible, for even though that currently they are however detached, it was not done intentionally."
+            ],
+            [
+                "מרחץ טמאה – of drawn waters.",
+                "זיעתו טמאה - it makes the produce susceptible and defiles them.",
+                "וטהורה – meaning to say, the sweat coming from a bathhouse is clean, as for example, the bathhouse of the waters of a fountain which are not drawn water, this is subject to [the laws of] “If water be put” (Leviticus 11:38: “But if water is put/וכי יותן מים upon seed grain [and any part of a carcass falls upon it, it shall be unclean for you],” for the sweat makes the produce susceptible [to receive ritual uncleanness].",
+                "אם טמאה – the pool, all the sweat [of the walls] that the house produces on its account makes it susceptible and defiles it, but where it is not on its account, it is the sweat of [the walls of] the house and is pure."
+            ],
+            [
+                "ברזל טמא – that came from shards of impure vessels.",
+                "שבללו (that one smelted) – that one planed/scraped and combined with pure iron that comes from the wrought metal/polished block (see also Tractate Kelim, Chapter 11, Mishnah 1),",
+                "אם רוב מן הטמא טמא – the Sages decreed on metal vessels that were defiled and broken and were melted and made of them vessels that would return to their former defilement until he would sprinkle [water] upon them on the third and seventh [days] and immerse them and their sunset would come.",
+                "גסאריות (pots) – like a kind of pots that were made to urinate in them. And in the Arabic language we call them BISRIASH.",
+                "שישראל ונכרי מטילים לתוכן – urinate into them. And the urine of a heathen is ritually impure, for they (i.e., the Sages) decreed that they would be like those with a flux/gonorrhea for all their matters.",
+                "מי שפיכות (water that is poured out, dirty water) – water that they washed with and they pour them - outside, and they are under the presumption of being ritually impure.",
+                "אימתי- are dirty waters/waters that are poured out voided in a majority [of rain water].",
+                "בזמן שקדמו – that they (i.e., the dirty waters, water that is poured out) [came first] and afterwards the rainwater increased [as a majority] and purified them.",
+                "אבל אם קדמו מי גשמים – even if a bit of rain water fell upon them, they are impure."
+            ],
+            [
+                "המטהר את גגו (if one scrubs his roof) – We have the reading \"המטהר את גגו\" /if one purifies his roof. But there are those who have the reading, \"הטורף את גגו\"/if one scrubs his roof, meaning that he plasters his roof with plaster or lime to even it out. And the water that one places upon it when one purifies it or when one merely plastered it, they pour it (i.e., the water) and they purify itr, and similarly the water that one washes with them his clothing.",
+                "וירדו עליהן גשמין – which are pure waters. And the roof or the clothing drips water.",
+                "אם רוב מן הטהור טהור – as for example, if it would drip thin drops at the outset and afterwards it would drip thick drops, it is sure that the majority [of the water] is from the pure [water].",
+                "אם הוספיו לנטף – that the drops hurry to descend one after another more than at the outset, it is pure, for they certainly are the majority, and even if the drops themselves are larger from what they were at the beginning. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "רוחץ בה מיד – on Saturday night, and one does not need to wait until it warms up, for since that the majority are heathens, it was warmed with the knowledge of the heathens.",
+                "אם יש בה רשות – the kingdom is called the authority/power (i.e., usually, it refers to the Roman government in Mishnaic times in the Land of Israel), because the license/permission/power is in its hand to do according to its will. But not specifically a king, but if there was there an important man, who has ten servants that warm up for him ten kettles of water at one time, it is permissible to wash in it immediately, and even though the majority of the city is Israelite. For we say, for the sake of that important person [the waters] were warmed up."
+            ],
+            [
+                "היה בה ירק, נמכר -vegetable that was detached on the Sabbath, is sold on Saturday night.",
+                "אם רוב נכרים לוקח מיד – for since that the majority [of people] are heathens, I was detached with the knowledge of the heathens.",
+                "כדי שיבואו ממקום קרוב- where there are vegetables there. But even though that perhaps it was brought from a far-off place, one does not need to wait other than in order that they can harvest vegetables from a nearby place that has vegetables, and bring it from there. For the Sages did not say to wait until evening in order that it be done, but rather as a decree lest [a Jew] say to a heathen on the Sabbath: “Go and bring [vegetables],” and when he sees that he has to wait until evening in order that this thing will come, even from a nearby place, he should not say to a heathen to bring it to him on the Sabbath.",
+                "ואם יש שם רשות לוקח מיד – that it is with the knowledge of an important person that they regularly always bring, and not with the knowledge of the Israelite that they brought it."
+            ],
+            [
+                "אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).",
+                "ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.",
+                "מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.",
+                "אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].",
+                "פת עיסה – clean/white bread.",
+                "פת קיבר (eaters of black bread) – bread that is not pure/white.",
+                "אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe."
+            ],
+            [
+                "הולכין אחר רוב טבחין – if the majority are Israelite butchers, the meat is permitted. For the Halakha is not according to Rav who stated that meat that was concealed from the eye is prohibited. But Rav establishes our Mishnah with regard to a case where a person stands and sees from the time that it (i.e., the meat) is slaughtered until it fell, but he did not know who slaughtered it."
+            ],
+            [
+                "אם רוב מכניסין לבתיהן פטור - from tithing (see also Tractate Maaserot, Chapter 1, Mishnah 5).",
+                "למכור בשוק חייב – that the majority brings [produce] to sell in the marketplace, it is from the house they bring it, and it is already liable [for tithing]. Another explanation: If the majority [of people] bring it into their homes, they are exempt [from tithing] because they regularly tithe prior to bringing it into the house in order that they would be able to eat from them [other than a snack/incidental meal]. For after they brought them into the house, they have immediately become susceptible for tithing. Therefore, what falls from them on the path/road is exempt from tithing, because it is under the presumption of having been tithed, but when they bring them [into the marketplace] to sell, it is the manner to bring them in as eatables forbidden pending the separation of sacred gifts/טבל, because one is able to eat from them an incidental meal/snack, therefore, that which falls from them is not under the presumption of being tithed.",
+                "אם רוב נכרים ודאי – Rabbi Meir, according to his reasoning, who holds that there is no acquisition [of land] for heathens in the Land of Israel to release them from tithing, and produce that grew in the fields of heathens are liable for tithing, for the heathen simply did not tithe, therefore, they are definitely eatables forbidden pending the separation of sacred gifts/טבל.",
+                "ואם רוב ישראל דמאי – according to the law of produce that is found in the hands of commoners [who are generally observing certain customs regarding tithes and Levitical uncleanness], that one needs to separate from them the tithe of the tithe (i.e., the tithe that the Levite gives to the Kohen) and the Second Tithe.",
+                "וחכמים אומרים וכו' – the Sages hold that there is acquisition [of land] for heathens in the Land of Israel to release them from tithing. But there wasn’t an Israelite who would put [his produce] into it (i.e., the storage bin). Everything is doubtfully tithed, for the produce of that Israelite, for they (i.e., the produce) is liable [for tithing]. And the Halakha is according to the Sages."
+            ],
+            [
+                "פירות שניה שרבו על של שלישית – The first year and second [year] of the Sabbatical cycle one [has the] practice [of giving] First Tithe and Second Tithe on them, and similarly in the fourth and fifth [years]. But in the third and sixth [years], [one gives] First Tithe and the Poor Man’s Tithe.",
+                "ושל שביעית – which has In it the sanctity of the Seventh Year and one is exempt from the tithe. And in regard the matter of all of these laws, it is taught that one follows after the majority.",
+                "מחצה למחצה להחמיר – But in regard to a doubt of Second Tithe and the Poor Man’s Tithe, he should separate out one tithe, and profane the produce over the money, and separate the divide up the produce among the poor and consume the monies [of Second Tithe] in Jerusalem. But in regard to doubt regarding Seventh Year produce, they are liable for tithes and liable for the Holiness of the Seventh Year [produce] to not use them for business or for puffed up cheeks, and they are liable for removal of tithes (see Deuteronomy 26:13)."
+            ]
+        ],
+        [
+            [
+                "שק שהוא מלא. מעלות המערה – that is filled with water.",
+                "כל ששאבו (all that absorbed) – the fruit from the moisture of the water, therefore, it is [under the law of] “when water is put on” (Leviticus 11:38), for it is satisfactory for him that the fruit absorbs from the water, and through this, they appear thick and swollen.",
+                "רבי יהודה אומר כל שהוא כנגד המים וכו' (Rabbi Yehuda says: Whatever is over against the water) - But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "חבית (jar) – of earthenware or soft stone vessel that is like earthenware. But the rest of the vessels that did not observe so much until the fruit that are within them absorb.",
+                "שאבו – the fruit became moistened and liquid was dripping on them. This is our reading.",
+                "ושאר כל המשקין טהורים – the rest of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: milk, [olive] oil, honey, blood) that make something fit to become susceptible for receiving Levitical uncleanness, the fruits are ritually pure that are within the jar if they were moistened by them. For specifically water and wine and vinegar which are thin and clear, they are absorbed in the jar because of their thinness and the fruit absorbs [liquid] from them. But [olive]oil, honey, milk and blood and dew, are thick, and because of their thickness they are not able to be absorbed within the vessel so much until the fruit that is within the jar absorbs from them. Therefore, they are not [included] in “when water is put on” (Leviticus 11:38).",
+                "שאין הקטנית שואבת – as for example, split beans and beans and things like them. But the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "הרודה – that was kneaded in fruit juice but was not made susceptible to receive Levitical uncleanness.",
+                "רבי מאיר מטמא – meaning to say, the bread is made fit to receive Levitical uncleanness on account of the wine that was absorbed in it. Alternatively, if the wine was impure/unclean, Rabbi Meir declares it impure on account of the impure wine that was absorbed in it (i.e., the bread).",
+                "ר' יוסי מטהר בשל חטים – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "המרבץ את ביתו (he sprinkles his house) – he sprinkles water in it in order that the dust should not rise up.",
+                "וטננו (and the wheat grew prepared for grinding) – it became moistened. It is the language of moist and fat soil, that its explanation is a moist field in the first chapter of [Tractate] Moed Katan [6b].",
+                "אם מחמת הסלע – a rock from the Six Days of Creation, and it is the floor of the house and through this, the wheat became moistened.",
+                "המטנן בחול (one who prepares [fruit] by mixing with sand) – he who prepares fruit in sand in order that he can moisten it, that is to say, that they will be moistened, that they will receive from the moisture of the sand.",
+                "הרי זה בכי יותן – for there is no sand without water."
+            ],
+            [
+                "נגוב – dry.",
+                "אינו חושש שמא נתן בה חטים וטננו (and he does not scruple lest he put it in grains of wheat and they grow damp) – this is what he said: If he placed on it is wheat, he does not feel pain lest they were moistened.",
+                "כשהטל עליהם – as for example, that he would lease it for his work and he harvested the grasses with the dew that was upon them. But he did not intend because of the dew.",
+                "להטן בהם חטים – to hide with wheat with them in order that they can be moistened.",
+                "אם נתכוין לכך – for the dew that is upon them.",
+                "אי אפשר שלא לשמוח – for he would be delayed there in order that rain should fall upon them."
+            ],
+            [
+                "פקק הצנור (he stopped up the waterspout) – he closed up the waterspout in order that the water would not come out.",
+                "או אם חלחל לתוכו (or if he washed olives by rolling them in the rain water) – he shook and stirred the olives in the water that within the water spout. For Rabbi Yehuda holds that one’s intention does not have an effect to make it fit for Levitical uncleanness until he performs an act to reveal the thought that is in his heart. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם הפך השקים (if he turned over the sacks) – to one side, in order the water would hasten to enter from both sides, then they would be fit for Levitical uncleanness.",
+                "אם עמד והדיח – if he stood in the water to rinse off the feet of his animal, then the water makes fit for Levitical uncleanness of [those animals] that ascend by their feet if [water] fell on the fruit.",
+                "באדם ובבהמה טמאה – they make fit for Levitical uncleanness the waters that come upon their feet, whether he rinsed them or whether he did not rinse them. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המוריד את הגלגלים – wheel of His [Divine] Chariot (see Ezekiel, chapter 1), we translate in Aramaic, the wheels of the chariot with horses.",
+                "בשעת הקדים - at the time of the heat, the eastern wind blows, and it is the manner of wooden vessels that they split/break because of the heat, and we bring them down to the water and the splits are attached. That is, they are tightened/wedged in, like squeezed in/pressed in, that is to say, in order that they can be pounded together and that the splits are attached to each other.",
+                "הרי זה בכי יותן – the waters that are raised in them make fit the seeds to receive ritual defilement, for it is satisfactory for it that these waters are suspended in a vessel to fasten the splits.",
+                "בשעת היחף (at the season of foot sores [of animals or of threshing]- that the animal is weary and tired from the trouble of the path. And similar at the time when it is threshing in the grain, the water that she brings up upon her feet always makes the seeds fit to receive ritual defilement because they are intentional, for the waters are good for her to cool her off and to make her cold. Another explanation: At the time of foot sores and the threshing, at the time of the harvest, he wants that the animal washes its feet in order that they will be clean to thresh the grain."
+            ]
+        ],
+        [
+            [
+                "השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).",
+                "הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.",
+                "מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”",
+                "נתנה – [put] for the jug.",
+                "תחת הצנור – to receive the water.",
+                "אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone."
+            ],
+            [
+                "אפילו אב הטומאה – even if this person was a primary source of ritual impurity, and the liquids which came down upon him were defiled, but we stated above (Tractate Makhshirin, Chapter 1, Mishnah 1): “that impure liquids impart uncleanness whether intentionally and/or unintentionally,” nevertheless, they do not make fit for Levitical uncleanness, since the falling of rain waters upon him was unintentional/not acceptable.",
+                "ואם ניער (but if he shook off – the rain) – like he shook off his garment [from the dust]” [Shabbat 147a and Rashi’s commentary]; that he shook his body to remove the rain from upon it.",
+                "בכי יותן – the water that falls from him are made fit for Levitical uncleanness.",
+                "להקר – to cool himself",
+                "או לידוח – to wash his body, as for example that he was dirty with plaster or with excrement/filthy matter.",
+                "בטמא – if he was an impure person.",
+                "טמאים – the waters [are impure]. But if they fell on the fruit and made them fit for Levitical uncleanness and defiled them as one.",
+                "ובטהור בכי יותן – and he makes them fit for Levitical uncleanness."
+            ],
+            [],
+            [
+                "חבית שירד הדלף לתוכה (the jug into which water leaking from the roof came down) – that re not acceptable/intentional, and within it (i.e., the jug) are fruit and he doesn’t want that they become fit to receive ritual defilement.",
+                "ישבר – that if he empties it out, he transfers the water from here to there intentionally and it is found that the fruit are made fit to receive ritual defilement.",
+                "ומודים – The School of Shammai [agrees] with the School of Hillel.",
+                "שהוא מושיט את ידו וכו' הן טהורין (that he puts his hand in – and takes pieces of fruit out – and they are not fit for uncleanness) – meaning to say, that they were not made fit through this."
+            ],
+            [
+                "הניתזין (that are splashing) – from it outwards.",
+                "והצפין (that which overflows the vessel) – above and goes outward. All of them are not [considered as] under the law of “when water is put” (Leviticus 11:38), because they are not done intentionally, and similarly the water that is inside of them.",
+                "נטלה לשפכה – that he did not pour them out in their place but rather he took the trough to pour the water out in another place, they are [considered as] under the law of “when water is put,” for they are done intentionally, since he did not pour them out immediately there in their place.",
+                "ובית הלל אומרים – since he did not leave them there but took them to pour them, they are not [considered as] under the law of “when water is put.”",
+                "הניחה – if he left the trough there from the outset in order that the drippings from the roof would come down upon it.",
+                "אלו ואלו – The School of Shammai and the School of Hillel agree that even though that he took it and afterwards poured it out, they are under the law of “when water is put,” since he had already considered/intended it.",
+                "מים העולים בידיו – that he washes [his clothing] with them, and it is satisfactory to him.",
+                "ברגליו – it is not satisfactory to him.",
+                "אא\"כ נטנפו רגליו (unless his feet become muddy/soiled) – they are under the law of “when water is put,” anything that he would fill in a jar that is mentioned above, for water that comes up after it is under the law of “when water is put,” as it is explained above, because it is impossible for water to enter into it until they touch its outside (but the Halakha does not follow Rabbi Eliezer)."
+            ],
+            [
+                "והם טהורין – even though an impure person stretched forth his hand and took it (i.e., the lupines), because they were not made fit/susceptible [for ritual impurity] in the water of the ritual bath, as it is written (Leviticus 11:34): “[as to any liquid that may be drunk,] it shall be become impure if it was inside any vessel,” just as a designated vessel which is detached and it makes fit/susceptible [for ritual impurity], even anything that is detached makes it fit/susceptible [for ritual impurity], excluding water that are in the pits/cisterns, ditches and caves that are not detached from the ground that do not make susceptible/fit [for ritual impurity] when do not make susceptible/fit [for ritual impurity] all the while that they are not detached.",
+                "העלם מן המים (if he took them out of the water) – the lupines became fit/susceptible to receive ritual impurity in he detached waters.",
+                "הנוגעים בקופה טמאים – that the basket is made first-degree of ritual uncleanness when an impure person touched it/came in contact with it, and the lupines that touch the basket are second-degree of ritual impurity.",
+                "ושאר כל הטורמסים – that do not touch the basket.",
+                "טהורים – for something that is second degree of ritual impurity does not make non-holy produce third-degree of ritual impurity.",
+                "נדה מדיחתו (a menstruant rinses it off) – and it is not susceptible to receive ritual impurity in water that is attached to the cave."
+            ],
+            [
+                "ידיו טהורות – for we don’t require intention for non-holy produce. But if they were fruits/produce for tithes, and all the more so for heave-offering/priest’s due, his hands are ritually impure as they were, until he would intend to ritually immerse his hands.",
+                "והפירות טהורים – and they were not made susceptible [to receive ritual impurity] (as they fell of their own accord) for this was not considered falling.",
+                "ואם בשביל שיודחו ידיו (and if he gave thought that his hands should be rinsed off) – for he had intended to take the fruit/produce from the water, the fruit/produce is under the law of “when water is put,” (Leviticus 11:38), and they are fit/susceptible to receive ritual impurity from now on. For he had considered in this falling of fruit/produce to ritually wash his hands while lifting them up [out of the water], for these for him a liquid that ultimately will be intentional, and even though it is not intentional at the outset, they are under the law of “when water is put.”"
+            ],
+            [
+                "ופשט אב הטומאה את ידיו לתוכה טמאה – for an earthenware vessel receives ritual defilement from a primary source of ritual impurity (i.e., a corpse) that touches him, his ritual immersion did not count, for even though he was in the ritual bath/Mikveh, because the waters that are in it (i.e., the dish) interpose between him and waters of the ritual bath/Mikveh.",
+                "מגע טומאות טהורה – If it was not a primary source of ritual impurity that touched it, but rather a first-degree of ritual impurity, and he is called unclean [only by reason of] contact with unclean things, that is to say, he comes in contact with primary sources of ritual defilement, then the dish is ritually pure, for an earthenware vessel does not receive ritual defilement other than from a primary source of ritual defilement, and it is found that the dish was not defiled other than on account of impure liquids that were within it that had been defiled, and they go back and defile it, and because of this it does not defile, for the waters that were within it were dipped in the waters of a Mikveh/ritual bath and purified. But the rest of the liquids, as for example, wine, [olive] oil and milk, the ritual bath/Mikveh does not purify them, for they do not consider it the dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped/contact between liquids (i.e., a ceremony of Levitical purification), therefore they return and defile the dish, for the Rabbis decreed upon liquids that they would defile, as a decree because of the liquid of a person afflicted with gonorrhea and/or a woman with a flux."
+            ],
+            [
+                "הממלא בקילון (if one draws water with the swipe and bucket for drawing water) – when the water is collected in one place and they (i.e., people) request to bring it to another field, they make for them a path that these waters can come in, and the name of that path that these waters are conducted [in a channel] is called a קילון /swipe and bucket for אם drawing water/duct, and up to three days this swipe and bucket does not dry up from the waters that were conducted/flowing into it, and they make the produce/fruit that fell into it susceptible [for ritual impurity], for these were done intentionally.",
+                "רבי עקיבא אומר אם נגבו מיד – Rabbi Akiba does not argue with the first Tanna/teacher, for a mere קילון/swipe and bucket for drawing water does not dry until three days. And the first Tanna/teacher is speaking about a mere קילון/swipe and bucket. But this is found explicitly in the Tosefta (Tractate Makhshirin, Chapter 2, Halakha 9) that Rabbi Akiba admits that with a mere קילון/swape-pipe it is three days."
+            ],
+            [
+                "שנפו עליהם משקים – impure [liquids].",
+                "אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.",
+                "הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].",
+                "אע\"פ שרבו טמאין – for the rain waters themselves were ritually defiled.",
+                "בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.",
+                "לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.",
+                "אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].",
+                "טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.",
+                "והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].",
+                "טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].",
+                "דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].",
+                "לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.",
+                "וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.",
+                "טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.",
+                "את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional",
+                "ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional."
+            ],
+            [
+                "הנתזין (that splashed) – unintentionally.",
+                "העושה ציפור במים (if one make a “bird” in water – producing bubbles by blowing through a tube) – that raises up over the waters an effervescence like bubbles.",
+                "הנתזין- through the making of bubbles.",
+                "ואת שבה – that is the water of the bubbles themselves. And there are those who have the reading:\"העושה צנור במים\" /He who makes a water pipe/duct/spout in the water, le the youths do like a kind of spout/duct of a reed or that of a hollow piece of wood to splash from it water in jest.",
+                "ואת שבה – the water that remains in the duct/spout."
+            ],
+            [
+                "ובללן שינוגבו – mixed/stirred all the fruit in water, that when the water would be scattered upon all the fruit/produce, they would be dried up and withered more quickly.",
+                "וחכמים אומרים אינן בכי יותן – And the Halakha is according to the Sages."
+            ],
+            [
+                "לעמקו בכי יותן ולרחבו אינו בכי יותן – when a person measures the depth of a cistern with a reed, the mark/trace of the water is recognized until what point they reach, and through this, one knows its depth, therefore, he desires the liquid that is on the marking/trace. But regarding its width, he does not want the liquid that is in the marking. And the Halakha is according to Rabbi Akiba, and Rabbi Tarfon retracted [his opinion] to teach according to his (i.e., Rabbi Akiba’s) words."
+            ],
+            [
+                "לידע כמה מים יש בו – he desires the liquid that is on the tracing mark, as we have stated [in the previous Mishnah], therefore, they are under the law of “when water is put” (Leviticus 11:38). But to know if there is water within it, he does not a tracing mark of liquid.",
+                "ושבאבן – that is to say, that is on the stone also are pure, and there are not susceptible [to ritual -impurity]."
+            ],
+            [
+                "החובט על השלח (he who beats upon a ]wetted [hide) – he strikes the leather after its washing in order to empty it of water.",
+                "השלח – the leather as it is when he strips it from the animal, it is called שלח/(wetted) hide/fresh skin. It is the Aramaic translation of ויפשיטו ואשלחו/and they will strip it and I will flay it.",
+                "שהוא מתכוין שיצאו עם הצואה – he intends that the water will flow out with the stains of excrement that were attached on them, therefore, it makes susceptible/fit [for ritual impurity] whatever that splashed from it and even when it is in the water. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "העקל (on the ballast) – place on the rims of the ship where water collects there that comes in through the cracks/fissures of the ship.",
+                "אם ניער (if he shook it) – to remove the water that is upon him, like, a person who shakes out his garment.",
+                "לצרפה (to tighten it) – to check if the water enters into it or not. Another explanation: to strengthen it and to glaze/harden it/muzzle it, because when it is on the dry land, it split open on its own. And they bring it into the water in order that the water would steep in the water and would close up its fissures and cracks.",
+                "מסמר לגשמים לצרפו – to strengthen and to harden it/glaze it, when the waters would come upon it afer it had been heated in fire.",
+                "אוד (fire-brand/wooden poker) – wood hat part of it was consumed by fire."
+            ],
+            [
+                "קסיא של שלחנות (sheet spread over a set table to protect it from flies) – a covering that they would cover the table so that water or something of filth or excrement would fall upon the food.",
+                "והשיפא של לבנים (shavings or mat used for covering bricks) – a matting of bulrushes or of reed-grass that they would cover on the bricks to protect them from rains. And theses are like so that the wall may not suffer from the rain which are not under the law of “when water is put” (Leviticus 11:38).",
+                "אבל אם ניער – that he intended to rinse them, behold they are under the law of “when water is put.”"
+            ],
+            [
+                "כל הנצוק טהור (an uninterrupted flow of a liquid poured from vessel to vessel is pure) – if he empties from a ritually pure vessel to an impure vessel, what is in the uppermost is ritually pure, for an uninterrupted flow of a liquid is not a connection, except for those which are considered, because the jet of a viscous mass, when poured out and stopped, bounds backwards (and the connection with eh mass in the unclean vessel is not suddenly severed – see also Tractate Taharot, Chapter 8, Mishnah 9: an uninterrupted flow, a current on slanting ground and…, are not considered a connection of the two liquids, either for communicating uncleanness or for producing cleanness), when the continuous flow is stopped, the remainder returns upwards.",
+                "חוץ מדבש הזיפים (except for the thick honey) – there are those who explain good and important honey, and because of its importance, they make it thick/viscid and mix into it worthless matter. But there are those who say, it is on account of the name of its place that it comes from Zif. It is like (Psalms 54:2): “When the Ziphites came and told Saul: [“Know David is hiding among us].”",
+                "והצפחת (or a tenacious batter dripped on a hot griddle/a sort of waffle) – food made from flour and הhoney and it is so soft that they are able to pour it and similar to it (Exodus 16:31): “it tasted like wafers in honey.”",
+                "המקפה (pulp/stiff mass of grist) – a cooked dish that is not soft nor hard but rather a formation of a coagulated substance/froth that is called מקפה.",
+                "של גריסין (a dish of pounded grains) – grounded/milled beans or beans in a mill",
+                "ושל פולים – complete that are not grist in the mill.",
+                "מפני שהיא סולדת לאחוריה (because it shrinks backward) – when the continuous flow is stopped, that continuous flow/jet returns that flows gently that part of it was in impure liquids that were in the lower vessel and were conducted in a channel above to liquids that are in the pure upper vessel, and it defiles everything that is in the upper vessel."
+            ],
+            [
+                "המערה מחם לחם – here also it is concerned with liquids that are in the upper vessel that empties from it which are pure/clean, and that the lower vessel that empties into it are impure.",
+                "מצונן לחם טמא – that the lower [vessel] there brings up vapor to the upper cold vessel and defiles it, that the cloud [of vapor] that rises from the hot [in the lower vessel] is considered like liquid.",
+                "וכוחו של תחתון יפה (that the force of the lower was stronger) – that its heat is greater than that of the upper [vessel]. But the Halakha is not according to Rabbi Shimon, for since the upper [vessel] is hot, even though the lower [vessel] is hotter than it (i.e., the upper vessel), the activity of the lower [vessel] is not recognized in the upper [vessel] and does not defile it."
+            ],
+            [
+                "המגיסה בקדירה (she stirs the pot) – she turns with a spoon that is in her hand the cooked dish in the pot.",
+                "אם הזיעה ידיה – from the vapor of the pot, her hands are made unclean/defiled as if she touched the liquid that is in the pot.",
+                "היו ידיה טמאות – if her hands sweated, the sweet is defiled on account of her hands and the pot is defiled, because the vapor makes a connection between the sweat that is on her hands to the liquids that are in the pot.",
+                "ר' יוסי אומר אם נטפו – the pot is not impure unless they dripped a drop at a time from the sweat that is in her hands into pot. But the Halakha is not according to Rabbi Yossi.",
+                "היין שבכף טהור – and it doesn’t make it susceptible/fit [to receive ritual defilement], but it was not considered to be a liquid until he would empty it into the [other] vessel. And it is like he lacks a designation of liquids in regard to susceptibility [for ritual impurity, so also he lacks a designation of liquids regarding defilement and regarding wine poured as a libation."
+            ]
+        ],
+        [
+            [
+                "המעלה פרותיו לגג מפני הכנימה (he brought his produce onto the roof because of vermin) – worms that grow in the produce. It is the language of (Exodus 8:13): “and vermin came upon [man and beast].”",
+                "אם נתכוין לכך – that he intended that dew should fall upon them.",
+                "שיש להן מעשה – as for example, if they would pour upon them dew intentionally, they would render it fit [to receive ritual defilement]."
+            ],
+            [
+                "המעלה את האגודות (if he takes up on the roof bunches – herbs – which had been lying in the market houses) - of vegetables/greens.",
+                "ואת הקציעות (figs packed) – they crush the figs in a mortar/mortar-shaped cavity and make them like large loaves, and hey are called קציעות/packed figs.",
+                "שימתינו (that they may remain fresh) – it is the language of moisture. And similar to it is found in the Gemara in the chapter \"לא יחפור\"/One should not dig/hollow out (Chapter 2) [Tractate Bava Batra 18a):\"מיתנא קשה לכותלים\" (the actual term found in the printed editions of the Talmud is דהבלא /vapor) that is difficult for the walls).",
+                "אינו בכי יותן – if dew fell upon them.",
+                "כל האגודות – [all the bunches] of greens/vegetables.",
+                "של בית השוקים טמאים– because he sellers are accustomed to sprinkle upon them water in order to moisten them and they are made fit to receive ritual defilement, and the hands always handle/touch them. Therefore, they are presumed to be defiled.",
+                "מפני משקה הפה – even though that they don’t sprinkle water upon them when they are moist, nevertheless, they regularly put upon them liquid that comes out from the mouth in order to remove the dust that is upon them, and through this they are made fit for [receiving ritual defilement]. But there is a dispute between the first Tanna/teacher and the Rabbi Meir in a place where they do not regularly moisten them with liquid from the mouth; according to Rabbi Meir they are ritually pure, but according the first Tanna/teacher, in every manner they are ritually impure, for even with moist things that they place upon them water. And the Halakha is according to the first Tanna/teacher.",
+                "הקמחין והסלתות של בית השוקים טמאים – because they stir/wash the grain in water prior to grinding them and they are made fit [for receiving ritual impurity]. And the hands are always handling/touching them. Therefore, they are presumed to be ritually impure.",
+                "החילקה (split grain, grist, grits) - wheat that is pounded and each kernel/stone is divided into two.",
+                "טאגיס (mass of groats of wheat, barley) – that each kernel/stone is divided into three parts.",
+                "טסגי (pearl barley/barley groats)- each stone/kernel is divided into four parts.",
+                "בכל מקום – even not in the house of the market place, for everyone sprinkles water upon them."
+            ],
+            [
+                "חוץ משל מוכרי משקה – because they come in contact with/touch them while the liquid is moist on their hands, but they are not strict on the staining/making palatable by moistening , for their shells (i.e., of the eggs) protect them.",
+                "ואם היו מוכרים עמהם פירות יבשים – because they dry their hands in order that they do not soil the fruits,, they dry their hands also prior to their touching the eggs.",
+                "כל הדגים בחזקת טומאה – because they are made susceptible [for ritual defilement] in the water, and that which is impure/unclean and that which is pure/clean touches it.",
+                "חתיכת האלתות (a piece of a large fish/Iltith)- a species of fish that is regularly sold piece by piece. And there is a place whose name is אלתות/Iltith, and there they hunt it and sell it.",
+                "ודג המצרין – a very small fish that they bring from it filled basket in Egypt.",
+                "וקולים האספנין (Spanish colias, a kind of tunny fish)- a species of fish whose skin is very soft and they call it אלשביט, and these three species, the water does not make them susceptible [for ritual defilement] like other fish, because they llive a long while after their being hunted, after they are made into food, that is, after their death, we don’t put water upon them, because the water causes loss to them. But the Halakha is not according to Rabbi Yehuda.",
+                "כל הציר בחזקת טומאה – for mere brine that upon which water is put and the hands touch them.",
+                "ועל כולם – whether eggs [or] whether fruit [or] whether brine, a common, uneducated person is believed to state that they were not made susceptible [to receive ritual defilement].",
+                "",
+                "מפני שמפקידים אותן – for all the fruit they store them with a common, uneducated person, but if he is not trustworthy/reliable, how can they store them? But fish, they do not store with him, therefore, he is not trustworthy/reliable.",
+                "ציר טהור – that it is known regarding it that it was not made susceptible [to receive ritual defilement] through liquids.",
+                "שנפל לתוכו מים כל שהוא טמא – for any amount of water makes them susceptible [to receive ritual defilement], and once it is made susceptible, its presumption is that it is impure, for the hands handle them. And the Halakha is according to Rabbi Eliezer ben Yaakov"
+            ],
+            [
+                "שבעה משקין הן- because it is stated regarding ritual impurity of foods (Leviticus 11:34): “As to any food that may be eaten, it shall become impure if it came in contact with water,” I have [established] only water, from where [do I learn] to include wine and [olive] oil, and milk and honey and blood and dew? The inference teaches us (Leviticus 11:34): “as to any liquid that may be drunk/וכל משקה אשר ישתה\",” and if \"וכל משקה\"/as to any liquid, I might think, mulberry juice, pomegranate juice and the rest of all the fruit juices, the inference teaches us, “[if it came in contact with] water;” just as water is particular that it lacks an epithet, even wine and [olive] oil and milk and honey and blood and dew, lack an epithet, excluding mulberry juice and pomegranate juice and the rest of fruit juices that have an epithet, but bees honey lacks an epithet, for it is called merely honey. And further, we learned in the Tosefta of [Tractate] Shabbat in chapter 9 (Halakhot 24-28): From where do we learn [in the Torah] that blood is a liquid? As it states (Numbers 23:24): “And drink the blood of the slain.” From where [in the Torah] do we learn that wine is a liquid? As it states (Deuteronomy 32:14): “And foaming grape-blood was your drink.” From where [in the Torah] do we learn that honey is a liquid? As it states (Deuteronomy 32:13): “He fed him honey from the crag.” From where [in the Bible] do we learn that [olive] oil is a liquid? As it states (Isaiah 25:6): “A banquet of rich viands/liquid oils.” From where [in the Bible] do we learn that milk is a liquid? As it states (Judges 4:19): “She opened a skin of milk and gave him some to drink.” From where [in the Bible] do we learn that dew is a liquid? As it states (Judges 6:38): “He squeezed the fleece and wrong out the dew from the fleece, a bowlful of water.” From where [in the Bible] do we learn that the tears of the eye are a liquid? As it states (Psalms 80:6): “Made them drink great measures of tears.” From where [in the Bible] do we learn that the water of the nose is a liquid? As it states (Jeremiah 9:17): “That our eyes may run with tears, our pupils flow with water.”",
+                "דבש צרעים טהור (hornets’ honey) – that is not considered a liquid, for it doesn’t defile nor does it make susceptible to receive defilement.",
+                "ומותר באכילה – that you should not say that since the hornet is the creeping insect of the fowl and it is impure, the honey that comes from it would also be impure, for you might think that I would say that specifically the honey of bees is included by Scripture to be permitted, for it lacks an epithet, but the honey of hornets which has an epithet would not be permitted, it comes to teach us that the honey of hornets is pure and permitted, because of what they said: the honey of bees is permitted because they bring them into their bodies and they don’t furnish it from their bodies, the honey of hornets also brings them into their bodies but does not furnish it from their bodies."
+            ],
+            [
+                "בין גדולים – liquids that come out/exude from the anus/end of the rectum.",
+                "בין קטנים – urine.",
+                "ודם הקזה לשתיה (letting blood, opening a vein) – the letting of blood [from a vein] that he intended to provide as drink for the animals, and beasts or to the Canaanite [slaves].",
+                "מי חלב – this is the whey/curdled milk that is separated from the cheese when they curdle the milk and congeal it in rennet, it makes the seeds susceptible [for receiving ritual impurity].",
+                "ומוחל כשמן (and the sap/thin secretion is like oil) – black waters hat come out from the olives.",
+                "שאין מוחל יוצא מידי שמן (for the sap is not wholly freed from particles of oil) – and it itself is sap/a thin secretion. According to Rabbi Shimon, it is fruit juice and it is not considered a liquid, but is susceptible [to receive ritual impurity] because of the remnants of oil that are in it.",
+                "ר' מאיר אומר אע\"פ שאין בו שמן – the sap itself is considered a liquid and it is susceptible [to receive ritual impurity] and it defiles. And the Halakha is according to Rabbi Meir.",
+                "דם השרץ כשבשרו – and combines like the size of a lentil, as it is written regarding the eight reptiles (Leviticus 11:29-30): “The following shall be impure for you [from among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard and the chameleon],” to include its blood that defiles like its flesh, it is able to make the seeds/semen susceptible [to receive ritual defilement], as Scripture teaches (Leviticus 11:29): “The following shall be impure for you” – it is impure, but it does not make the seeds/semen susceptible [to ritual defilement]."
+            ],
+            [
+                "ואלו מטמאים ומכשירים – that they themselves are impure liquids and they defile and make susceptible [to receive ritual defilement] as one..",
+                "זובו של זב – as it is written (Leviticus 15:2): “[When any man has] a discharge [issuing from his member,] he is impure.”",
+                "ורוקו – (Leviticus 15:8): “If one with a discharge spits [on one who is pure].”",
+                "ומימי רגליו – (Leviticus 15:3): “The impurity from [his discharge] shall mean the following –“/\"וזאת תהיה טומאתו\" – [the word] \"וזאת\"/and this – to includes urine.",
+                "ורביעית דם מן המת – as it is written (Numbers 19: 13): “Whoever touches a corpse, the body of a person [who has died],”/\"כל הנוגע במת בנפש האדם\" – “the body of a person is a quarter-log of blood, as it is written (Leviticus 17:11): “it is the blood, as life, [that effects expiation]”/\"כי הדם הוא בנפש [יכפר]\"(note that there is a slight variant in the way the verse is read from what Bartenura writes: \"כי הדם הוא הנפש\").",
+                "ודם נדה – as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity”/\"והדוה בנדתה\" - just as that which flows from her, is impure like her.",
+                "שכבת זרע אינה מכשרת – that it is not considered a liquid, and it has the epithet.",
+                "דם הנדה אינו מכשיר – a thing that a person with abdominal troubles/piles that he also does not make susceptible [to receive ritual impurity].",
+                "דם המת אינו מכשיר – that since he died, his blood has left the category of a liquid. But the Halakha is not according to any one of these Tannaim/teachers, but rather, all of them defile and are susceptible [to receive ritual defilement] according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "ואלו לא מטמאין – even if they departed/left from that which is impure as for example, from the man with a flux (i.e., gonorrhea) and similar to it, as it is written (Leviticus 15:2): \"זובו טמא הוא\"/”[when any man has] a discharge [from his member], he is impure” (Bartenura’s commentary writes: \"בזובו טמא הוא\" which does not exist in that form anywhere based upon my examination of a concordance), he and his discharge/flux are impure, but his sweat nor his ill-smelling moisture/secretion nor his excrement are impure.",
+                "והליחה סרוחה – that exits from the abscess, and the same law applies with regard to spittle of an ill-smelling secretion/purulent substance [of a man].",
+                "והראי – filthy matter/excrement, like והרעי/excrement.",
+                "ודם היוצא עמהם – with the moisture/secretion and the excrement.",
+                "ומשקה בן שמונה (and the liquid excreted with a stillborn child at eight months) – all the liquid that came out from the non-viable/premature birth of eight months, as for example, his blood, and his spittle and his urine, for a living eight-month-old baby is like a stone.",
+                "חוץ מדמו – that defiles like the blood of a viable child. But the Halakha is not according to Rabbi Yossi.",
+                "אע\"פ שיוצאים נקיים – that he discharges them [from his bowels] in the path of the privy that are clear like they were when he drank them, nevertheless they do not make susceptible [to receiving ritual impurity], for they exited through the privy.",
+                "ר' אלעזר מאמא באלו – for they are considered liquids, and defile and make susceptible [to receive ritual impurity]. But the Halakha is not according to Rabbi Eliezer.",
+                "חלב הזכר טהור – for it is not considered liquid. And this is the Halakha."
+            ],
+            [
+                "חלב האשה מטמא – makes it fit/susceptible to receive ritual impurity. But if it (i.e., the milk) was defiled or that the woman was impure, it defiles according to the law of impure liquids that the designation/law of liquids has.",
+                "לרצון – that is milked intentionally.",
+                "ושלא לרצון – as for example, milk that drips from her breasts.",
+                "שאינו מיוחד אלא לקטנים – that unspecified is not considered all that much",
+                "שדם מגיפתה טמא (that the blood flowing from a woman’s wound is impure) – the blood that comes out from her wound is impure, for they are compared to the “blood of the slain”/דם חללים (see Numbers 23:24) which is called liquid, for what difference is it to me killing completely or killing [only] half.",
+                "שדם מגיפתה טהור – for the blood of an animal is not called “the blood of the slain”, for it is written regarding a human.",
+                "סלי זיתים וענבים יוכיחו – for one who presses/wrings them (i.e., olives and/or grapes) out for medical purposes it is impure, but nevertheless, with approval/intentionally are impure, but unintentionally, they are ritually pure. Even the milk, even though that one yields milk for medicinal purposes, it is impure, when it is milked unintentionally/without approval, it is law that it would be pure: and when it is not with approval/unintentional, that which comes out from the olives and grapes is not considered liquid until it comes out with approval/intentionally."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
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+{
+    "title": "Bartenura on Mishnah Makhshirin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Makhshirin",
+    "text": [
+        [
+            [
+                "כל מעשה שתחילתו לרצון (a liquid the contact with which is welcome at first) – that it is satisfactory (i.e., rainfall) for it with those liquids, in order that the dish be rinsed or for other usages.",
+                "אע\"פ שאין סופו לרצון (though finally it may be unwelcome/injurious) – when it fell on the fruit/produce, it was not satisfactory for it, even so it is that which makes it fit to become ritually unclean. Alternatively, it may finally be welcome, when they fell upon the fruit/produce. But at the beginning of their coming, the matter was difficult in his eyes, everything is fit to become ritually unclean.",
+                "הרי זו בכי יותן – that is to say, the foods that these liquids fell upon, are made fit to become ritually unclean from here and onwards. For no food is susceptible to receive ritual defilement until water or one of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4) which are water, wine, [olive] oil, milk, honey, blood and dew, as it is written (Leviticus 11:38): “that if water is put on the seed and any part of a carcass falls upon it, it shall be impure for you; it is written as \"יתן\" but we read it as \"יותן\". Just as \"יתן\"/he will place is satisfactory for it, even something \"יותן\"/that is placed upon it is satisfactory for it.",
+                "מטמאין לרצון ושלא לרצון – since they are impure, their defilement and their fitness to become unclean come together as one, and if they (i.e., one of the seven liquids) fell on the fruit, even not being welcome, they defile them, for we don’t require that it is satisfactory for it but rather, that the liquid comes prior to the defilement, as it is written (Leviticus 11:38): “that if water is put on the seed,” and afterwards “and any part of a carcass falls upon it.” But when the liquid and the defiling agent come together as for example that the liquids are defiled, we don’t require that it is satisfactory for it."
+            ],
+            [
+                "המרעיד את האילן – he shakes it (i.e., the tree).",
+                "או את הטומאה – as for example that he brought there an unclean raven/crow or an olive’s bulk of from a corpse or a carrion (i.e., an animal that died a natural death) and it remained between the branches of the tree.",
+                "אינו בכי יותן - if on account of this shaking/vibration rain waters fell that were in the tree on the fruit that is underneath it, they were not made fit for Levitical uncleanness.",
+                "היוצאים ואת שבו – liquids that exit on account of the trembling, and liquids that remain on the train and fell afterwards on the fruit are made fit [to receive Levitical uncleanness], they are considered as if they are detached [from the tree].",
+                "מפני שהוא מתכון שיצאו מכולו (because the man intends that they should fall – from the tree – in its entirety) – he intended to remove all the water from the tree, and that which remains did not occur to his mind, and are not made fit [to receive Levitical impurity]."
+            ],
+            [
+                "המרעיד את האילן – to cause its fruit to fall down.",
+                "ונפלו על חברו – on another tree. And from that tree, they fell on seeds and on vegetables that are attached to the ground, and liquid drips on those seeds from the water that regularly waters them or from rains that fell upon them.",
+                "בית שמאי אומרים הרי הן בכי יותן – for since he would know that these fruits would fall upon those seeds that have water dripping upon them, it reveals his intention that it is satisfactory for him, and the fruit that fell upon those seeds were made fit to receive Levitical defilement.",
+                "ובית הלל אומרים אינן בכי יותן - since they did not fall directly from the tree on to the seeds but from the tree to another tree [first].",
+                "חלי קופרי – this was his surname.",
+                "טבעון – name of a place.",
+                "עד שיתכוין – and these since they fell from one tree to another tree or from bush to bus, this is not intention, and he states the reasoning of the School of Hillel."
+            ],
+            [
+                "הנוער אגודה של ירק – as for example, herbs that rain fell upon them, or that water fell upon them unintentionally, and he shakes it in order that the water leaves.",
+                "חוששים אנו- in astonishment. Meaning to say, according to your words, we should be concerned also for this (i.e., that the water drops from leaf to leaf).",
+                "המעלה שק מלא פירות – that water fell unintentionally and they brought it up and placed it on the bank of the river.",
+                "התחתון טהור – that is to say, even the bottom one is pure, and all the more so, the top one."
+            ],
+            [
+                "המוחק את כרישה (a person who rubs – the wetness off – the leek) - he presses/squeezes the leek in order that the dew leaves it.",
+                "כרישה – leeks in the language of Scripture (see Numbers 11:5, PUROSH in the foreign language, and in Arabic KURAT.",
+                "והסוחט בשערו ובכסותו (and he who wrings out his hair with his garment) – that he was coming on the path and rain fell on his hair and on his garment, and he wrings them out in order that the water would leave.",
+                "ואת שבו – the remaining liquids that fell afterwards on the fruit.",
+                "מתכוין שיצאו מכולן – that he intended to remove from them all the water, but it is was not his intention concerning the remainder. Therefore, it is not fit for Levitical uncleanness, according to the School of Hillel of the beginning of the chapter (see Mishnah 2)."
+            ],
+            [
+                "הנופח – [he blows] with this mouth.",
+                "בעדשים – that spittle exited upon them from his mouth with his blowing, and the spittle that comes out from the mouth is considered from the derivatives of water.",
+                "אינן בכי יותן – since he did not intend for this [to occur].",
+                "וחכמים אומרים בכי יותן – since he intended to blow, and it is the manner of the spittle to leave through blowing. And the Halakha is according to the Sages.",
+                "האוכל שומשמין – as for example, that he placed sesame in one hand, and a finger that was on his second hand he places into his mouth to moisten with spittle and he places it on the sesame that is in his other hand and they become attached and he brings in his finger into his mouth and eats, and on account of this, the hand that the sesame was in is moistened. And there is liquid dripping.",
+                "ר' שמעון אומר אינן בכי יותן – for he intended to moisten his finger, but not to moisten the hand that the sesame was in. But the Rabbis hold, since that he considered/planned with his finger, he makes it fit for Levitical uncleanness even unintentionally, as is taught in the Mishnah at the beginning of our chapter (Mishnah 1): “Any liquid which in the beginning is acceptable, even though at the end it is not acceptable…is under the law of “if water is put [on the seed and any part of a carcass falls upon it, it shall be impure for you]” (Leviticus 11:38). But Rabbi Shimon holds, that it was not acceptable at the beginning other than the moistened liquid of the finger alone. But the remainder that was moistened by the hand was never acceptable. But the Halakha is not according to Rabbi Shimon in our entire Mishnah.",
+                "הסריקין (the robbers. See also Tractate Gittin, Chapter 5, Mishnah 6) – (Judges 11:3): “Men of low character gathered about Jephthah [and went out raiding with him].” We translate into Aramaic: “reckless men.” The language of an אילן סרק /a tree which bears no fruit. Another explanation: סריקין/thieves, for such is the language of Ishmael who calls thieves סראקין/unsavory. And there are those who have the reading: סקרין , the language that there weren’t robbers in the Judea among those who were killed in the war [as described] in the chapter (the fifth chapter of Tractate Gittin, Chapter 5, Mishnah 6) הנזקין (see Tractate Gittin, folio 55b, meaning robbers and violent men.",
+                "בשבולת הנהר (the current of the river, the rapid stream) – the path of the river and the running of its waters. It is the language of (Psalms 69:3): “the flood sweeps me away.”",
+                "להביאן עמו – that he was not able to carry them, and he floated them down the river."
+            ]
+        ],
+        [
+            [
+                "זיעת בתים טהורה – it does not make the seeds susceptible to receive ritual uncleanness.",
+                "זיעתו טמאה – that it is on account of the [drawn] water, and specifically it comes with drawn water, but not if it comes with water that is fastened to something that is unclean that are not susceptible, for even though that currently they are however detached, it was not done intentionally."
+            ],
+            [
+                "מרחץ טמאה – of drawn waters.",
+                "זיעתו טמאה - it makes the produce susceptible and defiles them.",
+                "וטהורה – meaning to say, the sweat coming from a bathhouse is clean, as for example, the bathhouse of the waters of a fountain which are not drawn water, this is subject to [the laws of] “If water be put” (Leviticus 11:38: “But if water is put/וכי יותן מים upon seed grain [and any part of a carcass falls upon it, it shall be unclean for you],” for the sweat makes the produce susceptible [to receive ritual uncleanness].",
+                "אם טמאה – the pool, all the sweat [of the walls] that the house produces on its account makes it susceptible and defiles it, but where it is not on its account, it is the sweat of [the walls of] the house and is pure."
+            ],
+            [
+                "ברזל טמא – that came from shards of impure vessels.",
+                "שבללו (that one smelted) – that one planed/scraped and combined with pure iron that comes from the wrought metal/polished block (see also Tractate Kelim, Chapter 11, Mishnah 1),",
+                "אם רוב מן הטמא טמא – the Sages decreed on metal vessels that were defiled and broken and were melted and made of them vessels that would return to their former defilement until he would sprinkle [water] upon them on the third and seventh [days] and immerse them and their sunset would come.",
+                "גסאריות (pots) – like a kind of pots that were made to urinate in them. And in the Arabic language we call them BISRIASH.",
+                "שישראל ונכרי מטילים לתוכן – urinate into them. And the urine of a heathen is ritually impure, for they (i.e., the Sages) decreed that they would be like those with a flux/gonorrhea for all their matters.",
+                "מי שפיכות (water that is poured out, dirty water) – water that they washed with and they pour them - outside, and they are under the presumption of being ritually impure.",
+                "אימתי- are dirty waters/waters that are poured out voided in a majority [of rain water].",
+                "בזמן שקדמו – that they (i.e., the dirty waters, water that is poured out) [came first] and afterwards the rainwater increased [as a majority] and purified them.",
+                "אבל אם קדמו מי גשמים – even if a bit of rain water fell upon them, they are impure."
+            ],
+            [
+                "המטהר את גגו (if one scrubs his roof) – We have the reading \"המטהר את גגו\" /if one purifies his roof. But there are those who have the reading, \"הטורף את גגו\"/if one scrubs his roof, meaning that he plasters his roof with plaster or lime to even it out. And the water that one places upon it when one purifies it or when one merely plastered it, they pour it (i.e., the water) and they purify itr, and similarly the water that one washes with them his clothing.",
+                "וירדו עליהן גשמין – which are pure waters. And the roof or the clothing drips water.",
+                "אם רוב מן הטהור טהור – as for example, if it would drip thin drops at the outset and afterwards it would drip thick drops, it is sure that the majority [of the water] is from the pure [water].",
+                "אם הוספיו לנטף – that the drops hurry to descend one after another more than at the outset, it is pure, for they certainly are the majority, and even if the drops themselves are larger from what they were at the beginning. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "רוחץ בה מיד – on Saturday night, and one does not need to wait until it warms up, for since that the majority are heathens, it was warmed with the knowledge of the heathens.",
+                "אם יש בה רשות – the kingdom is called the authority/power (i.e., usually, it refers to the Roman government in Mishnaic times in the Land of Israel), because the license/permission/power is in its hand to do according to its will. But not specifically a king, but if there was there an important man, who has ten servants that warm up for him ten kettles of water at one time, it is permissible to wash in it immediately, and even though the majority of the city is Israelite. For we say, for the sake of that important person [the waters] were warmed up."
+            ],
+            [
+                "היה בה ירק, נמכר -vegetable that was detached on the Sabbath, is sold on Saturday night.",
+                "אם רוב נכרים לוקח מיד – for since that the majority [of people] are heathens, I was detached with the knowledge of the heathens.",
+                "כדי שיבואו ממקום קרוב- where there are vegetables there. But even though that perhaps it was brought from a far-off place, one does not need to wait other than in order that they can harvest vegetables from a nearby place that has vegetables, and bring it from there. For the Sages did not say to wait until evening in order that it be done, but rather as a decree lest [a Jew] say to a heathen on the Sabbath: “Go and bring [vegetables],” and when he sees that he has to wait until evening in order that this thing will come, even from a nearby place, he should not say to a heathen to bring it to him on the Sabbath.",
+                "ואם יש שם רשות לוקח מיד – that it is with the knowledge of an important person that they regularly always bring, and not with the knowledge of the Israelite that they brought it."
+            ],
+            [
+                "אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).",
+                "ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.",
+                "מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.",
+                "אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].",
+                "פת עיסה – clean/white bread.",
+                "פת קיבר (eaters of black bread) – bread that is not pure/white.",
+                "אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe."
+            ],
+            [
+                "הולכין אחר רוב טבחין – if the majority are Israelite butchers, the meat is permitted. For the Halakha is not according to Rav who stated that meat that was concealed from the eye is prohibited. But Rav establishes our Mishnah with regard to a case where a person stands and sees from the time that it (i.e., the meat) is slaughtered until it fell, but he did not know who slaughtered it."
+            ],
+            [
+                "אם רוב מכניסין לבתיהן פטור - from tithing (see also Tractate Maaserot, Chapter 1, Mishnah 5).",
+                "למכור בשוק חייב – that the majority brings [produce] to sell in the marketplace, it is from the house they bring it, and it is already liable [for tithing]. Another explanation: If the majority [of people] bring it into their homes, they are exempt [from tithing] because they regularly tithe prior to bringing it into the house in order that they would be able to eat from them [other than a snack/incidental meal]. For after they brought them into the house, they have immediately become susceptible for tithing. Therefore, what falls from them on the path/road is exempt from tithing, because it is under the presumption of having been tithed, but when they bring them [into the marketplace] to sell, it is the manner to bring them in as eatables forbidden pending the separation of sacred gifts/טבל, because one is able to eat from them an incidental meal/snack, therefore, that which falls from them is not under the presumption of being tithed.",
+                "אם רוב נכרים ודאי – Rabbi Meir, according to his reasoning, who holds that there is no acquisition [of land] for heathens in the Land of Israel to release them from tithing, and produce that grew in the fields of heathens are liable for tithing, for the heathen simply did not tithe, therefore, they are definitely eatables forbidden pending the separation of sacred gifts/טבל.",
+                "ואם רוב ישראל דמאי – according to the law of produce that is found in the hands of commoners [who are generally observing certain customs regarding tithes and Levitical uncleanness], that one needs to separate from them the tithe of the tithe (i.e., the tithe that the Levite gives to the Kohen) and the Second Tithe.",
+                "וחכמים אומרים וכו' – the Sages hold that there is acquisition [of land] for heathens in the Land of Israel to release them from tithing. But there wasn’t an Israelite who would put [his produce] into it (i.e., the storage bin). Everything is doubtfully tithed, for the produce of that Israelite, for they (i.e., the produce) is liable [for tithing]. And the Halakha is according to the Sages."
+            ],
+            [
+                "פירות שניה שרבו על של שלישית – The first year and second [year] of the Sabbatical cycle one [has the] practice [of giving] First Tithe and Second Tithe on them, and similarly in the fourth and fifth [years]. But in the third and sixth [years], [one gives] First Tithe and the Poor Man’s Tithe.",
+                "ושל שביעית – which has In it the sanctity of the Seventh Year and one is exempt from the tithe. And in regard the matter of all of these laws, it is taught that one follows after the majority.",
+                "מחצה למחצה להחמיר – But in regard to a doubt of Second Tithe and the Poor Man’s Tithe, he should separate out one tithe, and profane the produce over the money, and separate the divide up the produce among the poor and consume the monies [of Second Tithe] in Jerusalem. But in regard to doubt regarding Seventh Year produce, they are liable for tithes and liable for the Holiness of the Seventh Year [produce] to not use them for business or for puffed up cheeks, and they are liable for removal of tithes (see Deuteronomy 26:13)."
+            ]
+        ],
+        [
+            [
+                "שק שהוא מלא. מעלות המערה – that is filled with water.",
+                "כל ששאבו (all that absorbed) – the fruit from the moisture of the water, therefore, it is [under the law of] “when water is put on” (Leviticus 11:38), for it is satisfactory for him that the fruit absorbs from the water, and through this, they appear thick and swollen.",
+                "רבי יהודה אומר כל שהוא כנגד המים וכו' (Rabbi Yehuda says: Whatever is over against the water) - But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "חבית (jar) – of earthenware or soft stone vessel that is like earthenware. But the rest of the vessels that did not observe so much until the fruit that are within them absorb.",
+                "שאבו – the fruit became moistened and liquid was dripping on them. This is our reading.",
+                "ושאר כל המשקין טהורים – the rest of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: milk, [olive] oil, honey, blood) that make something fit to become susceptible for receiving Levitical uncleanness, the fruits are ritually pure that are within the jar if they were moistened by them. For specifically water and wine and vinegar which are thin and clear, they are absorbed in the jar because of their thinness and the fruit absorbs [liquid] from them. But [olive]oil, honey, milk and blood and dew, are thick, and because of their thickness they are not able to be absorbed within the vessel so much until the fruit that is within the jar absorbs from them. Therefore, they are not [included] in “when water is put on” (Leviticus 11:38).",
+                "שאין הקטנית שואבת – as for example, split beans and beans and things like them. But the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "הרודה – that was kneaded in fruit juice but was not made susceptible to receive Levitical uncleanness.",
+                "רבי מאיר מטמא – meaning to say, the bread is made fit to receive Levitical uncleanness on account of the wine that was absorbed in it. Alternatively, if the wine was impure/unclean, Rabbi Meir declares it impure on account of the impure wine that was absorbed in it (i.e., the bread).",
+                "ר' יוסי מטהר בשל חטים – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "המרבץ את ביתו (he sprinkles his house) – he sprinkles water in it in order that the dust should not rise up.",
+                "וטננו (and the wheat grew prepared for grinding) – it became moistened. It is the language of moist and fat soil, that its explanation is a moist field in the first chapter of [Tractate] Moed Katan [6b].",
+                "אם מחמת הסלע – a rock from the Six Days of Creation, and it is the floor of the house and through this, the wheat became moistened.",
+                "המטנן בחול (one who prepares [fruit] by mixing with sand) – he who prepares fruit in sand in order that he can moisten it, that is to say, that they will be moistened, that they will receive from the moisture of the sand.",
+                "הרי זה בכי יותן – for there is no sand without water."
+            ],
+            [
+                "נגוב – dry.",
+                "אינו חושש שמא נתן בה חטים וטננו (and he does not scruple lest he put it in grains of wheat and they grow damp) – this is what he said: If he placed on it is wheat, he does not feel pain lest they were moistened.",
+                "כשהטל עליהם – as for example, that he would lease it for his work and he harvested the grasses with the dew that was upon them. But he did not intend because of the dew.",
+                "להטן בהם חטים – to hide with wheat with them in order that they can be moistened.",
+                "אם נתכוין לכך – for the dew that is upon them.",
+                "אי אפשר שלא לשמוח – for he would be delayed there in order that rain should fall upon them."
+            ],
+            [
+                "פקק הצנור (he stopped up the waterspout) – he closed up the waterspout in order that the water would not come out.",
+                "או אם חלחל לתוכו (or if he washed olives by rolling them in the rain water) – he shook and stirred the olives in the water that within the water spout. For Rabbi Yehuda holds that one’s intention does not have an effect to make it fit for Levitical uncleanness until he performs an act to reveal the thought that is in his heart. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "אם הפך השקים (if he turned over the sacks) – to one side, in order the water would hasten to enter from both sides, then they would be fit for Levitical uncleanness.",
+                "אם עמד והדיח – if he stood in the water to rinse off the feet of his animal, then the water makes fit for Levitical uncleanness of [those animals] that ascend by their feet if [water] fell on the fruit.",
+                "באדם ובבהמה טמאה – they make fit for Levitical uncleanness the waters that come upon their feet, whether he rinsed them or whether he did not rinse them. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המוריד את הגלגלים – wheel of His [Divine] Chariot (see Ezekiel, chapter 1), we translate in Aramaic, the wheels of the chariot with horses.",
+                "בשעת הקדים - at the time of the heat, the eastern wind blows, and it is the manner of wooden vessels that they split/break because of the heat, and we bring them down to the water and the splits are attached. That is, they are tightened/wedged in, like squeezed in/pressed in, that is to say, in order that they can be pounded together and that the splits are attached to each other.",
+                "הרי זה בכי יותן – the waters that are raised in them make fit the seeds to receive ritual defilement, for it is satisfactory for it that these waters are suspended in a vessel to fasten the splits.",
+                "בשעת היחף (at the season of foot sores [of animals or of threshing]- that the animal is weary and tired from the trouble of the path. And similar at the time when it is threshing in the grain, the water that she brings up upon her feet always makes the seeds fit to receive ritual defilement because they are intentional, for the waters are good for her to cool her off and to make her cold. Another explanation: At the time of foot sores and the threshing, at the time of the harvest, he wants that the animal washes its feet in order that they will be clean to thresh the grain."
+            ]
+        ],
+        [
+            [
+                "השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).",
+                "הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.",
+                "מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”",
+                "נתנה – [put] for the jug.",
+                "תחת הצנור – to receive the water.",
+                "אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone."
+            ],
+            [
+                "אפילו אב הטומאה – even if this person was a primary source of ritual impurity, and the liquids which came down upon him were defiled, but we stated above (Tractate Makhshirin, Chapter 1, Mishnah 1): “that impure liquids impart uncleanness whether intentionally and/or unintentionally,” nevertheless, they do not make fit for Levitical uncleanness, since the falling of rain waters upon him was unintentional/not acceptable.",
+                "ואם ניער (but if he shook off – the rain) – like he shook off his garment [from the dust]” [Shabbat 147a and Rashi’s commentary]; that he shook his body to remove the rain from upon it.",
+                "בכי יותן – the water that falls from him are made fit for Levitical uncleanness.",
+                "להקר – to cool himself",
+                "או לידוח – to wash his body, as for example that he was dirty with plaster or with excrement/filthy matter.",
+                "בטמא – if he was an impure person.",
+                "טמאים – the waters [are impure]. But if they fell on the fruit and made them fit for Levitical uncleanness and defiled them as one.",
+                "ובטהור בכי יותן – and he makes them fit for Levitical uncleanness."
+            ],
+            [],
+            [
+                "חבית שירד הדלף לתוכה (the jug into which water leaking from the roof came down) – that re not acceptable/intentional, and within it (i.e., the jug) are fruit and he doesn’t want that they become fit to receive ritual defilement.",
+                "ישבר – that if he empties it out, he transfers the water from here to there intentionally and it is found that the fruit are made fit to receive ritual defilement.",
+                "ומודים – The School of Shammai [agrees] with the School of Hillel.",
+                "שהוא מושיט את ידו וכו' הן טהורין (that he puts his hand in – and takes pieces of fruit out – and they are not fit for uncleanness) – meaning to say, that they were not made fit through this."
+            ],
+            [
+                "הניתזין (that are splashing) – from it outwards.",
+                "והצפין (that which overflows the vessel) – above and goes outward. All of them are not [considered as] under the law of “when water is put” (Leviticus 11:38), because they are not done intentionally, and similarly the water that is inside of them.",
+                "נטלה לשפכה – that he did not pour them out in their place but rather he took the trough to pour the water out in another place, they are [considered as] under the law of “when water is put,” for they are done intentionally, since he did not pour them out immediately there in their place.",
+                "ובית הלל אומרים – since he did not leave them there but took them to pour them, they are not [considered as] under the law of “when water is put.”",
+                "הניחה – if he left the trough there from the outset in order that the drippings from the roof would come down upon it.",
+                "אלו ואלו – The School of Shammai and the School of Hillel agree that even though that he took it and afterwards poured it out, they are under the law of “when water is put,” since he had already considered/intended it.",
+                "מים העולים בידיו – that he washes [his clothing] with them, and it is satisfactory to him.",
+                "ברגליו – it is not satisfactory to him.",
+                "אא\"כ נטנפו רגליו (unless his feet become muddy/soiled) – they are under the law of “when water is put,” anything that he would fill in a jar that is mentioned above, for water that comes up after it is under the law of “when water is put,” as it is explained above, because it is impossible for water to enter into it until they touch its outside (but the Halakha does not follow Rabbi Eliezer)."
+            ],
+            [
+                "והם טהורין – even though an impure person stretched forth his hand and took it (i.e., the lupines), because they were not made fit/susceptible [for ritual impurity] in the water of the ritual bath, as it is written (Leviticus 11:34): “[as to any liquid that may be drunk,] it shall be become impure if it was inside any vessel,” just as a designated vessel which is detached and it makes fit/susceptible [for ritual impurity], even anything that is detached makes it fit/susceptible [for ritual impurity], excluding water that are in the pits/cisterns, ditches and caves that are not detached from the ground that do not make susceptible/fit [for ritual impurity] when do not make susceptible/fit [for ritual impurity] all the while that they are not detached.",
+                "העלם מן המים (if he took them out of the water) – the lupines became fit/susceptible to receive ritual impurity in he detached waters.",
+                "הנוגעים בקופה טמאים – that the basket is made first-degree of ritual uncleanness when an impure person touched it/came in contact with it, and the lupines that touch the basket are second-degree of ritual impurity.",
+                "ושאר כל הטורמסים – that do not touch the basket.",
+                "טהורים – for something that is second degree of ritual impurity does not make non-holy produce third-degree of ritual impurity.",
+                "נדה מדיחתו (a menstruant rinses it off) – and it is not susceptible to receive ritual impurity in water that is attached to the cave."
+            ],
+            [
+                "ידיו טהורות – for we don’t require intention for non-holy produce. But if they were fruits/produce for tithes, and all the more so for heave-offering/priest’s due, his hands are ritually impure as they were, until he would intend to ritually immerse his hands.",
+                "והפירות טהורים – and they were not made susceptible [to receive ritual impurity] (as they fell of their own accord) for this was not considered falling.",
+                "ואם בשביל שיודחו ידיו (and if he gave thought that his hands should be rinsed off) – for he had intended to take the fruit/produce from the water, the fruit/produce is under the law of “when water is put,” (Leviticus 11:38), and they are fit/susceptible to receive ritual impurity from now on. For he had considered in this falling of fruit/produce to ritually wash his hands while lifting them up [out of the water], for these for him a liquid that ultimately will be intentional, and even though it is not intentional at the outset, they are under the law of “when water is put.”"
+            ],
+            [
+                "ופשט אב הטומאה את ידיו לתוכה טמאה – for an earthenware vessel receives ritual defilement from a primary source of ritual impurity (i.e., a corpse) that touches him, his ritual immersion did not count, for even though he was in the ritual bath/Mikveh, because the waters that are in it (i.e., the dish) interpose between him and waters of the ritual bath/Mikveh.",
+                "מגע טומאות טהורה – If it was not a primary source of ritual impurity that touched it, but rather a first-degree of ritual impurity, and he is called unclean [only by reason of] contact with unclean things, that is to say, he comes in contact with primary sources of ritual defilement, then the dish is ritually pure, for an earthenware vessel does not receive ritual defilement other than from a primary source of ritual defilement, and it is found that the dish was not defiled other than on account of impure liquids that were within it that had been defiled, and they go back and defile it, and because of this it does not defile, for the waters that were within it were dipped in the waters of a Mikveh/ritual bath and purified. But the rest of the liquids, as for example, wine, [olive] oil and milk, the ritual bath/Mikveh does not purify them, for they do not consider it the dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped/contact between liquids (i.e., a ceremony of Levitical purification), therefore they return and defile the dish, for the Rabbis decreed upon liquids that they would defile, as a decree because of the liquid of a person afflicted with gonorrhea and/or a woman with a flux."
+            ],
+            [
+                "הממלא בקילון (if one draws water with the swipe and bucket for drawing water) – when the water is collected in one place and they (i.e., people) request to bring it to another field, they make for them a path that these waters can come in, and the name of that path that these waters are conducted [in a channel] is called a קילון /swipe and bucket for אם drawing water/duct, and up to three days this swipe and bucket does not dry up from the waters that were conducted/flowing into it, and they make the produce/fruit that fell into it susceptible [for ritual impurity], for these were done intentionally.",
+                "רבי עקיבא אומר אם נגבו מיד – Rabbi Akiba does not argue with the first Tanna/teacher, for a mere קילון/swipe and bucket for drawing water does not dry until three days. And the first Tanna/teacher is speaking about a mere קילון/swipe and bucket. But this is found explicitly in the Tosefta (Tractate Makhshirin, Chapter 2, Halakha 9) that Rabbi Akiba admits that with a mere קילון/swape-pipe it is three days."
+            ],
+            [
+                "שנפו עליהם משקים – impure [liquids].",
+                "אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.",
+                "הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].",
+                "אע\"פ שרבו טמאין – for the rain waters themselves were ritually defiled.",
+                "בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.",
+                "לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.",
+                "אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].",
+                "טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.",
+                "והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].",
+                "טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].",
+                "דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].",
+                "לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.",
+                "וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.",
+                "טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.",
+                "את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional",
+                "ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional."
+            ],
+            [
+                "הנתזין (that splashed) – unintentionally.",
+                "העושה ציפור במים (if one make a “bird” in water – producing bubbles by blowing through a tube) – that raises up over the waters an effervescence like bubbles.",
+                "הנתזין- through the making of bubbles.",
+                "ואת שבה – that is the water of the bubbles themselves. And there are those who have the reading:\"העושה צנור במים\" /He who makes a water pipe/duct/spout in the water, le the youths do like a kind of spout/duct of a reed or that of a hollow piece of wood to splash from it water in jest.",
+                "ואת שבה – the water that remains in the duct/spout."
+            ],
+            [
+                "ובללן שינוגבו – mixed/stirred all the fruit in water, that when the water would be scattered upon all the fruit/produce, they would be dried up and withered more quickly.",
+                "וחכמים אומרים אינן בכי יותן – And the Halakha is according to the Sages."
+            ],
+            [
+                "לעמקו בכי יותן ולרחבו אינו בכי יותן – when a person measures the depth of a cistern with a reed, the mark/trace of the water is recognized until what point they reach, and through this, one knows its depth, therefore, he desires the liquid that is on the marking/trace. But regarding its width, he does not want the liquid that is in the marking. And the Halakha is according to Rabbi Akiba, and Rabbi Tarfon retracted [his opinion] to teach according to his (i.e., Rabbi Akiba’s) words."
+            ],
+            [
+                "לידע כמה מים יש בו – he desires the liquid that is on the tracing mark, as we have stated [in the previous Mishnah], therefore, they are under the law of “when water is put” (Leviticus 11:38). But to know if there is water within it, he does not a tracing mark of liquid.",
+                "ושבאבן – that is to say, that is on the stone also are pure, and there are not susceptible [to ritual -impurity]."
+            ],
+            [
+                "החובט על השלח (he who beats upon a ]wetted [hide) – he strikes the leather after its washing in order to empty it of water.",
+                "השלח – the leather as it is when he strips it from the animal, it is called שלח/(wetted) hide/fresh skin. It is the Aramaic translation of ויפשיטו ואשלחו/and they will strip it and I will flay it.",
+                "שהוא מתכוין שיצאו עם הצואה – he intends that the water will flow out with the stains of excrement that were attached on them, therefore, it makes susceptible/fit [for ritual impurity] whatever that splashed from it and even when it is in the water. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "העקל (on the ballast) – place on the rims of the ship where water collects there that comes in through the cracks/fissures of the ship.",
+                "אם ניער (if he shook it) – to remove the water that is upon him, like, a person who shakes out his garment.",
+                "לצרפה (to tighten it) – to check if the water enters into it or not. Another explanation: to strengthen it and to glaze/harden it/muzzle it, because when it is on the dry land, it split open on its own. And they bring it into the water in order that the water would steep in the water and would close up its fissures and cracks.",
+                "מסמר לגשמים לצרפו – to strengthen and to harden it/glaze it, when the waters would come upon it afer it had been heated in fire.",
+                "אוד (fire-brand/wooden poker) – wood hat part of it was consumed by fire."
+            ],
+            [
+                "קסיא של שלחנות (sheet spread over a set table to protect it from flies) – a covering that they would cover the table so that water or something of filth or excrement would fall upon the food.",
+                "והשיפא של לבנים (shavings or mat used for covering bricks) – a matting of bulrushes or of reed-grass that they would cover on the bricks to protect them from rains. And theses are like so that the wall may not suffer from the rain which are not under the law of “when water is put” (Leviticus 11:38).",
+                "אבל אם ניער – that he intended to rinse them, behold they are under the law of “when water is put.”"
+            ],
+            [
+                "כל הנצוק טהור (an uninterrupted flow of a liquid poured from vessel to vessel is pure) – if he empties from a ritually pure vessel to an impure vessel, what is in the uppermost is ritually pure, for an uninterrupted flow of a liquid is not a connection, except for those which are considered, because the jet of a viscous mass, when poured out and stopped, bounds backwards (and the connection with eh mass in the unclean vessel is not suddenly severed – see also Tractate Taharot, Chapter 8, Mishnah 9: an uninterrupted flow, a current on slanting ground and…, are not considered a connection of the two liquids, either for communicating uncleanness or for producing cleanness), when the continuous flow is stopped, the remainder returns upwards.",
+                "חוץ מדבש הזיפים (except for the thick honey) – there are those who explain good and important honey, and because of its importance, they make it thick/viscid and mix into it worthless matter. But there are those who say, it is on account of the name of its place that it comes from Zif. It is like (Psalms 54:2): “When the Ziphites came and told Saul: [“Know David is hiding among us].”",
+                "והצפחת (or a tenacious batter dripped on a hot griddle/a sort of waffle) – food made from flour and הhoney and it is so soft that they are able to pour it and similar to it (Exodus 16:31): “it tasted like wafers in honey.”",
+                "המקפה (pulp/stiff mass of grist) – a cooked dish that is not soft nor hard but rather a formation of a coagulated substance/froth that is called מקפה.",
+                "של גריסין (a dish of pounded grains) – grounded/milled beans or beans in a mill",
+                "ושל פולים – complete that are not grist in the mill.",
+                "מפני שהיא סולדת לאחוריה (because it shrinks backward) – when the continuous flow is stopped, that continuous flow/jet returns that flows gently that part of it was in impure liquids that were in the lower vessel and were conducted in a channel above to liquids that are in the pure upper vessel, and it defiles everything that is in the upper vessel."
+            ],
+            [
+                "המערה מחם לחם – here also it is concerned with liquids that are in the upper vessel that empties from it which are pure/clean, and that the lower vessel that empties into it are impure.",
+                "מצונן לחם טמא – that the lower [vessel] there brings up vapor to the upper cold vessel and defiles it, that the cloud [of vapor] that rises from the hot [in the lower vessel] is considered like liquid.",
+                "וכוחו של תחתון יפה (that the force of the lower was stronger) – that its heat is greater than that of the upper [vessel]. But the Halakha is not according to Rabbi Shimon, for since the upper [vessel] is hot, even though the lower [vessel] is hotter than it (i.e., the upper vessel), the activity of the lower [vessel] is not recognized in the upper [vessel] and does not defile it."
+            ],
+            [
+                "המגיסה בקדירה (she stirs the pot) – she turns with a spoon that is in her hand the cooked dish in the pot.",
+                "אם הזיעה ידיה – from the vapor of the pot, her hands are made unclean/defiled as if she touched the liquid that is in the pot.",
+                "היו ידיה טמאות – if her hands sweated, the sweet is defiled on account of her hands and the pot is defiled, because the vapor makes a connection between the sweat that is on her hands to the liquids that are in the pot.",
+                "ר' יוסי אומר אם נטפו – the pot is not impure unless they dripped a drop at a time from the sweat that is in her hands into pot. But the Halakha is not according to Rabbi Yossi.",
+                "היין שבכף טהור – and it doesn’t make it susceptible/fit [to receive ritual defilement], but it was not considered to be a liquid until he would empty it into the [other] vessel. And it is like he lacks a designation of liquids in regard to susceptibility [for ritual impurity, so also he lacks a designation of liquids regarding defilement and regarding wine poured as a libation."
+            ]
+        ],
+        [
+            [
+                "המעלה פרותיו לגג מפני הכנימה (he brought his produce onto the roof because of vermin) – worms that grow in the produce. It is the language of (Exodus 8:13): “and vermin came upon [man and beast].”",
+                "אם נתכוין לכך – that he intended that dew should fall upon them.",
+                "שיש להן מעשה – as for example, if they would pour upon them dew intentionally, they would render it fit [to receive ritual defilement]."
+            ],
+            [
+                "המעלה את האגודות (if he takes up on the roof bunches – herbs – which had been lying in the market houses) - of vegetables/greens.",
+                "ואת הקציעות (figs packed) – they crush the figs in a mortar/mortar-shaped cavity and make them like large loaves, and hey are called קציעות/packed figs.",
+                "שימתינו (that they may remain fresh) – it is the language of moisture. And similar to it is found in the Gemara in the chapter \"לא יחפור\"/One should not dig/hollow out (Chapter 2) [Tractate Bava Batra 18a):\"מיתנא קשה לכותלים\" (the actual term found in the printed editions of the Talmud is דהבלא /vapor) that is difficult for the walls).",
+                "אינו בכי יותן – if dew fell upon them.",
+                "כל האגודות – [all the bunches] of greens/vegetables.",
+                "של בית השוקים טמאים– because he sellers are accustomed to sprinkle upon them water in order to moisten them and they are made fit to receive ritual defilement, and the hands always handle/touch them. Therefore, they are presumed to be defiled.",
+                "מפני משקה הפה – even though that they don’t sprinkle water upon them when they are moist, nevertheless, they regularly put upon them liquid that comes out from the mouth in order to remove the dust that is upon them, and through this they are made fit for [receiving ritual defilement]. But there is a dispute between the first Tanna/teacher and the Rabbi Meir in a place where they do not regularly moisten them with liquid from the mouth; according to Rabbi Meir they are ritually pure, but according the first Tanna/teacher, in every manner they are ritually impure, for even with moist things that they place upon them water. And the Halakha is according to the first Tanna/teacher.",
+                "הקמחין והסלתות של בית השוקים טמאים – because they stir/wash the grain in water prior to grinding them and they are made fit [for receiving ritual impurity]. And the hands are always handling/touching them. Therefore, they are presumed to be ritually impure.",
+                "החילקה (split grain, grist, grits) - wheat that is pounded and each kernel/stone is divided into two.",
+                "טאגיס (mass of groats of wheat, barley) – that each kernel/stone is divided into three parts.",
+                "טסגי (pearl barley/barley groats)- each stone/kernel is divided into four parts.",
+                "בכל מקום – even not in the house of the market place, for everyone sprinkles water upon them."
+            ],
+            [
+                "חוץ משל מוכרי משקה – because they come in contact with/touch them while the liquid is moist on their hands, but they are not strict on the staining/making palatable by moistening , for their shells (i.e., of the eggs) protect them.",
+                "ואם היו מוכרים עמהם פירות יבשים – because they dry their hands in order that they do not soil the fruits,, they dry their hands also prior to their touching the eggs.",
+                "כל הדגים בחזקת טומאה – because they are made susceptible [for ritual defilement] in the water, and that which is impure/unclean and that which is pure/clean touches it.",
+                "חתיכת האלתות (a piece of a large fish/Iltith)- a species of fish that is regularly sold piece by piece. And there is a place whose name is אלתות/Iltith, and there they hunt it and sell it.",
+                "ודג המצרין – a very small fish that they bring from it filled basket in Egypt.",
+                "וקולים האספנין (Spanish colias, a kind of tunny fish)- a species of fish whose skin is very soft and they call it אלשביט, and these three species, the water does not make them susceptible [for ritual defilement] like other fish, because they llive a long while after their being hunted, after they are made into food, that is, after their death, we don’t put water upon them, because the water causes loss to them. But the Halakha is not according to Rabbi Yehuda.",
+                "כל הציר בחזקת טומאה – for mere brine that upon which water is put and the hands touch them.",
+                "ועל כולם – whether eggs [or] whether fruit [or] whether brine, a common, uneducated person is believed to state that they were not made susceptible [to receive ritual defilement].",
+                "",
+                "מפני שמפקידים אותן – for all the fruit they store them with a common, uneducated person, but if he is not trustworthy/reliable, how can they store them? But fish, they do not store with him, therefore, he is not trustworthy/reliable.",
+                "ציר טהור – that it is known regarding it that it was not made susceptible [to receive ritual defilement] through liquids.",
+                "שנפל לתוכו מים כל שהוא טמא – for any amount of water makes them susceptible [to receive ritual defilement], and once it is made susceptible, its presumption is that it is impure, for the hands handle them. And the Halakha is according to Rabbi Eliezer ben Yaakov"
+            ],
+            [
+                "שבעה משקין הן- because it is stated regarding ritual impurity of foods (Leviticus 11:34): “As to any food that may be eaten, it shall become impure if it came in contact with water,” I have [established] only water, from where [do I learn] to include wine and [olive] oil, and milk and honey and blood and dew? The inference teaches us (Leviticus 11:34): “as to any liquid that may be drunk/וכל משקה אשר ישתה\",” and if \"וכל משקה\"/as to any liquid, I might think, mulberry juice, pomegranate juice and the rest of all the fruit juices, the inference teaches us, “[if it came in contact with] water;” just as water is particular that it lacks an epithet, even wine and [olive] oil and milk and honey and blood and dew, lack an epithet, excluding mulberry juice and pomegranate juice and the rest of fruit juices that have an epithet, but bees honey lacks an epithet, for it is called merely honey. And further, we learned in the Tosefta of [Tractate] Shabbat in chapter 9 (Halakhot 24-28): From where do we learn [in the Torah] that blood is a liquid? As it states (Numbers 23:24): “And drink the blood of the slain.” From where [in the Torah] do we learn that wine is a liquid? As it states (Deuteronomy 32:14): “And foaming grape-blood was your drink.” From where [in the Torah] do we learn that honey is a liquid? As it states (Deuteronomy 32:13): “He fed him honey from the crag.” From where [in the Bible] do we learn that [olive] oil is a liquid? As it states (Isaiah 25:6): “A banquet of rich viands/liquid oils.” From where [in the Bible] do we learn that milk is a liquid? As it states (Judges 4:19): “She opened a skin of milk and gave him some to drink.” From where [in the Bible] do we learn that dew is a liquid? As it states (Judges 6:38): “He squeezed the fleece and wrong out the dew from the fleece, a bowlful of water.” From where [in the Bible] do we learn that the tears of the eye are a liquid? As it states (Psalms 80:6): “Made them drink great measures of tears.” From where [in the Bible] do we learn that the water of the nose is a liquid? As it states (Jeremiah 9:17): “That our eyes may run with tears, our pupils flow with water.”",
+                "דבש צרעים טהור (hornets’ honey) – that is not considered a liquid, for it doesn’t defile nor does it make susceptible to receive defilement.",
+                "ומותר באכילה – that you should not say that since the hornet is the creeping insect of the fowl and it is impure, the honey that comes from it would also be impure, for you might think that I would say that specifically the honey of bees is included by Scripture to be permitted, for it lacks an epithet, but the honey of hornets which has an epithet would not be permitted, it comes to teach us that the honey of hornets is pure and permitted, because of what they said: the honey of bees is permitted because they bring them into their bodies and they don’t furnish it from their bodies, the honey of hornets also brings them into their bodies but does not furnish it from their bodies."
+            ],
+            [
+                "בין גדולים – liquids that come out/exude from the anus/end of the rectum.",
+                "בין קטנים – urine.",
+                "ודם הקזה לשתיה (letting blood, opening a vein) – the letting of blood [from a vein] that he intended to provide as drink for the animals, and beasts or to the Canaanite [slaves].",
+                "מי חלב – this is the whey/curdled milk that is separated from the cheese when they curdle the milk and congeal it in rennet, it makes the seeds susceptible [for receiving ritual impurity].",
+                "ומוחל כשמן (and the sap/thin secretion is like oil) – black waters hat come out from the olives.",
+                "שאין מוחל יוצא מידי שמן (for the sap is not wholly freed from particles of oil) – and it itself is sap/a thin secretion. According to Rabbi Shimon, it is fruit juice and it is not considered a liquid, but is susceptible [to receive ritual impurity] because of the remnants of oil that are in it.",
+                "ר' מאיר אומר אע\"פ שאין בו שמן – the sap itself is considered a liquid and it is susceptible [to receive ritual impurity] and it defiles. And the Halakha is according to Rabbi Meir.",
+                "דם השרץ כשבשרו – and combines like the size of a lentil, as it is written regarding the eight reptiles (Leviticus 11:29-30): “The following shall be impure for you [from among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard and the chameleon],” to include its blood that defiles like its flesh, it is able to make the seeds/semen susceptible [to receive ritual defilement], as Scripture teaches (Leviticus 11:29): “The following shall be impure for you” – it is impure, but it does not make the seeds/semen susceptible [to ritual defilement]."
+            ],
+            [
+                "ואלו מטמאים ומכשירים – that they themselves are impure liquids and they defile and make susceptible [to receive ritual defilement] as one..",
+                "זובו של זב – as it is written (Leviticus 15:2): “[When any man has] a discharge [issuing from his member,] he is impure.”",
+                "ורוקו – (Leviticus 15:8): “If one with a discharge spits [on one who is pure].”",
+                "ומימי רגליו – (Leviticus 15:3): “The impurity from [his discharge] shall mean the following –“/\"וזאת תהיה טומאתו\" – [the word] \"וזאת\"/and this – to includes urine.",
+                "ורביעית דם מן המת – as it is written (Numbers 19: 13): “Whoever touches a corpse, the body of a person [who has died],”/\"כל הנוגע במת בנפש האדם\" – “the body of a person is a quarter-log of blood, as it is written (Leviticus 17:11): “it is the blood, as life, [that effects expiation]”/\"כי הדם הוא בנפש [יכפר]\"(note that there is a slight variant in the way the verse is read from what Bartenura writes: \"כי הדם הוא הנפש\").",
+                "ודם נדה – as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity”/\"והדוה בנדתה\" - just as that which flows from her, is impure like her.",
+                "שכבת זרע אינה מכשרת – that it is not considered a liquid, and it has the epithet.",
+                "דם הנדה אינו מכשיר – a thing that a person with abdominal troubles/piles that he also does not make susceptible [to receive ritual impurity].",
+                "דם המת אינו מכשיר – that since he died, his blood has left the category of a liquid. But the Halakha is not according to any one of these Tannaim/teachers, but rather, all of them defile and are susceptible [to receive ritual defilement] according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "ואלו לא מטמאין – even if they departed/left from that which is impure as for example, from the man with a flux (i.e., gonorrhea) and similar to it, as it is written (Leviticus 15:2): \"זובו טמא הוא\"/”[when any man has] a discharge [from his member], he is impure” (Bartenura’s commentary writes: \"בזובו טמא הוא\" which does not exist in that form anywhere based upon my examination of a concordance), he and his discharge/flux are impure, but his sweat nor his ill-smelling moisture/secretion nor his excrement are impure.",
+                "והליחה סרוחה – that exits from the abscess, and the same law applies with regard to spittle of an ill-smelling secretion/purulent substance [of a man].",
+                "והראי – filthy matter/excrement, like והרעי/excrement.",
+                "ודם היוצא עמהם – with the moisture/secretion and the excrement.",
+                "ומשקה בן שמונה (and the liquid excreted with a stillborn child at eight months) – all the liquid that came out from the non-viable/premature birth of eight months, as for example, his blood, and his spittle and his urine, for a living eight-month-old baby is like a stone.",
+                "חוץ מדמו – that defiles like the blood of a viable child. But the Halakha is not according to Rabbi Yossi.",
+                "אע\"פ שיוצאים נקיים – that he discharges them [from his bowels] in the path of the privy that are clear like they were when he drank them, nevertheless they do not make susceptible [to receiving ritual impurity], for they exited through the privy.",
+                "ר' אלעזר מאמא באלו – for they are considered liquids, and defile and make susceptible [to receive ritual impurity]. But the Halakha is not according to Rabbi Eliezer.",
+                "חלב הזכר טהור – for it is not considered liquid. And this is the Halakha."
+            ],
+            [
+                "חלב האשה מטמא – makes it fit/susceptible to receive ritual impurity. But if it (i.e., the milk) was defiled or that the woman was impure, it defiles according to the law of impure liquids that the designation/law of liquids has.",
+                "לרצון – that is milked intentionally.",
+                "ושלא לרצון – as for example, milk that drips from her breasts.",
+                "שאינו מיוחד אלא לקטנים – that unspecified is not considered all that much",
+                "שדם מגיפתה טמא (that the blood flowing from a woman’s wound is impure) – the blood that comes out from her wound is impure, for they are compared to the “blood of the slain”/דם חללים (see Numbers 23:24) which is called liquid, for what difference is it to me killing completely or killing [only] half.",
+                "שדם מגיפתה טהור – for the blood of an animal is not called “the blood of the slain”, for it is written regarding a human.",
+                "סלי זיתים וענבים יוכיחו – for one who presses/wrings them (i.e., olives and/or grapes) out for medical purposes it is impure, but nevertheless, with approval/intentionally are impure, but unintentionally, they are ritually pure. Even the milk, even though that one yields milk for medicinal purposes, it is impure, when it is milked unintentionally/without approval, it is law that it would be pure: and when it is not with approval/unintentional, that which comes out from the olives and grapes is not considered liquid until it comes out with approval/intentionally."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מכשירין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..b9d532beed53131061819080c1eca92ebf085d7c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/On Your Way.json	
@@ -0,0 +1,412 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Makhshirin",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מכשירין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>כל משקה שתחילתו לרצון.</b> דניחא ליה בהנך משקין, בשביל שתודח הקערה או לשאר תשמישין:",
+                "<b>אע״פ שאין סופו לרצון.</b> כשנפלו על הפירות לא ניחא ליה, אפ״ה הוי הכשר. אי נמי, סופו לרצון, כשנפלו על הפירות. אבל בתחילת ביאתן היה הדבר קשה בעיניו, הכל הוי הכשר:",
+                "<b>הרי זה בכי יותן.</b> כלומר, האוכלין שנפלו עליהן משקין הללו, מוכשרין לקבל טומאה מכאן ואילך. שאין שום אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם, מים, יין, שמן, חלב, דבש, דם, טל. דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע ונפל מנבלתם עליו טמא הוא, כתיב יתן וקרינן יותן, מה יתן דניחא ליה, אף יותן דניחא ליה:",
+                "<b>מטמאין לרצון ושלא לרצון.</b> כיון דטמאין הן, טומאתן והכשרן באים כאחד, ואם נפלו על הפירות אפילו שלא לרצון, מטמאין אותם, דלא בעינן דניחא ליה אלא כשבא המשקה קודם לטומאה, דכתיב וכי יותן מים על זרע, והדר ונפל מנבלתם עליו. אבל כשהמשקה והטומאה באין כאחד כגון שהמשקין טמאין, לא בעינן דניחא ליה:"
+            ],
+            [
+                "<b>המרעיד את האילן.</b> מנענעו:",
+                "<b>או את הטומאה.</b> כגון שהביא שם עורב שרץ או כזית מן המת או נבלה ונשאר בין ענפי האילן:",
+                "<b>אינן בכי יותן.</b> אם מחמת רעדה זו נפלו מי גשמים שבאילן על פירות שתחתיו, לא הוכשרו:",
+                "<b>היוצאים ואת שבו.</b> משקים היוצאים מחמת הרעדה, ומשקים הנשארים באילן ונפלו אח״כ על הפירות, הוכשרו, דאחשובי אחשבינהו וכתלושים דמו:",
+                "<b>מפני שהוא מתכוין שיצאו מכולו.</b> נתכוין להוציא כל המים מן האילן, והנשארים לאו דעתיה עלייהו ולא מכשרי:"
+            ],
+            [
+                "<b>המרעיד את האילן.</b> להפיל פירותיו:",
+                "<b>ונפלו על חברו.</b> על אילן אחר, ומאותו אילן נפלו על הזרעים ועל הירקות המחוברים לקרקע, ומשקה טופח על אותן הזרעים מן המים שרגילין להשקות אותן או מגשמים שנפלו עליהן:",
+                "<b>בית שמאי אומרים הרי הן בכי יותן.</b> דכיון דיודע היה שיפלו פירות הללו על אותן זרעים שיש עליהן משקה טופח, גלי דעתיה דניחא ליה, והוכשרו הפירות שנפלו על גבי אותן זרעים, לקבל טומאה:",
+                "<b>ובית הלל אומרים אינן בכי יותן.</b> כיון דלא נפלו להדיא מן האילן על הזרעים אלא מאילן לאילן אחר:",
+                "<b>חלי קופרי.</b> כך היה כינויו:",
+                "<b>טבעון.</b> שם מקום:",
+                "<b>עד שיתכוין.</b> והני הואיל ומאילן לאילן או מסוכה לסוכה נפלו, אין זו כוונה. וטעמייהו דבית הלל קאמר:"
+            ],
+            [
+                "<b>הנוער אגודה של ירק.</b> כגון ירק שירדו עליו גשמים או שנפל במים שלא לרצון, ומנערו כדי שיצאו המים:",
+                "<b>חוששים אנו.</b> בתמיה. כלומר לדבריכם היה לנו לחוש גם לזה:",
+                "<b>המעלה שק מלא פירות.</b> שנפל במים שלא לרצון, והעלהו והניחו על שפת הנהר:",
+                "<b>התחתון טהור.</b> כלומר, אף התחתון טהור, וכל שכן העליון:"
+            ],
+            [
+                "<b>המוחק את הכרישה.</b> דוחק את הכרישה כדי שיצא ממנה הטל:",
+                "<b>כרישה.</b> חציר בלשון מקרא. פורו״ש בלע״ז, ובערבי כורא״ת:",
+                "<b>והסוחט בשערו ובכסותו.</b>. שהיה בא בדרך וירדו גשמים בשערו ועל כסותו, וסוחט בהן כדי שיצאו המים:",
+                "<b>ואת שבו.</b> משקין הנשארים ונפלו אח״כ על הפירות:",
+                "<b>מתכוין שיצאו מכולו</b> דנתכוין להוציא מהן כל המים ולאו דעתיה על הנשארים, הלכך לא מכשירים. כבית הלל דריש פירקין:  "
+            ],
+            [
+                "<b>הנופח.</b> בפיו:",
+                "<b>בעדשים.</b> ויצא עליהן רוק מפיו בנפיחתו, והרוק היוצא מן הפה מתולדות המים הוא חשוב:",
+                "<b>אינן בכי יותן.</b> כיון דלא נתכוין לכך:",
+                "<b>וחכמים אומרים בכי יותן.</b> כיון דנתכוין לנפח, ודרך הרוק לצאת על ידי נפיחה. והלכה כחכמים:",
+                "<b>האוכל שומשמין באצבעו.</b> כגון שהניח שומשמין בידו אחת, ואצבעו שבידו השנית מכניסה לתוך פיו ללחלחה ברוק ונותנה בשומשמין שבידו השנית והן נדבקין בה ומכניס בפיו ואוכל, ומחמת כן נתלחלחה היד שהשומשמין בה, ויש בה משקה טופח:",
+                "<b>ר׳ שמעון אומר אינן בכי יותן.</b> דללחלח אצבעו נתכוין, ולא ללחלח היד שהשומשמין בה. ורבנן סברי, כיון דאחשביה באצבעו, מכשיר אפילו שלא לרצון, כדתנן בריש פירקין כל משקה שתחילתו לרצון, אע״פ שאין סופו לרצון, הרי זה בכי יותן. ור׳ שמעון סבר, דלא היה מתחילתו לרצון אלא המשקה המלחלח האצבע בלבד. והנשאר שנתלחלחה בו היד, לא היה לעולם לרצון. ואין הלכה כר׳ שמעון בכולה מתניתין:",
+                "<b>הסריקין.</b> ויתלקטו אל יפתח אנשים רקים (שופטים י״א) מתרגמינן גוברין סריקין. לשון אילן סרק שאינו עושה פירות. פירוש אחר, סריקין, גנבים. שכן בלשון ישמעאל קורין לגנבי סראקין. ויש גורסין סקרין, לשון לא היה סקריקון ביהודה בהרוגי המלחמה בפרק הנזקין, פירוש גזלנין ואנסין:",
+                "<b>בשבולת הנהר.</b> שביל הנהר ומרוצת מימיו. לשון ושבולת שטפתני (תהלים ס״ט):",
+                "<b>להביאן עמו.</b> שלא היה יכול לנושאן, ומשיטן בנהר:"
+            ]
+        ],
+        [
+            [
+                "<b>זיעת בתים טהורה.</b> אינה מכשרת הזרעים לקבל טומאה:",
+                "<b>זיעתו טמאה.</b> דמחמת המים היא. ודוקא בא במים שאובין. אבל בא במים מחוברים דלא מכשרי, לא, דאע״ג דהשתא מיהא תלושים נינהו, לא לרצון נתלשו:  "
+            ],
+            [
+                "<b>מרחץ טמאה.</b> של מים שאובין:",
+                "<b>זיעתה טמאה.</b> מכשרת את הפירות ומטמאתן:",
+                "<b>וטהורה.</b> כלומר, וזיעת מרחץ טהורה, כגון מרחץ של מי מעין דלאו מים שאובים נינהו, הרי הוא בכי יותן, שהזיעה מכשרת את הפירות:",
+                "<b>אם טמאה.</b> הבריכה. כל זיעה שיזיע הבית מחמתה, מכשרת ומטמאה. אבל שלא מחמתה, הויא לה זיעת הבית וטהורה:"
+            ],
+            [
+                "<b>ברזל טמא.</b> שבא משברי כלים טמאין:",
+                "<b>שבללו.</b> שטרפו ועירבו עם ברזל טהור שבא מן העשת:",
+                "<b>אם רוב מן הטמא טמא.</b> חכמים גזרו על כלי מתכות שנטמאו ושברן והתיכן ועשה מהן כלים, שיחזרו לטומאתן הישנה עד שיזה עליהן שלישי ושביעי ויטבילם ויעריב שמשן:",
+                "<b>גסטריות.</b> כמין קדירות עשויות להשתין בהן. ובלשון ערבי קורין להן בסריא״ש:",
+                "<b>שישראל ונכרים מטילין לתוכן.</b> משתינים לתוכן. ושתן של נכרי טמא, דגזרו עליהן שיהיו כזבין לכל דבריהן:",
+                "<b>מי שפיכות.</b> מים שרחצו בהן ושופכין אותן לחוץ, ובחזקת טמאין הן:",
+                "<b>אימתי.</b> מתבטלין מי השפיכות ברוב:",
+                "<b>בזמן שקדמו.</b> הן, ואח״כ רבו עליהן מי גשמים וטיהרום:",
+                "<b>אבל אם קדמו מי גשמים.</b> אפילו נפלו עליהן משהו מי שפיכות טמאים:"
+            ],
+            [
+                "<b>המטהר את גגו.</b> גרסינן. ואית דגרס הטורף את גגו, פירוש שטח גגו טיט או סיד להשוותו. והמים שנותנין עליו כשמטהרו או כשטחו בטיט, סתמן שופכין הן ומטמאין. וכן המים שמכבס בהן את כסותו:",
+                "<b>וירדו עליהן גשמין.</b> שהן מים טהורים. והגג או הכסות מנטפים מים:",
+                "<b>אם רוב מן הטהור טהור.</b> כגון שבתחילה היה מנטף טיפים דקות ולאחר כן מנטף טיפים עבות, בידוע שרוב מן הטהור:",
+                "<b>אם הוסיפו לנטף.</b> שממהרים הטפים לירד זו אחר זו יותר מבתחילה, טהור, דודאי רבו. ואע״פ שאין הטפות עצמן יותר גדולות ממה שהיו בתחילה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>רוחץ בה מיד.</b> למוצאי שבת, ואין צריך להמתין כדי שיחמו. דכיון דרוב נכרים, אדעתא דנכרים הוחמו:",
+                "<b>אם יש בה רשות.</b> המלכות קרויה רשות, מפני שהרשות בידה לעשות כרצונה. ולאו דוקא מלך, אלא אם יש שם אדם חשוב שיש לו עשרה עבדים שמחממין לו עשרה קומקומיות מים בבת אחת, מותר לרחוץ בה מיד, ואע״פ שרוב העיר ישראל. דאמרינן לשמו של אותו אדם חשוב הוחמו:"
+            ],
+            [
+                "<b>היה בה ירק, נמכר.</b> ירק שנתלש בשבת, נמכר למוצאי שבת:",
+                "<b>אם רוב נכרים לוקח מיד.</b> דכיון דרוב נכרים, אדעתא דנכרים נתלש:",
+                "<b>כדי שיבואו ממקום קרוב.</b> שיש שם ירק. ואף על גב דשמא הובא ממקום רחוק, אין צריך להמתין אלא כדי שילקטו ירק ממקום קרוב שיש בו ירק ויביאוהו משם. שלא אמרו חכמים ולערב ימתין בכדי שיעשו, אלא גזירה שמא יאמר לנכרי בשבת לך והבא, וכשרואה שצריך להמתין לערב כדי שיבוא הדבר ההוא ואפילו ממקום קרוב, לא יאמר לנכרי להביאו בשבת:",
+                "<b>ואם יש שם רשות לוקח מיד.</b> דאדעתא דאדם חשוב רגילין תמיד להביא, ולא אדעתא דישראל הביאו:"
+            ],
+            [
+                "<b>אם רוב נכרים נכרי.</b> ומותר להאכילו נבילות וטריפות שקצים ורמשים בידים:",
+                "<b>ואם רוב ישראל ישראל.</b> וחייבים להחזיר לו אבידתו כישראל. ורבותא קמ״ל, דמוציאין ממון מיד ישראל שזכה בו, ולא אמרינן אוקי ממונא אחזקתיה שזכה בו עד דמייתי היאך ראיה שהוא ישראל:",
+                "<b>מחצה על מחצה ישראל.</b> לענין נזקין, שאם שורו נגח שור של ישראל, משלם חצי נזק בלבד. ואינו משלם נזק שלם כדין שור של נכרי שנגח שור של ישראל, דבין תם בין מועד משלם נזק שלם. דמצי אמר ליה, אייתי ראיה דלאו ישראל אנא ושקול. ולשאר כל הדברים הוי ספק, ודנין בו להחמיר. מי שהרגו, אינו נהרג עליו. קידש אשה, צריכה גט מספק. ואינו כישראל גמור עד שיטבול לשם גירות:",
+                "<b>אחר רוב המשליכין.</b> היינו אחר הנכרים ואע״פ שהן מועט. ואפילו לא היתה שם אלא נכרית אחת, היא חשודה להשליך. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>רוב נחתומים.</b> אם רוב נחתומים נכרים, הפת אסורה, דפת של נכרים הוא משמונה עשר דבר שגזרו בו ביום:",
+                "<b>פת עיסה.</b> פת נקיה:",
+                "<b>פת קיבר.</b> פת שאינה נקיה:",
+                "<b>אחר רוב אוכלי פת קיבר.</b> אם רובן נכרים, הפת אסורה. אי נמי יש לפרש, אחר רוב נחתומין, אחר רוב אוכלי פת עיסה וכו׳, אם רובן חברים, הפת טהורה ואין צריך לעשר. ואם רובן עמי הארץ, הפת טמאה וצריך לעשר:"
+            ],
+            [
+                "<b>הולכין אחר רוב טבחים.</b> אם רוב טבחי ישראל, הבשר מותר דאין הלכה כרב דאמר בשר שנתעלם מן העין אסור ורב מוקי מתניתין בעומד ורואה משעה שנשחט עד שנפלה, אבל לא ידע מי השוחט:  "
+            ],
+            [
+                "<b>אם רוב מכניסין לבתיהן פטור.</b> מלעשר ",
+                "<b>למכור בשוק חייב.</b> שרוב מביאין למכור בשוק, מן הבית מביאין אותו, וכבר נתחייב. פירוש אחר, אם רוב מכניסין לבתיהן, פטור, לפי שרגילין לעשר קודם שיכניס לבית כדי שיוכלו לאכול מהן. דלאחר שהכניסום לבית, מיד הוקבעו למעשר הלכך, מה שנופל מהם בדרך פטור מן המעשר, לפי שהוא בחזקת מעושר. אבל כשמכניסין למכור, דרכו להכניסן טבל, לפי שיכול לאכול מהן עראי, הלכ הנופל מהן אינו בחזקת מעושר:",
+                "<b>אם רוב נכרים ודאי.</b> ר׳ מאיר לטעמיה דסבירא ליה אין קנין לנכרי בארץ ישראל להפקיע מן המעשר, ופירות שגדל בקרקעות של נכרי, חייבים במעשר, והנכרי פשיטא דלא עישר, הלכך ודאי טבל הן: ",
+                "<b>ואם רוב ישראל דמאי.</b> כדין פירות הנמצאים ביד עם הארץ, שצריך להפריש מהן תרומת מעשר ומעשר שני:",
+                "<b>וחכמים אומרים וכו׳</b> חכמים סבירא להו יש קנין לנכרי בארץ ישראל להפקיע מן המעשר. ואם לא היה ישראל מטיל לתוכו, היה הכל פטור מן המעשר. אבל כשיש אפילו ישראל אחד שמטיל לתוכו, הכל דמאי, בשביל פירותיו של אותו ישראל, שהן חייבין. והלכה כחכמים:  "
+            ],
+            [
+                "<b>פירות שניה שרבו על של שלישית.</b> שנה ראשונה ושניה של שמיטה נוהג בהן מעשר ראשון ומעשר שני, וכן רביעית וחמישית. אבל שנה שלישית וששית, מעשר ראשון ומעשר עני:",
+                "<b>ושל שביעית.</b> יש בו קדושת שביעית ופטור מן המעשר. ולענין כל הנך דיני קתני דהולכים אחר הרוב:",
+                "<b>מחצה למחצה להחמיר.</b> ולענין ספיקא דמעשר שני ומעשר עני, יפריש מעשר אחד, ויחלל הפירות על המעות, ויחלק הפירות לעניים, והמעות יאכל בירושלים. ולענין ספיקא דשביעית, חייבין במעשר וחייבין בקדושת שביעית שלא לעשות בהן סחורה ומלוגמא, וחייבין בביעור:"
+            ]
+        ],
+        [
+            [
+                "<b>שק שהוא מלא.</b> מעלות המערה. המלאה מים:",
+                "<b>כל ששאבו.</b> הפירות מלחלוחית המים, הרי זה בכי יותן. דניחא ליה שישאבו הפירות מן המים, שמתוך כך הן נראין גסים ונפוחים:",
+                "<b>רבי יהודה אומר כל שהוא כנגד המים כו׳</b> ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>חבית.</b> של חרס, או של כלי אבן הרכים שהן כחרס. אבל שאר כלים לא בלעי כל כך עד שיהיו הפירות שבתוכן שואבים:",
+                "<b>שאבו.</b> נתלחלחו הפירות ומשקה טופח עליהן:",
+                "<b>הכי גרסינן, ושאר כל המשקים טהורים.</b> שאר שבעה משקים המכשירים לקבל טומאה, טהורים הפירות שבתוך החבית אם נתלחלחו מהן. דדוקא מים ויין וחומץ שהן דקים וצלולים, הן נבלעין בחבית מפני דקותן, והפירות שואבים מהן. אבל שמן דבש חלב דם טל, הן עבין, ומפני עוביין אינן יכולין להבלע בתוך הכלי כל כך עד שיהיו הפירות שבתוך החבית שואבים מהן, הלכך אינן בכי יותן:",
+                "<b>שאין הקטנית שואבת.</b> כגון פולים ואפונים וכיוצא בהן. ואין הלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>הרודה פת חמה.</b> שנילושה במי פירות ולא הוכשרה לקבל טומאה:",
+                "<b>רבי מאיר מטמא.</b> כלומר הוכשר הלחם לקבל טומאה מחמת היין שנבלע בו. אי נמי, אם היה היין טמא, מטמא ר׳ מאיר מחמת היין טמא הנבלע בה:",
+                "<b>ר׳ יוסי מטהר בשל חטים.</b> והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>המרבץ את ביתו.</b> מזלף בו מים כדי שלא יעלה האבק:",
+                "<b>וטננו.</b> נתלחלחו. לשון אם היתה שדה מטוננת, שפירושו שדה לחה, בפרק קמא דמועד קטן [דף ו׳]:",
+                "<b>אם מחמת הסלע.</b> צור שמששת ימי בראשית, והוא רצפת הבית, ומתוך כך נתלחלחו החטים:",
+                "<b>המטנן בחול.</b> מטמין הפירות בחול כדי שיטננו, כלומר שיתלחלחו, שיקבלו מלחלוחית החול:",
+                "<b>הרי זה בכי יותן.</b> דאין חול בלא מים:"
+            ],
+            [
+                "<b>נגוב.</b> יבש:",
+                "<b>אינו חושש שמא נתן בה חטים וטננו.</b> הכי קאמר, אם נתן בה חטים, אינו חושש שמא טננו:",
+                "<b>כשהטל עליהם.</b> כגון שהיה משכים למלאכתו וליקט עשבים עם הטל שעליהם, אבל הוא לא נתכוין בשביל הטל:",
+                "<b>להטן בהם חטים.</b> להטמין בהם חטים כדי שיטננו:",
+                "<b>אם נתכוין לכך.</b> לטל שעליהן:",
+                "<b>אי אפשר שלא לשמוח.</b> שהרי היה צריך ללותתן:",
+                "<b>אלא אם עמד.</b> נתעכב שם כדי שירדו עליהם גשמים:"
+            ],
+            [
+                "<b>פקק הצנור.</b> סתם הצנור כדי שלא יצאו המים:",
+                "<b>או אם חלחל לתוכו.</b> שנענע וניער הזיתים במים שבתוך הצנור. דסבירא ליה לר׳ יהודה, שאין המחשבה מועלת להכשיר עד שיעשה מעשה לגלות המחשבה שבלבו. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אם הפך השקים.</b> לצד אחר, כדי שישורו במים משני צדדין, אז הוכשרו:",
+                "<b>אם עמד והדיח.</b> אם עמד במים להדיח רגלי בהמתו, אז מכשירים מים העולין ברגליהם אם נפלו על הפירות:",
+                "<b>באדם ובבהמה טמאה.</b> מכשירין המים העולים ברגליהן בין הדיח בין לא הדיח. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המוריד את הגלגלים.</b> אופן מרכבותיו, מתרגמינן גלגלי רתיכיהון:",
+                "<b>בשעת הקדים.</b> בשעת החום רוח הקדים נושב. ודרך כלי עץ שהם מתבקעים מפני החום, ומורידין אותן למים והבקעים מתחברים. והיינו שיחוצו, כמו שיאוצו, כלומר כדי שיהדקו וידחקו הבקעים זה בזה:",
+                "<b>הרי זה בכי יותן.</b> המים הנתלים בהם מכשירין הזרעים לקבל טומאה, משום דניחא ליה שיהיו אותם המים נתלים בכלי להדק הבקעים:",
+                "<b>בשעת היחף.</b> שהבהמה יגעה ועיפה מטורח הדרך, וכן בשעה שהיא דשה בתבואה, המים שהיא מעלה ברגליה לעולם מכשירים הזרעים לקבל טומאה, לפי שהם לרצון, שהמים יפים לה לצננה ולקררה. פירוש אחר, בשעת היחף והדיש, בשעת הקציר רוצה הוא שהבהמה תרחוץ רגליה בשביל שיהיו נקיות לדוש התבואה:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחה לשתות.</b> בפיו ובשפמו הרי הן בכי יותן. היינו טעמא, לפי שאין המים נכנסים לפיו אלא א״כ נוגעים בשפמו תחילה, הלכך אחשבינהו: ",
+                "<b>הממלא בחבית המים העולים אחריה, הרי הן בכי יותן.</b> דאי אפשר שיכנס עד שיגעו לאחוריה. אבל הניחה תחת הצנור, אין שלאחריה בכי יותן, דאפשר לקילוח שירד לתוכה ולא יגע לאחוריה:",
+                "<b>מכונן על צוארה.</b> מסובב כמין טבעת מקיף לצואר החבית. מכונן לשון הוא עשך ויכוננך (דברים ל״ב:ו׳.): ",
+                "<b>נתנה</b> לחבית ",
+                "<b>תחת הצנור</b> לקבל המים:",
+                "<b>אינן בכי יותן.</b> המים שלאחריה ושבחבל. דלא ניחא ליה אלא שיפלו המים לתוכה בלבד:"
+            ],
+            [
+                "<b>אפילו אב הטומאה.</b> אפילו היה האדם הזה אב הטומאה ונטמאו המשקין שירדו עליו, ואנן אמרינן לעיל דמשקין טמאים מטמאים לרצון ושלא לרצון, אפילו הכי אינן מכשירין, כיון שירידת הגשמים עליו היתה שלא לרצון:",
+                "<b>ואם ניער.</b> כמו המנער טליתו [שבת קמ״ז]. שניער גופו להסיר הגשמים מעליו:",
+                "<b>בכי יותן.</b> המים הנופלים ממנו מכשירין הן:",
+                "<b>להקר.</b> לקרר עצמו:",
+                "<b>או לידוח.</b> לרחוץ גופו, כגון שהיה מלוכלך בטיט או בצואה:",
+                "<b>בטמא.</b> אם היה האדם טמא:",
+                "<b>טמאים.</b> המים. ואם נפלו על הפירות, הכשירום וטמאום כאחת:",
+                "<b>ובטהור בכי יותן.</b> ומכשירין:"
+            ],
+            [],
+            [
+                "חבית שירד הדלף לתוכה. שלא לרצון, ובתוכה פירות ואינו רוצה שיוכשרו לקבל טומאה:",
+                "<b>ישבר.</b> שאם מערה, הרי מעביר המים מזה לזה לרצון ונמצאו הפירות מוכשרין:",
+                "<b>ומודים.</b> בית שמאי לבית הלל:",
+                "<b>שהוא מושיט את ידו והן טהורין.</b> כלומר לא הוכשרו בכך:"
+            ],
+            [
+                "<b>הנתזין.</b> ממנה לחוץ:",
+                "<b>והצפין.</b> למעלה ויצאו לחוץ. כולהו אינן בכי יותן, לפי שהן שלא לרצון, וכן המים שבתוכה:",
+                "<b>נטלה לשפכן.</b> שלא שפכן במקומן, אלא נטל העריבה לשפוך המים במקום אחר, הרי הן בכי יותן, דלרצון הן הואיל ולא שפכן מיד שם במקומן:",
+                "<b>ובית הלל אומרים.</b> כיון שלא הניחן שם אלא נטלה לשפכן, אינן בכי יותן:",
+                "<b>הניחה.</b> אם הניח את העריבה מתחילה כדי שירד הדלף לתוכה:",
+                "<b>אלו ואלו.</b> בית שמאי ובית הלל מודים שאף על פי שנטלה אח״כ ושפכה, הרי הן בכי יותן, הואיל וכבר חישב עליהן:",
+                "<b>מים העולים בידיו.</b> שמכבס בהן, ניחא ליה:",
+                "<b>ברגליו.</b> לא ניחא ליה:",
+                "<b>אא״כ נטנפו רגליו.</b> הוו בכי יותן. מידי דהוה אממלא בחבית דלעיל, דמים העולים אחריה בכי יותן, כדפרישנא לעיל, לפי שאי אפשר למים ליכנס לתוכה עד שיגעו לאחוריה:"
+            ],
+            [
+                "<b>והם טהורין.</b> אע״פ שפשט אדם טמא את ידו ונטל. לפי שלא הוכשרו במים שבמקוה, דכתיב (ויקרא י״א:ל״ד-ל״ה) בכל כלי יטמא, מה כלי מיוחד שהוא תלוש ומכשיר, אף כל שהוא תלוש מכשיר, לאפוקי מים שבבורות שיחין ומערות שאינן תלושים מן הקרקע שאינן מכשירים כל זמן שלא נתלשו:",
+                "<b>העלם מן המים.</b> הוכשרו התורמסין לקבל טומאה במים התלושים:",
+                "<b>הנוגעים בקופה טמאים.</b> שהקופה נעשית ראשון כשנגע בה אדם טמא, והתורמוסים הנוגעים בקופה הוו שני:",
+                "<b>ושאר כל התורמוסים.</b> שאין נוגעים בקופה:",
+                "<b>טהורים.</b> דאין שני עושה שלישי בחולין:",
+                "<b>נדה מדיחתו והוא טהור.</b> דלא הוכשר לקבל טומאה במים שמחוברים במערה:"
+            ],
+            [
+                "<b>ידיו טהורות.</b> דלא בעינן כוונה לחולין. אבל אם היו פירות מעשר וכל שכן של תרומה, ידיו טמאות כשהיו, עד שיכוין להטביל ידיו:",
+                "<b>והפירות טהורים.</b> ולא הוכשרו, דלא אחשבה להך נפילה:",
+                "<b>ואם בשביל שיודחו ידיו.</b> נתכוין ליטול את הפירות מן המים, הפירות הרי הן בכי יותן ומוכשרים לקבל טומאה מכאן ולהבא דאחשבה להך נפילת פירות ליטול ידיו בהגבהתן, והוי ליה משקה שסופו לרצון, דאע\"פ שאין תחילתו לרצון הרי זה בכי יותן:"
+            ],
+            [
+                "<b>ופשט אב הטומאה את ידיו לתוכה טמאה.</b> דכלי חרס מקבל טומאה מאב הטומאה הנוגע בתוכו, ולא עלתה לו טבילה, ואע״פ שהוא בתוך המקוה, לפי שהמים שבתוכו חוצצים בינו ובין מי המקוה:",
+                "<b>מגע טומאות טהורה.</b> אם לא היה אב הטומאה שנגע בה, אלא ראשון לטומאה והוא הנקרא מגע טומאות, כלומר הנוגע באבות הטומאה, אז טהורה הקדירה, לפי שאין כלי חרס מקבל טומאה אלא מאב הטומאה, ונמצא שלא נטמאת הקדירה אלא מחמת משקים טמאים שבתוכה שנטמאו וחוזרים ומטמאים אותה, ומשום הכי אינה מטמאה, שהרי הושקו המים שבתוכה במי מקוה ונטהרו. אבל שאר משקים כגון יין שמן וחלב, אין המקוה מטהר אותם, דלא סלקא להו השקה, הלכך חוזרים ומטמאים את הקדירה, דרבנן גזרו על המשקים שיהיו מטמאין כלים, גזירה משום משקה זב וזבה:"
+            ],
+            [
+                "<b>הממלא בקילון.</b> כשהמים מכונסים במקום אחד ומבקשים להביאן אל שדה אחר, עושים להן דרך שיבואו בו אותן המים, ושם אותו דרך שאותן המים נמשכים בו נקרא קילון, ועד שלשה ימים אין אותו קילון מתנגב מן המים שהמשיכו לתוכו, ומכשירין את הפירות שנפלו לתוכן, שהרי הן לרצון:",
+                "<b>רבי עקיבא אומר אם נגבו מיד.</b> ר׳ עקיבא לא פליג אתנא קמא. דסתם קילון אינו מתנגב עד שלשה ימים, ותנא קמא בסתם איירי. והכי מוכח בהדיא בתוספתא, דמודה ר׳ עקיבא בסתם שהוא שלשה ימים:"
+            ],
+            [
+                "<b>שנפלו עליהם משקים.</b> טמאים:",
+                "<b>אם רבו.</b> מי גשמים על המשקים ההם, בטלום וטיהרום:",
+                "<b>הוציאן כדי שירדו עליהם גשמים.</b> דאחשבינהו לגשמים:",
+                "<b>אע״פ שרבו טמאין.</b> דנטמאו הגשמים עצמן:",
+                "<b>בלעו משקין טמאים.</b> כגון שהעצים נגובים מבחוץ ובתוכן משקין בלועין, אע״פ שהוציאן כדי שירדו עליהן גשמים דאחשבינהו לגשמים, אפילו הכי טהורין, דלא נגעו במשקין טמאין, שהרי בלעו:",
+                "<b>לא יסיקם אלא בידים טהורות.</b> שלא יטמאו הידים את מי הגשמים שהוחשבו ויחזרו ויטמאו את התנור, דמשקה מטמא כלי. אבל בידים טהורות, יכול להסיקם בתנור, והתנור טהור, ולא אמרינן דסוף משקה טמא הבלוע לצאת מחמת ההיסק, דבעצים שהאש שולטת בהן ונאחז בהן האור כלין המשקים לתוכן, ואין יוצאים לחוץ כשמסיקן בתנור:",
+                "<b>אם היו לחין.</b> עצים הללו שבלעו משקין טמאין, ומחמת לחותן יצאו משקין עצמן מהן, ואם אותן משקים פלטו משקה הטמא הבלוע, ורבו משקין שמעצמן על משקה הבלוע:",
+                "<b>טהורין.</b> שביטלו אותן. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>מי שטבל בנהר.</b> ומים שעליו מכשירין, שהרי לרצון הן:",
+                "<b>והיה לפניו נהר אחר, ועבר בו.</b> ומים שעליו מן הנהר השני אינן לרצון ואינן מכשירין:",
+                "<b>טיהרו.</b> מי הנהר השני, מים שהעלן עמו מן הטבילה, ואין מכשירין לא אלו ולא אלו:",
+                "<b>דחיו.</b> דחהו:",
+                "<b>לשכרו.</b> שהיה חברו שיכור ומתוך שכרותו דחהו והפילו בנהר:",
+                "<b>וכן לבהמתו.</b> שהפיל את הבהמה בשכרותו בנהר, והיו עליו מי טבילה, ועל הבהמה מים לרצון:",
+                "<b>טיהרו שניים.</b> שהיו על ידי שכרות ולא לרצון:",
+                "<b>את הראשונים.</b> שהיו לרצון:",
+                "<b>ואם כמשחק.</b> דחה את חברו בנהר או את הבהמה, גם השניים בכי יותן, דכולהו לרצון נינהו:"
+            ],
+            [
+                "<b>הנתזין.</b> שלא בכונה:",
+                "<b>העושה ציפור במים.</b> שמעלה על פני המים רתיחות כמין אבעבועות:",
+                "<b>הנתזין.</b> בעשיית אבעבועות:",
+                "<b>ואת שבה.</b> דהיינו מי אבעבועות עצמן. ואית דגרסי, העושה צנור במים. כמו שעושים הנערים כמין צנור של קנה או של עץ חלול, לנתז ממנו המים בצחוק:",
+                "<b>ואת שבה.</b> המים הנשארים בצנור:"
+            ],
+            [
+                "<b>ובללן שינוגבו.</b> בלל כל הפירות במים, שכשיהיו המים מפוזרים בכל הפירות, יתנגבו יותר מהרה:",
+                "<b>וחכמים אומרים אינן בכי יותן.</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>לעמקו בכי יותן ולרחבו אינו בכי יותן.</b> כשאדם מודד עמקו של בור בקנה, ניכר רושם המים בקנה עד כמה הן מגיעים, ומתוך כך יודע עומקו, לפיכך רוצה הוא במשקה שברושם. אבל לרחבו אינו רוצה במשקה שברושם. והלכה כרבי עקיבא, שחזר רבי טרפון להיות שונה כדבריו:"
+            ],
+            [
+                "<b>לידע כמה מים יש בו.</b> רוצה במשקה שברושם, כדאמרן, לפיכך הוי בכי יותן. אבל לידע אם יש בו מים, אין צריך רושם של משקה:",
+                "<b>ושבאבן.</b> כלומר, שבאבן נמי טהורים, שאין מכשירים:"
+            ],
+            [
+                "<b>החובט על השלח.</b> מכה בעור אחר רחיצתו כדי לנערו מן המים:",
+                "<b>השלח.</b> העור כמות שהוא כשמפשיטים אותו מן הבהמה [בראשית ל״ז] נקרא שלח. תרגום ויפשיטו, ואשלחו:",
+                "<b>שהוא מתכוין שיצאו עם הצואה.</b> מתכוין שיצאו המים עם הלכלוך שנתחבר בהן, לפיכך מכשיר מה שנתז ממנו ואפילו שהוא בתוך המים. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>העקל.</b> מקום בשולי הספינה שמתקבצים שם המים הנכנסים בסדקים של ספינה:",
+                "<b>אם ניער.</b> להסיר המים שעליהן. כמו המנער טליתו:",
+                "<b>לצרפה.</b> לבדקה אם המים נכנסים לתוכה אם לאו. פירוש אחר, לחזקה ולחסמה. לפי שכשהיא ביבשה, נבקעת מאליה, ומכניסים אותה בים כדי שתשרה במים ויסתמו בקועיה וסדקיה:",
+                "<b>מסמר לגשמים לצרפו.</b> לחזקו ולחסמו, כשיבואו עליו מים לאחר שנתלבן באש:",
+                "<b>אוד.</b> עץ שמקצתו אכלה האש:"
+            ],
+            [
+                "<b>קסיא של שלחנות.</b> כיסוי שמכסין על השולחן שלא יפול על המזון שעליו מים או דבר של טנוף ולכלוך:",
+                "<b>והשיפא של לבנים.</b> מחצלת של שיפא ושל גמי שמכסים על הלבנים להגן מן הגשמים. והרי אלו כמו בשביל שלא ילקה הכותל שאינן בכי יותן:",
+                "<b>אבל אם ניער.</b> שמתכוין להדיחם, הרי זה בכי יותן:"
+            ],
+            [
+                "<b>כל הניצוק טהור</b> אם מערה מכלי טהור לכלי טמא, מה שבעליון טהור, דניצוק אינו חיבור. חוץ מהני דחשיב, מפני שסולדים לאחוריהם, כשהקילוח נפסק, חוזר הנשאר למעלה:",
+                "<b>מדבש הזיפים.</b> אית דמפרשי דבש טוב וחשוב, שמתוך חשיבותו מזייפין אותו ומערבין בו פסולת. ואית דאמרי, על שם מקומו שבא מזיף. כמו בבוא הזיפים ויאמרו לשאול (תהילים נ״ד:ב׳):",
+                "<b>והצפחת.</b> מאכל עשוי מקמח ודבש והוא רך כל כך שיכולים להציקו. ודומה לו כצפיחית בדבש [שמות ט״ז]:",
+                "<b>המקפה.</b> תבשיל שאינו לא רך ולא קשה אלא קפוי, קרוי מקפה:",
+                "<b>של גריסין.</b> פולים טחונות וגרוסות בריחים:",
+                "<b>ושל פולים.</b> שלימות שאינן גרוסות בריחים:",
+                "<b>מפני שהיא סולדת לאחוריה.</b> כשהקילוח נפסק, חוזר אותו עמוד השותת שהיה קצתו במשקין טמאין שבכלי התחתון ונמשך למעלה למשקין שבכלי העליון הטהור, ומטמא כל מה שבכלי העליון:  "
+            ],
+            [
+                "<b>המערה מחם לחם.</b> הכי נמי איירי שמשקין שבכלי עליון שמערה ממנו, טהורים. ושבכלי תחתון שמערה לתוכו, הן טמאין:",
+                "<b>מצונן לחם טמא.</b> שתחתון החם מעלה הבל לעליון הצונן ומטמאו, שהענן העולה מן החם כמשקה הוא חשוב:",
+                "<b>וכוחו של תחתון יפה.</b> שחומו גדול משל עליון. ואין הלכה כר׳ שמעון, שכיון שהעליון חם, אע״פ שהתחתון יותר חם ממנו, אין פעולתו של תחתון ניכרת בעליון ואינו מטמאו:"
+            ],
+            [
+                "<b>ומגיסה בקדירה.</b> מהפכת בכף שבידה לתבשיל שבקדירה:",
+                "<b>אם הזיעו ידיה.</b> מהבל הקדירה, נטמאו ידיה כאילו נגעה במשקה שבקדירה:",
+                "<b>היו ידיה טמאות.</b> אם הזיעו ידיה, נטמאת הזיעה מחמת ידיה, ונטמאת הקדירה, לפי שההבל מחבר בין הזיעה שבידיה למשקין שבקדירה:",
+                "<b>ר׳ יוסי אומר אם נטפו.</b> אין הקדירה טמאה אא״כ נטפו טיפין מן הזיעה שבידיה לתוך הקדירה. ואין הלכה כר׳ יוסי:",
+                "<b>היין שבכף טהור.</b> ואינו מכשיר, דלא הוחשב להיות משקה עד שיערה אותו לתוך הכלי. וכמו שאין לו תורת משקה לענין הכשר, כך אין לו תורת משקה לענין טומאה ולענין יין נסך:"
+            ]
+        ],
+        [
+            [
+                "<b>המעלה פירותיו לגג מפני הכנימה.</b> תולעים הגדלים בפירות. לשון ותהי הכנם (שמות ח׳):",
+                "<b>אם נתכוין לכך.</b> שחשב שירד עליהן טל:",
+                "<b>שיש להן מעשה.</b> כגון אם היו שופכין עליהן טל בכוונה, היו מוכשרין:"
+            ],
+            [
+                "<b>המעלה את האגודות.</b> של ירק:",
+                "<b>ואת הקציעות.</b> כותשים התאנים במכתשת ועושים אותן כעין ככרות גדולות, והן נקראות קציעות:",
+                "<b>ימתינו.</b> לשון לחלוח. ודומה לו בגמרא פרק לא יחפור [בבא בתרא דף י״ח] מיתנא קשה לכותלים:",
+                "<b>אינן בכי יותן.</b> אם ירד עליהן טל:",
+                "<b>כל האגודות.</b> של ירק:",
+                "<b>של בית השוקים טמאין.</b> לפי שהמוכרים רגילים לזלף עליהן מים כדי ללחלחן, והן מוכשרין לקבל טומאה, והידים ממשמשים בהן תמיד, הלכך הן בחזקת טומאה:",
+                "<b>מפני משקה הפה.</b> אע״פ שאין מזלפין עליהן מים כשהן לחין, מכל מקום רגילים לתת עליהן משקה היוצא מן הפה כדי להסיר האבק שעליהן, ובו הן מוכשרין. ואיכא בין תנא קמא לר׳ מאיר מקום שאין רגילין ללחלחם במשקה הפה, לר׳ מאיר טהורים. ולתנא קמא בכל ענין טמאים, דאף בלחין נותנין בהן מים. והלכה כתנא קמא:",
+                "<b>הקמחין והסלתות של בית השוקים טמאין.</b> לפי שלותתים החטים שלהם קודם שיטחנו אותן והן מוכשרות, והידים ממשמשים בהן תמיד, לפיכך הן בחזקת טומאה:",
+                "<b>החילקה.</b> חטה כתושה ונחלק כל גרעין לשנים:",
+                "<b>טרגיס.</b> שנחלק כל גרעין לשלשה ",
+                "<b>טסגי.</b> שנחלק כל גרעין לארבעה:",
+                "<b>בכל מקום.</b> אפילו שלא בבית השוקים, שהכל מזלפין עליהם מים:"
+            ],
+            [
+                "<b>חוץ משל מוכרי משקה.</b> מפני שנוגעים בהם בעוד שמשקה טופח על ידיהם, ואין מקפידין על הלכלוך, שקליפתם מגינה עליהן:",
+                "<b>ואם היו מוכרים עמהם פירות יבשים.</b> מתוך שמנגבים ידיהם כדי שלא יטנפו את הפירות, מנגבים ידיהם נמי קודם שיגעו בביצים:",
+                "<b>כל הדגים בחזקת טומאה.</b> לפי שהם מוכשרים במים, והטמא והטהור ממשמשים בה:",
+                "<b>חתיכת האלתות.</b> מין דג שרגילין למכרו חתיכות חתיכות. ומקום יש ששמו אלתות ושם צדין אותו ומוכרין אותו:",
+                "<b>ודג המצרי.</b> דג קטן מאוד שמביאין ממנו קופות מלאות במצרים:",
+                "<b>וקולייס האספנין.</b> מין דג שעורו רך מאוד וקורין לו אלשביט. ושלשה מינים הללו אין המים מכשירין אותם כשאר דגים, לפי שהן חיין זמן מרובה אחר צידתן, ולאחר שהן נעשין אוכל דהיינו לאחר מיתתן אין נותנין עליהם מים, לפי שהמים מפסידין אותן. ואין הלכה כר׳ יהודה:",
+                "<b>כל הציר בחזקת טומאה.</b> שסתם ציר נתנו בו מים, והידים ממשמשים בו:",
+                "<b>ועל כולם.</b> בין ביצים בין פירות בין ציר:",
+                "<b>נאמן.</b> עם הארץ לומר לא הוכשרו:",
+                "<b>מפני שמפקידים אותן.</b> דכל הפירות מפקידים אותן אצל עם הארץ, ואי לאו דנאמן היאך מפקידים. אבל דגה אין מפקידים בידו, לפיכך אינו נאמן:",
+                "<b>ציר טהור.</b> שידוע בו שלא הוכשר על ידי משקה:",
+                "<b>שנפל לתוכו מים כל שהו טמא.</b> דמים כל שהו מכשירים אותו, ומשהוכשר חזקתו טמא, שהידים ממשמשים בו. והלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>שבעה משקין הן.</b> לפי שנאמר בטומאת אוכלים (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבוא עליו מים יטמא, אין לי אלא מים, מנין לרבות היין והשמן והחלב והדבש והדם והטל, תלמוד לומר וכל משקה אשר ישתה. ואי וכל משקה, יכול מי תותים מי רמונים ושאר כל מי פירות, תלמוד לומר מים, מה מים מיוחדים שאין להם שם לווי, אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי, יצאו מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי, ודבש דבורים אין לו שם לווי, דדבש סתם אקרי. ועוד שנינו בתוספתא דשבת פרק ט״מנין לדם שהוא משקה, שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה. מנין ליין שהוא משקה, שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר. מנין לדבש שהוא משקה, שנאמר (שם) ויניקהו דבש מסלע. מנין לשמן שהוא משקה, שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים. מנין לחלב שהוא משקה, שנאמר (שופטים ד׳:י״ט) ותפתח את נוד החלב ותשקהו. מנין לטל שהוא משקה, שנאמר (שם ז,) וימץ טל מן הגזה מלוא הספל מים. מנין לדמעות העין שהוא משקה, שנאמר (תהילים פ׳:ו׳,) ותשקמו בדמעות שליש. מנין למי האף שהוא משקה, שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים:",
+                "<b>דבש צרעה טהור.</b> דלא חשיב משקה, ואינו מטמא ואינו מכשיר:",
+                "<b>ומותר באכילה.</b> דלא תימא הואיל והצרעה שרץ העוף הוא וטמא, הדבש היוצא ממנו נמי יהא טמא, דסלקא דעתך אמינא דדוקא דבש דבורים רבייה קרא להתירא שאין לו שם לווי, אבל דבש צרעים שיש לו שם לווי לא יהא מותר, קמ״ל דבש צרעה טהור ומותר. דמפני מה אמרו דבש דבורים מותר, מפני שמכניסות אותן לגופן ואינן ממצות אותו מגופן, דבש צרעים נמי מכניסות אותו לגופן ואין ממצות אותו מגופן:"
+            ],
+            [
+                "<b>בין גדולים.</b> משקין היוצאין מפי טבעת:",
+                "<b>בין קטנים.</b> מי רגלים:",
+                "<b>ודם הקזה לשתיה.</b> דם ההקזה שנתכוין עליו להשקותו לבהמה ולחיה או לנכרי:",
+                "<b>מי החלב.</b> הוא הקום הנפרש מן הגבינה כשמעמידים החלב ומקפיאין אותו בקיבה, מכשיר את הזרעים:",
+                "<b>והמוחל כשמן.</b> מים שחורים היוצאים מן הזיתים:",
+                "<b>שאין מוחל יוצא מידי שמן.</b> ומוחל עצמו, לר׳ שמעון מי פירות הוא ואינו חשוב משקה, אבל מכשיר מפני שיורי שמן שבו:",
+                "<b>ר׳ מאיר אומר אע״פ שאין בו שמן.</b> מוחל עצמו חשוב משקה ומכשיר ומטמא. והלכה כר׳ מאיר:",
+                "<b>דם השרץ כבשרו.</b> ומצטרפין לכעדשה. דכתיב בשמונה שרצים (ויקרא י״א:כ״ט) וזה לכם הטמא, להביא דמו שמטמא כבשרו. יכול יכשיר את הזרעים, ת״ל הטמא, טמא הוא ואינו מכשיר את הזרעים:"
+            ],
+            [
+                "<b>ואלו מטמאים ומכשירים.</b> שהן עצמן משקין טמאים, ומטמאים ומכשירים כאחד:",
+                "<b>זובו של זב.</b> דכתיב (שם ט״ו) זובו טמא הוא:",
+                "<b>ורוקו.</b> וכי ירוק וגו׳:",
+                "<b>ומימי רגליו.</b> וזאת תהיה טומאתו, וזאת, לרבות מימי רגליו:",
+                "<b>ורביעית דם מן המת.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם, ונפש האדם היינו רביעית דם, דכתיב (ויקרא י״ז:י״א) כי הדם הוא הנפש:",
+                "<b>ודם הנדה.</b> דכתיב (שם ט״ו) והדוה בנדתה, מה שזב ממנה טמא כמותה:",
+                "<b>שכבת זרע אינה מכשרת.</b> שאינה חשובה משקה, דיש לה שם לווי:",
+                "<b>דם הנדה אינו מכשיר.</b> מידי דהוה אדם של התחתוניות שגם הוא אינו מכשיר:",
+                "<b>דם המת אינו מכשיר.</b> דכיון שמת יצא דמו מתורת משקה. ולית הלכה כחד מהנך תנאי, אלא כולהו מטמאים ומכשירים כתנא קמא:  "
+            ],
+            [
+                "<b>ואלו לא מטמאים.</b> אפילו יצאו מן הטמא, כגון מן הזב וכיוצא בו. דכתיב בזובו טמא הוא, הוא טמא ואין זיעה וליחה סרוחה ורעי שלו טמאים:",
+                "<b>והליחה סרוחה.</b> היוצאת מן המורסה. והוא הדין ברוקק ליחה סרוחה:",
+                "<b>והראי.</b> צואה. כמו והרעי:",
+                "<b>ודם היוצא עמהם.</b> עם הליחה והרעי:",
+                "<b>ומשקה בן שמונה.</b> כל משקה שיצא מנפל שנולד בן שמונה חדשים, כגון דמו ורוקו ומימי רגליו. לפי שבן שמונה חי הרי הוא כאבן:",
+                "<b>חוץ מדמו.</b> שמטמא כדם של בן קיימא. ואין הלכה כר׳ יוסי:",
+                "<b>אע״פ שיוצאין נקיים.</b> שמוציא אותן דרך בית הרעי צלולים כמו שהיו כששתאן, אפילו הכי אין מכשירין, הואיל ויצאו דרך בית הרעי:",
+                "<b>ר׳ אלעזר מטמא באלו.</b> דמשקין הן חשובין, ומטמאין ומכשירין. ואין הלכה כר׳ אלעזר:",
+                "<b>חלב הזכר טהור.</b> דלא חשיב משקה. וכן הלכה:"
+            ],
+            [
+                "<b>חלב האשה מטמא.</b> מכשיר לקבל טומאה. ואם נטמא או שהאשה טמאה, מטמא כדין משקין טמאים, דתורת משקה יש בו:",
+                "<b>לרצון.</b> הנחלב בכונה:",
+                "<b>ושלא לרצון.</b> כגון חלב הנוטף מדדיה:",
+                "<b>שאינו מיוחד אלא לקטנים.</b> וסתמיה לא חשיב כולי האי:",
+                "<b>שדם מגיפתה טמא.</b> דהיוצא ממכתה טמא, דדמי לדם חללים שקרוי משקה, דמה לי קטלה כולה, מה לי קטלה פלגא:",
+                "<b>שדם מגיפתה טהור.</b> דדם בהמה לא אקרי דם חללים, דגבי אדם כתיב:",
+                "<b>סלי זיתים וענבים יוכיחו.</b> שהסוחטן לרפואה טמא, ואעפ״כ לרצון טמאים, שלא לרצון טהורים אף החלב, אע״פ שהחולב לרפואה טמא, כשנחלב שלא לרצון דין הוא שיהיה טהור ושלא לרצון טהורים. שאין היוצא מן הזיתים וענבים חשוב משקה עד שיצא לרצון:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..9f648f1583e07ee4e1a9d4e67877198fff50f3e8
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Makhshirin/Hebrew/merged.json	
@@ -0,0 +1,408 @@
+{
+    "title": "Bartenura on Mishnah Makhshirin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Makhshirin",
+    "text": [
+        [
+            [
+                "<b>כל משקה שתחילתו לרצון.</b> דניחא ליה בהנך משקין, בשביל שתודח הקערה או לשאר תשמישין:",
+                "<b>אע״פ שאין סופו לרצון.</b> כשנפלו על הפירות לא ניחא ליה, אפ״ה הוי הכשר. אי נמי, סופו לרצון, כשנפלו על הפירות. אבל בתחילת ביאתן היה הדבר קשה בעיניו, הכל הוי הכשר:",
+                "<b>הרי זה בכי יותן.</b> כלומר, האוכלין שנפלו עליהן משקין הללו, מוכשרין לקבל טומאה מכאן ואילך. שאין שום אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם, מים, יין, שמן, חלב, דבש, דם, טל. דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע ונפל מנבלתם עליו טמא הוא, כתיב יתן וקרינן יותן, מה יתן דניחא ליה, אף יותן דניחא ליה:",
+                "<b>מטמאין לרצון ושלא לרצון.</b> כיון דטמאין הן, טומאתן והכשרן באים כאחד, ואם נפלו על הפירות אפילו שלא לרצון, מטמאין אותם, דלא בעינן דניחא ליה אלא כשבא המשקה קודם לטומאה, דכתיב וכי יותן מים על זרע, והדר ונפל מנבלתם עליו. אבל כשהמשקה והטומאה באין כאחד כגון שהמשקין טמאין, לא בעינן דניחא ליה:"
+            ],
+            [
+                "<b>המרעיד את האילן.</b> מנענעו:",
+                "<b>או את הטומאה.</b> כגון שהביא שם עורב שרץ או כזית מן המת או נבלה ונשאר בין ענפי האילן:",
+                "<b>אינן בכי יותן.</b> אם מחמת רעדה זו נפלו מי גשמים שבאילן על פירות שתחתיו, לא הוכשרו:",
+                "<b>היוצאים ואת שבו.</b> משקים היוצאים מחמת הרעדה, ומשקים הנשארים באילן ונפלו אח״כ על הפירות, הוכשרו, דאחשובי אחשבינהו וכתלושים דמו:",
+                "<b>מפני שהוא מתכוין שיצאו מכולו.</b> נתכוין להוציא כל המים מן האילן, והנשארים לאו דעתיה עלייהו ולא מכשרי:"
+            ],
+            [
+                "<b>המרעיד את האילן.</b> להפיל פירותיו:",
+                "<b>ונפלו על חברו.</b> על אילן אחר, ומאותו אילן נפלו על הזרעים ועל הירקות המחוברים לקרקע, ומשקה טופח על אותן הזרעים מן המים שרגילין להשקות אותן או מגשמים שנפלו עליהן:",
+                "<b>בית שמאי אומרים הרי הן בכי יותן.</b> דכיון דיודע היה שיפלו פירות הללו על אותן זרעים שיש עליהן משקה טופח, גלי דעתיה דניחא ליה, והוכשרו הפירות שנפלו על גבי אותן זרעים, לקבל טומאה:",
+                "<b>ובית הלל אומרים אינן בכי יותן.</b> כיון דלא נפלו להדיא מן האילן על הזרעים אלא מאילן לאילן אחר:",
+                "<b>חלי קופרי.</b> כך היה כינויו:",
+                "<b>טבעון.</b> שם מקום:",
+                "<b>עד שיתכוין.</b> והני הואיל ומאילן לאילן או מסוכה לסוכה נפלו, אין זו כוונה. וטעמייהו דבית הלל קאמר:"
+            ],
+            [
+                "<b>הנוער אגודה של ירק.</b> כגון ירק שירדו עליו גשמים או שנפל במים שלא לרצון, ומנערו כדי שיצאו המים:",
+                "<b>חוששים אנו.</b> בתמיה. כלומר לדבריכם היה לנו לחוש גם לזה:",
+                "<b>המעלה שק מלא פירות.</b> שנפל במים שלא לרצון, והעלהו והניחו על שפת הנהר:",
+                "<b>התחתון טהור.</b> כלומר, אף התחתון טהור, וכל שכן העליון:"
+            ],
+            [
+                "<b>המוחק את הכרישה.</b> דוחק את הכרישה כדי שיצא ממנה הטל:",
+                "<b>כרישה.</b> חציר בלשון מקרא. פורו״ש בלע״ז, ובערבי כורא״ת:",
+                "<b>והסוחט בשערו ובכסותו.</b>. שהיה בא בדרך וירדו גשמים בשערו ועל כסותו, וסוחט בהן כדי שיצאו המים:",
+                "<b>ואת שבו.</b> משקין הנשארים ונפלו אח״כ על הפירות:",
+                "<b>מתכוין שיצאו מכולו</b> דנתכוין להוציא מהן כל המים ולאו דעתיה על הנשארים, הלכך לא מכשירים. כבית הלל דריש פירקין:  "
+            ],
+            [
+                "<b>הנופח.</b> בפיו:",
+                "<b>בעדשים.</b> ויצא עליהן רוק מפיו בנפיחתו, והרוק היוצא מן הפה מתולדות המים הוא חשוב:",
+                "<b>אינן בכי יותן.</b> כיון דלא נתכוין לכך:",
+                "<b>וחכמים אומרים בכי יותן.</b> כיון דנתכוין לנפח, ודרך הרוק לצאת על ידי נפיחה. והלכה כחכמים:",
+                "<b>האוכל שומשמין באצבעו.</b> כגון שהניח שומשמין בידו אחת, ואצבעו שבידו השנית מכניסה לתוך פיו ללחלחה ברוק ונותנה בשומשמין שבידו השנית והן נדבקין בה ומכניס בפיו ואוכל, ומחמת כן נתלחלחה היד שהשומשמין בה, ויש בה משקה טופח:",
+                "<b>ר׳ שמעון אומר אינן בכי יותן.</b> דללחלח אצבעו נתכוין, ולא ללחלח היד שהשומשמין בה. ורבנן סברי, כיון דאחשביה באצבעו, מכשיר אפילו שלא לרצון, כדתנן בריש פירקין כל משקה שתחילתו לרצון, אע״פ שאין סופו לרצון, הרי זה בכי יותן. ור׳ שמעון סבר, דלא היה מתחילתו לרצון אלא המשקה המלחלח האצבע בלבד. והנשאר שנתלחלחה בו היד, לא היה לעולם לרצון. ואין הלכה כר׳ שמעון בכולה מתניתין:",
+                "<b>הסריקין.</b> ויתלקטו אל יפתח אנשים רקים (שופטים י״א) מתרגמינן גוברין סריקין. לשון אילן סרק שאינו עושה פירות. פירוש אחר, סריקין, גנבים. שכן בלשון ישמעאל קורין לגנבי סראקין. ויש גורסין סקרין, לשון לא היה סקריקון ביהודה בהרוגי המלחמה בפרק הנזקין, פירוש גזלנין ואנסין:",
+                "<b>בשבולת הנהר.</b> שביל הנהר ומרוצת מימיו. לשון ושבולת שטפתני (תהלים ס״ט):",
+                "<b>להביאן עמו.</b> שלא היה יכול לנושאן, ומשיטן בנהר:"
+            ]
+        ],
+        [
+            [
+                "<b>זיעת בתים טהורה.</b> אינה מכשרת הזרעים לקבל טומאה:",
+                "<b>זיעתו טמאה.</b> דמחמת המים היא. ודוקא בא במים שאובין. אבל בא במים מחוברים דלא מכשרי, לא, דאע״ג דהשתא מיהא תלושים נינהו, לא לרצון נתלשו:  "
+            ],
+            [
+                "<b>מרחץ טמאה.</b> של מים שאובין:",
+                "<b>זיעתה טמאה.</b> מכשרת את הפירות ומטמאתן:",
+                "<b>וטהורה.</b> כלומר, וזיעת מרחץ טהורה, כגון מרחץ של מי מעין דלאו מים שאובים נינהו, הרי הוא בכי יותן, שהזיעה מכשרת את הפירות:",
+                "<b>אם טמאה.</b> הבריכה. כל זיעה שיזיע הבית מחמתה, מכשרת ומטמאה. אבל שלא מחמתה, הויא לה זיעת הבית וטהורה:"
+            ],
+            [
+                "<b>ברזל טמא.</b> שבא משברי כלים טמאין:",
+                "<b>שבללו.</b> שטרפו ועירבו עם ברזל טהור שבא מן העשת:",
+                "<b>אם רוב מן הטמא טמא.</b> חכמים גזרו על כלי מתכות שנטמאו ושברן והתיכן ועשה מהן כלים, שיחזרו לטומאתן הישנה עד שיזה עליהן שלישי ושביעי ויטבילם ויעריב שמשן:",
+                "<b>גסטריות.</b> כמין קדירות עשויות להשתין בהן. ובלשון ערבי קורין להן בסריא״ש:",
+                "<b>שישראל ונכרים מטילין לתוכן.</b> משתינים לתוכן. ושתן של נכרי טמא, דגזרו עליהן שיהיו כזבין לכל דבריהן:",
+                "<b>מי שפיכות.</b> מים שרחצו בהן ושופכין אותן לחוץ, ובחזקת טמאין הן:",
+                "<b>אימתי.</b> מתבטלין מי השפיכות ברוב:",
+                "<b>בזמן שקדמו.</b> הן, ואח״כ רבו עליהן מי גשמים וטיהרום:",
+                "<b>אבל אם קדמו מי גשמים.</b> אפילו נפלו עליהן משהו מי שפיכות טמאים:"
+            ],
+            [
+                "<b>המטהר את גגו.</b> גרסינן. ואית דגרס הטורף את גגו, פירוש שטח גגו טיט או סיד להשוותו. והמים שנותנין עליו כשמטהרו או כשטחו בטיט, סתמן שופכין הן ומטמאין. וכן המים שמכבס בהן את כסותו:",
+                "<b>וירדו עליהן גשמין.</b> שהן מים טהורים. והגג או הכסות מנטפים מים:",
+                "<b>אם רוב מן הטהור טהור.</b> כגון שבתחילה היה מנטף טיפים דקות ולאחר כן מנטף טיפים עבות, בידוע שרוב מן הטהור:",
+                "<b>אם הוסיפו לנטף.</b> שממהרים הטפים לירד זו אחר זו יותר מבתחילה, טהור, דודאי רבו. ואע״פ שאין הטפות עצמן יותר גדולות ממה שהיו בתחילה. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>רוחץ בה מיד.</b> למוצאי שבת, ואין צריך להמתין כדי שיחמו. דכיון דרוב נכרים, אדעתא דנכרים הוחמו:",
+                "<b>אם יש בה רשות.</b> המלכות קרויה רשות, מפני שהרשות בידה לעשות כרצונה. ולאו דוקא מלך, אלא אם יש שם אדם חשוב שיש לו עשרה עבדים שמחממין לו עשרה קומקומיות מים בבת אחת, מותר לרחוץ בה מיד, ואע״פ שרוב העיר ישראל. דאמרינן לשמו של אותו אדם חשוב הוחמו:"
+            ],
+            [
+                "<b>היה בה ירק, נמכר.</b> ירק שנתלש בשבת, נמכר למוצאי שבת:",
+                "<b>אם רוב נכרים לוקח מיד.</b> דכיון דרוב נכרים, אדעתא דנכרים נתלש:",
+                "<b>כדי שיבואו ממקום קרוב.</b> שיש שם ירק. ואף על גב דשמא הובא ממקום רחוק, אין צריך להמתין אלא כדי שילקטו ירק ממקום קרוב שיש בו ירק ויביאוהו משם. שלא אמרו חכמים ולערב ימתין בכדי שיעשו, אלא גזירה שמא יאמר לנכרי בשבת לך והבא, וכשרואה שצריך להמתין לערב כדי שיבוא הדבר ההוא ואפילו ממקום קרוב, לא יאמר לנכרי להביאו בשבת:",
+                "<b>ואם יש שם רשות לוקח מיד.</b> דאדעתא דאדם חשוב רגילין תמיד להביא, ולא אדעתא דישראל הביאו:"
+            ],
+            [
+                "<b>אם רוב נכרים נכרי.</b> ומותר להאכילו נבילות וטריפות שקצים ורמשים בידים:",
+                "<b>ואם רוב ישראל ישראל.</b> וחייבים להחזיר לו אבידתו כישראל. ורבותא קמ״ל, דמוציאין ממון מיד ישראל שזכה בו, ולא אמרינן אוקי ממונא אחזקתיה שזכה בו עד דמייתי היאך ראיה שהוא ישראל:",
+                "<b>מחצה על מחצה ישראל.</b> לענין נזקין, שאם שורו נגח שור של ישראל, משלם חצי נזק בלבד. ואינו משלם נזק שלם כדין שור של נכרי שנגח שור של ישראל, דבין תם בין מועד משלם נזק שלם. דמצי אמר ליה, אייתי ראיה דלאו ישראל אנא ושקול. ולשאר כל הדברים הוי ספק, ודנין בו להחמיר. מי שהרגו, אינו נהרג עליו. קידש אשה, צריכה גט מספק. ואינו כישראל גמור עד שיטבול לשם גירות:",
+                "<b>אחר רוב המשליכין.</b> היינו אחר הנכרים ואע״פ שהן מועט. ואפילו לא היתה שם אלא נכרית אחת, היא חשודה להשליך. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>רוב נחתומים.</b> אם רוב נחתומים נכרים, הפת אסורה, דפת של נכרים הוא משמונה עשר דבר שגזרו בו ביום:",
+                "<b>פת עיסה.</b> פת נקיה:",
+                "<b>פת קיבר.</b> פת שאינה נקיה:",
+                "<b>אחר רוב אוכלי פת קיבר.</b> אם רובן נכרים, הפת אסורה. אי נמי יש לפרש, אחר רוב נחתומין, אחר רוב אוכלי פת עיסה וכו׳, אם רובן חברים, הפת טהורה ואין צריך לעשר. ואם רובן עמי הארץ, הפת טמאה וצריך לעשר:"
+            ],
+            [
+                "<b>הולכין אחר רוב טבחים.</b> אם רוב טבחי ישראל, הבשר מותר דאין הלכה כרב דאמר בשר שנתעלם מן העין אסור ורב מוקי מתניתין בעומד ורואה משעה שנשחט עד שנפלה, אבל לא ידע מי השוחט:  "
+            ],
+            [
+                "<b>אם רוב מכניסין לבתיהן פטור.</b> מלעשר ",
+                "<b>למכור בשוק חייב.</b> שרוב מביאין למכור בשוק, מן הבית מביאין אותו, וכבר נתחייב. פירוש אחר, אם רוב מכניסין לבתיהן, פטור, לפי שרגילין לעשר קודם שיכניס לבית כדי שיוכלו לאכול מהן. דלאחר שהכניסום לבית, מיד הוקבעו למעשר הלכך, מה שנופל מהם בדרך פטור מן המעשר, לפי שהוא בחזקת מעושר. אבל כשמכניסין למכור, דרכו להכניסן טבל, לפי שיכול לאכול מהן עראי, הלכ הנופל מהן אינו בחזקת מעושר:",
+                "<b>אם רוב נכרים ודאי.</b> ר׳ מאיר לטעמיה דסבירא ליה אין קנין לנכרי בארץ ישראל להפקיע מן המעשר, ופירות שגדל בקרקעות של נכרי, חייבים במעשר, והנכרי פשיטא דלא עישר, הלכך ודאי טבל הן: ",
+                "<b>ואם רוב ישראל דמאי.</b> כדין פירות הנמצאים ביד עם הארץ, שצריך להפריש מהן תרומת מעשר ומעשר שני:",
+                "<b>וחכמים אומרים וכו׳</b> חכמים סבירא להו יש קנין לנכרי בארץ ישראל להפקיע מן המעשר. ואם לא היה ישראל מטיל לתוכו, היה הכל פטור מן המעשר. אבל כשיש אפילו ישראל אחד שמטיל לתוכו, הכל דמאי, בשביל פירותיו של אותו ישראל, שהן חייבין. והלכה כחכמים:  "
+            ],
+            [
+                "<b>פירות שניה שרבו על של שלישית.</b> שנה ראשונה ושניה של שמיטה נוהג בהן מעשר ראשון ומעשר שני, וכן רביעית וחמישית. אבל שנה שלישית וששית, מעשר ראשון ומעשר עני:",
+                "<b>ושל שביעית.</b> יש בו קדושת שביעית ופטור מן המעשר. ולענין כל הנך דיני קתני דהולכים אחר הרוב:",
+                "<b>מחצה למחצה להחמיר.</b> ולענין ספיקא דמעשר שני ומעשר עני, יפריש מעשר אחד, ויחלל הפירות על המעות, ויחלק הפירות לעניים, והמעות יאכל בירושלים. ולענין ספיקא דשביעית, חייבין במעשר וחייבין בקדושת שביעית שלא לעשות בהן סחורה ומלוגמא, וחייבין בביעור:"
+            ]
+        ],
+        [
+            [
+                "<b>שק שהוא מלא.</b> מעלות המערה. המלאה מים:",
+                "<b>כל ששאבו.</b> הפירות מלחלוחית המים, הרי זה בכי יותן. דניחא ליה שישאבו הפירות מן המים, שמתוך כך הן נראין גסים ונפוחים:",
+                "<b>רבי יהודה אומר כל שהוא כנגד המים כו׳</b> ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>חבית.</b> של חרס, או של כלי אבן הרכים שהן כחרס. אבל שאר כלים לא בלעי כל כך עד שיהיו הפירות שבתוכן שואבים:",
+                "<b>שאבו.</b> נתלחלחו הפירות ומשקה טופח עליהן:",
+                "<b>הכי גרסינן, ושאר כל המשקים טהורים.</b> שאר שבעה משקים המכשירים לקבל טומאה, טהורים הפירות שבתוך החבית אם נתלחלחו מהן. דדוקא מים ויין וחומץ שהן דקים וצלולים, הן נבלעין בחבית מפני דקותן, והפירות שואבים מהן. אבל שמן דבש חלב דם טל, הן עבין, ומפני עוביין אינן יכולין להבלע בתוך הכלי כל כך עד שיהיו הפירות שבתוך החבית שואבים מהן, הלכך אינן בכי יותן:",
+                "<b>שאין הקטנית שואבת.</b> כגון פולים ואפונים וכיוצא בהן. ואין הלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>הרודה פת חמה.</b> שנילושה במי פירות ולא הוכשרה לקבל טומאה:",
+                "<b>רבי מאיר מטמא.</b> כלומר הוכשר הלחם לקבל טומאה מחמת היין שנבלע בו. אי נמי, אם היה היין טמא, מטמא ר׳ מאיר מחמת היין טמא הנבלע בה:",
+                "<b>ר׳ יוסי מטהר בשל חטים.</b> והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>המרבץ את ביתו.</b> מזלף בו מים כדי שלא יעלה האבק:",
+                "<b>וטננו.</b> נתלחלחו. לשון אם היתה שדה מטוננת, שפירושו שדה לחה, בפרק קמא דמועד קטן [דף ו׳]:",
+                "<b>אם מחמת הסלע.</b> צור שמששת ימי בראשית, והוא רצפת הבית, ומתוך כך נתלחלחו החטים:",
+                "<b>המטנן בחול.</b> מטמין הפירות בחול כדי שיטננו, כלומר שיתלחלחו, שיקבלו מלחלוחית החול:",
+                "<b>הרי זה בכי יותן.</b> דאין חול בלא מים:"
+            ],
+            [
+                "<b>נגוב.</b> יבש:",
+                "<b>אינו חושש שמא נתן בה חטים וטננו.</b> הכי קאמר, אם נתן בה חטים, אינו חושש שמא טננו:",
+                "<b>כשהטל עליהם.</b> כגון שהיה משכים למלאכתו וליקט עשבים עם הטל שעליהם, אבל הוא לא נתכוין בשביל הטל:",
+                "<b>להטן בהם חטים.</b> להטמין בהם חטים כדי שיטננו:",
+                "<b>אם נתכוין לכך.</b> לטל שעליהן:",
+                "<b>אי אפשר שלא לשמוח.</b> שהרי היה צריך ללותתן:",
+                "<b>אלא אם עמד.</b> נתעכב שם כדי שירדו עליהם גשמים:"
+            ],
+            [
+                "<b>פקק הצנור.</b> סתם הצנור כדי שלא יצאו המים:",
+                "<b>או אם חלחל לתוכו.</b> שנענע וניער הזיתים במים שבתוך הצנור. דסבירא ליה לר׳ יהודה, שאין המחשבה מועלת להכשיר עד שיעשה מעשה לגלות המחשבה שבלבו. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אם הפך השקים.</b> לצד אחר, כדי שישורו במים משני צדדין, אז הוכשרו:",
+                "<b>אם עמד והדיח.</b> אם עמד במים להדיח רגלי בהמתו, אז מכשירים מים העולין ברגליהם אם נפלו על הפירות:",
+                "<b>באדם ובבהמה טמאה.</b> מכשירין המים העולים ברגליהן בין הדיח בין לא הדיח. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המוריד את הגלגלים.</b> אופן מרכבותיו, מתרגמינן גלגלי רתיכיהון:",
+                "<b>בשעת הקדים.</b> בשעת החום רוח הקדים נושב. ודרך כלי עץ שהם מתבקעים מפני החום, ומורידין אותן למים והבקעים מתחברים. והיינו שיחוצו, כמו שיאוצו, כלומר כדי שיהדקו וידחקו הבקעים זה בזה:",
+                "<b>הרי זה בכי יותן.</b> המים הנתלים בהם מכשירין הזרעים לקבל טומאה, משום דניחא ליה שיהיו אותם המים נתלים בכלי להדק הבקעים:",
+                "<b>בשעת היחף.</b> שהבהמה יגעה ועיפה מטורח הדרך, וכן בשעה שהיא דשה בתבואה, המים שהיא מעלה ברגליה לעולם מכשירים הזרעים לקבל טומאה, לפי שהם לרצון, שהמים יפים לה לצננה ולקררה. פירוש אחר, בשעת היחף והדיש, בשעת הקציר רוצה הוא שהבהמה תרחוץ רגליה בשביל שיהיו נקיות לדוש התבואה:"
+            ]
+        ],
+        [
+            [
+                "<b>השוחה לשתות.</b> בפיו ובשפמו הרי הן בכי יותן. היינו טעמא, לפי שאין המים נכנסים לפיו אלא א״כ נוגעים בשפמו תחילה, הלכך אחשבינהו: ",
+                "<b>הממלא בחבית המים העולים אחריה, הרי הן בכי יותן.</b> דאי אפשר שיכנס עד שיגעו לאחוריה. אבל הניחה תחת הצנור, אין שלאחריה בכי יותן, דאפשר לקילוח שירד לתוכה ולא יגע לאחוריה:",
+                "<b>מכונן על צוארה.</b> מסובב כמין טבעת מקיף לצואר החבית. מכונן לשון הוא עשך ויכוננך (דברים ל״ב:ו׳.): ",
+                "<b>נתנה</b> לחבית ",
+                "<b>תחת הצנור</b> לקבל המים:",
+                "<b>אינן בכי יותן.</b> המים שלאחריה ושבחבל. דלא ניחא ליה אלא שיפלו המים לתוכה בלבד:"
+            ],
+            [
+                "<b>אפילו אב הטומאה.</b> אפילו היה האדם הזה אב הטומאה ונטמאו המשקין שירדו עליו, ואנן אמרינן לעיל דמשקין טמאים מטמאים לרצון ושלא לרצון, אפילו הכי אינן מכשירין, כיון שירידת הגשמים עליו היתה שלא לרצון:",
+                "<b>ואם ניער.</b> כמו המנער טליתו [שבת קמ״ז]. שניער גופו להסיר הגשמים מעליו:",
+                "<b>בכי יותן.</b> המים הנופלים ממנו מכשירין הן:",
+                "<b>להקר.</b> לקרר עצמו:",
+                "<b>או לידוח.</b> לרחוץ גופו, כגון שהיה מלוכלך בטיט או בצואה:",
+                "<b>בטמא.</b> אם היה האדם טמא:",
+                "<b>טמאים.</b> המים. ואם נפלו על הפירות, הכשירום וטמאום כאחת:",
+                "<b>ובטהור בכי יותן.</b> ומכשירין:"
+            ],
+            [],
+            [
+                "חבית שירד הדלף לתוכה. שלא לרצון, ובתוכה פירות ואינו רוצה שיוכשרו לקבל טומאה:",
+                "<b>ישבר.</b> שאם מערה, הרי מעביר המים מזה לזה לרצון ונמצאו הפירות מוכשרין:",
+                "<b>ומודים.</b> בית שמאי לבית הלל:",
+                "<b>שהוא מושיט את ידו והן טהורין.</b> כלומר לא הוכשרו בכך:"
+            ],
+            [
+                "<b>הנתזין.</b> ממנה לחוץ:",
+                "<b>והצפין.</b> למעלה ויצאו לחוץ. כולהו אינן בכי יותן, לפי שהן שלא לרצון, וכן המים שבתוכה:",
+                "<b>נטלה לשפכן.</b> שלא שפכן במקומן, אלא נטל העריבה לשפוך המים במקום אחר, הרי הן בכי יותן, דלרצון הן הואיל ולא שפכן מיד שם במקומן:",
+                "<b>ובית הלל אומרים.</b> כיון שלא הניחן שם אלא נטלה לשפכן, אינן בכי יותן:",
+                "<b>הניחה.</b> אם הניח את העריבה מתחילה כדי שירד הדלף לתוכה:",
+                "<b>אלו ואלו.</b> בית שמאי ובית הלל מודים שאף על פי שנטלה אח״כ ושפכה, הרי הן בכי יותן, הואיל וכבר חישב עליהן:",
+                "<b>מים העולים בידיו.</b> שמכבס בהן, ניחא ליה:",
+                "<b>ברגליו.</b> לא ניחא ליה:",
+                "<b>אא״כ נטנפו רגליו.</b> הוו בכי יותן. מידי דהוה אממלא בחבית דלעיל, דמים העולים אחריה בכי יותן, כדפרישנא לעיל, לפי שאי אפשר למים ליכנס לתוכה עד שיגעו לאחוריה:"
+            ],
+            [
+                "<b>והם טהורין.</b> אע״פ שפשט אדם טמא את ידו ונטל. לפי שלא הוכשרו במים שבמקוה, דכתיב (ויקרא י״א:ל״ד-ל״ה) בכל כלי יטמא, מה כלי מיוחד שהוא תלוש ומכשיר, אף כל שהוא תלוש מכשיר, לאפוקי מים שבבורות שיחין ומערות שאינן תלושים מן הקרקע שאינן מכשירים כל זמן שלא נתלשו:",
+                "<b>העלם מן המים.</b> הוכשרו התורמסין לקבל טומאה במים התלושים:",
+                "<b>הנוגעים בקופה טמאים.</b> שהקופה נעשית ראשון כשנגע בה אדם טמא, והתורמוסים הנוגעים בקופה הוו שני:",
+                "<b>ושאר כל התורמוסים.</b> שאין נוגעים בקופה:",
+                "<b>טהורים.</b> דאין שני עושה שלישי בחולין:",
+                "<b>נדה מדיחתו והוא טהור.</b> דלא הוכשר לקבל טומאה במים שמחוברים במערה:"
+            ],
+            [
+                "<b>ידיו טהורות.</b> דלא בעינן כוונה לחולין. אבל אם היו פירות מעשר וכל שכן של תרומה, ידיו טמאות כשהיו, עד שיכוין להטביל ידיו:",
+                "<b>והפירות טהורים.</b> ולא הוכשרו, דלא אחשבה להך נפילה:",
+                "<b>ואם בשביל שיודחו ידיו.</b> נתכוין ליטול את הפירות מן המים, הפירות הרי הן בכי יותן ומוכשרים לקבל טומאה מכאן ולהבא דאחשבה להך נפילת פירות ליטול ידיו בהגבהתן, והוי ליה משקה שסופו לרצון, דאע\"פ שאין תחילתו לרצון הרי זה בכי יותן:"
+            ],
+            [
+                "<b>ופשט אב הטומאה את ידיו לתוכה טמאה.</b> דכלי חרס מקבל טומאה מאב הטומאה הנוגע בתוכו, ולא עלתה לו טבילה, ואע״פ שהוא בתוך המקוה, לפי שהמים שבתוכו חוצצים בינו ובין מי המקוה:",
+                "<b>מגע טומאות טהורה.</b> אם לא היה אב הטומאה שנגע בה, אלא ראשון לטומאה והוא הנקרא מגע טומאות, כלומר הנוגע באבות הטומאה, אז טהורה הקדירה, לפי שאין כלי חרס מקבל טומאה אלא מאב הטומאה, ונמצא שלא נטמאת הקדירה אלא מחמת משקים טמאים שבתוכה שנטמאו וחוזרים ומטמאים אותה, ומשום הכי אינה מטמאה, שהרי הושקו המים שבתוכה במי מקוה ונטהרו. אבל שאר משקים כגון יין שמן וחלב, אין המקוה מטהר אותם, דלא סלקא להו השקה, הלכך חוזרים ומטמאים את הקדירה, דרבנן גזרו על המשקים שיהיו מטמאין כלים, גזירה משום משקה זב וזבה:"
+            ],
+            [
+                "<b>הממלא בקילון.</b> כשהמים מכונסים במקום אחד ומבקשים להביאן אל שדה אחר, עושים להן דרך שיבואו בו אותן המים, ושם אותו דרך שאותן המים נמשכים בו נקרא קילון, ועד שלשה ימים אין אותו קילון מתנגב מן המים שהמשיכו לתוכו, ומכשירין את הפירות שנפלו לתוכן, שהרי הן לרצון:",
+                "<b>רבי עקיבא אומר אם נגבו מיד.</b> ר׳ עקיבא לא פליג אתנא קמא. דסתם קילון אינו מתנגב עד שלשה ימים, ותנא קמא בסתם איירי. והכי מוכח בהדיא בתוספתא, דמודה ר׳ עקיבא בסתם שהוא שלשה ימים:"
+            ],
+            [
+                "<b>שנפלו עליהם משקים.</b> טמאים:",
+                "<b>אם רבו.</b> מי גשמים על המשקים ההם, בטלום וטיהרום:",
+                "<b>הוציאן כדי שירדו עליהם גשמים.</b> דאחשבינהו לגשמים:",
+                "<b>אע״פ שרבו טמאין.</b> דנטמאו הגשמים עצמן:",
+                "<b>בלעו משקין טמאים.</b> כגון שהעצים נגובים מבחוץ ובתוכן משקין בלועין, אע״פ שהוציאן כדי שירדו עליהן גשמים דאחשבינהו לגשמים, אפילו הכי טהורין, דלא נגעו במשקין טמאין, שהרי בלעו:",
+                "<b>לא יסיקם אלא בידים טהורות.</b> שלא יטמאו הידים את מי הגשמים שהוחשבו ויחזרו ויטמאו את התנור, דמשקה מטמא כלי. אבל בידים טהורות, יכול להסיקם בתנור, והתנור טהור, ולא אמרינן דסוף משקה טמא הבלוע לצאת מחמת ההיסק, דבעצים שהאש שולטת בהן ונאחז בהן האור כלין המשקים לתוכן, ואין יוצאים לחוץ כשמסיקן בתנור:",
+                "<b>אם היו לחין.</b> עצים הללו שבלעו משקין טמאין, ומחמת לחותן יצאו משקין עצמן מהן, ואם אותן משקים פלטו משקה הטמא הבלוע, ורבו משקין שמעצמן על משקה הבלוע:",
+                "<b>טהורין.</b> שביטלו אותן. ואין הלכה כר׳ שמעון:"
+            ]
+        ],
+        [
+            [
+                "<b>מי שטבל בנהר.</b> ומים שעליו מכשירין, שהרי לרצון הן:",
+                "<b>והיה לפניו נהר אחר, ועבר בו.</b> ומים שעליו מן הנהר השני אינן לרצון ואינן מכשירין:",
+                "<b>טיהרו.</b> מי הנהר השני, מים שהעלן עמו מן הטבילה, ואין מכשירין לא אלו ולא אלו:",
+                "<b>דחיו.</b> דחהו:",
+                "<b>לשכרו.</b> שהיה חברו שיכור ומתוך שכרותו דחהו והפילו בנהר:",
+                "<b>וכן לבהמתו.</b> שהפיל את הבהמה בשכרותו בנהר, והיו עליו מי טבילה, ועל הבהמה מים לרצון:",
+                "<b>טיהרו שניים.</b> שהיו על ידי שכרות ולא לרצון:",
+                "<b>את הראשונים.</b> שהיו לרצון:",
+                "<b>ואם כמשחק.</b> דחה את חברו בנהר או את הבהמה, גם השניים בכי יותן, דכולהו לרצון נינהו:"
+            ],
+            [
+                "<b>הנתזין.</b> שלא בכונה:",
+                "<b>העושה ציפור במים.</b> שמעלה על פני המים רתיחות כמין אבעבועות:",
+                "<b>הנתזין.</b> בעשיית אבעבועות:",
+                "<b>ואת שבה.</b> דהיינו מי אבעבועות עצמן. ואית דגרסי, העושה צנור במים. כמו שעושים הנערים כמין צנור של קנה או של עץ חלול, לנתז ממנו המים בצחוק:",
+                "<b>ואת שבה.</b> המים הנשארים בצנור:"
+            ],
+            [
+                "<b>ובללן שינוגבו.</b> בלל כל הפירות במים, שכשיהיו המים מפוזרים בכל הפירות, יתנגבו יותר מהרה:",
+                "<b>וחכמים אומרים אינן בכי יותן.</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>לעמקו בכי יותן ולרחבו אינו בכי יותן.</b> כשאדם מודד עמקו של בור בקנה, ניכר רושם המים בקנה עד כמה הן מגיעים, ומתוך כך יודע עומקו, לפיכך רוצה הוא במשקה שברושם. אבל לרחבו אינו רוצה במשקה שברושם. והלכה כרבי עקיבא, שחזר רבי טרפון להיות שונה כדבריו:"
+            ],
+            [
+                "<b>לידע כמה מים יש בו.</b> רוצה במשקה שברושם, כדאמרן, לפיכך הוי בכי יותן. אבל לידע אם יש בו מים, אין צריך רושם של משקה:",
+                "<b>ושבאבן.</b> כלומר, שבאבן נמי טהורים, שאין מכשירים:"
+            ],
+            [
+                "<b>החובט על השלח.</b> מכה בעור אחר רחיצתו כדי לנערו מן המים:",
+                "<b>השלח.</b> העור כמות שהוא כשמפשיטים אותו מן הבהמה [בראשית ל״ז] נקרא שלח. תרגום ויפשיטו, ואשלחו:",
+                "<b>שהוא מתכוין שיצאו עם הצואה.</b> מתכוין שיצאו המים עם הלכלוך שנתחבר בהן, לפיכך מכשיר מה שנתז ממנו ואפילו שהוא בתוך המים. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>העקל.</b> מקום בשולי הספינה שמתקבצים שם המים הנכנסים בסדקים של ספינה:",
+                "<b>אם ניער.</b> להסיר המים שעליהן. כמו המנער טליתו:",
+                "<b>לצרפה.</b> לבדקה אם המים נכנסים לתוכה אם לאו. פירוש אחר, לחזקה ולחסמה. לפי שכשהיא ביבשה, נבקעת מאליה, ומכניסים אותה בים כדי שתשרה במים ויסתמו בקועיה וסדקיה:",
+                "<b>מסמר לגשמים לצרפו.</b> לחזקו ולחסמו, כשיבואו עליו מים לאחר שנתלבן באש:",
+                "<b>אוד.</b> עץ שמקצתו אכלה האש:"
+            ],
+            [
+                "<b>קסיא של שלחנות.</b> כיסוי שמכסין על השולחן שלא יפול על המזון שעליו מים או דבר של טנוף ולכלוך:",
+                "<b>והשיפא של לבנים.</b> מחצלת של שיפא ושל גמי שמכסים על הלבנים להגן מן הגשמים. והרי אלו כמו בשביל שלא ילקה הכותל שאינן בכי יותן:",
+                "<b>אבל אם ניער.</b> שמתכוין להדיחם, הרי זה בכי יותן:"
+            ],
+            [
+                "<b>כל הניצוק טהור</b> אם מערה מכלי טהור לכלי טמא, מה שבעליון טהור, דניצוק אינו חיבור. חוץ מהני דחשיב, מפני שסולדים לאחוריהם, כשהקילוח נפסק, חוזר הנשאר למעלה:",
+                "<b>מדבש הזיפים.</b> אית דמפרשי דבש טוב וחשוב, שמתוך חשיבותו מזייפין אותו ומערבין בו פסולת. ואית דאמרי, על שם מקומו שבא מזיף. כמו בבוא הזיפים ויאמרו לשאול (תהילים נ״ד:ב׳):",
+                "<b>והצפחת.</b> מאכל עשוי מקמח ודבש והוא רך כל כך שיכולים להציקו. ודומה לו כצפיחית בדבש [שמות ט״ז]:",
+                "<b>המקפה.</b> תבשיל שאינו לא רך ולא קשה אלא קפוי, קרוי מקפה:",
+                "<b>של גריסין.</b> פולים טחונות וגרוסות בריחים:",
+                "<b>ושל פולים.</b> שלימות שאינן גרוסות בריחים:",
+                "<b>מפני שהיא סולדת לאחוריה.</b> כשהקילוח נפסק, חוזר אותו עמוד השותת שהיה קצתו במשקין טמאין שבכלי התחתון ונמשך למעלה למשקין שבכלי העליון הטהור, ומטמא כל מה שבכלי העליון:  "
+            ],
+            [
+                "<b>המערה מחם לחם.</b> הכי נמי איירי שמשקין שבכלי עליון שמערה ממנו, טהורים. ושבכלי תחתון שמערה לתוכו, הן טמאין:",
+                "<b>מצונן לחם טמא.</b> שתחתון החם מעלה הבל לעליון הצונן ומטמאו, שהענן העולה מן החם כמשקה הוא חשוב:",
+                "<b>וכוחו של תחתון יפה.</b> שחומו גדול משל עליון. ואין הלכה כר׳ שמעון, שכיון שהעליון חם, אע״פ שהתחתון יותר חם ממנו, אין פעולתו של תחתון ניכרת בעליון ואינו מטמאו:"
+            ],
+            [
+                "<b>ומגיסה בקדירה.</b> מהפכת בכף שבידה לתבשיל שבקדירה:",
+                "<b>אם הזיעו ידיה.</b> מהבל הקדירה, נטמאו ידיה כאילו נגעה במשקה שבקדירה:",
+                "<b>היו ידיה טמאות.</b> אם הזיעו ידיה, נטמאת הזיעה מחמת ידיה, ונטמאת הקדירה, לפי שההבל מחבר בין הזיעה שבידיה למשקין שבקדירה:",
+                "<b>ר׳ יוסי אומר אם נטפו.</b> אין הקדירה טמאה אא״כ נטפו טיפין מן הזיעה שבידיה לתוך הקדירה. ואין הלכה כר׳ יוסי:",
+                "<b>היין שבכף טהור.</b> ואינו מכשיר, דלא הוחשב להיות משקה עד שיערה אותו לתוך הכלי. וכמו שאין לו תורת משקה לענין הכשר, כך אין לו תורת משקה לענין טומאה ולענין יין נסך:"
+            ]
+        ],
+        [
+            [
+                "<b>המעלה פירותיו לגג מפני הכנימה.</b> תולעים הגדלים בפירות. לשון ותהי הכנם (שמות ח׳):",
+                "<b>אם נתכוין לכך.</b> שחשב שירד עליהן טל:",
+                "<b>שיש להן מעשה.</b> כגון אם היו שופכין עליהן טל בכוונה, היו מוכשרין:"
+            ],
+            [
+                "<b>המעלה את האגודות.</b> של ירק:",
+                "<b>ואת הקציעות.</b> כותשים התאנים במכתשת ועושים אותן כעין ככרות גדולות, והן נקראות קציעות:",
+                "<b>ימתינו.</b> לשון לחלוח. ודומה לו בגמרא פרק לא יחפור [בבא בתרא דף י״ח] מיתנא קשה לכותלים:",
+                "<b>אינן בכי יותן.</b> אם ירד עליהן טל:",
+                "<b>כל האגודות.</b> של ירק:",
+                "<b>של בית השוקים טמאין.</b> לפי שהמוכרים רגילים לזלף עליהן מים כדי ללחלחן, והן מוכשרין לקבל טומאה, והידים ממשמשים בהן תמיד, הלכך הן בחזקת טומאה:",
+                "<b>מפני משקה הפה.</b> אע״פ שאין מזלפין עליהן מים כשהן לחין, מכל מקום רגילים לתת עליהן משקה היוצא מן הפה כדי להסיר האבק שעליהן, ובו הן מוכשרין. ואיכא בין תנא קמא לר׳ מאיר מקום שאין רגילין ללחלחם במשקה הפה, לר׳ מאיר טהורים. ולתנא קמא בכל ענין טמאים, דאף בלחין נותנין בהן מים. והלכה כתנא קמא:",
+                "<b>הקמחין והסלתות של בית השוקים טמאין.</b> לפי שלותתים החטים שלהם קודם שיטחנו אותן והן מוכשרות, והידים ממשמשים בהן תמיד, לפיכך הן בחזקת טומאה:",
+                "<b>החילקה.</b> חטה כתושה ונחלק כל גרעין לשנים:",
+                "<b>טרגיס.</b> שנחלק כל גרעין לשלשה ",
+                "<b>טסגי.</b> שנחלק כל גרעין לארבעה:",
+                "<b>בכל מקום.</b> אפילו שלא בבית השוקים, שהכל מזלפין עליהם מים:"
+            ],
+            [
+                "<b>חוץ משל מוכרי משקה.</b> מפני שנוגעים בהם בעוד שמשקה טופח על ידיהם, ואין מקפידין על הלכלוך, שקליפתם מגינה עליהן:",
+                "<b>ואם היו מוכרים עמהם פירות יבשים.</b> מתוך שמנגבים ידיהם כדי שלא יטנפו את הפירות, מנגבים ידיהם נמי קודם שיגעו בביצים:",
+                "<b>כל הדגים בחזקת טומאה.</b> לפי שהם מוכשרים במים, והטמא והטהור ממשמשים בה:",
+                "<b>חתיכת האלתות.</b> מין דג שרגילין למכרו חתיכות חתיכות. ומקום יש ששמו אלתות ושם צדין אותו ומוכרין אותו:",
+                "<b>ודג המצרי.</b> דג קטן מאוד שמביאין ממנו קופות מלאות במצרים:",
+                "<b>וקולייס האספנין.</b> מין דג שעורו רך מאוד וקורין לו אלשביט. ושלשה מינים הללו אין המים מכשירין אותם כשאר דגים, לפי שהן חיין זמן מרובה אחר צידתן, ולאחר שהן נעשין אוכל דהיינו לאחר מיתתן אין נותנין עליהם מים, לפי שהמים מפסידין אותן. ואין הלכה כר׳ יהודה:",
+                "<b>כל הציר בחזקת טומאה.</b> שסתם ציר נתנו בו מים, והידים ממשמשים בו:",
+                "<b>ועל כולם.</b> בין ביצים בין פירות בין ציר:",
+                "<b>נאמן.</b> עם הארץ לומר לא הוכשרו:",
+                "<b>מפני שמפקידים אותן.</b> דכל הפירות מפקידים אותן אצל עם הארץ, ואי לאו דנאמן היאך מפקידים. אבל דגה אין מפקידים בידו, לפיכך אינו נאמן:",
+                "<b>ציר טהור.</b> שידוע בו שלא הוכשר על ידי משקה:",
+                "<b>שנפל לתוכו מים כל שהו טמא.</b> דמים כל שהו מכשירים אותו, ומשהוכשר חזקתו טמא, שהידים ממשמשים בו. והלכה כר׳ אליעזר בן יעקב:"
+            ],
+            [
+                "<b>שבעה משקין הן.</b> לפי שנאמר בטומאת אוכלים (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבוא עליו מים יטמא, אין לי אלא מים, מנין לרבות היין והשמן והחלב והדבש והדם והטל, תלמוד לומר וכל משקה אשר ישתה. ואי וכל משקה, יכול מי תותים מי רמונים ושאר כל מי פירות, תלמוד לומר מים, מה מים מיוחדים שאין להם שם לווי, אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי, יצאו מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי, ודבש דבורים אין לו שם לווי, דדבש סתם אקרי. ועוד שנינו בתוספתא דשבת פרק ט״מנין לדם שהוא משקה, שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה. מנין ליין שהוא משקה, שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר. מנין לדבש שהוא משקה, שנאמר (שם) ויניקהו דבש מסלע. מנין לשמן שהוא משקה, שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים. מנין לחלב שהוא משקה, שנאמר (שופטים ד׳:י״ט) ותפתח את נוד החלב ותשקהו. מנין לטל שהוא משקה, שנאמר (שם ז,) וימץ טל מן הגזה מלוא הספל מים. מנין לדמעות העין שהוא משקה, שנאמר (תהילים פ׳:ו׳,) ותשקמו בדמעות שליש. מנין למי האף שהוא משקה, שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים:",
+                "<b>דבש צרעה טהור.</b> דלא חשיב משקה, ואינו מטמא ואינו מכשיר:",
+                "<b>ומותר באכילה.</b> דלא תימא הואיל והצרעה שרץ העוף הוא וטמא, הדבש היוצא ממנו נמי יהא טמא, דסלקא דעתך אמינא דדוקא דבש דבורים רבייה קרא להתירא שאין לו שם לווי, אבל דבש צרעים שיש לו שם לווי לא יהא מותר, קמ״ל דבש צרעה טהור ומותר. דמפני מה אמרו דבש דבורים מותר, מפני שמכניסות אותן לגופן ואינן ממצות אותו מגופן, דבש צרעים נמי מכניסות אותו לגופן ואין ממצות אותו מגופן:"
+            ],
+            [
+                "<b>בין גדולים.</b> משקין היוצאין מפי טבעת:",
+                "<b>בין קטנים.</b> מי רגלים:",
+                "<b>ודם הקזה לשתיה.</b> דם ההקזה שנתכוין עליו להשקותו לבהמה ולחיה או לנכרי:",
+                "<b>מי החלב.</b> הוא הקום הנפרש מן הגבינה כשמעמידים החלב ומקפיאין אותו בקיבה, מכשיר את הזרעים:",
+                "<b>והמוחל כשמן.</b> מים שחורים היוצאים מן הזיתים:",
+                "<b>שאין מוחל יוצא מידי שמן.</b> ומוחל עצמו, לר׳ שמעון מי פירות הוא ואינו חשוב משקה, אבל מכשיר מפני שיורי שמן שבו:",
+                "<b>ר׳ מאיר אומר אע״פ שאין בו שמן.</b> מוחל עצמו חשוב משקה ומכשיר ומטמא. והלכה כר׳ מאיר:",
+                "<b>דם השרץ כבשרו.</b> ומצטרפין לכעדשה. דכתיב בשמונה שרצים (ויקרא י״א:כ״ט) וזה לכם הטמא, להביא דמו שמטמא כבשרו. יכול יכשיר את הזרעים, ת״ל הטמא, טמא הוא ואינו מכשיר את הזרעים:"
+            ],
+            [
+                "<b>ואלו מטמאים ומכשירים.</b> שהן עצמן משקין טמאים, ומטמאים ומכשירים כאחד:",
+                "<b>זובו של זב.</b> דכתיב (שם ט״ו) זובו טמא הוא:",
+                "<b>ורוקו.</b> וכי ירוק וגו׳:",
+                "<b>ומימי רגליו.</b> וזאת תהיה טומאתו, וזאת, לרבות מימי רגליו:",
+                "<b>ורביעית דם מן המת.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם, ונפש האדם היינו רביעית דם, דכתיב (ויקרא י״ז:י״א) כי הדם הוא הנפש:",
+                "<b>ודם הנדה.</b> דכתיב (שם ט״ו) והדוה בנדתה, מה שזב ממנה טמא כמותה:",
+                "<b>שכבת זרע אינה מכשרת.</b> שאינה חשובה משקה, דיש לה שם לווי:",
+                "<b>דם הנדה אינו מכשיר.</b> מידי דהוה אדם של התחתוניות שגם הוא אינו מכשיר:",
+                "<b>דם המת אינו מכשיר.</b> דכיון שמת יצא דמו מתורת משקה. ולית הלכה כחד מהנך תנאי, אלא כולהו מטמאים ומכשירים כתנא קמא:  "
+            ],
+            [
+                "<b>ואלו לא מטמאים.</b> אפילו יצאו מן הטמא, כגון מן הזב וכיוצא בו. דכתיב בזובו טמא הוא, הוא טמא ואין זיעה וליחה סרוחה ורעי שלו טמאים:",
+                "<b>והליחה סרוחה.</b> היוצאת מן המורסה. והוא הדין ברוקק ליחה סרוחה:",
+                "<b>והראי.</b> צואה. כמו והרעי:",
+                "<b>ודם היוצא עמהם.</b> עם הליחה והרעי:",
+                "<b>ומשקה בן שמונה.</b> כל משקה שיצא מנפל שנולד בן שמונה חדשים, כגון דמו ורוקו ומימי רגליו. לפי שבן שמונה חי הרי הוא כאבן:",
+                "<b>חוץ מדמו.</b> שמטמא כדם של בן קיימא. ואין הלכה כר׳ יוסי:",
+                "<b>אע״פ שיוצאין נקיים.</b> שמוציא אותן דרך בית הרעי צלולים כמו שהיו כששתאן, אפילו הכי אין מכשירין, הואיל ויצאו דרך בית הרעי:",
+                "<b>ר׳ אלעזר מטמא באלו.</b> דמשקין הן חשובין, ומטמאין ומכשירין. ואין הלכה כר׳ אלעזר:",
+                "<b>חלב הזכר טהור.</b> דלא חשיב משקה. וכן הלכה:"
+            ],
+            [
+                "<b>חלב האשה מטמא.</b> מכשיר לקבל טומאה. ואם נטמא או שהאשה טמאה, מטמא כדין משקין טמאים, דתורת משקה יש בו:",
+                "<b>לרצון.</b> הנחלב בכונה:",
+                "<b>ושלא לרצון.</b> כגון חלב הנוטף מדדיה:",
+                "<b>שאינו מיוחד אלא לקטנים.</b> וסתמיה לא חשיב כולי האי:",
+                "<b>שדם מגיפתה טמא.</b> דהיוצא ממכתה טמא, דדמי לדם חללים שקרוי משקה, דמה לי קטלה כולה, מה לי קטלה פלגא:",
+                "<b>שדם מגיפתה טהור.</b> דדם בהמה לא אקרי דם חללים, דגבי אדם כתיב:",
+                "<b>סלי זיתים וענבים יוכיחו.</b> שהסוחטן לרפואה טמא, ואעפ״כ לרצון טמאים, שלא לרצון טהורים אף החלב, אע״פ שהחולב לרפואה טמא, כשנחלב שלא לרצון דין הוא שיהיה טהור ושלא לרצון טהורים. שאין היוצא מן הזיתים וענבים חשוב משקה עד שיצא לרצון:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מכשירין",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..f99a62220b4afb96db47f0ee9ff01f4d2492f18b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,584 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Mikvaot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מקואות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "שש מעלו במקואות – there are six gradations of places of gathering of water, each one of them larger than its associate (i.e., a)מי גבאים – a place of stagnant waters; b) [see Mishnah 6 of this chapter]מי תמציות – drippings of rain gathered in pools or in trenches; [see Mishnayot 7 and 8 of this chapter] מי מקוה – the ritual baths of purification filled with forty Seah of water (= 90 gallons or 330 liters and 3 additional LOG/about a quart, usually rainwater); d)מעיין שמימיו מועטין והרבו עליו מים שאובין – a spring whose waters are few to which drawn water taken in a container -as opposed to rain water or spring water- was added; e)מים מוכים – afflicted waters (i.e., salty waters, warm waters from hot springs); f)מים חיים – potable, running spring water – required for the purification of a זב/a man suffering from gonorrhea for whom immersion in a ritual bath is insufficient; also for a leper and one whose impurity was imparted by a corpse).",
+                "מי גבים – a pit in the ground where waters which are not drawn are gathered in there, but they are less than forty Seah, which is the requisite measurement of a Mikveh/ritual bath.",
+                "גבים – the language of מים מגבא/water from a puddle (Isaiah 30:14).",
+                "שתה טמא ושתה טהור טמא – if he drank from those impure waters first and afterwards drank from those that are pure, the pure [waters] are made impure. Because a drop that fell from his lips of [waters of] impurity into the place of stagnant waters, but perhaps he drank that which was pure and it became impure, for a person who drinks impure liquids invalidates the heave-offering. And it is one of the eighteen decrees that were decreed “on that day” (i.e., the day that Rabban Gamaliel was removed from the office of head of the Academy/court – see Tractate Berakhot 28a), as it appears in the first chapter of [Tractate] Shabbat [Mishnah 4 – the third of the eighteen decrees as found in the commentary of Rabbi Obadiah of Bartenura]. But even though it does not invalidate the heave-offering unless he drank a quarter-of-a -LOG (i.e., the amount of liquid in one-and-one-half eggs), nevertheless when this impure drop came into his lips, it defiled all the liquid that is in his lips. And that drop does not result in contact between liquids in the place of stagnant waters/puddle, for we are speaking of when it does not have forty Seah as it was taught in the concluding clause [of the Mishnah]. But through physical contact with impurity, the place of stagnant waters/puddle are not defiled until it is [willfully] detached. And this is brought in the Tosefta [Mikvaot, Chapter 1, Halakha 1].",
+                "מילא בכלי טהור – from the water that was stagnant/in a puddle after he drank the impure [water] in it, for we suspect for that drop as has been explained, that the utensil was defiled, for utensils become defiled through contact with impure liquid.",
+                "אם הדיח – [if he rinsed] the loaf, it is impure, but if not it is pure, because the waters of a puddle/place that is stagnant are liable to be susceptible to receive impurity until they are [willfully] detached. Therefore, if he did not rinse it, it is pure, and even when he raised the loaf [of bread], the waters in it were not accountable [and not susceptible] to receive impurity from the drop, when the drop was nullified in a pure water. But when he rinsed [the utensil], they were accountable [and susceptible] to receive impurity from the drop [of water from the impure stagnant/puddle water and were not nullified in them, but rather, the opposite, that they were defiled and defiled the loaf [of bread]."
+            ],
+            [
+                "מילא בכלי טמא – above (i.e., in Mishnah 1), it teaches us that the ritual impurity comes to the water on account of a ritually impure human being, but here, it teaches us that the ritual impurity comes [to the water] on account of a utensil."
+            ],
+            [
+                "נפלו מים טמאים – here it teaches us that these stagnant waters become susceptible of Levitical uncleanness through ritually impure liquids that fell into them.",
+                "רבי שמעון אומר בין שהדיח בין שלא הדיח – Rabbi Shimon refers to all of them whether ritual impurity that comes on account of a person, or whether on account of a utensil or whether on account of liquid, in all of them, Rabbi Shimon holds that whether he rinsed [the loaf of heave-offering] or he didn’t rinse, the loaf of heave-offering is ritually impure, and the reason of Rabbi Shimon is that I state that a drop of ritually impure water that fell from the mouth of a ritually impure person or from a utensil or from ritually impure liquids, at the end, when all of the water fell, there remained this drop [of water] on a loaf of heave-offering and its ritual impurity. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "או שהלך בהן הטמא ושתה הטהור טהור – for these stagnant waters are not liable to become susceptible of Levitical uncleanness until they are willfully detached, as we stated above (see Tractate Mikvaot, Chapter 1, Mishnah 1).",
+                "אחד מי גבאים מי בורות מי שיחין – all of them are equivalent for all of the laws, as we have taught in our Mishnah until the second ascent/step. Cisterns/pits are made round. Ditches are made long and short. Caverns are made rectangular and are covered with an arched ceiling, but they have an orifice.",
+                "מי תמציות – rain that descends on the mountains and the water drains and bulges/bubbles from the mountains after he rains have stopped, and the mountains have stopped from their flowing, those waters that remain are like stagnant waters, and if a ritually impure person drank from them or he filled them up with an impure utensil , or ritually impure liquids fell into them, the ritually impure drop is not nullified by them. But all the while that the mountains did not stop from the flowing [of water], even though the rains had stopped, they are not considered as stagnant waters, but rain waters that flow afterwards from the mountains nullify the ritually impure drop even though the first waters have not been nullified. And this is taught in the second chapter of [Tractate] Makhshirin (Mishnah 3, though the printed editions of the Bartenura indicate that it is Mishnah 2, which is incorrect), but if the rain waters came first, even a little bit, water that is poured out (i.e., dirty water) is ritually impure/unclean.",
+                "הקרובים לעיר ולדרך טמאים – for we are concerned lest he drank ritually impure [water] or filled them with a ritually impure utensil.",
+                "שיהלכו רוב בני אדם – the caravans that go a distant path. For then they are ritually impure, lest one of them drank ritually impure water or filled up [water] with a ritually impure utensil."
+            ],
+            [
+                "מאימתי טהרתן – of those who are near and those who are far away.",
+                "משירבו וישטפו (after they have formed the greater part and overflowed) – from when the rains fell and they (i.e., the rain water) formed the greater part over the waters that were already in them before the impure person drank [from them] or that he filled from them in a ritually impure utensil and also were overflowing, passing over the bank of the stagnant waters and they went outside, and the measurement of a overflowing is a little bit.",
+                "רבו – not according to the School of Shammai that required both of them, that they formed the greater part and overflowed, but since the rain waters formed the greater part that they came afterwards on the water that were there in them at the time of their ritual defilement, they were purified, een though they didn’t overflow and go outside.",
+                "ר' שמעון אומר מששטפו – [from when] the rain waters [overflow] the banks/shore of the stagnant waters/puddle, and went outside, the stagnant waters/puddle is purified.",
+                "אע\"פ שלא רבו – the rain waters that came afterwards on the waters that were I the stagnant waters/puddle at the time of their ritual defilement.",
+                "כשרים לחלה – these stagnant waters/puddles as it is taught in our Mishnah, are kosher/fit to use them for Hallah, to knead and to cook in them Hallah.",
+                "וליטול מהן ידים – for everything that requires the ritual washing of the hands."
+            ],
+            [
+                "מי תמצית שלא פסקו – the mountains [did not cease] from their flowing, and still they burst forth from the rain water that fell upon them, these nullify the first ritually impure drop that was in the stagnant waters/puddle. Therefore, if a ritually impure person drank and ritually pure person drank, all the while that they (i.e., the flowing) did not cease, [the individual] is ritually pure, for ritually impure water that fell there, was purified, and this is the superiority, for those [mentioned] above, their ritual immersion was not effective for ritually impure waters, whereas here, it was successful. But they are not kosher/fit for the immersion of humans and utensils and hands."
+            ],
+            [
+                "טובלים – the entire body of a person.",
+                "ומטבילין – the utensils, but the hands at all that require ritual immersion of the hands, and washing them are not enough, as for example for something Holy.",
+                "מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.",
+                "שוה למקוה לטהר באשבורן – but not in moving waters (i.e., rivers and springs) but a Mikveh/ritual bath purifies in an a collection of water in one place that does not flow/אשבורן And this is because of the drawn waters that are greater that are in it are equivalent to a Mikveh/ritual bath to purify in a collection of waters in one place but not in moving waters.",
+                "ולמעין להטיל בו בכל שהוא – and it does not require forty Seah like a ritual bath/Mikveh, for the Mikveh does not purify with any less than forty Seah and this purifies with a little bit like a spring."
+            ],
+            [
+                "מים מוכים – waters that flow that are salty or warm.",
+                "שהן מטהרים בזוחלין – for whereas a spring, whose waters are few as above, it doesn’t purify in moving waters but rather in a collection of water.",
+                "מים חיים – that flow but are not salty/afflicted.",
+                "שהן טבילה לזבים – as it is written concerning it (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes,] and bathe his body In fresh water.”",
+                "והזייה למצורעים – as it is written regarding them (Leviticus 14:5): “The priest shall order one of the birds slaughtered] over fresh water in an earthen vessel.”",
+                "בשרם לקדש בהן מי חטאת – as it is written regarding them (Numbers 19:17): “[Some of the ashes of the fire of purification shall be taken for the impure portion,] and fresh water shall be added to them in a vessel.”"
+            ]
+        ],
+        [
+            [
+                "הטמא שירד לטבול. ספיקו טמא – that a person establishes his status but he has the presumption of [being in] ritual impurity."
+            ],
+            [
+                "בין ברשות היחיד בין ברה\"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.",
+                "בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.",
+                "טומאה קלה – of the Rabbis.",
+                "אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).",
+                "ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.",
+                "רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.",
+                "אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספק מים שאובים שטיהרו חכמים – In Tractate Tohorot, Chapter “He Who Threw Something Unclean [from Place to Place – chapter 4, Mishnah 7] there it teaches: “These are the doubtful conditions which the Sages declared clean: A doubt concerning drawn water [that falls into] the ritual bath.”",
+                "ספק נפלו – three LOG (i.e., a LOG equals the volume of six eggs) of drawn water in a Mikveh missing [its full complement of forty Seah]/",
+                "ספק יש בהן ארבעים סאה – that is to say, there is doubt that it were forty Kosher Seah [of water] in the Mikveh/ritual bath prior to the drawn [waters] that fell in, for furthermore, the drawn [waters] do not invalidate it (i.e., since it is lacking the required forty Seah to begin with).",
+                "שיש לו במה יתלה – that it has a place to depend upon their falling that they did not cause it to become invalidated.",
+                "שאין לו במה יתלה – that whichever way you turn, in which of them that it fell, it invalidates it, therefore, both of them are invalid. But that which we purify here – it is doubtful if is drawn water in the place where he has upon which to depend, that is because the [notion of] drawn [water] is from the Rabbbis. And it is taught in a Baraita in Torat Kohanim (i.e., the Halakhic Midrash of SIfra on the Book of Leviticus: - see Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure, but whoever touches a such a carcass in it shall be impure],” that just as a spring is in the hands of Heaven, so also is a ritual bath/Mikveh in the hands of heaven, it is a mere support but not an absolute proof."
+            ],
+            [
+                "בתחילה – [at first], there wasn’t any water in the Mikveh/ritual bath at all when a quarter [of a LOG] of drawn water fell into it, and afterwards, its measure was completed with rain water.",
+                "על פני המים – after that there was a great deal of kosher water [in the Mikveh, drawn water fell into it].",
+                "וחכמים אומרים – and the Halakha is according to the Sages (and see Tractate Eduyot, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "של לוג לוג – one LOG in each hole/indentation.",
+                "שלא הגיעו לגומא שלישית כשר – for it is like for him a complete Mikveh in which three LOG of drawn water fell into it that did not invalidate it, but here also, in a Mikveh/ritual bath of forty Seah prior to the [drawn] water arriving into the third hole/indentation, the Mikveh was not invalidated.",
+                "סמוך למקוה – is like a kosher ritual bath/Mikveh that is adjacent to [water] that is drawn, that this stands/remains in its kosher/fit status and this [other body of water] remains in its invalid status, but here also, the water that is in the holes is like they are considered as standing on their own and not as combined/mixed. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המסנק (if one presses/scrapes up [the mud] against the sides of the pool) – like removing [to the corners] (see Tractate Shabbat, Chapter 20, Mishnah 4) – that he removes the mud to one side. But not that he detached the mud from the water, but rather within the water, he removed it to one side. For if he had removed it (i.e., the mud) from the water, it would be considered like it is drawn [water], and if they pulled from it three LOG, it invalidates the Mikveh. But this is specifically when there aren’t forty Seah in the Mikveh, this is when the three LOG of drawn water invalidates the Mikveh, but if there were forty Seah in it (i.e., the Mikveh), even all the drawn water in the world would not invalidate it.",
+                "ור' שמעון מכשיר – because he does not intend for drawing [water] but rather to remove the mud to another place. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לנגבן – The Aramaic translation of (Genesis 9:13): “the waters began to dry [from the earth],” for they had certainly dried, and specifically to dry them, that we did not intend for them to receive the water, therefore, they (i.e., the water) would not be made “drawn,” as it is written (Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure,]” just as a spring does not have the grasp of the hand by a human, even a well/cistern that does not have the grasp of the hand by a human.",
+                "אם עונת גשמים היא – that the heavens did not become knotted with clouds and that rain fell.",
+                "אם יש בו כמעט מים בבור – we have this reading [of \"אם\"/if], and we do not have the reading of \"או\"/or.",
+                "ישבר – the jars/cannisters [should be broken] and the water that is in them will fall to the cistern/pit. That this is the conducting of the water through a channel, since that within broken utensils, they (i.e., the water) fall to the cistern/pit.",
+                "ואם לאו – that it is not the rainy season, alternatively, that there is no water in the pit/cistern.",
+                "לא ישבר – for if it is not the rainy season, he would not be able to make a Mikveh/ritual bath from the water that is in the jars/cannisters alone, for Rabbi Eliezer holds that drawn waters, all of which or most of which were conducted through a channel is invalids. But when it is the rainy season, he would break it to channel these waters, and most of the Mikveh would be filled up from rain water. But when there isn’t any water in it (i.e., the Mikveh) at all, he should not break it, even though it is the rainy season, lest there fall from the water a quarter of a LOG into the pit/cistern prior to breaking it. But Rabbi Eliezer, according to his reasoning, who stated above (see Tractate Mikvaot, Chapter 2, Mishnah 4), that a quarter of a LOG of water ab initio invalidates the Mikveh/ritual bath.",
+                "ר' יהושע אומר בין כך ובין כך ישבר – that he (i.e., Rabbi Yehoshua) holds that three LOGS [of drawn water] invalidate the Mikveh/ritual bath whether at the beginning or whether at the end, and not one-quarter of a LOG, and we do not suspect that perhaps three LOGS [of drawn water] will fall into the Mikveh/ritual bath prior to breaking [of the jar/cannister]. But even though it is not the rainy season, he should break it, for it is able to continue until [it reaches] the measurement of the Mikveh, for he holds that drawn [water] that continues throughout, is ritually pure. But the Halakha is not according to Rabbi Eliezer.",
+                "או יכפה (or turn it upside down) – that he turns the jars/cannisters that are on the roof upside down so that that the water doesn’t fall from inside them [directly] into the cistern/pit, but rather, that they should fall to one side, and from there continue to the pit/cistern.",
+                "אבל לא יערה – that if he raised/lifted up the jars/cannister and emptied them, they (i.e., the waters) would become like drawn water, for they have the grasp of the hand of a human."
+            ],
+            [
+                "הסייד – an artisan who plasters the pit/cistern with plaster/lime in order that it hold its waters, and his practice was to bring the lime/plaster in a common earthen vessel/pot , and that pit/cistern had kosher water in it but when the common earthen vessel/pot was sunk in the water and became filled up.",
+                "אם היו המים צפים על גביו כל שהוא ישבר – so that the water not become drawn, for all the while that they are combined/mixed. But if he would raise the common earthen vessel/pot in his hand, they would stop and would become detached.",
+                "ואם לאו – that the waters did not float on top of it.",
+                "לא ישבר – and we are speaking of when it is not the rainy season. For if it was the rainy season, since there is water in the pit/cistern, he should break it.",
+                "רבי יהושע אומר בין כך ובין כך ישבר – for it is able to continue, as we explained above [in Mishnah 7]."
+            ],
+            [
+                "המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו – but water that is in the cistern/pit is none other than that which are in the jars/cannisters.",
+                "הרי זה ישבר – according to Rabbi Yehoshua that one-quarter [of a LOG of water] invalidates [the Mikveh] and he breaks the jars/canisters and makes a Mikveh at the outset."
+            ],
+            [
+                "רבי יהושע אומר בטיט ובמים – when the water floats on top of the mud/plaster/clay and even his feet are sunk in the mud/clay/plaster, they immerse objects, according to Rabbi Yehoshua, because the waters came first. But Rabbi Eliezer does not have this line of thought. But if he would immerse a small utensil in the water that floats on top of the mud/clay/plaster, in this Rabbi Eliezer admits that the immersion was acceptable, since it did not sink in the mud/clay at all and [they] combine to complete forty Seah. And the Halakha is according to Rabbi Yehoshua.",
+                "שהקנה יורד מאליו – that it is soft and worn out so much that if they would put in it a reed, it would sink in the mud/clay/plaster on its own.",
+                "מקום שאין קנה המדה עומד – the rod/reed that they measure with does not stand on its own with it, and this is not soft and worn out like at first.",
+                "משקולת (plummet) – that which refers to builders/masons. And all of these measurements each one adds with the difficulty of the clay/plaster and its thickness, for the first is softer than all of them, and the second is harder than it, and the third is harder than it (i.e., the second), and similarly all of them.",
+                "בפי חבית – for its opening is narrow and small. But if the plaster/clay is so soft that it can spill and enter into the narrow mouth of the jar, the immersion has been successful.",
+                "שפופרת הנוד (the tube/mouthpiece of the leather bottle) – the tube of the reed that they place upon the mouth of the leather bottle when they pour into it. And the measure of the incision/hole of the tube of the reed that they place on the mouthpiece of the leather bottle, that it would return two mid-range fingers, which is the width of the two first fingers of the palm of the hand, but not the thumb.",
+                "הנמדד בלוג – all the time that it so soft that it can be measured by a LOG and this is the utensil that holds six eggs, it is measured with the Mikveh/ritual bath and they immerse in it. And the Halakha is according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "רבי יוסי אומר. ולזה לוג ומחצה ונתערבו – And behold there are three LOG of drawn water that invalidate the Mikveh, nevertheless, they are kosher/fit.",
+                "שלא נקרא עלהים שם פסול – that if they add kosher water (i.e., rainwater, for example) in all of them until the completion of the measurement of the Mikveh, that each one of them was kosher.",
+                "ונחלק לשנים – and they added to each one of them kosher water until there is in each one of them according to the measurement of the Mikveh (i.e., forty Seah).",
+                "פסול – each one of them.",
+                "וחסר אפילו קרטוב – after three contracted/squeezed in LOGS of drawn water fell in it that was missing even a Kartuv (i.e., a small liquid measure equivalent to 1/64th of a LOG) of water.",
+                "כשר – [it is kosher/fit] to add upon it water to complete it for the measurement of a Mikveh/ritual bath. It is impossible that with this one that is lacking is not missing a little bit from the three LOGS, and it is found that there weren’t three LOGS of drawn water.",
+                "קרטוב – 1/64th of a LOG.",
+                "עד שיצא ממנו מלואו – that water that was in it initially when the three LOGS of drawn water fell in.",
+                "ועוד –a bit more in order to omit/lessen from the three LOGS [of drawn water]. As for example, a Mikveh which had in it twenty Seah of kosher water and three LOGS of drawn water fell into it and it was filled up afterwards with rain water, it will always be in its status of invalidity/unfitness until he removes from it the twenty Seah that were there initially, and a little bit more, to omit three LOGS [of drawn water]."
+            ],
+            [
+                "שיעמיד בחצר ארבעים סאה – a kosher Mikveh below from the invalid/unfit one, and he opens a channel to the Kosher one (i.e., Mikveh) so that they can combine and the upper unit/invalid one can be purified from the lower Kosher one (i.e., Mikveh), as we stated, we raise/stretch it (i.e., the partitions – adopting the legal fictions that the partitions around the stand are prolonged). And all the more so, if the kosher [Mikveh] is above and the unfit/invalid one is below, for we state that we stretch and bring the partitions down (i.e., adopt the fiction that the walls are prolonged so as to reach the bottom).",
+                "אא\"כ פסק – that the waters spotted and went out from it to its fullness and a bit more, as we stated (in Mishnah 1). And there are those who have the reading [at the end of the Mishnah]: \"אא\"כ פקק\"/unless he inserted a stop-gap/stopped it up, meaning to say, unless he closed off on the Mikveh that he had made until it will not make contact/touch any of the water. But the first reading appears to me to be the essential one. But the Halakha is not according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "האמה נכנסת לו (the water channel enters it) – as for example rain waters that come from the sloping and enter it.",
+                "הסוחט את כסותו (a person who wrings out his garment) – and the water that was absorbed by it is considered drawn water, and when he wrings them out into the cistern/pit they come from many places, that from here and from there to the clothing.",
+                "והמערה מן הצרצור (if one pouring water out of a cooler throws water out in several places) – an earthenware utensil that they make on its mouth network of lattice-work, and when he empties [water] from it, he pours in water from many places.",
+                "ר' עקיבא מכשיר – for he (i.e., Rabbi Akiva) holds that three LOGS of drawn water do not invalidate the Mikveh/ritual bath unless he pours them from one utensil and from one place, what is not the case with garments and a water cooler.",
+                "וחכמים פוסלים – for they (i.e., the Sages) hold that three utensils combine.",
+                "לא אמרו מטילין אלא מטיל – according to this language, Rabbi Akiva received [the tradition] from his Rabbis/teachers, a utensil that pours three LOGS of water to a Mikveh invalidates the Mikveh/ritual bath.",
+                "ולא כך אמרו אלא שנפלו – it does not make a difference whether it is from one utensil or from many utensils. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "מכלי אחד משנים וכו' – the conclusion of their matter is according to the Rabbis.",
+                "תשעה קבין מים – one who experienced a seminal emission (i.e., whether involuntarily, intentionally or during sexual relations, he becomes ritually impure – and must immerse himself in a ritual bath, and after nightfall on the day of his immersion, becomes ritually pure) who is infirm and is not able to immerse [in a Mikveh], if they placed upon him nine KABS (i.e., a KAB = one-sixth of a SEAH, or twenty- four egg bulks) of water, he is ritually pure. And our Mishnah comes to teach us that it doesn’t matter whether one uses one utensil, two utensils or three utensils.",
+                "וכן טהור שנפלו על ראשו ועל רובו שלשת לוגין מים שאובין – that invalidate the priest-due/heave-offering, as we stated in the first chapter of [Tractate] Shabbat [13b – and Tractate Zavim, Chapter 5, Mishnah 12]. These three LOGS, from two or three utensils – combine; from four [utensils] they do not combine.",
+                "במה דברים אמורים – that from two or three utensils they combine.",
+                "בזמן שלא נתכוין לרבות (at the time that he did not intend to add to more [drawn] water) – it is referring to the Mikveh, that he didn’t intend to add to it in order to increase its water.",
+                "אפילו קרטוב – a small measurement, one sixth-fourth of a LOG."
+            ]
+        ],
+        [
+            [
+                "המניח כלים תחת הצנור (one who puts vessels under the spout – which feeds a ritual bath) – a tube/spout (or a movable tube attached to the roof gutters) that rain waters enter through and descend through its mouth to the Mikveh/ritual bath. But here we are speaking of a wooden spout that was established and eventually hollowed out, for when it was established it did not have the law of a utensil upon it when it was detached.",
+                "ואחד כלים קטנים – that you should not say that they were not important (see also Tractate Kelim, Chapter 15, Mishnah 1).",
+                "אפילו כלי גללים – while they are not considered utensils with regard to ritual impurity, they are considered utensils to invalidate the Mikveh/ritual bath, even if he broke them or emptied them, for it is not similar to leaving jars/cannisters at the top of the roof to dry them out (see Tractate Mikvaot, Chapter 2, Mishnah 7).",
+                "ובית הלל מטהרין בשוכח – In the first chapter of Tractate Shabbat in the Gemara (16b), their dispute is established (i.e., between the Schools of Hillel and Shammai) concerning when he left them (i.e., utensils) under the spout at the time when the clouds were gathering and then they dispersed and he forgot them (i.e., the leaving of the utensils under the spout) and then the clouds gathered once again, that the School of Shammai holds that because of the dispersal of the clouds his first intention/thought process was not nullified, for he revealed his intention that he wanted that they (i.e., rain waters) would fall into them. But the School of Hillel holds that his intention/thought process was nullified, for when the clouds dispersed, his attention was diverted, for he held that rain would not fall any longer. But when he left them (i.e., the utensils) underneath the spout at the time of the gathering of the clouds, and the rains were late to come, and he went off to his work and forgot them, everyone holds that since ab initio, it was for this that he intended, his intention/thought process was not nullified through his forgetting. But if he left them (i.e., the utensils) at the time when the clouds dispersed, everyone holds that they are ritually pure, for he did not intend ab initio for this.",
+                "בשכח בחצר שהוא טהור – underneath the spout and it was filled from the dripping rain water and fell into the Mikveh/ritual bath. For specifically underneath the spout is where the School of Shammai disagrees, for he reveals his intention that he wanted that [the rain waters] would fall into them, but because of the dispersal [of the clouds], the first thought was not nullified. But if he leaves it in the courtyard [but not under the spout], even at the time when the gathering [of the clouds], it was not proven ab initio that his first pattern of thinking/intention was best, therefore, it (i.e., his thought) was nullified when they (i.e., the clouds) dispersed.",
+                "עדיין מחלוקת במקומה עומדת – it did not stand for a vote and the students of the School of Shammai were not greater [than those of the School of Hillel]."
+            ],
+            [
+                "המניח טבלא תחת הצנור (he who leaves a tray/board underneath the spout) – to conduct the water into the Mikveh/ritual bath.",
+                "אם יש לה לבזבז (if it has a vertical rim/edge – by which a flat utensil is made into a vessel-lie receptacle) – a rim around from the four directions in order that it will be for it a receptacle).",
+                "פוסלת את המקוה – it would be for them drawn water, and because the spout itself does not invalidate the Mikveh, we are speaking of a spout that was established [first] and at the end, they hollow it/shape it into a receptacle.",
+                "זקפה לידוח (if he set it upright to rinse it) – in order that it should be rinsed from the filth that is in it, ",
+                "it does not invalidate the Mikveh/ritual bath, for it doesn’t exist in the manner of its reception."
+            ],
+            [
+                "החוטט בצנור (if one makes a cavity in a water pipe – for the deposit of pebbles) – it is the manner of a water pipe to be open from two sides, and this does not invalidate the Mikveh/ritual bath unless he hollowed it out a small cavity in order to receive stones that prevent the passage of the water, and it (i.e., the Mishnah) is speaking of when he hallowed it out and at the end established it/made it permanent, for since, it had upon it the status of a utensil when it was detached, for the water passing through it was drawn [water] and invalidates the Mikveh.",
+                "ובשל חרס – it is not considered a utensil until it has a receptacle of one-quarter [of a LOG].",
+                "לא אמרו רביעית אלא בשברי החרס – specifically with an earthenware utensil after it was broken we require that he broken piece holds one-quarter [of a LOG], but from its outset, even a little bit/anything is considered a utensil, but the Halakha is not according to Rabbi Yossi.",
+                "מתחלחלים (thrown about) – [the stones/pebbles] are rolling about within the receptable, and they are not crushed/ground in it even though that it was filled with them, but rather they move about here and there. It is the language of (Esther 4:4) “And the queen was greatly agitated.”",
+                "פוסלין את המקוה – for its receiving was not invalidated.",
+                "ירד לתוכו – into the receptacle.",
+                "עפר ונכבש (dirt and it was pressed tight) – the dirt was settled and made nicely fastened and the water passes over it. The [Aramaic] Targum of (Numbers 20:19): “We will keep to the beaten track,” – we will go up on the paved path.",
+                "כשר – for there isn’t a receptacle here.",
+                "סילון (pipe/duct/tube) -and a water spout and tube/spout, are one.",
+                "שהוא צר מכאן ומכאן – from its two mouths, from the place where the water enters into it and from the place that it does down from it into the Mikveh.",
+                "ורחב באמצע – nevertheless, it is not considered for receiving all the while that he didn’t shape the receptacle to receive the stones."
+            ],
+            [
+                "מים שאובים – which are invalid for a Mikveh.",
+                "ומי גשמים – that are kosher.",
+                "שנתערבו בחצר או בעוקה – (that combined in a courtyard or a pit/trough) – in a hole that water gathered in there, or on the steps of the cave, and from there, they continued and descended to the Mikveh.",
+                "אם רוב מן הכשר – as for example that twenty-one Seah of them were rain water and nineteen of them were drawn water, it is kosher/fit.",
+                "היו מקלחין בתוך המים – that they didn’t descend to the Mikveh by conducting water through a channel through the path of the courtyard and the pit/trough and the ascent of the cave, but rather from the utensils themselves they would splash in an uninterrupted flow into the Mikveh.",
+                "ואם לאו פסול – that three LOGS of drawn water invalidate [the Mikveh] when they fell into the Mikveh not by the conducting of water through a channel. But the path of conducting of water through a channel did not invalidate until most of the water is drawn [water], even the drawn waters on their own that did not mix/combine with the kosher [waters], do not invalidate by the conducting of water through a channel other than with a majority. As for example, a Mikveh that has in it twenty-one Seah of rain water, fills with a carrier/porter and channels through it nineteen Seah of drawn waters and it is fit, for the majority are kosher waters. And such is the Halakha."
+            ],
+            [
+                "השקת (a grooved stone to receive and carry off the overflow of a well, sink, trough) – a hollowed-out stone that is on the rim of the spring. And the water enters into it through a cavity/hole in its wall, and provide water for the cattle in it.",
+                "אין ממלאים ממנה (see also Tractate Parah, Chapter 5, Mishnah 7) – [and they don’t draw from it] water for the waters of purification (which were mixed with the ashes of the red heifer, which was used to purify people and vessels that became ritually impurity with impurity imparted by a corpse).",
+                "ואין מקדשין בה – they don’t places the ashes of the heifer on the water that is in it, for it is not considered a utensil. But here, we are speaking of an attached rock that was hollowed out/made into a receptacle, and even something detached that was attached and then ultimately hollowed out/made into a receptacle, since it did not have upon it the designation/status of a utensil while detached, it is not considered a utensil.",
+                "ואינה צריכה צמיד פתיל (and it doesn’t require being closely covered with a lid) – if it is in the tent of a dead person (i.e., corpse), it saves what is inside it with a covering alone without being closely covered with a lid, because it is not considered a utensil but rather like a cistern or a subterranean masoned store-room, that saves what is in it with a covering alone.",
+                "ואינה פוסלת את המקוה – if rain water fell from inside it to a Mikveh, they are not considered drawn waters to invalidate the Mikveh/ritual bath.",
+                "וכמה יהא הנקב – to neutralize it from the law of being a utensil s that it does not invalidate the Mikveh from the reason of drawn [water].",
+                "כשפופרת הנאד (like the tube – i.e., mouthpiece – of the leather bottle) – and its measurement is that they would be two fingers of the hand closest to the thumb that return in their width at the extension within the incision.",
+                "",
+                "וכל טהרות של ירושלים נטבלים על גבה – that they immerse within it and make them pure, but there weren’t forty Seah [of water] in the grooved stone/trough [to receive and carry off the overflow] but rather a complete Mikveh was at its side and the waters of the grooved stone/trough mix with it through the incision in the tube/mouthpiece [of the leather bottle].",
+                "עד שתפחת רובה – even if there is in the incision like that of a tube of a leather bottle, it always has the status/designation of a utensil upon it until its greater part will be broken down."
+            ]
+        ],
+        [
+            [
+                "מעין שהעבירו על גבי השוקת – which is a utensil, and not the trough/grooved stone that is in the rock.",
+                "פסול – to immerse in the water that is within the trough and in the water that leaves and passes from the trough outwards, since all of the waters of the spring spill into the trough. But if the waters of the spring pass on the rim of the trough a bit, even though that some of them pass into the trough, it is kosher/fit to immerse in the waters that are on the rim of the trough or outside of it, for the spring purifies with a miniscule amount.",
+                "והפסיקו – for the waters of a pool are not attached to the spring.",
+                "הרי הוא כמקוה – but it doesn’t purify with a miniscule amount until there will be there forty Seah.",
+                "חזר והמשיכו – that he attached the waters of the spring to the pool.",
+                "פסול לזבים – that already stopped up their living [waters]. But regarding those with gonorrhea and lepers and waters of purification [mixed with the ashes of the red heifer for those made impure through contact with a corpse], it is written concerning them [that they require] potable, running spring water (see also Tractate Mikvaot, Chapter 1, Mishnah 8)."
+            ],
+            [
+                "העבירו על גבי כלים – that the spring passed over walls of the utensils from the outside.",
+                "הרי הוא כמו שהיה – to ritually purify with naturally flowing waters (i.e., rivers and springs) and with a miniscule amount.",
+                "הרי הוא כמקוה – that requires forty Seah and a collection of water [in one place].",
+                "ובלבד שלא יטביל על גבי ספסל – as a decree lest he immerse in utensils. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שהוא משוך כנדל (which are conducted in channels radiating like the feet of a centipede) – whose waters flow in many places like this moving creature/unclean reptile that has many feet and we call it in the foreign language – centipede.",
+                "ריבה עליו (if one added to it) – drawn water until they flowed further and the places where their waters flow there grew in size.",
+                "היה – the spring.",
+                "עומד – and its waters would not be flowing, and one added to it drawn water and the spring drew until its waters were flowing further and further on account of the drawn waters.",
+                "שוה וכו' למעין – these places where the water is flowing/running in them, are equivalent to a spring that ritually purifies in a miniscule amount, and are equivalent to a Mikveh/ritual bath that does not ritually purify other than in a pond/collection of water. Another interpretation: if one added to it and it was made to flow further, that the pools that would direct the water widened from this spring and enlarged them, behold it is like it was, that in the place that its waters flow prior to adding to them and widening them, there one ritually purifies with flowing waters, but from the sides, one does not purify other than in a pool/collection of water, but if the waters were not flowing but rather just standing, and one added to it, that widened the place of their standing, and flowed further, that he had the place of its standing as flowing, it is equivalent to a Mikveh to ritually purify in a pond/collection of water, and it doesn’t purify In flowing waters, for after that in the essence of the place of the spring they are not flowing."
+            ],
+            [
+                "הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.",
+                "ולא נאמר ימים – in the plural construction,. Other than because many kinds of seas were combined, that all of the streams go to it.",
+                "רבי יוסי אומר כל הימים – And the Great Sea (i.e., the Mediterranean Sea) also has the status of a spring on them in regards to the fact that they ritually purify with flowing waters, because the streams travel and flow upon them. But they are invalid regarding the status/Torah of “living waters,” that Scripture calls them a Mikveh. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הזוחלין – as for example rivers that flow/are running waters, behold they are like a spring and ritually purify with running waters with a miniscule amount (see also Tractate Eduyot, Chapter 7, Mishnah 2).",
+                "והנוטפים – as for example, rainwater [that drips].",
+                "כמקוה – to ritually purify with forty Seah and with a collection of water found in one place [which does not flow].",
+                "שהם כשרים – like that which flows, for they drip a little, and even in a place where isn’t sufficient for ritual immersion in flowing waters, unless the dripping completes them.",
+                "והנוטפים שעשאן זוחלין (and dripping water which one made into flowing water) – as for example, a Mikveh that broke through its rim and its waters depart and flow.",
+                "סומך אפילו מקל – or a reed, either a person (i.e., a man) with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding, we rely on the hand or the foot and close up/stop up the place of the waters going out until the waters are standing in one place and become a collection of water, and the ritually defiled individual goes down and immerses [in the Mikveh].",
+                "כל דבר שהוא מקבל טומאה – we do not need a man with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding whom are ritually impure, for they are not able to close up/stop up the place where the waters are leaving with their hands or with their feet in order to restore the waters and make of them a collection of waters, but rather even a completely pure individual, for he is susceptible to receiving ritual defilement.",
+                "אין מזחילין בו – that is to say, we don’t restore with it the place of the flowing waters in order that it will become a collection of waters and he will be able to ritually immerse in it. And the reason of Rabbi Yossi is , that Scripture states (Leviticus 11:36): “[However, a spring or a cistern] in which water is collected shall be clean,” they will become such through purification. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "גל שנתלש – from the sea that is moving and in commotion.",
+                "ונפל על האדם ועל הכלים טהורים – for non-sacred purposes only, for non-sacred purposes do not require intentionality. But for Second Tithe and/or for Heave Offering, the one who immerses is not ritually pure until he intends it [for this purpose].",
+                "טובלין – a man or a woman.",
+                "מטבילין – utensils or hands in a place that requires the ritual immersion of hands, such as for something Holy, where it is not sufficient with ritual washing [of the hands].",
+                "חריצין (trench) – wide and square like a cave, rather that they are not fountains.",
+                "ונעיצים (a wedge-like ditch) – short from the below and wide from above.",
+                "פרסת חמור – and the same law applies regarding the tracks of any animal.",
+                "המעורבת בבקעה – a hole/indentation that was made in the ground through the tracks of the animal and water was gathered in it and it is combined to the Mikveh of forty Seah through an incision like that of a tube/mouthpiece of the leather bottle, we immerse through it.",
+                "חרדלית (rainwater rushing down a slope, torrent) – like a mountain varix. A stream/current/downpour of water that comes from the drawing of water of a mountain, an explanation from the collector of the mountain. And according to the School of Shammai one immerses things in them even if there is only forty Seah in it from their beginning to their end (see also Tractate Eduyot, Chapter 5, Mishnah 2).",
+                "ובית הלל אומרים אין מטבילין – until there will be forty Seah in one place. For the rainwater rushing down a slope/a torrent does not ritually purify other than in a collection of water/אשבורן.",
+                "שנודר כלים וטובל בהם (dams it with utensils and dips in it) – he makes a division with the utensils in order that they will hinder/impede the path of he water and they won’t be flowing . And he immerses them in water that is within the division of the utensils which are like the waters of a Mikveh.",
+                "וכלים שגדר בהן לא הוטבלו (and utensils with which one dammed – they are not deemed to have been immersed) – because all of the utensil was not immersed in the water during the division [of space], other than the side that is towards the torrent/rainwater rushing down the slope) and not at the side towards the outside. But if there is a difficulty, for Rabbi Yossi stated above (Tractate Mikvaot, Chapter 5, Mishnah 5) “anything that is susceptible to receiving ritual impurity – they do not stop the flowing of water therewith,” but how can he disagree with the School of Hillel which agrees that one dams it with utensils/vessels and immerses in it? One can say, that this where they agree is with the concluding clause [of the Mishnah], that stated, “and utensils with which one dammed, they are not deemed to have been immersed.” And this is how it should be read: The School of Shammai agrees with the School of Hillel when one dams with utensils and one immerses in them, utensils/vessels with which one dammed, they are deemed to have not been immersed. But the School of Hillel always holds that one does not dams with utensils/vessels and immerses in them, according to Rabbi Yossi who stated (see above, Mishnah 5), that anything that is susceptible to receiving ritual impurity, they do not stop the flowing of water therewith. And this is implied in the Tosefta [Mikvaot, Chapter 4, Halakha 10]."
+            ]
+        ],
+        [
+            [
+                "כל המעורב. חורי המערה – holes that are within the Mikveh/ritual bath. But because most of their immersions are in caves, they call the Mikveh a cave.",
+                "כמה שהן – even though they are not they are not perforated like the tube (mouth-piece) of a leather bottle.",
+                "עוקת המערה – a hole/indentation that is in the rim/bottom of the cave, its waters are not considered with the waters of the Mikveh that are above them to be kosher/fit to immerse in them, unless there is between them like the tube (mouth-piece) of a leather bottle.",
+                "אמר ר' יהודה – Rabi Yehuda does not come to argue but rather to explain.",
+                "בזמן שהיא מעמדת את עצמה – when he comes to immerse in the hole/indentation, the hole stands on its own, and the roof that forms a partition/makes a dam between it and the cave does not fall on its own.",
+                "אבל אם אינה מעמדת את עצמה – and at the time that the comes to immerse, the roof of the hole/indentation which is at the bottom of the Mikveh falls and the waters of the Mikveh combine with the waters of the hole/indentation.",
+                "מטבילין בה כמו שהיא – and even if the incision is not like the tube (mouth-piece) of a leather bottle."
+            ],
+            [
+                "והטבילן הרי אלו טהורים – and even if the moth of the bucket is not wide as the tube (mouth-piece) of a leather bottle. As for example, that the bucket itself is ritually impure and requires ritual immersion, for since that immersion occurs to the bucket, it occurs also for what is inside it.",
+                "ואם לא טבל – we have this reading. That is to say, if the bucket is ritually pure and he does not immerse it, that it doesn’t require ritual immersion.",
+                "עד שיהו מעורבין כשפופרת הנוד – the utensils that are within it (i.e., the bucket) are not ritually pure until the mouth of the bucket is like the tube (mouth-piece) of a leather bottle."
+            ],
+            [
+                "בזה עשרים ובזה עשרים – kosher water [in the first two Mikvaot]. But in the third [Mikveh] twenty Seah of drawn water.",
+                "וטבלו ונתערבו – through their immersions, the water floated/came to the surface and restored a liquid to cleanness by contact or levelling with a clean well and all three joined with each other.",
+                "המקואות טהורים – that that which is drawn water. For behold that the two kosher [Mikvaot] combine together and there is here the measure of a Mikveh of forty kosher Seah, and when the drawn water joins with them, that the waters float on top of them on account of those who are immersing, their waters become fit for immersion.",
+                "היה השאוב באמצע – on account of that the drawn water interrupts between the two outer kosher waters, the kosher waters do not mix with each other.",
+                "המקואות כמו שהיו – that the kosher waters are kosher to conduct water courses into a common bed/to add to the capacity of the ritual bath to complete the forty kosher Seah [of water], but the drawn water are not kosher to add to the capacity of the ritual bath. But even though that the drawn water combines with all of them, they don’t invalidate from adding to the capacity of the ritual bath, for the manner of the conducting of water through a channel that they combined, and did not fall from the utensil to the kosher waters, but what fell from it to each of them was voided in the majority before they fell into the Mikveh."
+            ],
+            [
+                "שהיו בהן שלשה לוגין מים – absorbed and attached to them (i.e., the sponge and/or the bucket), but they are not apparent to the eye, therefore, the Rabbis did not decree that this is not called “that they fell.”"
+            ],
+            [
+                "השידה והתיבה (the safe/box and the chest) – large utensils made of wood and they are placed within a Kosher mikveh.",
+                "אלא אם כן היו נקובים כשפופרת הנוד – it is similar to a cavity/pit that we stated above (see Tractate Mikvaot, Chapter 6, Mishnah 1) that it needs to be perforated like the tube (mouth-piece) of a leather bottle (i.e., stopper of a waterskin).",
+                "בכלי גדול – as for example, where the surface is nine handbreadths or more, for its minority is for four handbreadths, it is sufficient with a perforation of four handbreadths. But the Halakha is not according to Rabbi Yehuda.",
+                "שק או קופה (sack or a basket) – a basket made from sprouts/offshoots of a peeled willows.",
+                "מטבילין בהן כמו שהן – if they are in the ocean. But they don’t require a perforation like the tube (mouthpiece) of a leather bottle (i.e., stopper of a waterskin), for all of them are filled with holes and the water in them is voided as regards the water of the Mikveh.",
+                "אינן פוסלין את המקוה – because of drawn water.",
+                "ומעלין אותן כדרכן (and bring them out in the ordinary way) – as for example, in a Mikveh that has in it forty Seah defined exactly as we state further on (see Tractate Mikvaot, Chapter 7, Mishnah 6) regarding a cushion or mattress of leather, since he lifted up their rims/lips from the water, the water within them is [considered] drawn [water]. How should he do it? Immerse them and raise them through their rims at the bottom of the vessel, for we are not concerned about a sack or a basket, for the water that is within them is not considered drawn water to invalidate the Mikveh."
+            ],
+            [],
+            [
+                "עירוב מקואות – a Mikveh that is lacking [a certain amount of kosher water] that is at the side of a complete (i.e., full) Mikveh. Or alternatively, in this one (i.e, Mikveh) are twenty Seah and in that one are twenty Seah and the water intermingles through an incision or a perforation, its measure to combine them and to make them fit/kosher is as if each one has forty Seah.",
+                "כשפופרת הנוד כעוביה וכחללה (like the mouth-piece of a leather bottle in its thickness and its empty space/capacity) – of a reed that they place in the mouth of the tube. And that is like two fingers that return to their place, turning themselves around in the space in the cavity of the incision. And the two fingers that they mentioned are the two fingers adjacent to the thumb, the first ones that are in the palm of the hand, and that is a finger (i.e., index finger) and a cubit (i.e., middle finger -used to measure the cubit from the person’s elbow).",
+                "",
+                "מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.",
+                "וכן כזית מן המת – there is doubt if they have according to the measurement and doubt if they don’t have according to the measurement, their doubtfulness makes it impure. And especially in the private domain, but in the public domain, their doubtfulness makes it pure. But even though that even according to the rabbis a doubtful of [ritual] impurity in the private domain, its doubt [makes it] impure, nevertheless, here, if these were the measurements of the Rabbis, we would purify it.",
+                "כל שיעמוד – whether dust whether stones whether red insects found in liquids (i.e., gnats) that grow in the water, if they stand on the mouth of the incision, it diminishes the mouthpiece of the leather bottle, and the Mikvaot/ritual baths do not mix/combine.",
+                "כל שהוא מבריית המים – as for example red insects found in liquids (i.e., gnats). But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "העליון מן התחתון – as for example, that the upper [Mikveh] had drawn water and the bottom [Mikveh] had kosher/fit water.",
+                "והרחוק מן הקרוב – but we ae not concerned lest a person come and he stopped/interrupted the contact between liquids [so that the water of the ritual bath comes in contact with the impure water], and has immersion did not have any effect for him.",
+                "מביא סילון של חרס או של אבר (brings a pipe of earthenware or lead) – and the same law applies of wood or of bone or of glass. אבר – lead.",
+                "ומניח ידו תחתיו – of the pipe in order that the water does not go outside when he fills it until the time when the waters come in contact and combine with the other [pure] Mikveh.",
+                "אפילו כשערה – and they (i.e., the Rabbis) were lenient regarding drawn water which is Rabbinical. But if the upper [Mikveh] was lacking from its measure and he comes to make it fit through contact with the waters [of the lower Mikveh] to complete it to its appropriate measure, it is not enough with contact as much as a hair’s breadth, for even Rabbi Yehuda who is more lenient in the second chapter of [Tractate] Gittin [16a] as he requires moist enough to moisten other objects.",
+                "ממלא בכתף – that since after there are forty Seah of fit/kosher water in the Mikveh, even all of the drawn water in the world does not invalidate it."
+            ],
+            [
+                "לשתי – from above to below.",
+                "לערב – from right to left.",
+                "חלוף הדברים – from above to below, it doesn’t combine, from right to left, it does combine. But the Halakha is not according to Rabbi Yehuda.",
+                "נפרצו זה בתוך זה – that is from above at the top of the wall. And specifically when the wall is split/chipped off or perforated but above at its top it is whole, is where we require like the mouth-piece of the leather bottle, but when the wall is broken through at its top and the waters combine there, it is sufficient like the thickness of a garlic peel or like the width of the mouth-piece of a leather bottle."
+            ],
+            [
+                "האביק שבמרחץ (a pot in the bath-tub to which a waste-pipe is attached) – a sunken metal utensil in the bath-tub/bathing reservoir and it has in it a perforation/hole, that when the waters of the bath-tub/bathing reservoir become detestable on account of the immersions, they open the incision/hole that is in the pot and the water that is in the bath-tub/bathing reservoir goes out ,and channels to it other clean water and they stop up the hole so that the waters won’t go out, and the waters are channeled/flow into the bath-tub/bathing reservoir are kosher/fit for ritual immersion, for after they washed in warm waters, they enter into the bathing reservoir and immerse there.",
+                "בזמן שהוא באמצע פסול – because all the dragged along waters are upon it, and there aren’t drawn waters here but rather what is within it. But the rest of the waters are a kosher/fit Mikveh adjacent to the drawn waters, ",
+                "but drawn waters at the side of kosher/fit waters do not invalidate, and even though they come in contact one with the other.",
+                "אם מקבלת האמבטי רביעית – kosher/fit waters prior to their reaching the pot in the bath-tub to which the waste pipe is attached, it is as if it received forty Seah, for the one-quarter of a LOG measurement of Mikveh is according to the Torah to immerse in it needles and water pipes/ducts.",
+                "אם מקבל האביק – meaning to say, that since the pot in the bath-tub to which a waste-pipe is attached is made to receive anything, it is ritually impure in any matter that will be, whether in the middle or whether from the side, whether the bath-tub receives a quarter-Log prior to it coming to the pot in the bath-tube to which a waste-pipe is attached or whether it doesn’t receive anything."
+            ],
+            [
+                "המטהרת שבמרחץ (the water pipe/filter of a bath/gutter) – the troughs/gutters (i.e., grooved stones to receive and carry off the overflow of a well/sink) that are made in a bath that channel to them cold water to rinse them off in order to purify themselves after they washed in hot water, and sometimes they are two troughs one on the side of the other, that the one is higher than its neighbor. And there is a hole in the wall that is between both of them that water goes out from this one to that one.",
+                "אם יש כנגד הנקב שלשה לוגין – that the hole/perforation is wide and long like the measurement that three LOGS will enter into it, the upper [Mikveh] is invalidated on account of the drawn water that is in the lower one, for it is considered as if the water that corresponds the cavity of the hole are drawn in the middle of the upper [Mikveh], not from the side, and three LOG of drawn water invalidate when they are in the middle, even though they do not invalidate from the side. And the remarkable thing is what it (i.e., the Tanna/teacher of our Mishnah) took that the bottom one is drawn water, and the upper one is fit/kosher water, for it is the manner of water to descend and it is not the manner of water to ascend, but nevertheless, the upper [Mikveh] is invalidated. And all the more so, that it (i.e., the Mikveh) is invalidated when the kosher/fit is to side of the lower one.",
+                "כמה יהא בנקב – now it comes to teach us what is the measurement of the hole/incision that three LOG [of water[ came out from it at one time.",
+                "אחד משלש מאות ועשרים בבריכה – that three LOG are 1/320th [it needs to say from forty Seah]. How so? The Seah is six KAB, and the KAB is four LOG, it is found that forty SEAH are nine hundred and sixty LOG. Thus three LOG are 1/320th part of a pool, meaning to say, that in a kosher Mikveh of forty Seah, and the Sages estimated the measurement of a Mikveh that holds forty Seah, a cubit by a cubit at the height of three cubits, for the measurement of the hole/incision that holds three LOG is 1/320th from a cubit by a cubit at the height of three cubits that hold forty Seah. And Maimonides wrote, that if the pool was less or more than forty Sea, we calculate the hole/incision at less or more according to this calculation, as for example, if the pool had twenty Seah [of water], the hole must be 1/160th in size.",
+                "אפילו התחתון מלאה כשרים והעליונה מלאה שאובין – that it is the manner of water to descend, nevertheless, three LOGS of drawn water that are in the hole do not invalidate the lower [Mikveh].",
+                "שלא אמרו אלא שלשה לוגין שנפלו – for the drawn water does not invalidate the Mikveh until it falls itno it. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "יש מעלין – complete/raise it to forty Seah.",
+                "ולא פוסלין – with three LOG of drawn [water] and in all of them it explains how.",
+                "הכפור (hoar-frost) – rain that falls curdled.",
+                "גליד (ice-coating on the water) – water that froze on the face of the ground or on the face of the water.",
+                "טיט הנרוק (soft, miry clay – in the bath reservoir) – soft and spitting plaster that is made like spittle.",
+                "אבן הברד כמים (hailstones like [drawn] water) – like drawn water as we say later on (see the next Mishnah) invalidates [the Mikveh] but does not raise it. But the Halakha is not according to Rabbi Yohanan ben Nuri, but the Halakha is according to the testimony of the people of Medva who make a Mikveh from the snow even ab initio.",
+                "נמצאו מעלין – that they complete/raise it.",
+                "ולא פוסלין – with three LOGS of drawn [water], for a Seah is much more than three LOGS and the Mikveh is not invalidated through this."
+            ],
+            [
+                "המים – drawn [water] whether impure or pure.",
+                "מי כבשים (water in which food has been pressed) – water that they pressed in them olives or kinds of vegetables.",
+                "מי שלקות (water in which food has been seethed) – water in which they seethed/boiled thoroughly to a pulp vegetables.",
+                "והתמד (husks and stalks of pressed grapes, steeped in water -used as inferior wine or as vinegar) – shells of grapes/pomace of kernels and pomace of grapes (i.e., the interior) or lees/sediment that one placed water upon them.",
+                "עד שלא החמיץ – that if it fermented, it is judged like fruit juice.",
+                "קורטוב – one sixty-fourth of a LOG.",
+                "פעמים מעלין – as we explain, when there in a Mikveh/ritual bath of forty Seah of kosher/fit water and he placed in a Seah of fruit juice and afterwards took a Seah of water from it and fruit juice mixed/combined together, behold the Seah of fruit juice that remained in the Mikveh completes/fills the Mikveh.",
+                "פעמים אין מעלין – as it is taught – regarding a Mikveh that has forty Seah minus/less one [Seah]."
+            ],
+            [
+                "ושינו את מראיו כשר – that the rinsing of utensils is not considered a change in appearance (i.e., color).",
+                "ואין פוסלים אותו בשינוי מראה – because color does not have substance in it.",
+                "ומוחל (thin secretion)– water that comes forth from olives.",
+                "ימתין עד שירדו גשמים – that to fill it [by drawing water in buckets] with one’s shoulder is impossible, for we are dealing with that which is lacking, and it would be invalidated with three LOGS [of drawn water].",
+                "ממלא בכתף – for a complete/filled Mikveh, the drawn [waters] do not invalidate it (i.e., the Mikveh) ever."
+            ],
+            [
+                "אין בו מראה מים ארבעים סאה – if there aren’t in the Mikveh forty Seah that have the appearance/color of water, he should not ritually immerse in that Mikveh even on that side that has in it the appearance/color of water, but if he ritually immersed, his immersion has no effect."
+            ],
+            [
+                "ונפלו למקוה לא פסלוהו – for since they appear like wine, and fruit juice does not invalidate [the Mikveh] with three LOG.",
+                "כל הולך אחר המראה – even though the milk does not invalidate the Mikveh and there isn’t in the water a measure of three LOG to invalidate, nevertheless since there are here three LOG that appear like water, we consider them as if they are all water and they invalidate. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "והשני טמא – for certainly there is a lack in the measurement of the Mikveh through the ritual immersion of the first [person].",
+                "אף השני טהור – for we say that we lower [the partition], for it is as if the water that the first person brought up on his body is attached to the waters of the Mikveh, and it (i.e., the Mikveh) is not lacking anything from its measurement. And they explained in the Gemara (i.e., Talmud) of [Tractate] Hagigah [19a] that Rabbi Yehuda did not purify other than according to the gradations of the Rabbis, as for example that he was ritually pure for non-sacred things and he immersed in order to become ritually pure for tithes, or that he was ritually pure for tithes and he immersed in order to become pure for priest’s due/heave offerings. But to ascend from complete ritual impurity to purity, he is ritually impure to everyone. But the Halakha is not according to Rabbi Yehuda.",
+                "סגוס (coarse woolen blanket – usually as a mattress to sleep on) – a thick woolen clothing, and we call it in Arabic ALBORNOS, and it absorbs a lot of water.",
+                "מקצתו נוגע במים טהור – and we are speaking of a Mikveh that has in it exactly forty Seah [of water] and another person immersed after he immersed in it the thick woolen cloth, the person who immersed is ritually pure even though that it is lacking the measurement of the Mikveh with the immersion of the thick woolen cloth, for since part of the thick woolen cloth touches the water. And Rabbi Yehuda is the one who holds that we state that גוד אחית/we lower the partition (i.e., it is as if the water on the thick woolen cloth was still in the water).",
+                "המים שבתוכו שאובים – and we return and invalidate the Mikveh with the three LOG [of drawn water] for there were only exactly forty Seah [of fit/kosher water] in it and it became lacking when he lifted their lips out of the water.",
+                "ומעלה אותם דרך שוליהם – in order that the water that is within them doesn’t fall to the Mikveh and will invalidate all of its waters."
+            ],
+            [
+                "הטביל בו את המטה – whose legs are high, and it is impossible to ritually immerse all of it as one in a small Mikveh like this whose measurements are exact, unless its legs sink down in the [thick] mud.",
+                "העבה – that is not miry (see Mishnah 1 of this chapter), and we don’t ritually immerse in it.",
+                "שהמים מקדמין – to ritually immerse the legs prior to its sinking in the mud, and it was [ritually] immersed in water.",
+                "שמימיו מרודדים – that the waters are not deep, on account that the Mikveh is wide and the waters spread out throughout all of it, and even though it has forty Seah one’s whole body is not covered with water all at once.",
+                "כובש (presses down) – to one side of the Mikveh.",
+                "אפילו חבילי עצים וקנים – and even though it appears like a Mikveh that they divided, nevertheless since the water enters between them, it is not a division. And the word וכובש\"”/he presses that it (i.e., the Mishnah) uses, because the wood and the reeds float over the face of the water and heneeds to press upon them stones in order that they will enter underneath the water.",
+                "היה מוליך ומביא במים – he shakes/stirs the water with his hand.",
+                "כיון שעבר הגל – [the wave] of water over the top of the Mikveh that the needle is placed in it and the waters of the wave have floated over the needle, it is [ritually] pure. And because the needle is thin and small, and he fears lest it will fall into the water, this is the manner of [ritually] immersing it."
+            ]
+        ],
+        [
+            [
+                "ארץ ישראל טהורה – and even the villages of the Cutheans (i.e., Samaritans) upon whom they (i.e., the Rabbis) did not decree [ritual] impurity, other than the lands of the nations outside of the Land [of Israel].",
+                "ומקואותיה טהוהים – and we don’t presume them to be of drawn [water], for undefined they were made kosher/fit.",
+                "לבעלי קריין – to permit them by the words of the Torah, for a person who experienced a seminal emission is prohibited by the words of the Torah until he [ritually] immerses, and if he [ritually] immerses in a place where all of its waters are drawn, it is permitted.",
+                "אפילו נתמלאו בקילון (even if they were filled up with a swipe and bucket for drawing water – see also Tractate Moed Katan, Chapter 1, Mishnah 1) – that they filled water with a shoulder and poured it into a hole and from that hole/indentation there is a path that the water travels to the Mikveh.",
+                "שחוץ למפתח – outside of the opening of the town gate.",
+                "כשרים אף לנדות – to permit them to their husbands, and even though there is the prohibition of extirpation [for not following the laws of the menstruant woman properly]. But we are not concerned lest they (i.e., the Mikvaot/ritual baths) were lacking [enough water] and that drawn water fell upon them and they were filled up, for outside of the town gate, the foot of people are not found there.",
+                "לפנים מן הפחת – inside from the entrance to the town gate.",
+                "ופסולים לכל הטמאים – for many people are found there and fill up water with their shoulders and give them there [clothing] to launder and to wash.",
+                "מפני הכביסה – that one can say that they (i.e., the Mikvaot/ritual baths) were lacking [in water] and were made invalid from the utensils that they would launder there.",
+                "הרחוקים טהורים – for they don’t launder in them but one shouldn’t be concerned for this. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "חלוקים – that he drips [urine] in smooth drops like a chain.",
+                "בתחילה – at the beginning of his urinating.",
+                "טהור – for it is not a kind of emission, but rather, from the stopping of urination it comes.",
+                "באמצע ובסוף – [in the middle or at the end] of his urination, he is impure, that he is someone with a kind of emission.",
+                "נמשכים (prolonged/continued or conducted in a channel) – urination that is attached.",
+                "טמא – for it is a kind of emission.",
+                "לבנים כעכורים – and at the beginning heis pure, but in the middle and at the end he is [ritually] impure. But the Halakah is not according to Rabbi Yossi."
+            ],
+            [
+                "המהרהר בלילה – and he sees [in his dream] that he is coming upon (i.e., having sex with) a woman (see Talmud Niddah 43a) and when he wakes up from his sleep, he found that his flesh (i.e., his member) is hot and he didn’t find a drop of an emission.",
+                "טמא – certainly he saw an emission but it was lost in its minuteness in the clothing.",
+                "הפולטת שכבת זרע ביום השלישי טהורה – as for example, that he had sex with her on Wednesday [night] and Friday [night] and she discharged [semen] on Shabbat, it doesn’t make a difference that he had engaged in sex with her at the beginning of Thursday night, that the semen remained in her womb four complete periods: Wednesday night, Thursday, Thursday night and Friday, nor whether he had intercourse with her on Thursday at darkness, and it did not remain in her other than part of Thursday and Thursday night and Friday, for there are only two complete periods, for the period is either the day or the night.",
+                "ר' ישמעאל – comes to dispute and to say that she discharges [semen] on the third day [following] her intercourse, she is [ritually] impure, but if she discharges on the fourth, she is [ritually] pure. However, he admits that part of a day is considered as a complete day, for the Torah was not stringent other than in the number of days but not in the number of periods.",
+                "ופעמים שהן ארבע עונות שלימות – as for example if he had sex with her on the night of [Thursday] at dark, her emission makes her [ritually] impure until the beginning of Friday night.",
+                "ופעמים שהם חמש עונות – as for example, if he engaged in sex with her at the beginning of Wednesday at dawn, and her discharge [ of semen] is [ritually] impure until Friday night.",
+                "ופעמים שהם שש – as for example, he engaged in sex with her at the beginning of Tuesday evening, and she is [ritually] impure until the beginning of Friday night, it was found to be six complete periods.",
+                "ר' עקיבא אומר לעולם חמש – [five] periods, and if it part of it came out in the first period, we give her part of the sixth period to complete the five periods, for every [woman] discharges [semen] within five complete periods is [ritually] impure. And the Halakha is according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "טמאה – the drop of effusion of semen that she discharged.",
+                "טהורה – and there isn’t even the [ritual] impurity of the Rabbis.",
+                "ולא כבדה את הבית – did not wipe out/cleanse herself until there would not remain the moistness of the effusion of semen.",
+                "כאילו לא טבלה – for we are concerned lest she emit a drop of semen that remained in her in that place.",
+                "לכשיטיל מים טמא (when he does urinate he is unclean) – lest there remain from the emission within the member and he goes out with the urination.",
+                "בילד ובבריא טהור – that it comes out with power and does not remain. And until when is he called a child? All the while that he stands on one foot and removes his shoe and puts on his shoe, and even at age eighty. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "טהורה מטומאתה – from the defilement of being a menstruant woman, and she is permitted to [have sexual relations with] her husband.",
+                "אבל טמאה על גב רוקה – as a result of the coins prior to the [ritual] immersion. And she is impure from the law of contact, for her spittle defiles through contact and carrying.",
+                "נתנה שערה בפיה – and the water did not come on to her hair.",
+                "קרצה שפתותיה (if – in taking a ritual immersion – she pressed her lips together) – she pushed her lips greatly this one on that that one.",
+                "כאילו לא טבלה – and is forbidden to her husband as she was.",
+                "האוחז באדם ובכלים ומטבילן טמאין – for in the place of his holding [them], the water did not come.",
+                "ואם הדיח ידיו במים טהורים – since the liquid that is on his hands combines to the waters of the Mikveh and further there is no interposition/an intervening object.",
+                "ר' שמעון אומר ירפה (he should loosen his hold on the objects – so that water can come in contact with them) – But the Halakha is not according to Rabbi Shimon.",
+                "בית הסתרים (the covered parts of the body/posteriors) – as for example, within the ear and within the nose and within the mouth.",
+                "בית הקמטין (parts of the body which have folds) – of the arm-pit and of the nakedness [of the person immersing]. Alternatively, the folds of an old man and an old woman whose flesh is folded/wrinkled.",
+                "אין צריך שיבואו בהן מים – as it is written (Leviticus 15:11): “If one with a discharge, without having rinsed his hands in water [touches another person, that person shall wash his clothes, bathe in water, and remain impure until morning],” for with rinsing of his hands the person with gonorrhea is [ritually] purified, but isn’t immersion of all of the boy in living waters is what he needs, but rather to inform you, just as his hands are as it appears, also all of his body is as it appears, except for the covered parts of the body. But nevertheless, the Sages say that a person should always accustom in his home that woman rinses her folds hat the time of her ritual immersion, assuming that the water doesn’t have to come upon them, [but] the place that is appropriate for water to come upon it, we require it."
+            ]
+        ],
+        [
+            [
+                "אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות – and the daughters plait the hair that is on their head, and they are fastened in the hair that is in the head and they prevent the water from entering the hair.",
+                "של צמר ושל שער אין חוצצים – but the Halakha is not according to Rabbi Yehuda regarding wool, but threads of hair, the Sages agree with him, because the water enters in them, and especially the threads that are in the head interpose, but that of the neck do not interpose, for the woman does not chock herself."
+            ],
+            [
+                "קלקי הלב (matted hair on the chest) – hair that is on the chest corresponding to the heart that became entangled and made similar to chains , and they are detestable from the sweat.",
+                "ובית הסתרים באשה – because the hair is seized and becomes entangled at that same place on account of the sweat and the fifth and soiling . And especially with regard to a married woman who is stringent with herself so that she doesn’t become repulsive to her husband that the woman’s private parts is an interposition, but with a free woman who is not so stringent, the woman’s private parts are not an interposition.",
+                "לפלוף (pus sticking around the eye) – filthy matter of the eye.",
+                "גליד (scab of a wound, crust) – spittle/discharge that comes out from the wound when it dries and becomes a scab/crust.",
+                "ושרף היבש (dried sap/resin) – if it there was on her flesh from the resin that drips from the trees or from the fruit, and dried up there.",
+                "גלדי צואה שעל בשרו – that dried up and became a scab/crust.",
+                "והמלמולין (crumb-like particles of dirty or sweaty hands when rubbed against each other) – when the hands of a person are dirty with plaster or with dough or sweat and he rubs his hands one on the other, his hand becomes like grains of barley.",
+                "בשל מריקה (a sort of earth used for polishing) – plaster/clay that is steeped in the white of an egg, if is made to repair with it a utensil that was chipped (i.e., like a putty), that the water does not polish/cleanse it. The language of מריקה is (Esther 2:12): “women’s cosmetics.” But the Halakha is not according to Rabbi Yossi.",
+                "יתדות דרכים (way-mark of hardened clay pegs – cross-path laid out with whitened pegs of baked mud or clay) – plaster/clay that was flattened through the walking of people that walk upon it. And it is moist, it is called a white earth/chalk, but when it is dry it is called the way-mark of hardened clay pegs, that is hard to walk upon them and appears as if one is walking upon pegs.",
+                "אין טובלין בהם – if plaster/clay like this was in the Mikveh.",
+                "ואין מטבילין אותן – if it was on his flesh. And there are those who interpret/explain that we don’t immerse them if their waters were [ritually] defiled, for contact between liquids is not effective in a place of plaster/clay.",
+                "הקומקום (kettle) – a copper utensil in which one heats water, and on account of the smoke and the flame that goes up on its sides, it makes charcoals around it.",
+                "אלא אם כן ישפשף (unless one scrapes) – the charcoal that is upon it."
+            ],
+            [
+                "ובית הסתרים באיש – for a man is not stringent [concerning this part of his body]. And even a woman is not stringent unless she is married as we have explained (see Mishnah 2 above).",
+                "ושאינו מקפיד עליו אינו חוצץ – and for him as long as it isn’t on the majority of his body. And the legal decision regarding interposition – the majority of the body and he is stringent about it, it interposes according to the words of the Torah. A minority thereof, that is to say, if the thing that interposes is in the minority of the body even though he is stringent/he is mindful of it , it does not interpose according to the words of the Torah. But the Sages decreed that on the majority [of the body] and he is not mindful about it because of the majority that he is mindful about, and on the minority that he is mindful about also because of the majority that he is mindful about. But they did not make a decree regarding the minority that he is not mindful about because of the minority that he is mindful of, for this is the body of the decree and we hold that we make a decree on a preventive measure in order to prevent the violation of another preventive measure."
+            ],
+            [
+                "לפלוף שבעין – with that which is moist that dos not interpose, [but] with dry, it interposes, for outside of the eye that is above (see Mishnah 2), whether dealing with something moist or dry, it interposes. And the reason for this is that outside of the eye, a person is mindful about it whether it is moist or whether it is dry, [whereas] within the eye, a person is mindful of something dry, but something moist, he is not mindful of it.",
+                "כשות של קטן (downy hair growth of a youth before puberty) – a kind of hair that originates within the flesh of young boys , similar to the hair that originates on cucumbers that we call FAKORS in Arabic. And this hair is called the tuft/fine hairs of cucumbers in the language of the Mishnah (i.e., cucumbers or melons in an early stage when they are pubescent), such is the hair of young boys that is similar to it which is called the down hair growth of a youth before puberty, but the women call it the hair of an imbecile.",
+                "לא טמא – if ritual impurity did come in contact with that hair, the young child is not defiled.",
+                "ולא מטמא – if the young boy was ritually impure with one of the primary forms of ritual impurity, and a person touched that hair but did not touch his flesh, the person who touched him is not ritually impure, for this hair is not considered to be a handle to bring in ritual impurity or to remove it."
+            ],
+            [
+                "והמור (myrrh)– MOSKO in the foreign tongue. And there are books that have the reading \"וחמר\".",
+                "דרגש (footstool in front of a high bed) – a small bed. In the Aramaic translation/Targum, (Ezekiel 23:41): “and you sat on a grand couch [with a set table in front of it -and it was My incense and My oil you laid upon it],” these are דרגשין/footstools in front of a high bed.",
+                "על הנקיים חוצציין – because they are mindful of them.",
+                "בלוסין (utensils soaked with a mixture of colors (i.e., stains from use) – dirty. Similar to it is what is in the Gemara in the chapter, “The Great Principle”/כלל גדול [Shabbat 76b) – a dough of unsifted flour (with bran).",
+                "אינן חוצצין – because they are not mindful of them. And that is the reason we are talking about the beds of an houseowner and a poor person.",
+                "איכוף – like an אוכף/saddle. And it is [made] of leather and we place it on the donkey when it carries a burden.",
+                "זקקין (saddles used by dealers in hose) – those who carry the leather bottles/skins. The language of hose/זיקא whether the tied-up wine skin was filled entirely or whether it was lacking, is permitted in Tractate Avodah Zarah 60a.",
+                "אינו חוצץ – for they are not mindful about the dirtiness.",
+                "עד כאיסר האיטלקי – which is wide like four grains of barley, it interposes; less than this it does not interpose. But the first Tanna/teacher does not give a measurement, but even less than an Issar, it interposes. And the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "משני צדדין – that it passes over from two sides of the clothing.",
+                "של בנאים – Sages who engage in the building of the world and are mindful of the greasy stains that are on their clothing, for Rabbi Yohanan stated (Talmud Shabbat 114a): Any Sage upon whom grease is found on his clothing is liable for death.",
+                "ושל בור – worse than a common, uneducated person (i.e. more correctly, someone who is not meticulous in his observance of the commandments), for he is not mindful of the dirty that is in his clothes unless it comes out from side to side, and the pack-saddle or cushion that we stated above (i.e., see the previous Mishnah) that it interposes, that is when it passes from both sides. So that there should not be a pack-saddle that is more important than the clothing of a common, uneducated person. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "זפתין (pitch/asphalt workers) – those who apply pitch to barrels. Alternatively, those who make the pitch/asphalt.",
+                "מפסלי אילנות (trimmers of trees) – that take the refuse from the trees. Another explanation: Those who cut down the trees. The language of (Exodus 34:1): “Carve [for yourself] (two tablets of stone like the first),” that he cuts the branches from the tree in order that it should become thick and that the body of the tree will grow.",
+                "של קייצין – who spread them out in the sun to dry out the fruit of the summer. Another explanation: those who collect the summer fruit. But all of these are not mindful regarding the dirtiness of their aprons. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל ידות הכלים – as for example, the handle of hatchet/mattock and those of a similar manner he inserted it with an iron tool.",
+                "שלא כדרכה – in a curve.",
+                "ולא מירקן (but did not finish them off – so that it fitted accurately) – but he did not complete their insertion. It is the language of \"ומירק אחר שחיטה על ידו\" /and another completed the ritual slaughter on his behalf, in Tractate Yoma 32b (but also in the Mishnah found in Tractate Yoma 31b or Chapter 3, Mishnah 4).",
+                "או שמירקן – that he completed their insertion but they broke.",
+                "כלי שהטבילו דרך פיו כאילו לא טבל – for every utensil that at the beginning of its insertion in water, he turns it upside down/inverts it on its mouth, the water does not enter in it ever even if he inserts all of it until he turns it [on its side].",
+                "בלא הזיבורית (if the vessel to be immersed has no saucer – a rim at the bottom, wider than the belly of the vessel, and which forces the water into the belly) – that he did not immerse the handle or something additional that is the utensil has on one of its ends, and for this they call it זיבורית that it is not of the essence of the utensil, and the water does not come on them until he turns it on its side. And all of these of our Mishnah the reason for all of them is that water will come on all of them.",
+                "קלמרין (inkstand – of ordinary men with a rim bent inside to prevent spilling) – a utensil that one places in it the ink. And similarly, we call it in the Roman language KALMARO. And there are of them where their mouths are sunk within them in order that the ink does not spill, even if it will be turned upside down on its mouth. But if he immersed it in its appropriate manner, the water does not enter into the sunken space that surrounds the mouth from inside, therefore, one needs to make an incision from the side."
+            ],
+            [
+                "הכר (mattress)– that he lies down upon.",
+                "הכסת (pillow [cases] of leather) – that he places underneath his head.",
+                "שיבואו בהן המים – inside them. For it is the manner of the mattress and pillow cases of leather to insert and to remove what is within them.",
+                "כסת עגולה – [round] and small [pillows] that the princes make under their heds.",
+                "הכדור – PALUTA",
+                "והאמום (shoe-maker’s last) – the frame/mold that they make upon it the shoe. And it is made of leather and they fill it with hair or hackled wool (i.e., to soften them).",
+                "והקמיע (and an amulet) – of writing [of names/verses] or sterile covered with leather.",
+                "ותפלה – either of the hand or of the head.",
+                "אינו צריך שיבואו בהן מים – for it is not the practice to insert or to remove what is within them (i.e., parchments)."
+            ],
+            [
+                "קשרי העני – the clothing of a poor man that were torn and knotted, this knot is not made to be release/undone ever, therefore one does not need to loosened it at the time of ritual immersion in order that the water would come upon it.",
+                "הנימין (cord,string) – the cords/string and the twisted threads on the rim of the sheet for beauty and they make knots with them, and they are not made to be loosened ever.",
+                "חבט של סנדל (thongs of a sandal joined in a knot) – the handles that the straps of a sandal have, one does not have to loosen their knot at the time of ritual immersion, for this knot is not made to be loosened.",
+                "בזמן שהיא חוצה – that the knot interposes, that the water does not enter into it. And when will this be? At the time when the knot is fastened well, and then it is not made to be loosened. But since it is made to last, one does not need to release/loosen it at the time of ritual immersion.",
+                "ושל זרוע – the knot of the phylactery/tefillin of the hand.",
+                "בשמן שאינה עולה ויורדת – and the knot is fasted a great deal and the strap does not ascend or descend upon it.",
+                "ואזני החמת (handgrip of a waterskin) – the handgrip of the leather bottle that in them tight connections.",
+                "תורמל – a large leather pouch that the shepherds carry. And in the language of Scripture it is called a ילקוט/receptacle, wallet (see First Samuel, Chapter 17, Verse 40: “[He took his stick, picked a few smooth stones from the wadi,] put them in the pocket of his shepherd’s bag [and sling in hand, he went toward the Philistine].”"
+            ],
+            [
+                "פרקסין (underwear/shirt) – the underclothes that are upon the skin, and this is open at the shoulders, and when he wears it, he ties it on the shoulder, and at the time of removal/stripping, he loosens it.",
+                "ושפה של סדין צריך למתה – the folds/creases that are in the upper rim/hem in order that the water can come between those folds/creases.",
+                "למתח (to stretch) – to stretch them and to draw them out/extend them, like (Isaiah 40:22): “Stretched them out like a tent to dwell in.”",
+                "ושנץ של סנדל (laces of a sandal) – straps that one ties/knots them.",
+                "עד שיבעבעו (of garments dipped in water until they are soaked thru and cease from bulging) – when a person immerses clothing in the water, they emerge like kinds of bubbles/bulges and when they are launder and liquid drips from them, when the water begins to bulge, they have been purified, because they have been in contact with the water that has been absorbed by them to the waters of the Mikveh, but when they are dried, the water does not come into all of it until they have ceased from bulging. That when a person immerses a sheet and is not able to stretch it out, for the Mikveh is not that wide, he inserts it in the water when it is folded up, and through it the water bulges/bubbles, but when they rest from bulging it is known that the waters came through all of it."
+            ],
+            [
+                "מטבילן עד מקום המדה (one immerses them up to the point of their proper measure) – and the rest does not require ritual immersion, for all that are stand to be cut off is considered as something cut off. And there is no interposition to the place of the cutting itself, for the covered parts of utensils do not require being in water like that of a human being, and they permit the covered parts of utensils on the covered parts of humans, for whereas the covered parts of a person, assuming that they don’t require water coming on them, we do need that they are worthy for water to come on them, but the covered pars of utensils, even if they are worthy for water to come upon them, it is not necessary, for a person is not particular/mindful there.",
+                "ר' יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.",
+                "מטבילין עד מקום המדה – until [a length] of four [handbreadths] for a large [bucket] and up to ten [handbreadths] for a small [bucket], and the remainder is ritually pure and does not require ritual immersion, and even if the measure ended at half of ring in the chain, there is no need to immerse other than up until one-half of the ring.",
+                "ר' טרפון אומר עד שיטבול את כל הטבעת – for the measure had ended at its half. And the Halakha is not according to Rabbi Tarfon."
+            ],
+            [
+                "אין מטבילין חמין בצונן – that food and liquid do not have ritual purity in a Mikveh, but rather, only the water that had been defiled only, because of contact and connection between liquids, but contact between liquids is only effective in cases of one [kind of liquid] mixed with something similar, warm with warm, fresh [water] with fresh [water] and bitter [water] with bitter [water], but one type mixed with another type, the contact between liquids is not effective and the waters were not purified.",
+                "מלא משקין – as for example, wine and oil and fruit juice and all liquids other than water.",
+                "כאילו לא טבל – because they interpose. And especially, that their appearance didn’t change, that they were not abolished in the water.",
+                "מלא מי רגלין רואין אותן כאילו הן מים – for urine is a kind of water, and when the waters of the Mikveh come in contact with them, a connection is made to them, and they do not interpose and the utensil is purified. But there are books that have the reading: \"רואין אותן כאילו הם יין\"/we see them as if they are wine, but if their appearance would change and they return to the appearance of water, they are nullified in the water and the utensil is purified. And like this reading is found in the Tosefta [Mikvaot, Chapter 7, Halakha 4].",
+                "מלא מי חטאת – water that had been sanctified in the ashes of the [Red] Heifer. And from them we sprinkle on those who are [ritually] impure through contact with the dead.",
+                "עד ירבו המים על מי חטאת – that most of the utensil will be empty in order that the waters of the Mikveh that enter the utensil will be greater than the waters of purification [from the Red Heifer] that would be within it. For if not, he still remains in his [ritual] defilement and they (i.e., the waters) are like the rest of the liquids that interpose between the utensil and the waters of the Mikveh.",
+                "כור – thirty Seah.",
+                "ואין בו אלא רביעית – waters of purification [from the Red Heifer], or the rest of the liquids.",
+                "כאילו לא טבל – for Rabbi Yossi holds that a quarter [LOG] of liquids or a quarter [LOG] of waters of purification [from the Red Heifer], invalidate ritual immersion, and interpose even within a large utensil, until he removes the quarter [LOG] of liquids or of the waters of purification [from the Red Heifer] and he returns and immerses them empty. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "כל האוכלים מצטרפין – [if] one consume impure foods from several kinds and there is in all of them like one-half of a furrow (i.e., a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave) which is two eggs [bulk] according to Rashi and an egg-and-a-half according to the words of Maimonides (see also Tractate Meilah, Chapter 4, Mishnah 5), they combine to invalidate his body from consuming heave-offering [if he is a Kohen]. And similarly, if he drank from several kinds of the seven liquids which are water, wine, olive oil, honey, milk, blood and dew, for these alone are called liquids. All of these combine one with the other to invalidate the body with one-quarter of a LOG, as it is written (Leviticus 11:34): “As to any food that may be eaten, it shall become unclean if it came in contact with water, or to any liquid that may be drunk, [it shall become unclean if it was inside any vessel],” it teaches on the food-stuffs that they all combine and on all the liquids that all of them combine.",
+                "שעשו בו שאר משקין – to invalidate the body.",
+                "כמים – but the rest of the liquids invalidate the Mikveh with three LOG like water. Alternatively, the rest of the liquids complete the measurement of the Mikveh for forty Seah like water, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected [shall be clean],” but not a Mikveh of the rest of the liquids."
+            ],
+            [
+                "שתה משקין טמאין – other liquids other than water.",
+                "שאינן טהורים בגוף – the [ritual] immersion did not count for them through the immersion of the body, for food and liquid outside of water do not have ritual purity in the Mikveh.",
+                "אבל שתה מים טמאין וטבל – they are [ritually] pure in the body, and they have purity in the Mikveh through contact between liquids [placing iit in a container and submerging the container in a ritual bath so that the water of the ritual bath comes in contact with the impure water].",
+                "הרי הוא כמות שהיתה – pure like it was, that saves it while it is still absorbed so that it would not become defiled.",
+                "טובל ואוכל בתרומה – for impurity that is absorbed doe not defile others.",
+                "בזמן שהוא נראה – on his body from the outside.",
+                "טובל ואוכל בתרומה – it doesn’t make a difference whether it is an impure arrow or whether it is a pure arrow, it does not interpose through [ritual] immersion all the while that it is not seen."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..ae2f6de765ff60d636104c8c9c828dee66f942c2
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Sefaria Community Translation.json	
@@ -0,0 +1,48 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Mikvaot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה מקואות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "SIX LEVELS OF MIKVAHS: the places where water has entered have six levels, each greater than the prior ",
+                "POOLED WATER: a hole in the earth into which non-flowing water enters and which contains less than forty seah, which is the requisite amount for a mikvah",
+                "POOLED: derived from \"puddled water\" (Isiah 30:14)",
+                "AN IMPURE PERSON DRANK AND A PURE PERSON DRANK, [he becomes] IMPURE: if an impure person drank from this water first, and afterward a pure person cam and drank from it, the pure person is rendered impure. Since a drop fell from the mouth of the impure person into the puddle, and lest the pure person drinks and becomes impure; for he who drinks impure water renders the Terumah invalid. [----]. And even though he doesn't invalidate the Terumah unless he drinks a revi'it, he does in any case become impure once the drop comes to his mouth and renders impure all the water in his mouth with it. And this droplet is not considered Hashokah (osculation) in that there is not forty se'ah, as taught in the end of our Mishna. But through the contact with the impure, the puddle does does not contract impurity until any of its contents are separated from it. And this is as in the Tosefta ",
+                "...FILLED WITH A PURE VESSEL: from the water of the puddle after an impure person has drunk from it. We are concerned that the droplet which contracted has impurified the vessel, as vessels can be rendered impure via contact with impure fluid.",
+                "IF HE RINSES, the morsel: It is rendered impure. And if he does not [rinse] then it is pure; insofar as pooled water does not become caused to receive impurity until it has been separated, the halacha is that if he does not rinse then it is pure. And even if he elevates the morsel (of terumah) we do not consider the water than comes along with it to have received impurity from the droplet, because the droplet is nullified by the pure water. But if he does rinse it, we consider and designate the water in his hand as having received impurity from the droplet and the droplet is not nullified by that water rather, on the contrary, [that water] is considered impure and therefore renders the morsel impure"
+            ],
+            [
+                "FILLED WITH A PURE VESSEL: We learned above that the impurity comes to the water on account of the impure person, and here we learn that the impurity comes account of an (impure) vessel"
+            ],
+            [
+                "IMPURE WATER FALLS: We learn here that, that of Pooled Water can receive impurity on account of impure fluid which falls into it (the Pooled Water)",
+                "RABBI SHIMON SAYS WHETHER HE RINSES OR WHETHER HE DOES NOT RINSE: R' Shimon holds in all cases, whether the impurity comes as a result of a person, whether by a vessel, or whether by fluid, in all cases he holds that whether (afterward) he rinsed to morsel or whether he did not rinse the morsel, the morsel is impure. The reasoning of R' Shimon is [as follows] - I say that the impure droplet of water which fell in from the mouth of the impure person or from the vessel or from the (impure) fluid, (that droplet) will remain on the morsel once all the other water has fallen of of it, and it (the morsel) will be impure. The halacha is not in accordance with R' Shimon."
+            ],
+            [
+                "OR IF AN IMPURE PERSON WALKED IN IT AND THEN A PURE PERSON DRANK, HE REMAINS PURE: Because Pooled Water does not become caused to receive impurity until it is separated, as we learned above",
+                "AS WITH POOLED WATER, PIT WATER...: They are all equal as relates to all the laws we learn in this Misha, up until the second level (of 6 ma'alot). Pits, that is those made circular. [sichin], long and short....",
+                "EXTRACTED [water]...mountaintop rainfall CEASED, and the water strains and trickles from the mountain after the rain ceased falling and ceased creeping on the mountain. The water that remains is Pooled Water, and if an impure person drinks from it, or an impure vessel is filled from it, or impure fluid falls in it, the impure droplet is not nullified in it. But throughout the period during which the rain still creeps [down the] mountain, even though the rainfall already ceased, we do not consider it as Pooled Water, and the rain water which afteward creeps down the mountain nullifies the impure droplet, even though the initial water didn't nullify it."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..5e450c459a86680d82d15cae958e071651f55409
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/merged.json	
@@ -0,0 +1,587 @@
+{
+    "title": "Bartenura on Mishnah Mikvaot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Mikvaot",
+    "text": [
+        [
+            [
+                "SIX LEVELS OF MIKVAHS: the places where water has entered have six levels, each greater than the prior ",
+                "POOLED WATER: a hole in the earth into which non-flowing water enters and which contains less than forty seah, which is the requisite amount for a mikvah",
+                "POOLED: derived from \"puddled water\" (Isiah 30:14)",
+                "AN IMPURE PERSON DRANK AND A PURE PERSON DRANK, [he becomes] IMPURE: if an impure person drank from this water first, and afterward a pure person cam and drank from it, the pure person is rendered impure. Since a drop fell from the mouth of the impure person into the puddle, and lest the pure person drinks and becomes impure; for he who drinks impure water renders the Terumah invalid. [----]. And even though he doesn't invalidate the Terumah unless he drinks a revi'it, he does in any case become impure once the drop comes to his mouth and renders impure all the water in his mouth with it. And this droplet is not considered Hashokah (osculation) in that there is not forty se'ah, as taught in the end of our Mishna. But through the contact with the impure, the puddle does does not contract impurity until any of its contents are separated from it. And this is as in the Tosefta ",
+                "...FILLED WITH A PURE VESSEL: from the water of the puddle after an impure person has drunk from it. We are concerned that the droplet which contracted has impurified the vessel, as vessels can be rendered impure via contact with impure fluid.",
+                "IF HE RINSES, the morsel: It is rendered impure. And if he does not [rinse] then it is pure; insofar as pooled water does not become caused to receive impurity until it has been separated, the halacha is that if he does not rinse then it is pure. And even if he elevates the morsel (of terumah) we do not consider the water than comes along with it to have received impurity from the droplet, because the droplet is nullified by the pure water. But if he does rinse it, we consider and designate the water in his hand as having received impurity from the droplet and the droplet is not nullified by that water rather, on the contrary, [that water] is considered impure and therefore renders the morsel impure"
+            ],
+            [
+                "FILLED WITH A PURE VESSEL: We learned above that the impurity comes to the water on account of the impure person, and here we learn that the impurity comes account of an (impure) vessel"
+            ],
+            [
+                "IMPURE WATER FALLS: We learn here that, that of Pooled Water can receive impurity on account of impure fluid which falls into it (the Pooled Water)",
+                "RABBI SHIMON SAYS WHETHER HE RINSES OR WHETHER HE DOES NOT RINSE: R' Shimon holds in all cases, whether the impurity comes as a result of a person, whether by a vessel, or whether by fluid, in all cases he holds that whether (afterward) he rinsed to morsel or whether he did not rinse the morsel, the morsel is impure. The reasoning of R' Shimon is [as follows] - I say that the impure droplet of water which fell in from the mouth of the impure person or from the vessel or from the (impure) fluid, (that droplet) will remain on the morsel once all the other water has fallen of of it, and it (the morsel) will be impure. The halacha is not in accordance with R' Shimon."
+            ],
+            [
+                "OR IF AN IMPURE PERSON WALKED IN IT AND THEN A PURE PERSON DRANK, HE REMAINS PURE: Because Pooled Water does not become caused to receive impurity until it is separated, as we learned above",
+                "AS WITH POOLED WATER, PIT WATER...: They are all equal as relates to all the laws we learn in this Misha, up until the second level (of 6 ma'alot). Pits, that is those made circular. [sichin], long and short....",
+                "EXTRACTED [water]...mountaintop rainfall CEASED, and the water strains and trickles from the mountain after the rain ceased falling and ceased creeping on the mountain. The water that remains is Pooled Water, and if an impure person drinks from it, or an impure vessel is filled from it, or impure fluid falls in it, the impure droplet is not nullified in it. But throughout the period during which the rain still creeps [down the] mountain, even though the rainfall already ceased, we do not consider it as Pooled Water, and the rain water which afteward creeps down the mountain nullifies the impure droplet, even though the initial water didn't nullify it.",
+                "הקרובים לעיר ולדרך טמאים – for we are concerned lest he drank ritually impure [water] or filled them with a ritually impure utensil.",
+                "שיהלכו רוב בני אדם – the caravans that go a distant path. For then they are ritually impure, lest one of them drank ritually impure water or filled up [water] with a ritually impure utensil."
+            ],
+            [
+                "מאימתי טהרתן – of those who are near and those who are far away.",
+                "משירבו וישטפו (after they have formed the greater part and overflowed) – from when the rains fell and they (i.e., the rain water) formed the greater part over the waters that were already in them before the impure person drank [from them] or that he filled from them in a ritually impure utensil and also were overflowing, passing over the bank of the stagnant waters and they went outside, and the measurement of a overflowing is a little bit.",
+                "רבו – not according to the School of Shammai that required both of them, that they formed the greater part and overflowed, but since the rain waters formed the greater part that they came afterwards on the water that were there in them at the time of their ritual defilement, they were purified, een though they didn’t overflow and go outside.",
+                "ר' שמעון אומר מששטפו – [from when] the rain waters [overflow] the banks/shore of the stagnant waters/puddle, and went outside, the stagnant waters/puddle is purified.",
+                "אע\"פ שלא רבו – the rain waters that came afterwards on the waters that were I the stagnant waters/puddle at the time of their ritual defilement.",
+                "כשרים לחלה – these stagnant waters/puddles as it is taught in our Mishnah, are kosher/fit to use them for Hallah, to knead and to cook in them Hallah.",
+                "וליטול מהן ידים – for everything that requires the ritual washing of the hands."
+            ],
+            [
+                "מי תמצית שלא פסקו – the mountains [did not cease] from their flowing, and still they burst forth from the rain water that fell upon them, these nullify the first ritually impure drop that was in the stagnant waters/puddle. Therefore, if a ritually impure person drank and ritually pure person drank, all the while that they (i.e., the flowing) did not cease, [the individual] is ritually pure, for ritually impure water that fell there, was purified, and this is the superiority, for those [mentioned] above, their ritual immersion was not effective for ritually impure waters, whereas here, it was successful. But they are not kosher/fit for the immersion of humans and utensils and hands."
+            ],
+            [
+                "טובלים – the entire body of a person.",
+                "ומטבילין – the utensils, but the hands at all that require ritual immersion of the hands, and washing them are not enough, as for example for something Holy.",
+                "מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.",
+                "שוה למקוה לטהר באשבורן – but not in moving waters (i.e., rivers and springs) but a Mikveh/ritual bath purifies in an a collection of water in one place that does not flow/אשבורן And this is because of the drawn waters that are greater that are in it are equivalent to a Mikveh/ritual bath to purify in a collection of waters in one place but not in moving waters.",
+                "ולמעין להטיל בו בכל שהוא – and it does not require forty Seah like a ritual bath/Mikveh, for the Mikveh does not purify with any less than forty Seah and this purifies with a little bit like a spring."
+            ],
+            [
+                "מים מוכים – waters that flow that are salty or warm.",
+                "שהן מטהרים בזוחלין – for whereas a spring, whose waters are few as above, it doesn’t purify in moving waters but rather in a collection of water.",
+                "מים חיים – that flow but are not salty/afflicted.",
+                "שהן טבילה לזבים – as it is written concerning it (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes,] and bathe his body In fresh water.”",
+                "והזייה למצורעים – as it is written regarding them (Leviticus 14:5): “The priest shall order one of the birds slaughtered] over fresh water in an earthen vessel.”",
+                "בשרם לקדש בהן מי חטאת – as it is written regarding them (Numbers 19:17): “[Some of the ashes of the fire of purification shall be taken for the impure portion,] and fresh water shall be added to them in a vessel.”"
+            ]
+        ],
+        [
+            [
+                "הטמא שירד לטבול. ספיקו טמא – that a person establishes his status but he has the presumption of [being in] ritual impurity."
+            ],
+            [
+                "בין ברשות היחיד בין ברה\"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.",
+                "בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.",
+                "טומאה קלה – of the Rabbis.",
+                "אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).",
+                "ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.",
+                "רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.",
+                "אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספק מים שאובים שטיהרו חכמים – In Tractate Tohorot, Chapter “He Who Threw Something Unclean [from Place to Place – chapter 4, Mishnah 7] there it teaches: “These are the doubtful conditions which the Sages declared clean: A doubt concerning drawn water [that falls into] the ritual bath.”",
+                "ספק נפלו – three LOG (i.e., a LOG equals the volume of six eggs) of drawn water in a Mikveh missing [its full complement of forty Seah]/",
+                "ספק יש בהן ארבעים סאה – that is to say, there is doubt that it were forty Kosher Seah [of water] in the Mikveh/ritual bath prior to the drawn [waters] that fell in, for furthermore, the drawn [waters] do not invalidate it (i.e., since it is lacking the required forty Seah to begin with).",
+                "שיש לו במה יתלה – that it has a place to depend upon their falling that they did not cause it to become invalidated.",
+                "שאין לו במה יתלה – that whichever way you turn, in which of them that it fell, it invalidates it, therefore, both of them are invalid. But that which we purify here – it is doubtful if is drawn water in the place where he has upon which to depend, that is because the [notion of] drawn [water] is from the Rabbbis. And it is taught in a Baraita in Torat Kohanim (i.e., the Halakhic Midrash of SIfra on the Book of Leviticus: - see Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure, but whoever touches a such a carcass in it shall be impure],” that just as a spring is in the hands of Heaven, so also is a ritual bath/Mikveh in the hands of heaven, it is a mere support but not an absolute proof."
+            ],
+            [
+                "בתחילה – [at first], there wasn’t any water in the Mikveh/ritual bath at all when a quarter [of a LOG] of drawn water fell into it, and afterwards, its measure was completed with rain water.",
+                "על פני המים – after that there was a great deal of kosher water [in the Mikveh, drawn water fell into it].",
+                "וחכמים אומרים – and the Halakha is according to the Sages (and see Tractate Eduyot, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "של לוג לוג – one LOG in each hole/indentation.",
+                "שלא הגיעו לגומא שלישית כשר – for it is like for him a complete Mikveh in which three LOG of drawn water fell into it that did not invalidate it, but here also, in a Mikveh/ritual bath of forty Seah prior to the [drawn] water arriving into the third hole/indentation, the Mikveh was not invalidated.",
+                "סמוך למקוה – is like a kosher ritual bath/Mikveh that is adjacent to [water] that is drawn, that this stands/remains in its kosher/fit status and this [other body of water] remains in its invalid status, but here also, the water that is in the holes is like they are considered as standing on their own and not as combined/mixed. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המסנק (if one presses/scrapes up [the mud] against the sides of the pool) – like removing [to the corners] (see Tractate Shabbat, Chapter 20, Mishnah 4) – that he removes the mud to one side. But not that he detached the mud from the water, but rather within the water, he removed it to one side. For if he had removed it (i.e., the mud) from the water, it would be considered like it is drawn [water], and if they pulled from it three LOG, it invalidates the Mikveh. But this is specifically when there aren’t forty Seah in the Mikveh, this is when the three LOG of drawn water invalidates the Mikveh, but if there were forty Seah in it (i.e., the Mikveh), even all the drawn water in the world would not invalidate it.",
+                "ור' שמעון מכשיר – because he does not intend for drawing [water] but rather to remove the mud to another place. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "לנגבן – The Aramaic translation of (Genesis 9:13): “the waters began to dry [from the earth],” for they had certainly dried, and specifically to dry them, that we did not intend for them to receive the water, therefore, they (i.e., the water) would not be made “drawn,” as it is written (Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure,]” just as a spring does not have the grasp of the hand by a human, even a well/cistern that does not have the grasp of the hand by a human.",
+                "אם עונת גשמים היא – that the heavens did not become knotted with clouds and that rain fell.",
+                "אם יש בו כמעט מים בבור – we have this reading [of \"אם\"/if], and we do not have the reading of \"או\"/or.",
+                "ישבר – the jars/cannisters [should be broken] and the water that is in them will fall to the cistern/pit. That this is the conducting of the water through a channel, since that within broken utensils, they (i.e., the water) fall to the cistern/pit.",
+                "ואם לאו – that it is not the rainy season, alternatively, that there is no water in the pit/cistern.",
+                "לא ישבר – for if it is not the rainy season, he would not be able to make a Mikveh/ritual bath from the water that is in the jars/cannisters alone, for Rabbi Eliezer holds that drawn waters, all of which or most of which were conducted through a channel is invalids. But when it is the rainy season, he would break it to channel these waters, and most of the Mikveh would be filled up from rain water. But when there isn’t any water in it (i.e., the Mikveh) at all, he should not break it, even though it is the rainy season, lest there fall from the water a quarter of a LOG into the pit/cistern prior to breaking it. But Rabbi Eliezer, according to his reasoning, who stated above (see Tractate Mikvaot, Chapter 2, Mishnah 4), that a quarter of a LOG of water ab initio invalidates the Mikveh/ritual bath.",
+                "ר' יהושע אומר בין כך ובין כך ישבר – that he (i.e., Rabbi Yehoshua) holds that three LOGS [of drawn water] invalidate the Mikveh/ritual bath whether at the beginning or whether at the end, and not one-quarter of a LOG, and we do not suspect that perhaps three LOGS [of drawn water] will fall into the Mikveh/ritual bath prior to breaking [of the jar/cannister]. But even though it is not the rainy season, he should break it, for it is able to continue until [it reaches] the measurement of the Mikveh, for he holds that drawn [water] that continues throughout, is ritually pure. But the Halakha is not according to Rabbi Eliezer.",
+                "או יכפה (or turn it upside down) – that he turns the jars/cannisters that are on the roof upside down so that that the water doesn’t fall from inside them [directly] into the cistern/pit, but rather, that they should fall to one side, and from there continue to the pit/cistern.",
+                "אבל לא יערה – that if he raised/lifted up the jars/cannister and emptied them, they (i.e., the waters) would become like drawn water, for they have the grasp of the hand of a human."
+            ],
+            [
+                "הסייד – an artisan who plasters the pit/cistern with plaster/lime in order that it hold its waters, and his practice was to bring the lime/plaster in a common earthen vessel/pot , and that pit/cistern had kosher water in it but when the common earthen vessel/pot was sunk in the water and became filled up.",
+                "אם היו המים צפים על גביו כל שהוא ישבר – so that the water not become drawn, for all the while that they are combined/mixed. But if he would raise the common earthen vessel/pot in his hand, they would stop and would become detached.",
+                "ואם לאו – that the waters did not float on top of it.",
+                "לא ישבר – and we are speaking of when it is not the rainy season. For if it was the rainy season, since there is water in the pit/cistern, he should break it.",
+                "רבי יהושע אומר בין כך ובין כך ישבר – for it is able to continue, as we explained above [in Mishnah 7]."
+            ],
+            [
+                "המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו – but water that is in the cistern/pit is none other than that which are in the jars/cannisters.",
+                "הרי זה ישבר – according to Rabbi Yehoshua that one-quarter [of a LOG of water] invalidates [the Mikveh] and he breaks the jars/canisters and makes a Mikveh at the outset."
+            ],
+            [
+                "רבי יהושע אומר בטיט ובמים – when the water floats on top of the mud/plaster/clay and even his feet are sunk in the mud/clay/plaster, they immerse objects, according to Rabbi Yehoshua, because the waters came first. But Rabbi Eliezer does not have this line of thought. But if he would immerse a small utensil in the water that floats on top of the mud/clay/plaster, in this Rabbi Eliezer admits that the immersion was acceptable, since it did not sink in the mud/clay at all and [they] combine to complete forty Seah. And the Halakha is according to Rabbi Yehoshua.",
+                "שהקנה יורד מאליו – that it is soft and worn out so much that if they would put in it a reed, it would sink in the mud/clay/plaster on its own.",
+                "מקום שאין קנה המדה עומד – the rod/reed that they measure with does not stand on its own with it, and this is not soft and worn out like at first.",
+                "משקולת (plummet) – that which refers to builders/masons. And all of these measurements each one adds with the difficulty of the clay/plaster and its thickness, for the first is softer than all of them, and the second is harder than it, and the third is harder than it (i.e., the second), and similarly all of them.",
+                "בפי חבית – for its opening is narrow and small. But if the plaster/clay is so soft that it can spill and enter into the narrow mouth of the jar, the immersion has been successful.",
+                "שפופרת הנוד (the tube/mouthpiece of the leather bottle) – the tube of the reed that they place upon the mouth of the leather bottle when they pour into it. And the measure of the incision/hole of the tube of the reed that they place on the mouthpiece of the leather bottle, that it would return two mid-range fingers, which is the width of the two first fingers of the palm of the hand, but not the thumb.",
+                "הנמדד בלוג – all the time that it so soft that it can be measured by a LOG and this is the utensil that holds six eggs, it is measured with the Mikveh/ritual bath and they immerse in it. And the Halakha is according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "רבי יוסי אומר. ולזה לוג ומחצה ונתערבו – And behold there are three LOG of drawn water that invalidate the Mikveh, nevertheless, they are kosher/fit.",
+                "שלא נקרא עלהים שם פסול – that if they add kosher water (i.e., rainwater, for example) in all of them until the completion of the measurement of the Mikveh, that each one of them was kosher.",
+                "ונחלק לשנים – and they added to each one of them kosher water until there is in each one of them according to the measurement of the Mikveh (i.e., forty Seah).",
+                "פסול – each one of them.",
+                "וחסר אפילו קרטוב – after three contracted/squeezed in LOGS of drawn water fell in it that was missing even a Kartuv (i.e., a small liquid measure equivalent to 1/64th of a LOG) of water.",
+                "כשר – [it is kosher/fit] to add upon it water to complete it for the measurement of a Mikveh/ritual bath. It is impossible that with this one that is lacking is not missing a little bit from the three LOGS, and it is found that there weren’t three LOGS of drawn water.",
+                "קרטוב – 1/64th of a LOG.",
+                "עד שיצא ממנו מלואו – that water that was in it initially when the three LOGS of drawn water fell in.",
+                "ועוד –a bit more in order to omit/lessen from the three LOGS [of drawn water]. As for example, a Mikveh which had in it twenty Seah of kosher water and three LOGS of drawn water fell into it and it was filled up afterwards with rain water, it will always be in its status of invalidity/unfitness until he removes from it the twenty Seah that were there initially, and a little bit more, to omit three LOGS [of drawn water]."
+            ],
+            [
+                "שיעמיד בחצר ארבעים סאה – a kosher Mikveh below from the invalid/unfit one, and he opens a channel to the Kosher one (i.e., Mikveh) so that they can combine and the upper unit/invalid one can be purified from the lower Kosher one (i.e., Mikveh), as we stated, we raise/stretch it (i.e., the partitions – adopting the legal fictions that the partitions around the stand are prolonged). And all the more so, if the kosher [Mikveh] is above and the unfit/invalid one is below, for we state that we stretch and bring the partitions down (i.e., adopt the fiction that the walls are prolonged so as to reach the bottom).",
+                "אא\"כ פסק – that the waters spotted and went out from it to its fullness and a bit more, as we stated (in Mishnah 1). And there are those who have the reading [at the end of the Mishnah]: \"אא\"כ פקק\"/unless he inserted a stop-gap/stopped it up, meaning to say, unless he closed off on the Mikveh that he had made until it will not make contact/touch any of the water. But the first reading appears to me to be the essential one. But the Halakha is not according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "האמה נכנסת לו (the water channel enters it) – as for example rain waters that come from the sloping and enter it.",
+                "הסוחט את כסותו (a person who wrings out his garment) – and the water that was absorbed by it is considered drawn water, and when he wrings them out into the cistern/pit they come from many places, that from here and from there to the clothing.",
+                "והמערה מן הצרצור (if one pouring water out of a cooler throws water out in several places) – an earthenware utensil that they make on its mouth network of lattice-work, and when he empties [water] from it, he pours in water from many places.",
+                "ר' עקיבא מכשיר – for he (i.e., Rabbi Akiva) holds that three LOGS of drawn water do not invalidate the Mikveh/ritual bath unless he pours them from one utensil and from one place, what is not the case with garments and a water cooler.",
+                "וחכמים פוסלים – for they (i.e., the Sages) hold that three utensils combine.",
+                "לא אמרו מטילין אלא מטיל – according to this language, Rabbi Akiva received [the tradition] from his Rabbis/teachers, a utensil that pours three LOGS of water to a Mikveh invalidates the Mikveh/ritual bath.",
+                "ולא כך אמרו אלא שנפלו – it does not make a difference whether it is from one utensil or from many utensils. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "מכלי אחד משנים וכו' – the conclusion of their matter is according to the Rabbis.",
+                "תשעה קבין מים – one who experienced a seminal emission (i.e., whether involuntarily, intentionally or during sexual relations, he becomes ritually impure – and must immerse himself in a ritual bath, and after nightfall on the day of his immersion, becomes ritually pure) who is infirm and is not able to immerse [in a Mikveh], if they placed upon him nine KABS (i.e., a KAB = one-sixth of a SEAH, or twenty- four egg bulks) of water, he is ritually pure. And our Mishnah comes to teach us that it doesn’t matter whether one uses one utensil, two utensils or three utensils.",
+                "וכן טהור שנפלו על ראשו ועל רובו שלשת לוגין מים שאובין – that invalidate the priest-due/heave-offering, as we stated in the first chapter of [Tractate] Shabbat [13b – and Tractate Zavim, Chapter 5, Mishnah 12]. These three LOGS, from two or three utensils – combine; from four [utensils] they do not combine.",
+                "במה דברים אמורים – that from two or three utensils they combine.",
+                "בזמן שלא נתכוין לרבות (at the time that he did not intend to add to more [drawn] water) – it is referring to the Mikveh, that he didn’t intend to add to it in order to increase its water.",
+                "אפילו קרטוב – a small measurement, one sixth-fourth of a LOG."
+            ]
+        ],
+        [
+            [
+                "המניח כלים תחת הצנור (one who puts vessels under the spout – which feeds a ritual bath) – a tube/spout (or a movable tube attached to the roof gutters) that rain waters enter through and descend through its mouth to the Mikveh/ritual bath. But here we are speaking of a wooden spout that was established and eventually hollowed out, for when it was established it did not have the law of a utensil upon it when it was detached.",
+                "ואחד כלים קטנים – that you should not say that they were not important (see also Tractate Kelim, Chapter 15, Mishnah 1).",
+                "אפילו כלי גללים – while they are not considered utensils with regard to ritual impurity, they are considered utensils to invalidate the Mikveh/ritual bath, even if he broke them or emptied them, for it is not similar to leaving jars/cannisters at the top of the roof to dry them out (see Tractate Mikvaot, Chapter 2, Mishnah 7).",
+                "ובית הלל מטהרין בשוכח – In the first chapter of Tractate Shabbat in the Gemara (16b), their dispute is established (i.e., between the Schools of Hillel and Shammai) concerning when he left them (i.e., utensils) under the spout at the time when the clouds were gathering and then they dispersed and he forgot them (i.e., the leaving of the utensils under the spout) and then the clouds gathered once again, that the School of Shammai holds that because of the dispersal of the clouds his first intention/thought process was not nullified, for he revealed his intention that he wanted that they (i.e., rain waters) would fall into them. But the School of Hillel holds that his intention/thought process was nullified, for when the clouds dispersed, his attention was diverted, for he held that rain would not fall any longer. But when he left them (i.e., the utensils) underneath the spout at the time of the gathering of the clouds, and the rains were late to come, and he went off to his work and forgot them, everyone holds that since ab initio, it was for this that he intended, his intention/thought process was not nullified through his forgetting. But if he left them (i.e., the utensils) at the time when the clouds dispersed, everyone holds that they are ritually pure, for he did not intend ab initio for this.",
+                "בשכח בחצר שהוא טהור – underneath the spout and it was filled from the dripping rain water and fell into the Mikveh/ritual bath. For specifically underneath the spout is where the School of Shammai disagrees, for he reveals his intention that he wanted that [the rain waters] would fall into them, but because of the dispersal [of the clouds], the first thought was not nullified. But if he leaves it in the courtyard [but not under the spout], even at the time when the gathering [of the clouds], it was not proven ab initio that his first pattern of thinking/intention was best, therefore, it (i.e., his thought) was nullified when they (i.e., the clouds) dispersed.",
+                "עדיין מחלוקת במקומה עומדת – it did not stand for a vote and the students of the School of Shammai were not greater [than those of the School of Hillel]."
+            ],
+            [
+                "המניח טבלא תחת הצנור (he who leaves a tray/board underneath the spout) – to conduct the water into the Mikveh/ritual bath.",
+                "אם יש לה לבזבז (if it has a vertical rim/edge – by which a flat utensil is made into a vessel-lie receptacle) – a rim around from the four directions in order that it will be for it a receptacle).",
+                "פוסלת את המקוה – it would be for them drawn water, and because the spout itself does not invalidate the Mikveh, we are speaking of a spout that was established [first] and at the end, they hollow it/shape it into a receptacle.",
+                "זקפה לידוח (if he set it upright to rinse it) – in order that it should be rinsed from the filth that is in it, ",
+                "it does not invalidate the Mikveh/ritual bath, for it doesn’t exist in the manner of its reception."
+            ],
+            [
+                "החוטט בצנור (if one makes a cavity in a water pipe – for the deposit of pebbles) – it is the manner of a water pipe to be open from two sides, and this does not invalidate the Mikveh/ritual bath unless he hollowed it out a small cavity in order to receive stones that prevent the passage of the water, and it (i.e., the Mishnah) is speaking of when he hallowed it out and at the end established it/made it permanent, for since, it had upon it the status of a utensil when it was detached, for the water passing through it was drawn [water] and invalidates the Mikveh.",
+                "ובשל חרס – it is not considered a utensil until it has a receptacle of one-quarter [of a LOG].",
+                "לא אמרו רביעית אלא בשברי החרס – specifically with an earthenware utensil after it was broken we require that he broken piece holds one-quarter [of a LOG], but from its outset, even a little bit/anything is considered a utensil, but the Halakha is not according to Rabbi Yossi.",
+                "מתחלחלים (thrown about) – [the stones/pebbles] are rolling about within the receptable, and they are not crushed/ground in it even though that it was filled with them, but rather they move about here and there. It is the language of (Esther 4:4) “And the queen was greatly agitated.”",
+                "פוסלין את המקוה – for its receiving was not invalidated.",
+                "ירד לתוכו – into the receptacle.",
+                "עפר ונכבש (dirt and it was pressed tight) – the dirt was settled and made nicely fastened and the water passes over it. The [Aramaic] Targum of (Numbers 20:19): “We will keep to the beaten track,” – we will go up on the paved path.",
+                "כשר – for there isn’t a receptacle here.",
+                "סילון (pipe/duct/tube) -and a water spout and tube/spout, are one.",
+                "שהוא צר מכאן ומכאן – from its two mouths, from the place where the water enters into it and from the place that it does down from it into the Mikveh.",
+                "ורחב באמצע – nevertheless, it is not considered for receiving all the while that he didn’t shape the receptacle to receive the stones."
+            ],
+            [
+                "מים שאובים – which are invalid for a Mikveh.",
+                "ומי גשמים – that are kosher.",
+                "שנתערבו בחצר או בעוקה – (that combined in a courtyard or a pit/trough) – in a hole that water gathered in there, or on the steps of the cave, and from there, they continued and descended to the Mikveh.",
+                "אם רוב מן הכשר – as for example that twenty-one Seah of them were rain water and nineteen of them were drawn water, it is kosher/fit.",
+                "היו מקלחין בתוך המים – that they didn’t descend to the Mikveh by conducting water through a channel through the path of the courtyard and the pit/trough and the ascent of the cave, but rather from the utensils themselves they would splash in an uninterrupted flow into the Mikveh.",
+                "ואם לאו פסול – that three LOGS of drawn water invalidate [the Mikveh] when they fell into the Mikveh not by the conducting of water through a channel. But the path of conducting of water through a channel did not invalidate until most of the water is drawn [water], even the drawn waters on their own that did not mix/combine with the kosher [waters], do not invalidate by the conducting of water through a channel other than with a majority. As for example, a Mikveh that has in it twenty-one Seah of rain water, fills with a carrier/porter and channels through it nineteen Seah of drawn waters and it is fit, for the majority are kosher waters. And such is the Halakha."
+            ],
+            [
+                "השקת (a grooved stone to receive and carry off the overflow of a well, sink, trough) – a hollowed-out stone that is on the rim of the spring. And the water enters into it through a cavity/hole in its wall, and provide water for the cattle in it.",
+                "אין ממלאים ממנה (see also Tractate Parah, Chapter 5, Mishnah 7) – [and they don’t draw from it] water for the waters of purification (which were mixed with the ashes of the red heifer, which was used to purify people and vessels that became ritually impurity with impurity imparted by a corpse).",
+                "ואין מקדשין בה – they don’t places the ashes of the heifer on the water that is in it, for it is not considered a utensil. But here, we are speaking of an attached rock that was hollowed out/made into a receptacle, and even something detached that was attached and then ultimately hollowed out/made into a receptacle, since it did not have upon it the designation/status of a utensil while detached, it is not considered a utensil.",
+                "ואינה צריכה צמיד פתיל (and it doesn’t require being closely covered with a lid) – if it is in the tent of a dead person (i.e., corpse), it saves what is inside it with a covering alone without being closely covered with a lid, because it is not considered a utensil but rather like a cistern or a subterranean masoned store-room, that saves what is in it with a covering alone.",
+                "ואינה פוסלת את המקוה – if rain water fell from inside it to a Mikveh, they are not considered drawn waters to invalidate the Mikveh/ritual bath.",
+                "וכמה יהא הנקב – to neutralize it from the law of being a utensil s that it does not invalidate the Mikveh from the reason of drawn [water].",
+                "כשפופרת הנאד (like the tube – i.e., mouthpiece – of the leather bottle) – and its measurement is that they would be two fingers of the hand closest to the thumb that return in their width at the extension within the incision.",
+                "",
+                "וכל טהרות של ירושלים נטבלים על גבה – that they immerse within it and make them pure, but there weren’t forty Seah [of water] in the grooved stone/trough [to receive and carry off the overflow] but rather a complete Mikveh was at its side and the waters of the grooved stone/trough mix with it through the incision in the tube/mouthpiece [of the leather bottle].",
+                "עד שתפחת רובה – even if there is in the incision like that of a tube of a leather bottle, it always has the status/designation of a utensil upon it until its greater part will be broken down."
+            ]
+        ],
+        [
+            [
+                "מעין שהעבירו על גבי השוקת – which is a utensil, and not the trough/grooved stone that is in the rock.",
+                "פסול – to immerse in the water that is within the trough and in the water that leaves and passes from the trough outwards, since all of the waters of the spring spill into the trough. But if the waters of the spring pass on the rim of the trough a bit, even though that some of them pass into the trough, it is kosher/fit to immerse in the waters that are on the rim of the trough or outside of it, for the spring purifies with a miniscule amount.",
+                "והפסיקו – for the waters of a pool are not attached to the spring.",
+                "הרי הוא כמקוה – but it doesn’t purify with a miniscule amount until there will be there forty Seah.",
+                "חזר והמשיכו – that he attached the waters of the spring to the pool.",
+                "פסול לזבים – that already stopped up their living [waters]. But regarding those with gonorrhea and lepers and waters of purification [mixed with the ashes of the red heifer for those made impure through contact with a corpse], it is written concerning them [that they require] potable, running spring water (see also Tractate Mikvaot, Chapter 1, Mishnah 8)."
+            ],
+            [
+                "העבירו על גבי כלים – that the spring passed over walls of the utensils from the outside.",
+                "הרי הוא כמו שהיה – to ritually purify with naturally flowing waters (i.e., rivers and springs) and with a miniscule amount.",
+                "הרי הוא כמקוה – that requires forty Seah and a collection of water [in one place].",
+                "ובלבד שלא יטביל על גבי ספסל – as a decree lest he immerse in utensils. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "שהוא משוך כנדל (which are conducted in channels radiating like the feet of a centipede) – whose waters flow in many places like this moving creature/unclean reptile that has many feet and we call it in the foreign language – centipede.",
+                "ריבה עליו (if one added to it) – drawn water until they flowed further and the places where their waters flow there grew in size.",
+                "היה – the spring.",
+                "עומד – and its waters would not be flowing, and one added to it drawn water and the spring drew until its waters were flowing further and further on account of the drawn waters.",
+                "שוה וכו' למעין – these places where the water is flowing/running in them, are equivalent to a spring that ritually purifies in a miniscule amount, and are equivalent to a Mikveh/ritual bath that does not ritually purify other than in a pond/collection of water. Another interpretation: if one added to it and it was made to flow further, that the pools that would direct the water widened from this spring and enlarged them, behold it is like it was, that in the place that its waters flow prior to adding to them and widening them, there one ritually purifies with flowing waters, but from the sides, one does not purify other than in a pool/collection of water, but if the waters were not flowing but rather just standing, and one added to it, that widened the place of their standing, and flowed further, that he had the place of its standing as flowing, it is equivalent to a Mikveh to ritually purify in a pond/collection of water, and it doesn’t purify In flowing waters, for after that in the essence of the place of the spring they are not flowing."
+            ],
+            [
+                "הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.",
+                "ולא נאמר ימים – in the plural construction,. Other than because many kinds of seas were combined, that all of the streams go to it.",
+                "רבי יוסי אומר כל הימים – And the Great Sea (i.e., the Mediterranean Sea) also has the status of a spring on them in regards to the fact that they ritually purify with flowing waters, because the streams travel and flow upon them. But they are invalid regarding the status/Torah of “living waters,” that Scripture calls them a Mikveh. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הזוחלין – as for example rivers that flow/are running waters, behold they are like a spring and ritually purify with running waters with a miniscule amount (see also Tractate Eduyot, Chapter 7, Mishnah 2).",
+                "והנוטפים – as for example, rainwater [that drips].",
+                "כמקוה – to ritually purify with forty Seah and with a collection of water found in one place [which does not flow].",
+                "שהם כשרים – like that which flows, for they drip a little, and even in a place where isn’t sufficient for ritual immersion in flowing waters, unless the dripping completes them.",
+                "והנוטפים שעשאן זוחלין (and dripping water which one made into flowing water) – as for example, a Mikveh that broke through its rim and its waters depart and flow.",
+                "סומך אפילו מקל – or a reed, either a person (i.e., a man) with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding, we rely on the hand or the foot and close up/stop up the place of the waters going out until the waters are standing in one place and become a collection of water, and the ritually defiled individual goes down and immerses [in the Mikveh].",
+                "כל דבר שהוא מקבל טומאה – we do not need a man with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding whom are ritually impure, for they are not able to close up/stop up the place where the waters are leaving with their hands or with their feet in order to restore the waters and make of them a collection of waters, but rather even a completely pure individual, for he is susceptible to receiving ritual defilement.",
+                "אין מזחילין בו – that is to say, we don’t restore with it the place of the flowing waters in order that it will become a collection of waters and he will be able to ritually immerse in it. And the reason of Rabbi Yossi is , that Scripture states (Leviticus 11:36): “[However, a spring or a cistern] in which water is collected shall be clean,” they will become such through purification. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "גל שנתלש – from the sea that is moving and in commotion.",
+                "ונפל על האדם ועל הכלים טהורים – for non-sacred purposes only, for non-sacred purposes do not require intentionality. But for Second Tithe and/or for Heave Offering, the one who immerses is not ritually pure until he intends it [for this purpose].",
+                "טובלין – a man or a woman.",
+                "מטבילין – utensils or hands in a place that requires the ritual immersion of hands, such as for something Holy, where it is not sufficient with ritual washing [of the hands].",
+                "חריצין (trench) – wide and square like a cave, rather that they are not fountains.",
+                "ונעיצים (a wedge-like ditch) – short from the below and wide from above.",
+                "פרסת חמור – and the same law applies regarding the tracks of any animal.",
+                "המעורבת בבקעה – a hole/indentation that was made in the ground through the tracks of the animal and water was gathered in it and it is combined to the Mikveh of forty Seah through an incision like that of a tube/mouthpiece of the leather bottle, we immerse through it.",
+                "חרדלית (rainwater rushing down a slope, torrent) – like a mountain varix. A stream/current/downpour of water that comes from the drawing of water of a mountain, an explanation from the collector of the mountain. And according to the School of Shammai one immerses things in them even if there is only forty Seah in it from their beginning to their end (see also Tractate Eduyot, Chapter 5, Mishnah 2).",
+                "ובית הלל אומרים אין מטבילין – until there will be forty Seah in one place. For the rainwater rushing down a slope/a torrent does not ritually purify other than in a collection of water/אשבורן.",
+                "שנודר כלים וטובל בהם (dams it with utensils and dips in it) – he makes a division with the utensils in order that they will hinder/impede the path of he water and they won’t be flowing . And he immerses them in water that is within the division of the utensils which are like the waters of a Mikveh.",
+                "וכלים שגדר בהן לא הוטבלו (and utensils with which one dammed – they are not deemed to have been immersed) – because all of the utensil was not immersed in the water during the division [of space], other than the side that is towards the torrent/rainwater rushing down the slope) and not at the side towards the outside. But if there is a difficulty, for Rabbi Yossi stated above (Tractate Mikvaot, Chapter 5, Mishnah 5) “anything that is susceptible to receiving ritual impurity – they do not stop the flowing of water therewith,” but how can he disagree with the School of Hillel which agrees that one dams it with utensils/vessels and immerses in it? One can say, that this where they agree is with the concluding clause [of the Mishnah], that stated, “and utensils with which one dammed, they are not deemed to have been immersed.” And this is how it should be read: The School of Shammai agrees with the School of Hillel when one dams with utensils and one immerses in them, utensils/vessels with which one dammed, they are deemed to have not been immersed. But the School of Hillel always holds that one does not dams with utensils/vessels and immerses in them, according to Rabbi Yossi who stated (see above, Mishnah 5), that anything that is susceptible to receiving ritual impurity, they do not stop the flowing of water therewith. And this is implied in the Tosefta [Mikvaot, Chapter 4, Halakha 10]."
+            ]
+        ],
+        [
+            [
+                "כל המעורב. חורי המערה – holes that are within the Mikveh/ritual bath. But because most of their immersions are in caves, they call the Mikveh a cave.",
+                "כמה שהן – even though they are not they are not perforated like the tube (mouth-piece) of a leather bottle.",
+                "עוקת המערה – a hole/indentation that is in the rim/bottom of the cave, its waters are not considered with the waters of the Mikveh that are above them to be kosher/fit to immerse in them, unless there is between them like the tube (mouth-piece) of a leather bottle.",
+                "אמר ר' יהודה – Rabi Yehuda does not come to argue but rather to explain.",
+                "בזמן שהיא מעמדת את עצמה – when he comes to immerse in the hole/indentation, the hole stands on its own, and the roof that forms a partition/makes a dam between it and the cave does not fall on its own.",
+                "אבל אם אינה מעמדת את עצמה – and at the time that the comes to immerse, the roof of the hole/indentation which is at the bottom of the Mikveh falls and the waters of the Mikveh combine with the waters of the hole/indentation.",
+                "מטבילין בה כמו שהיא – and even if the incision is not like the tube (mouth-piece) of a leather bottle."
+            ],
+            [
+                "והטבילן הרי אלו טהורים – and even if the moth of the bucket is not wide as the tube (mouth-piece) of a leather bottle. As for example, that the bucket itself is ritually impure and requires ritual immersion, for since that immersion occurs to the bucket, it occurs also for what is inside it.",
+                "ואם לא טבל – we have this reading. That is to say, if the bucket is ritually pure and he does not immerse it, that it doesn’t require ritual immersion.",
+                "עד שיהו מעורבין כשפופרת הנוד – the utensils that are within it (i.e., the bucket) are not ritually pure until the mouth of the bucket is like the tube (mouth-piece) of a leather bottle."
+            ],
+            [
+                "בזה עשרים ובזה עשרים – kosher water [in the first two Mikvaot]. But in the third [Mikveh] twenty Seah of drawn water.",
+                "וטבלו ונתערבו – through their immersions, the water floated/came to the surface and restored a liquid to cleanness by contact or levelling with a clean well and all three joined with each other.",
+                "המקואות טהורים – that that which is drawn water. For behold that the two kosher [Mikvaot] combine together and there is here the measure of a Mikveh of forty kosher Seah, and when the drawn water joins with them, that the waters float on top of them on account of those who are immersing, their waters become fit for immersion.",
+                "היה השאוב באמצע – on account of that the drawn water interrupts between the two outer kosher waters, the kosher waters do not mix with each other.",
+                "המקואות כמו שהיו – that the kosher waters are kosher to conduct water courses into a common bed/to add to the capacity of the ritual bath to complete the forty kosher Seah [of water], but the drawn water are not kosher to add to the capacity of the ritual bath. But even though that the drawn water combines with all of them, they don’t invalidate from adding to the capacity of the ritual bath, for the manner of the conducting of water through a channel that they combined, and did not fall from the utensil to the kosher waters, but what fell from it to each of them was voided in the majority before they fell into the Mikveh."
+            ],
+            [
+                "שהיו בהן שלשה לוגין מים – absorbed and attached to them (i.e., the sponge and/or the bucket), but they are not apparent to the eye, therefore, the Rabbis did not decree that this is not called “that they fell.”"
+            ],
+            [
+                "השידה והתיבה (the safe/box and the chest) – large utensils made of wood and they are placed within a Kosher mikveh.",
+                "אלא אם כן היו נקובים כשפופרת הנוד – it is similar to a cavity/pit that we stated above (see Tractate Mikvaot, Chapter 6, Mishnah 1) that it needs to be perforated like the tube (mouth-piece) of a leather bottle (i.e., stopper of a waterskin).",
+                "בכלי גדול – as for example, where the surface is nine handbreadths or more, for its minority is for four handbreadths, it is sufficient with a perforation of four handbreadths. But the Halakha is not according to Rabbi Yehuda.",
+                "שק או קופה (sack or a basket) – a basket made from sprouts/offshoots of a peeled willows.",
+                "מטבילין בהן כמו שהן – if they are in the ocean. But they don’t require a perforation like the tube (mouthpiece) of a leather bottle (i.e., stopper of a waterskin), for all of them are filled with holes and the water in them is voided as regards the water of the Mikveh.",
+                "אינן פוסלין את המקוה – because of drawn water.",
+                "ומעלין אותן כדרכן (and bring them out in the ordinary way) – as for example, in a Mikveh that has in it forty Seah defined exactly as we state further on (see Tractate Mikvaot, Chapter 7, Mishnah 6) regarding a cushion or mattress of leather, since he lifted up their rims/lips from the water, the water within them is [considered] drawn [water]. How should he do it? Immerse them and raise them through their rims at the bottom of the vessel, for we are not concerned about a sack or a basket, for the water that is within them is not considered drawn water to invalidate the Mikveh."
+            ],
+            [],
+            [
+                "עירוב מקואות – a Mikveh that is lacking [a certain amount of kosher water] that is at the side of a complete (i.e., full) Mikveh. Or alternatively, in this one (i.e, Mikveh) are twenty Seah and in that one are twenty Seah and the water intermingles through an incision or a perforation, its measure to combine them and to make them fit/kosher is as if each one has forty Seah.",
+                "כשפופרת הנוד כעוביה וכחללה (like the mouth-piece of a leather bottle in its thickness and its empty space/capacity) – of a reed that they place in the mouth of the tube. And that is like two fingers that return to their place, turning themselves around in the space in the cavity of the incision. And the two fingers that they mentioned are the two fingers adjacent to the thumb, the first ones that are in the palm of the hand, and that is a finger (i.e., index finger) and a cubit (i.e., middle finger -used to measure the cubit from the person’s elbow).",
+                "",
+                "מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.",
+                "וכן כזית מן המת – there is doubt if they have according to the measurement and doubt if they don’t have according to the measurement, their doubtfulness makes it impure. And especially in the private domain, but in the public domain, their doubtfulness makes it pure. But even though that even according to the rabbis a doubtful of [ritual] impurity in the private domain, its doubt [makes it] impure, nevertheless, here, if these were the measurements of the Rabbis, we would purify it.",
+                "כל שיעמוד – whether dust whether stones whether red insects found in liquids (i.e., gnats) that grow in the water, if they stand on the mouth of the incision, it diminishes the mouthpiece of the leather bottle, and the Mikvaot/ritual baths do not mix/combine.",
+                "כל שהוא מבריית המים – as for example red insects found in liquids (i.e., gnats). But the Halakha is not according to Rabban Shimon ben Gamaliel."
+            ],
+            [
+                "העליון מן התחתון – as for example, that the upper [Mikveh] had drawn water and the bottom [Mikveh] had kosher/fit water.",
+                "והרחוק מן הקרוב – but we ae not concerned lest a person come and he stopped/interrupted the contact between liquids [so that the water of the ritual bath comes in contact with the impure water], and has immersion did not have any effect for him.",
+                "מביא סילון של חרס או של אבר (brings a pipe of earthenware or lead) – and the same law applies of wood or of bone or of glass. אבר – lead.",
+                "ומניח ידו תחתיו – of the pipe in order that the water does not go outside when he fills it until the time when the waters come in contact and combine with the other [pure] Mikveh.",
+                "אפילו כשערה – and they (i.e., the Rabbis) were lenient regarding drawn water which is Rabbinical. But if the upper [Mikveh] was lacking from its measure and he comes to make it fit through contact with the waters [of the lower Mikveh] to complete it to its appropriate measure, it is not enough with contact as much as a hair’s breadth, for even Rabbi Yehuda who is more lenient in the second chapter of [Tractate] Gittin [16a] as he requires moist enough to moisten other objects.",
+                "ממלא בכתף – that since after there are forty Seah of fit/kosher water in the Mikveh, even all of the drawn water in the world does not invalidate it."
+            ],
+            [
+                "לשתי – from above to below.",
+                "לערב – from right to left.",
+                "חלוף הדברים – from above to below, it doesn’t combine, from right to left, it does combine. But the Halakha is not according to Rabbi Yehuda.",
+                "נפרצו זה בתוך זה – that is from above at the top of the wall. And specifically when the wall is split/chipped off or perforated but above at its top it is whole, is where we require like the mouth-piece of the leather bottle, but when the wall is broken through at its top and the waters combine there, it is sufficient like the thickness of a garlic peel or like the width of the mouth-piece of a leather bottle."
+            ],
+            [
+                "האביק שבמרחץ (a pot in the bath-tub to which a waste-pipe is attached) – a sunken metal utensil in the bath-tub/bathing reservoir and it has in it a perforation/hole, that when the waters of the bath-tub/bathing reservoir become detestable on account of the immersions, they open the incision/hole that is in the pot and the water that is in the bath-tub/bathing reservoir goes out ,and channels to it other clean water and they stop up the hole so that the waters won’t go out, and the waters are channeled/flow into the bath-tub/bathing reservoir are kosher/fit for ritual immersion, for after they washed in warm waters, they enter into the bathing reservoir and immerse there.",
+                "בזמן שהוא באמצע פסול – because all the dragged along waters are upon it, and there aren’t drawn waters here but rather what is within it. But the rest of the waters are a kosher/fit Mikveh adjacent to the drawn waters, ",
+                "but drawn waters at the side of kosher/fit waters do not invalidate, and even though they come in contact one with the other.",
+                "אם מקבלת האמבטי רביעית – kosher/fit waters prior to their reaching the pot in the bath-tub to which the waste pipe is attached, it is as if it received forty Seah, for the one-quarter of a LOG measurement of Mikveh is according to the Torah to immerse in it needles and water pipes/ducts.",
+                "אם מקבל האביק – meaning to say, that since the pot in the bath-tub to which a waste-pipe is attached is made to receive anything, it is ritually impure in any matter that will be, whether in the middle or whether from the side, whether the bath-tub receives a quarter-Log prior to it coming to the pot in the bath-tube to which a waste-pipe is attached or whether it doesn’t receive anything."
+            ],
+            [
+                "המטהרת שבמרחץ (the water pipe/filter of a bath/gutter) – the troughs/gutters (i.e., grooved stones to receive and carry off the overflow of a well/sink) that are made in a bath that channel to them cold water to rinse them off in order to purify themselves after they washed in hot water, and sometimes they are two troughs one on the side of the other, that the one is higher than its neighbor. And there is a hole in the wall that is between both of them that water goes out from this one to that one.",
+                "אם יש כנגד הנקב שלשה לוגין – that the hole/perforation is wide and long like the measurement that three LOGS will enter into it, the upper [Mikveh] is invalidated on account of the drawn water that is in the lower one, for it is considered as if the water that corresponds the cavity of the hole are drawn in the middle of the upper [Mikveh], not from the side, and three LOG of drawn water invalidate when they are in the middle, even though they do not invalidate from the side. And the remarkable thing is what it (i.e., the Tanna/teacher of our Mishnah) took that the bottom one is drawn water, and the upper one is fit/kosher water, for it is the manner of water to descend and it is not the manner of water to ascend, but nevertheless, the upper [Mikveh] is invalidated. And all the more so, that it (i.e., the Mikveh) is invalidated when the kosher/fit is to side of the lower one.",
+                "כמה יהא בנקב – now it comes to teach us what is the measurement of the hole/incision that three LOG [of water[ came out from it at one time.",
+                "אחד משלש מאות ועשרים בבריכה – that three LOG are 1/320th [it needs to say from forty Seah]. How so? The Seah is six KAB, and the KAB is four LOG, it is found that forty SEAH are nine hundred and sixty LOG. Thus three LOG are 1/320th part of a pool, meaning to say, that in a kosher Mikveh of forty Seah, and the Sages estimated the measurement of a Mikveh that holds forty Seah, a cubit by a cubit at the height of three cubits, for the measurement of the hole/incision that holds three LOG is 1/320th from a cubit by a cubit at the height of three cubits that hold forty Seah. And Maimonides wrote, that if the pool was less or more than forty Sea, we calculate the hole/incision at less or more according to this calculation, as for example, if the pool had twenty Seah [of water], the hole must be 1/160th in size.",
+                "אפילו התחתון מלאה כשרים והעליונה מלאה שאובין – that it is the manner of water to descend, nevertheless, three LOGS of drawn water that are in the hole do not invalidate the lower [Mikveh].",
+                "שלא אמרו אלא שלשה לוגין שנפלו – for the drawn water does not invalidate the Mikveh until it falls itno it. And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "יש מעלין – complete/raise it to forty Seah.",
+                "ולא פוסלין – with three LOG of drawn [water] and in all of them it explains how.",
+                "הכפור (hoar-frost) – rain that falls curdled.",
+                "גליד (ice-coating on the water) – water that froze on the face of the ground or on the face of the water.",
+                "טיט הנרוק (soft, miry clay – in the bath reservoir) – soft and spitting plaster that is made like spittle.",
+                "אבן הברד כמים (hailstones like [drawn] water) – like drawn water as we say later on (see the next Mishnah) invalidates [the Mikveh] but does not raise it. But the Halakha is not according to Rabbi Yohanan ben Nuri, but the Halakha is according to the testimony of the people of Medva who make a Mikveh from the snow even ab initio.",
+                "נמצאו מעלין – that they complete/raise it.",
+                "ולא פוסלין – with three LOGS of drawn [water], for a Seah is much more than three LOGS and the Mikveh is not invalidated through this."
+            ],
+            [
+                "המים – drawn [water] whether impure or pure.",
+                "מי כבשים (water in which food has been pressed) – water that they pressed in them olives or kinds of vegetables.",
+                "מי שלקות (water in which food has been seethed) – water in which they seethed/boiled thoroughly to a pulp vegetables.",
+                "והתמד (husks and stalks of pressed grapes, steeped in water -used as inferior wine or as vinegar) – shells of grapes/pomace of kernels and pomace of grapes (i.e., the interior) or lees/sediment that one placed water upon them.",
+                "עד שלא החמיץ – that if it fermented, it is judged like fruit juice.",
+                "קורטוב – one sixty-fourth of a LOG.",
+                "פעמים מעלין – as we explain, when there in a Mikveh/ritual bath of forty Seah of kosher/fit water and he placed in a Seah of fruit juice and afterwards took a Seah of water from it and fruit juice mixed/combined together, behold the Seah of fruit juice that remained in the Mikveh completes/fills the Mikveh.",
+                "פעמים אין מעלין – as it is taught – regarding a Mikveh that has forty Seah minus/less one [Seah]."
+            ],
+            [
+                "ושינו את מראיו כשר – that the rinsing of utensils is not considered a change in appearance (i.e., color).",
+                "ואין פוסלים אותו בשינוי מראה – because color does not have substance in it.",
+                "ומוחל (thin secretion)– water that comes forth from olives.",
+                "ימתין עד שירדו גשמים – that to fill it [by drawing water in buckets] with one’s shoulder is impossible, for we are dealing with that which is lacking, and it would be invalidated with three LOGS [of drawn water].",
+                "ממלא בכתף – for a complete/filled Mikveh, the drawn [waters] do not invalidate it (i.e., the Mikveh) ever."
+            ],
+            [
+                "אין בו מראה מים ארבעים סאה – if there aren’t in the Mikveh forty Seah that have the appearance/color of water, he should not ritually immerse in that Mikveh even on that side that has in it the appearance/color of water, but if he ritually immersed, his immersion has no effect."
+            ],
+            [
+                "ונפלו למקוה לא פסלוהו – for since they appear like wine, and fruit juice does not invalidate [the Mikveh] with three LOG.",
+                "כל הולך אחר המראה – even though the milk does not invalidate the Mikveh and there isn’t in the water a measure of three LOG to invalidate, nevertheless since there are here three LOG that appear like water, we consider them as if they are all water and they invalidate. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "והשני טמא – for certainly there is a lack in the measurement of the Mikveh through the ritual immersion of the first [person].",
+                "אף השני טהור – for we say that we lower [the partition], for it is as if the water that the first person brought up on his body is attached to the waters of the Mikveh, and it (i.e., the Mikveh) is not lacking anything from its measurement. And they explained in the Gemara (i.e., Talmud) of [Tractate] Hagigah [19a] that Rabbi Yehuda did not purify other than according to the gradations of the Rabbis, as for example that he was ritually pure for non-sacred things and he immersed in order to become ritually pure for tithes, or that he was ritually pure for tithes and he immersed in order to become pure for priest’s due/heave offerings. But to ascend from complete ritual impurity to purity, he is ritually impure to everyone. But the Halakha is not according to Rabbi Yehuda.",
+                "סגוס (coarse woolen blanket – usually as a mattress to sleep on) – a thick woolen clothing, and we call it in Arabic ALBORNOS, and it absorbs a lot of water.",
+                "מקצתו נוגע במים טהור – and we are speaking of a Mikveh that has in it exactly forty Seah [of water] and another person immersed after he immersed in it the thick woolen cloth, the person who immersed is ritually pure even though that it is lacking the measurement of the Mikveh with the immersion of the thick woolen cloth, for since part of the thick woolen cloth touches the water. And Rabbi Yehuda is the one who holds that we state that גוד אחית/we lower the partition (i.e., it is as if the water on the thick woolen cloth was still in the water).",
+                "המים שבתוכו שאובים – and we return and invalidate the Mikveh with the three LOG [of drawn water] for there were only exactly forty Seah [of fit/kosher water] in it and it became lacking when he lifted their lips out of the water.",
+                "ומעלה אותם דרך שוליהם – in order that the water that is within them doesn’t fall to the Mikveh and will invalidate all of its waters."
+            ],
+            [
+                "הטביל בו את המטה – whose legs are high, and it is impossible to ritually immerse all of it as one in a small Mikveh like this whose measurements are exact, unless its legs sink down in the [thick] mud.",
+                "העבה – that is not miry (see Mishnah 1 of this chapter), and we don’t ritually immerse in it.",
+                "שהמים מקדמין – to ritually immerse the legs prior to its sinking in the mud, and it was [ritually] immersed in water.",
+                "שמימיו מרודדים – that the waters are not deep, on account that the Mikveh is wide and the waters spread out throughout all of it, and even though it has forty Seah one’s whole body is not covered with water all at once.",
+                "כובש (presses down) – to one side of the Mikveh.",
+                "אפילו חבילי עצים וקנים – and even though it appears like a Mikveh that they divided, nevertheless since the water enters between them, it is not a division. And the word וכובש\"”/he presses that it (i.e., the Mishnah) uses, because the wood and the reeds float over the face of the water and heneeds to press upon them stones in order that they will enter underneath the water.",
+                "היה מוליך ומביא במים – he shakes/stirs the water with his hand.",
+                "כיון שעבר הגל – [the wave] of water over the top of the Mikveh that the needle is placed in it and the waters of the wave have floated over the needle, it is [ritually] pure. And because the needle is thin and small, and he fears lest it will fall into the water, this is the manner of [ritually] immersing it."
+            ]
+        ],
+        [
+            [
+                "ארץ ישראל טהורה – and even the villages of the Cutheans (i.e., Samaritans) upon whom they (i.e., the Rabbis) did not decree [ritual] impurity, other than the lands of the nations outside of the Land [of Israel].",
+                "ומקואותיה טהוהים – and we don’t presume them to be of drawn [water], for undefined they were made kosher/fit.",
+                "לבעלי קריין – to permit them by the words of the Torah, for a person who experienced a seminal emission is prohibited by the words of the Torah until he [ritually] immerses, and if he [ritually] immerses in a place where all of its waters are drawn, it is permitted.",
+                "אפילו נתמלאו בקילון (even if they were filled up with a swipe and bucket for drawing water – see also Tractate Moed Katan, Chapter 1, Mishnah 1) – that they filled water with a shoulder and poured it into a hole and from that hole/indentation there is a path that the water travels to the Mikveh.",
+                "שחוץ למפתח – outside of the opening of the town gate.",
+                "כשרים אף לנדות – to permit them to their husbands, and even though there is the prohibition of extirpation [for not following the laws of the menstruant woman properly]. But we are not concerned lest they (i.e., the Mikvaot/ritual baths) were lacking [enough water] and that drawn water fell upon them and they were filled up, for outside of the town gate, the foot of people are not found there.",
+                "לפנים מן הפחת – inside from the entrance to the town gate.",
+                "ופסולים לכל הטמאים – for many people are found there and fill up water with their shoulders and give them there [clothing] to launder and to wash.",
+                "מפני הכביסה – that one can say that they (i.e., the Mikvaot/ritual baths) were lacking [in water] and were made invalid from the utensils that they would launder there.",
+                "הרחוקים טהורים – for they don’t launder in them but one shouldn’t be concerned for this. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "חלוקים – that he drips [urine] in smooth drops like a chain.",
+                "בתחילה – at the beginning of his urinating.",
+                "טהור – for it is not a kind of emission, but rather, from the stopping of urination it comes.",
+                "באמצע ובסוף – [in the middle or at the end] of his urination, he is impure, that he is someone with a kind of emission.",
+                "נמשכים (prolonged/continued or conducted in a channel) – urination that is attached.",
+                "טמא – for it is a kind of emission.",
+                "לבנים כעכורים – and at the beginning heis pure, but in the middle and at the end he is [ritually] impure. But the Halakah is not according to Rabbi Yossi."
+            ],
+            [
+                "המהרהר בלילה – and he sees [in his dream] that he is coming upon (i.e., having sex with) a woman (see Talmud Niddah 43a) and when he wakes up from his sleep, he found that his flesh (i.e., his member) is hot and he didn’t find a drop of an emission.",
+                "טמא – certainly he saw an emission but it was lost in its minuteness in the clothing.",
+                "הפולטת שכבת זרע ביום השלישי טהורה – as for example, that he had sex with her on Wednesday [night] and Friday [night] and she discharged [semen] on Shabbat, it doesn’t make a difference that he had engaged in sex with her at the beginning of Thursday night, that the semen remained in her womb four complete periods: Wednesday night, Thursday, Thursday night and Friday, nor whether he had intercourse with her on Thursday at darkness, and it did not remain in her other than part of Thursday and Thursday night and Friday, for there are only two complete periods, for the period is either the day or the night.",
+                "ר' ישמעאל – comes to dispute and to say that she discharges [semen] on the third day [following] her intercourse, she is [ritually] impure, but if she discharges on the fourth, she is [ritually] pure. However, he admits that part of a day is considered as a complete day, for the Torah was not stringent other than in the number of days but not in the number of periods.",
+                "ופעמים שהן ארבע עונות שלימות – as for example if he had sex with her on the night of [Thursday] at dark, her emission makes her [ritually] impure until the beginning of Friday night.",
+                "ופעמים שהם חמש עונות – as for example, if he engaged in sex with her at the beginning of Wednesday at dawn, and her discharge [ of semen] is [ritually] impure until Friday night.",
+                "ופעמים שהם שש – as for example, he engaged in sex with her at the beginning of Tuesday evening, and she is [ritually] impure until the beginning of Friday night, it was found to be six complete periods.",
+                "ר' עקיבא אומר לעולם חמש – [five] periods, and if it part of it came out in the first period, we give her part of the sixth period to complete the five periods, for every [woman] discharges [semen] within five complete periods is [ritually] impure. And the Halakha is according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "טמאה – the drop of effusion of semen that she discharged.",
+                "טהורה – and there isn’t even the [ritual] impurity of the Rabbis.",
+                "ולא כבדה את הבית – did not wipe out/cleanse herself until there would not remain the moistness of the effusion of semen.",
+                "כאילו לא טבלה – for we are concerned lest she emit a drop of semen that remained in her in that place.",
+                "לכשיטיל מים טמא (when he does urinate he is unclean) – lest there remain from the emission within the member and he goes out with the urination.",
+                "בילד ובבריא טהור – that it comes out with power and does not remain. And until when is he called a child? All the while that he stands on one foot and removes his shoe and puts on his shoe, and even at age eighty. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "טהורה מטומאתה – from the defilement of being a menstruant woman, and she is permitted to [have sexual relations with] her husband.",
+                "אבל טמאה על גב רוקה – as a result of the coins prior to the [ritual] immersion. And she is impure from the law of contact, for her spittle defiles through contact and carrying.",
+                "נתנה שערה בפיה – and the water did not come on to her hair.",
+                "קרצה שפתותיה (if – in taking a ritual immersion – she pressed her lips together) – she pushed her lips greatly this one on that that one.",
+                "כאילו לא טבלה – and is forbidden to her husband as she was.",
+                "האוחז באדם ובכלים ומטבילן טמאין – for in the place of his holding [them], the water did not come.",
+                "ואם הדיח ידיו במים טהורים – since the liquid that is on his hands combines to the waters of the Mikveh and further there is no interposition/an intervening object.",
+                "ר' שמעון אומר ירפה (he should loosen his hold on the objects – so that water can come in contact with them) – But the Halakha is not according to Rabbi Shimon.",
+                "בית הסתרים (the covered parts of the body/posteriors) – as for example, within the ear and within the nose and within the mouth.",
+                "בית הקמטין (parts of the body which have folds) – of the arm-pit and of the nakedness [of the person immersing]. Alternatively, the folds of an old man and an old woman whose flesh is folded/wrinkled.",
+                "אין צריך שיבואו בהן מים – as it is written (Leviticus 15:11): “If one with a discharge, without having rinsed his hands in water [touches another person, that person shall wash his clothes, bathe in water, and remain impure until morning],” for with rinsing of his hands the person with gonorrhea is [ritually] purified, but isn’t immersion of all of the boy in living waters is what he needs, but rather to inform you, just as his hands are as it appears, also all of his body is as it appears, except for the covered parts of the body. But nevertheless, the Sages say that a person should always accustom in his home that woman rinses her folds hat the time of her ritual immersion, assuming that the water doesn’t have to come upon them, [but] the place that is appropriate for water to come upon it, we require it."
+            ]
+        ],
+        [
+            [
+                "אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות – and the daughters plait the hair that is on their head, and they are fastened in the hair that is in the head and they prevent the water from entering the hair.",
+                "של צמר ושל שער אין חוצצים – but the Halakha is not according to Rabbi Yehuda regarding wool, but threads of hair, the Sages agree with him, because the water enters in them, and especially the threads that are in the head interpose, but that of the neck do not interpose, for the woman does not chock herself."
+            ],
+            [
+                "קלקי הלב (matted hair on the chest) – hair that is on the chest corresponding to the heart that became entangled and made similar to chains , and they are detestable from the sweat.",
+                "ובית הסתרים באשה – because the hair is seized and becomes entangled at that same place on account of the sweat and the fifth and soiling . And especially with regard to a married woman who is stringent with herself so that she doesn’t become repulsive to her husband that the woman’s private parts is an interposition, but with a free woman who is not so stringent, the woman’s private parts are not an interposition.",
+                "לפלוף (pus sticking around the eye) – filthy matter of the eye.",
+                "גליד (scab of a wound, crust) – spittle/discharge that comes out from the wound when it dries and becomes a scab/crust.",
+                "ושרף היבש (dried sap/resin) – if it there was on her flesh from the resin that drips from the trees or from the fruit, and dried up there.",
+                "גלדי צואה שעל בשרו – that dried up and became a scab/crust.",
+                "והמלמולין (crumb-like particles of dirty or sweaty hands when rubbed against each other) – when the hands of a person are dirty with plaster or with dough or sweat and he rubs his hands one on the other, his hand becomes like grains of barley.",
+                "בשל מריקה (a sort of earth used for polishing) – plaster/clay that is steeped in the white of an egg, if is made to repair with it a utensil that was chipped (i.e., like a putty), that the water does not polish/cleanse it. The language of מריקה is (Esther 2:12): “women’s cosmetics.” But the Halakha is not according to Rabbi Yossi.",
+                "יתדות דרכים (way-mark of hardened clay pegs – cross-path laid out with whitened pegs of baked mud or clay) – plaster/clay that was flattened through the walking of people that walk upon it. And it is moist, it is called a white earth/chalk, but when it is dry it is called the way-mark of hardened clay pegs, that is hard to walk upon them and appears as if one is walking upon pegs.",
+                "אין טובלין בהם – if plaster/clay like this was in the Mikveh.",
+                "ואין מטבילין אותן – if it was on his flesh. And there are those who interpret/explain that we don’t immerse them if their waters were [ritually] defiled, for contact between liquids is not effective in a place of plaster/clay.",
+                "הקומקום (kettle) – a copper utensil in which one heats water, and on account of the smoke and the flame that goes up on its sides, it makes charcoals around it.",
+                "אלא אם כן ישפשף (unless one scrapes) – the charcoal that is upon it."
+            ],
+            [
+                "ובית הסתרים באיש – for a man is not stringent [concerning this part of his body]. And even a woman is not stringent unless she is married as we have explained (see Mishnah 2 above).",
+                "ושאינו מקפיד עליו אינו חוצץ – and for him as long as it isn’t on the majority of his body. And the legal decision regarding interposition – the majority of the body and he is stringent about it, it interposes according to the words of the Torah. A minority thereof, that is to say, if the thing that interposes is in the minority of the body even though he is stringent/he is mindful of it , it does not interpose according to the words of the Torah. But the Sages decreed that on the majority [of the body] and he is not mindful about it because of the majority that he is mindful about, and on the minority that he is mindful about also because of the majority that he is mindful about. But they did not make a decree regarding the minority that he is not mindful about because of the minority that he is mindful of, for this is the body of the decree and we hold that we make a decree on a preventive measure in order to prevent the violation of another preventive measure."
+            ],
+            [
+                "לפלוף שבעין – with that which is moist that dos not interpose, [but] with dry, it interposes, for outside of the eye that is above (see Mishnah 2), whether dealing with something moist or dry, it interposes. And the reason for this is that outside of the eye, a person is mindful about it whether it is moist or whether it is dry, [whereas] within the eye, a person is mindful of something dry, but something moist, he is not mindful of it.",
+                "כשות של קטן (downy hair growth of a youth before puberty) – a kind of hair that originates within the flesh of young boys , similar to the hair that originates on cucumbers that we call FAKORS in Arabic. And this hair is called the tuft/fine hairs of cucumbers in the language of the Mishnah (i.e., cucumbers or melons in an early stage when they are pubescent), such is the hair of young boys that is similar to it which is called the down hair growth of a youth before puberty, but the women call it the hair of an imbecile.",
+                "לא טמא – if ritual impurity did come in contact with that hair, the young child is not defiled.",
+                "ולא מטמא – if the young boy was ritually impure with one of the primary forms of ritual impurity, and a person touched that hair but did not touch his flesh, the person who touched him is not ritually impure, for this hair is not considered to be a handle to bring in ritual impurity or to remove it."
+            ],
+            [
+                "והמור (myrrh)– MOSKO in the foreign tongue. And there are books that have the reading \"וחמר\".",
+                "דרגש (footstool in front of a high bed) – a small bed. In the Aramaic translation/Targum, (Ezekiel 23:41): “and you sat on a grand couch [with a set table in front of it -and it was My incense and My oil you laid upon it],” these are דרגשין/footstools in front of a high bed.",
+                "על הנקיים חוצציין – because they are mindful of them.",
+                "בלוסין (utensils soaked with a mixture of colors (i.e., stains from use) – dirty. Similar to it is what is in the Gemara in the chapter, “The Great Principle”/כלל גדול [Shabbat 76b) – a dough of unsifted flour (with bran).",
+                "אינן חוצצין – because they are not mindful of them. And that is the reason we are talking about the beds of an houseowner and a poor person.",
+                "איכוף – like an אוכף/saddle. And it is [made] of leather and we place it on the donkey when it carries a burden.",
+                "זקקין (saddles used by dealers in hose) – those who carry the leather bottles/skins. The language of hose/זיקא whether the tied-up wine skin was filled entirely or whether it was lacking, is permitted in Tractate Avodah Zarah 60a.",
+                "אינו חוצץ – for they are not mindful about the dirtiness.",
+                "עד כאיסר האיטלקי – which is wide like four grains of barley, it interposes; less than this it does not interpose. But the first Tanna/teacher does not give a measurement, but even less than an Issar, it interposes. And the Halakha is according to the first Tanna/teacher."
+            ],
+            [
+                "משני צדדין – that it passes over from two sides of the clothing.",
+                "של בנאים – Sages who engage in the building of the world and are mindful of the greasy stains that are on their clothing, for Rabbi Yohanan stated (Talmud Shabbat 114a): Any Sage upon whom grease is found on his clothing is liable for death.",
+                "ושל בור – worse than a common, uneducated person (i.e. more correctly, someone who is not meticulous in his observance of the commandments), for he is not mindful of the dirty that is in his clothes unless it comes out from side to side, and the pack-saddle or cushion that we stated above (i.e., see the previous Mishnah) that it interposes, that is when it passes from both sides. So that there should not be a pack-saddle that is more important than the clothing of a common, uneducated person. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "זפתין (pitch/asphalt workers) – those who apply pitch to barrels. Alternatively, those who make the pitch/asphalt.",
+                "מפסלי אילנות (trimmers of trees) – that take the refuse from the trees. Another explanation: Those who cut down the trees. The language of (Exodus 34:1): “Carve [for yourself] (two tablets of stone like the first),” that he cuts the branches from the tree in order that it should become thick and that the body of the tree will grow.",
+                "של קייצין – who spread them out in the sun to dry out the fruit of the summer. Another explanation: those who collect the summer fruit. But all of these are not mindful regarding the dirtiness of their aprons. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל ידות הכלים – as for example, the handle of hatchet/mattock and those of a similar manner he inserted it with an iron tool.",
+                "שלא כדרכה – in a curve.",
+                "ולא מירקן (but did not finish them off – so that it fitted accurately) – but he did not complete their insertion. It is the language of \"ומירק אחר שחיטה על ידו\" /and another completed the ritual slaughter on his behalf, in Tractate Yoma 32b (but also in the Mishnah found in Tractate Yoma 31b or Chapter 3, Mishnah 4).",
+                "או שמירקן – that he completed their insertion but they broke.",
+                "כלי שהטבילו דרך פיו כאילו לא טבל – for every utensil that at the beginning of its insertion in water, he turns it upside down/inverts it on its mouth, the water does not enter in it ever even if he inserts all of it until he turns it [on its side].",
+                "בלא הזיבורית (if the vessel to be immersed has no saucer – a rim at the bottom, wider than the belly of the vessel, and which forces the water into the belly) – that he did not immerse the handle or something additional that is the utensil has on one of its ends, and for this they call it זיבורית that it is not of the essence of the utensil, and the water does not come on them until he turns it on its side. And all of these of our Mishnah the reason for all of them is that water will come on all of them.",
+                "קלמרין (inkstand – of ordinary men with a rim bent inside to prevent spilling) – a utensil that one places in it the ink. And similarly, we call it in the Roman language KALMARO. And there are of them where their mouths are sunk within them in order that the ink does not spill, even if it will be turned upside down on its mouth. But if he immersed it in its appropriate manner, the water does not enter into the sunken space that surrounds the mouth from inside, therefore, one needs to make an incision from the side."
+            ],
+            [
+                "הכר (mattress)– that he lies down upon.",
+                "הכסת (pillow [cases] of leather) – that he places underneath his head.",
+                "שיבואו בהן המים – inside them. For it is the manner of the mattress and pillow cases of leather to insert and to remove what is within them.",
+                "כסת עגולה – [round] and small [pillows] that the princes make under their heds.",
+                "הכדור – PALUTA",
+                "והאמום (shoe-maker’s last) – the frame/mold that they make upon it the shoe. And it is made of leather and they fill it with hair or hackled wool (i.e., to soften them).",
+                "והקמיע (and an amulet) – of writing [of names/verses] or sterile covered with leather.",
+                "ותפלה – either of the hand or of the head.",
+                "אינו צריך שיבואו בהן מים – for it is not the practice to insert or to remove what is within them (i.e., parchments)."
+            ],
+            [
+                "קשרי העני – the clothing of a poor man that were torn and knotted, this knot is not made to be release/undone ever, therefore one does not need to loosened it at the time of ritual immersion in order that the water would come upon it.",
+                "הנימין (cord,string) – the cords/string and the twisted threads on the rim of the sheet for beauty and they make knots with them, and they are not made to be loosened ever.",
+                "חבט של סנדל (thongs of a sandal joined in a knot) – the handles that the straps of a sandal have, one does not have to loosen their knot at the time of ritual immersion, for this knot is not made to be loosened.",
+                "בזמן שהיא חוצה – that the knot interposes, that the water does not enter into it. And when will this be? At the time when the knot is fastened well, and then it is not made to be loosened. But since it is made to last, one does not need to release/loosen it at the time of ritual immersion.",
+                "ושל זרוע – the knot of the phylactery/tefillin of the hand.",
+                "בשמן שאינה עולה ויורדת – and the knot is fasted a great deal and the strap does not ascend or descend upon it.",
+                "ואזני החמת (handgrip of a waterskin) – the handgrip of the leather bottle that in them tight connections.",
+                "תורמל – a large leather pouch that the shepherds carry. And in the language of Scripture it is called a ילקוט/receptacle, wallet (see First Samuel, Chapter 17, Verse 40: “[He took his stick, picked a few smooth stones from the wadi,] put them in the pocket of his shepherd’s bag [and sling in hand, he went toward the Philistine].”"
+            ],
+            [
+                "פרקסין (underwear/shirt) – the underclothes that are upon the skin, and this is open at the shoulders, and when he wears it, he ties it on the shoulder, and at the time of removal/stripping, he loosens it.",
+                "ושפה של סדין צריך למתה – the folds/creases that are in the upper rim/hem in order that the water can come between those folds/creases.",
+                "למתח (to stretch) – to stretch them and to draw them out/extend them, like (Isaiah 40:22): “Stretched them out like a tent to dwell in.”",
+                "ושנץ של סנדל (laces of a sandal) – straps that one ties/knots them.",
+                "עד שיבעבעו (of garments dipped in water until they are soaked thru and cease from bulging) – when a person immerses clothing in the water, they emerge like kinds of bubbles/bulges and when they are launder and liquid drips from them, when the water begins to bulge, they have been purified, because they have been in contact with the water that has been absorbed by them to the waters of the Mikveh, but when they are dried, the water does not come into all of it until they have ceased from bulging. That when a person immerses a sheet and is not able to stretch it out, for the Mikveh is not that wide, he inserts it in the water when it is folded up, and through it the water bulges/bubbles, but when they rest from bulging it is known that the waters came through all of it."
+            ],
+            [
+                "מטבילן עד מקום המדה (one immerses them up to the point of their proper measure) – and the rest does not require ritual immersion, for all that are stand to be cut off is considered as something cut off. And there is no interposition to the place of the cutting itself, for the covered parts of utensils do not require being in water like that of a human being, and they permit the covered parts of utensils on the covered parts of humans, for whereas the covered parts of a person, assuming that they don’t require water coming on them, we do need that they are worthy for water to come on them, but the covered pars of utensils, even if they are worthy for water to come upon them, it is not necessary, for a person is not particular/mindful there.",
+                "ר' יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.",
+                "מטבילין עד מקום המדה – until [a length] of four [handbreadths] for a large [bucket] and up to ten [handbreadths] for a small [bucket], and the remainder is ritually pure and does not require ritual immersion, and even if the measure ended at half of ring in the chain, there is no need to immerse other than up until one-half of the ring.",
+                "ר' טרפון אומר עד שיטבול את כל הטבעת – for the measure had ended at its half. And the Halakha is not according to Rabbi Tarfon."
+            ],
+            [
+                "אין מטבילין חמין בצונן – that food and liquid do not have ritual purity in a Mikveh, but rather, only the water that had been defiled only, because of contact and connection between liquids, but contact between liquids is only effective in cases of one [kind of liquid] mixed with something similar, warm with warm, fresh [water] with fresh [water] and bitter [water] with bitter [water], but one type mixed with another type, the contact between liquids is not effective and the waters were not purified.",
+                "מלא משקין – as for example, wine and oil and fruit juice and all liquids other than water.",
+                "כאילו לא טבל – because they interpose. And especially, that their appearance didn’t change, that they were not abolished in the water.",
+                "מלא מי רגלין רואין אותן כאילו הן מים – for urine is a kind of water, and when the waters of the Mikveh come in contact with them, a connection is made to them, and they do not interpose and the utensil is purified. But there are books that have the reading: \"רואין אותן כאילו הם יין\"/we see them as if they are wine, but if their appearance would change and they return to the appearance of water, they are nullified in the water and the utensil is purified. And like this reading is found in the Tosefta [Mikvaot, Chapter 7, Halakha 4].",
+                "מלא מי חטאת – water that had been sanctified in the ashes of the [Red] Heifer. And from them we sprinkle on those who are [ritually] impure through contact with the dead.",
+                "עד ירבו המים על מי חטאת – that most of the utensil will be empty in order that the waters of the Mikveh that enter the utensil will be greater than the waters of purification [from the Red Heifer] that would be within it. For if not, he still remains in his [ritual] defilement and they (i.e., the waters) are like the rest of the liquids that interpose between the utensil and the waters of the Mikveh.",
+                "כור – thirty Seah.",
+                "ואין בו אלא רביעית – waters of purification [from the Red Heifer], or the rest of the liquids.",
+                "כאילו לא טבל – for Rabbi Yossi holds that a quarter [LOG] of liquids or a quarter [LOG] of waters of purification [from the Red Heifer], invalidate ritual immersion, and interpose even within a large utensil, until he removes the quarter [LOG] of liquids or of the waters of purification [from the Red Heifer] and he returns and immerses them empty. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "כל האוכלים מצטרפין – [if] one consume impure foods from several kinds and there is in all of them like one-half of a furrow (i.e., a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave) which is two eggs [bulk] according to Rashi and an egg-and-a-half according to the words of Maimonides (see also Tractate Meilah, Chapter 4, Mishnah 5), they combine to invalidate his body from consuming heave-offering [if he is a Kohen]. And similarly, if he drank from several kinds of the seven liquids which are water, wine, olive oil, honey, milk, blood and dew, for these alone are called liquids. All of these combine one with the other to invalidate the body with one-quarter of a LOG, as it is written (Leviticus 11:34): “As to any food that may be eaten, it shall become unclean if it came in contact with water, or to any liquid that may be drunk, [it shall become unclean if it was inside any vessel],” it teaches on the food-stuffs that they all combine and on all the liquids that all of them combine.",
+                "שעשו בו שאר משקין – to invalidate the body.",
+                "כמים – but the rest of the liquids invalidate the Mikveh with three LOG like water. Alternatively, the rest of the liquids complete the measurement of the Mikveh for forty Seah like water, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected [shall be clean],” but not a Mikveh of the rest of the liquids."
+            ],
+            [
+                "שתה משקין טמאין – other liquids other than water.",
+                "שאינן טהורים בגוף – the [ritual] immersion did not count for them through the immersion of the body, for food and liquid outside of water do not have ritual purity in the Mikveh.",
+                "אבל שתה מים טמאין וטבל – they are [ritually] pure in the body, and they have purity in the Mikveh through contact between liquids [placing iit in a container and submerging the container in a ritual bath so that the water of the ritual bath comes in contact with the impure water].",
+                "הרי הוא כמות שהיתה – pure like it was, that saves it while it is still absorbed so that it would not become defiled.",
+                "טובל ואוכל בתרומה – for impurity that is absorbed doe not defile others.",
+                "בזמן שהוא נראה – on his body from the outside.",
+                "טובל ואוכל בתרומה – it doesn’t make a difference whether it is an impure arrow or whether it is a pure arrow, it does not interpose through [ritual] immersion all the while that it is not seen."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מקואות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..6a7a6fddaff6690f08395fb8dfe9d0bad7caf86b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/On Your Way.json	
@@ -0,0 +1,587 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Mikvaot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה מקואות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>שש מעלות במקואות.</b> מקומות של כינוס מים יש בהן שש מעלות, כל אחת מהן גדולה מחברתה:",
+                "<b>מי גבים.</b> חפירה שבקרקע המכונסין בה מים שאינן שאובין והן פחות מארבעים סאה שהוא שיעור מקוה:",
+                "<b>גבים.</b> לשון מים מגבא (ישעיה ל׳):",
+                "<b>שתה טמא ושתה טהור טמא.</b> אם שתה מאותן המים טמא תחלה ואח״כ שתה מהן הטהור, נטמא הטהור. לפי שנפלה טפה מפיו של טמא לתוך הגבא, ושמא שתה אותה הטהור ונטמא, דהשותה משקין טמאים פוסל את התרומה. והוא משמונה עשו. דבר שגזרו בו ביום כדאיתא פרק קמא דשבת. ואע״ג דאינו פוסל את התרומה אלא אם כן שתה רביעית, מכל מקום כשבאה הטפה הטמאה בפיו, טימאה כל המשקין שבפיו. ואותה טפה לא סלקא לה השקה בגבא, דמיירי כשאין בו ארבעים סאה כדקתני בסיפא. וע״י נגיעת הטמא אין מי הגבא מיטמאים עד שיתלשו. והכי איתא בתוספתא:",
+                "<b>מילא בכלי טהור.</b> מן המים שבגבא לאחר ששתה בו הטמא. דחיישינן לאותה טפה כדפרישית, נטמא הכלי, שהכלים מיטמאין בנגיעת משקין טמאין:",
+                "<b>אם הדיח.</b> את הככר, טמא, ואם לאו טהור, מפני שאין מי גבאין עלולים לקבל טומאה עד שיתלשו, הלכך אם לא הדיח טהור, ואפילו כשהגביה הככר לא הוחשבו מים שבו לקבל טומאה מן הטפה, שנתבטלה הטפה במים הטהורים. אבל כשהדיח, הוחשבו והוכשרו מים שבידיו לקבל טומאה מן הטפה ולא נתבטלה בהן אלא אדרבה נטמאו וטימאו את הככר:"
+            ],
+            [
+                "<b>מילא בכלי טמא.</b> לעיל אשמעינן כשהטומאה באה למים מחמת אדם טמא, והכא אשמעינן כשהטומאה באה מחמת כלי [טמא]:"
+            ],
+            [
+                "<b>נפלו מים טמאים.</b> הכא אשמעינן שמי גבאים הללו מקבלין טומאה על יד משקין טמאין שנפלו בהן:",
+                "<b>רבי שמעון אומר בין שהדיח בין שלא הדיח.</b> אכולהו קאי ר׳ שמעון, בין אטומאה שבאה מחמת אדם, בין מחמת כלי, בין מחמת משקין, בכולהו סבירא ליה בין הדיח בין שלא הדיח טמא הככר. וטעמא דרבי שמעון, שאני אומר שטיפת המים טמאים שנפלו מפי הטמא או מן הכלי או מן המשקין טמאין, לבסוף כשנפלו כל המים נשתיירה הטיפה ההיא על הככר וטמאתו. ואין הלכה כרבי שמעון:  "
+            ],
+            [
+                "<b>או שהלך בהן הטמא ושתה טהור טהור.</b> שאין מי גבאים עלולים לקבל טומאה עד שיתלשו, כדאמרן לעיל:",
+                "<b>אחד מי גבאים מי בורות מי שיחין.</b> כולהו שוין לכל הדינים דתנינן במתניתין עד המעלה השנית. בורות, הן עשויין עגולין. שיחין, ארוכין וקצרים. מערות, מרובעות ומכוסות בקירוי אלא שיש להן פה:",
+                "<b>מי תמציות שפסקו.</b> גשמים היורדים על ההרים ומתמצין המים ומבעבעין מן ההרים לאחר שפסקו הגשמים ופסקו ההרים מזחילתן, אותן המים הנשארים הן כמי גבאים, ואם שתה מהן אדם טמא או מילא בכלי טמא או נפלו בהן משקין טמאין, אין הטיפה הטמאה מתבטלת בהן. אבל כל זמן שלא פסקו ההרים מזחילתן, אע״פ שפסקו הגשמים, אין נחשבין כמי גבאים, ומי הגשמים הנזחלין אחר כך מן ההרים מבטלים הטיפה הטמאה אע״פ שהמים הראשונים לא בטלוה. והכי תנן בפרק ב׳ דמכשירין (משנה ב׳) מי שפיכות שירדו עליהם מי גשמים, אם רוב מן הטהור, טהור. אימתי, בזמן שקדמו מי שפיכות, אבל קדמו מי גשמים, אפילו כל שהוא, מי שפיכות טמא:",
+                "<b>הקרובים לעיר ולדרך טמאים.</b> דחיישינן שמא שתה [מהן] טמא או מילא בכלי טמא:",
+                "<b>עד שיהלכו רוב בני אדם.</b> השיירות ההולכות בדרך רחוקה. דאז טמאים, שמא שתה מהן אדם טמא או מילא בכלי טמא:  "
+            ],
+            [
+                "<b>מאימתי טהרתן.</b> של קרובים ורחוקין:",
+                "<b>משירבו וישטופו.</b> משירדו גשמים וירבו מי הגשמים על המים שהיו בהם כבר קודם ששתה [מהם] הטמא או שמילא מהם בכלי טמא, וגם שיהיו שוטפין ויעברו על שפת הגבא ויצאו לחוץ. ושיעור השטיפה, כל שהוא:",
+                "<b>רבו.</b> לא כבית שמאי דבעו תרוייהו שירבו וישטופו, אלא כיון שרבו מי גשמים שבאו אח״כ על המים שהיו בהן בשעת טומאתן, נטהרו, אע״פ שלא שטפו ויצאו לחוץ:",
+                "<b>ר׳ שמעון אומר מששטפו.</b> מי גשמים על גדותיו של גבא ויצאו לחוץ, נטהר הגבא: ",
+                "<b>אע״פ שלא רבו.</b> מי הגשמים שבאו אחרי כן על המים שהיו בגבא בשעת טומאתן:",
+                "<b>כשרים לחלה.</b> מי גבאים הללו דתנן במתניתין, כשרים להשתמש בהן לחלה, ללוש ולבשל בהן חלה:",
+                "<b>וליטול מהן לידים.</b> לכל דבר שצריך נטילת ידים:"
+            ],
+            [
+                "<b>מי תמצית שלא פסקו.</b> ההרים מזחילתן ועדיין הן מבצבצין מימי הגשמים שירדו עליהן, אלו מבטלים הטפה הראשונה הטמאה שהיתה בגבא. לפיכך שתה טמא ושתה טהור כל זמן שלא פסקו, טהור, דמים טמאים שנפלו שם, נטהרו. וזו היא המעלה, דהני דלעיל לא עלתה טבילה למים הטמאים, ואילו הכא עלתה. אבל אין כשרים לטבילת אדם וכלים וידים:  "
+            ],
+            [
+                "<b>טובליו.</b> בני אדם כל גופו:",
+                "<b>ומטבילין.</b> הכלים, והידים למידי דבעי טבילת ידים ולא סגי בנטילה, כגון לקודש:",
+                "<b>מעין.</b> שמימיו נובעים, והמים הנובעים מעטים מן המים שאובין ששפכו בתוכו:",
+                "<b>שוה למקוה לטהר באשבורן.</b> ולא בזוחלין. דקיי״ל מעין מטהר בזוחלין ומקוה מטהר באשבורן, והאי משום מים שאובים מרובים שבו שוה למקוה לטהר באשבורן ולא בזוחלין:",
+                "<b>ולמעין להטביל בו בכל שהוא.</b> ולא בעי ארבעים סאה כמקוה, דאין מקוה מטהר בפחות מארבעים סאה, והאי מטהר בכל שהוא כמעין:  "
+            ],
+            [
+                "<b>מים מוכין.</b> מים נובעים שהן מלוחים או חמים:",
+                "<b>שהן מטהרים בזוחלין.</b> ואילו מעין שמימיו מועטים דלעיל אינו מטהר בזוחלין אלא באשבורן:",
+                "<b>מים חיים.</b> נובעים שאינן מוכין:",
+                "<b>שהן טבילה לזבים.</b> דכתיב (ויקרא ט״ו:י״ג) ורחץ את בשרו במים חיים:",
+                "<b>והזייה למצורעים.</b> דכתיב בהו (שם י״ד) אל כלי חרש על מים חיים:",
+                "<b>וכשרים לקדש בהן מי חטאת.</b> דכתיב בהו (במדבר י״ט:י״ז) מים חיים אל כלי:"
+            ]
+        ],
+        [
+            [
+                "<b>הטמא שירד לטבול.</b> ספיקו טמא. דאוקי גברא אחזקתיה ובחזקת טומאה הוא:"
+            ],
+            [
+                "<b>בין ברשות היחיד בין ברשות הרבים טמאות.</b> אע״ג דספק טומאה ברשות הרבים ספיקו טהור, הרי ספק טהרה הוא ולא ספק טומאה:",
+                "<b>בטומאה חמורה.</b> באב הטומאה שמטמאתו מן התורה:",
+                "<b>טומאה קלה.</b> דרבנן:",
+                "<b>אכל אוכלים טמאים.</b> אכל חצי פרס מאוכלים טמאים, או שתה רביעית משקין טמאין, נפסל גופו מלאכול בתרומה, ופוסל את התרומה מדרבנן. וכולן משמונה עשר דבר שגזרו בו חכמים, וכולן מפורשים פרק קמא דשבת:",
+                "<b>ואפילו טבל.</b> דהשתא איכא תרתי לריעותא, שמא לא טבל כלל, ואפילו טבל, שמא קודם טבילה נתחסר, אפילו הכי ספיקו טהור:",
+                "<b>רבי יוסי מטמא.</b> ואפילו בטומאה דרבנן. משום דגברא בחזקת טומאה:",
+                "<b>אבל ספיקו ליטמא ולטמא.</b> כגון ספק אכל אוכלים טמאים או לא אכל, הרי ספיקו ליטמא. או ודאי אכל אוכלים טמאים, ספק נגע בככר של תרומה ספק לא נגע, הרי ספיקו לטמא, בהני מטהר רבי יוסי, דאין כאן חזקת טומאה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספק מים שאובים שטיהרו חכמים.</b> במסכת טהרות פרק הזורק טומאה, תמן תנינן, אלו ספיקות שטיהרו חכמים ספק מים שאובין למקוה:",
+                "<b>ספק נפלו.</b> שלשה לוגין מים שאובים במקוה חסר:",
+                "<b>ספק יש בהן ארבעים סאה.</b> כלומר ספק היה במקוה ארבעים סאה כשרים קודם שנפלו השאובין, דשוב אין השאובין פוסלין אותו:",
+                "<b>שיש לו במה יתלה.</b> שיש לו מקום לתלות נפילתן שלא גרמו לו פסול:",
+                "<b>שאין לו במה יתלה.</b> דמה נפשך בהי מינייהו דנפל פסלוהו, הלכך שניהם פסולין. והאי דמטהרינן הכא ספק מים שאובין במקום שיש לו במה לתלות, היינו משום דשאובין דרבנן. והא דתניא בתורת כהנים אך מעין ובור מקוה מים, מה מעין בידי שמים אף מקוה בידי שמים, אסמכתא בעלמא היא:"
+            ],
+            [
+                "<b>בתחילה.</b> שלא היה במקוה מים כלל כשנפל בו רביעית מים שאובין, ונשלם אחר כך שיעורו במי גשמים:",
+                "<b>על פני המים.</b> לאחר שהיו בו הרבה מים כשרים:",
+                "<b>וחכמים אומרים.</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>של לוג לוג.</b> לוג אחד בכל גומא:",
+                "<b>עד שלא הגיעו לגומא שלישית כשר.</b> דהוי ליה כמקוה שלם שנפלו לתוכו שלשה לוגין מים שאובין דלא פסלוהו, והכא נמי הואיל והיו במקוה ארבעים סאה קודם שהגיעו המים לגומא שלישית, לא נפסל המקוה:",
+                "<b>כמקוה סמוך למקוה.</b> כמקוה כשר הסמוך לשאוב, שזה עומד בכשרותו וזה עומד בפסלותו, והכא נמי המים שבגומות כעומדים בפני עצמם חשיבי ולא כמעורבין. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>המסנק.</b> כמו המסלק. שמסלק את הטיט לצד אחד. ולא שתלש הטיט מן המים, אלא בתוך המים סילקו לצד אחד. שאם תלשו מן המים נחשב כשאוב, ואם משכו ממנו שלשה לוגין פוסל את המקוה. ודוקא כשאין במקוה ארבעים סאה, הוא דשלשה לוגין מים שאובין פוסלין את המקוה. אבל אם היו בו ארבעים סאה, אין כל מים שאובין שבעולם פוסלין אותו:",
+                "<b>ור׳ שמעון מכשיר.</b> משום דאין מתכוין לשאיבה אלא לסלק את הטיט למקום אחד. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>לנגבן.</b> תרגום והנה חרבו, והא נגובו. ודוקא לנגבן, שלא נתכוין לקבל המים, לכך לא נעשו שאובים, דכתיב אך מעין ובור, מה מעין שאין בו תפיסת ידי אדם, אף בור שאין בו תפיסת ידי אדם:",
+                "<b>אם עונת גשמים היא.</b> שנתקשרו שמים בעבים וירדו גשמים:",
+                "<b>אם יש בו כמעט מים בבור</b> גרסינן. ולא גרסינן או:",
+                "<b>ישבר.</b> הקנקנים ויפלו המים שבתוכן לבור, דהמשכה היא, כיון שמתוך כלים שבורים נופלים לבור:",
+                "<b>ואם לאו.</b> שאינה עונת גשמים, אי נמי שאין מים בבור:",
+                "<b>לא ישבר.</b> דאם אינה עונת גשמים הרי לא יוכל לעשות מקוה מן המים שבקנקנים בלבד, דסבירא ליה לרבי אליעזר שאובה שהמשיכוה כולה או רובה, פסולה. אבל כשהיא עונת גשמים, ישבר להמשיך אלו המים ויתמלא רוב המקוה במי גשמים. וכשאין בו מים כלל, לא ישבר אע״פ שהיא עונת גשמים, שמא יפלו מן המים לבור רביעית קודם שבירה. ור׳ אליעזר לטעמיה דאמר לעיל רביעית מים פוסלים את המקוה (לכתחילה):",
+                "<b>[בתחילה] רבי יהושע אומר בין כך ובין כך ישבר.</b> דקסבר שלשה לוגין פוסלין את המקוה בין בתחילה בין בסוף, ולא רביעית, ולא חיישינן שמא יפלו לבור שלשה לוגין קודם שבירה. ואף על גב דלאו עונת גשמים היא, ישבר, דיכול להמשיך עד שיעור מקוה, דקסבר שאובה שהמשיכה כולה, טהורה. ואין הלכה כר׳ אליעזר:",
+                "<b>או יכפה.</b> שכופה הקנקנים שעל הגג שלא יפלו המים מתוכן לבור, אלא יפלו לצד אחר ומשם נמשכים לבור:",
+                "<b>אבל לא יערה.</b> שאם הגביה הקנקנים ועירה אותן, נעשו כמים שאובין, שהרי יש בהן תפיסת ידי אדם:  "
+            ],
+            [
+                "<b>הסייד.</b> אומן הסד את הבור בסיד כדי שיחזיק מימיו, ודרכו להביא הסיד לבור בעציץ, ואותו בור היו בו מים כשרים ונשקע העציץ לתוך המים ונתמלא:",
+                "<b>אם היו המים צפים על גביו כל שהו ישבר.</b> שלא נשאבו המים, דכל שעה הן מעורבין. אבל אם היה מעלה העציץ בידו היו נפסקים ונעשים תלושין:",
+                "<b>ואם לאו.</b> שאין המים צפים על גביו:",
+                "<b>לא ישבר.</b> וכשאינה עונת גשמים איירי. דאם היה עונת גשמים כיון דאיכא מים בבור ישבר, כדאמרן:",
+                "<b>רבי יהושע אומר בין כך ובין כך ישבר.</b> דיכול להמשיך, כדפרישנא לעיל:"
+            ],
+            [
+                "<b>המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו.</b> ואין מים בבור אלא אלו שבקנקנים:",
+                "<b>הרי זה ישבר.</b> כר׳ יהושע דאין רביעית פוסל, ומשבר את הקנקנים ועושה מקוה בתחילה:"
+            ],
+            [
+                "<b>רבי יהושע אומר בטיט ובמים.</b> כשהמים צפים על גבי הטיט ואפילו רגליו שוקעות בטיט מטבילין לר׳ יהושע, מפני שהמים מקדימים. ור׳ אליעזר לית ליה האי סברא. אבל אם היה מטביל כלי קטן במים הצפים על גבי הטיט, בהא מודה ר׳ אליעזר דעלתה לו טבילה, כיון שלא היה שוקע בטיט כלל ומצטרף להשלים ארבעים סאה. והלכה כרבי יהושע:",
+                "<b>שהקנה יורד מאליו.</b> שהוא רך ונימוח כל כך שאם ישימו בו קנה ישקע בטיט מאליו:",
+                "<b>מקום שאין קנה המדה עומד.</b> קנה שמודדין בו אינו עומד מאליו בתוכו, וזה אינו רך ונימוח כראשון:",
+                "<b>משקולת.</b> בדיל של הבנאים. וכל השיעורין הללו כל אחד מוסיף בקושי הטיט ועביו, שהראשון רך מכולם, והשני קשה הימנו, והשלישי קשה הימנו, וכן כולם:",
+                "<b>בפי חבית.</b> שפיה צר וקטן. ואם הטיט רך כל כך שיכול לישפך ולהיכנס בפי הצר של חבית, עלתה לו טבילה:",
+                "<b>שפופרת הנוד.</b> שפופרת של קנה שמניחין על פי הנוד ששופכים לתוכו. ושיעור הנקב של שפופרת הנוד, שיהיו חוזרות בו שתי אצבעות בינוניות, שהן רוחב שתי אצבעות הראשונות של פס היד, לא הגודל:",
+                "<b>הנמדד בלוג.</b> כל זמן שהוא רך כל כך שהוא נמדד בלוג והוא כלי שמחזיק שש ביצים, הוא נמדד עם המקוה וטובלין בו. והלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יוסי אומר.</b> ולזה לוג ומחצה ונתערבו. והרי יש כאן שלשה לוגין מים שאובין שהן פוסלין את המקוה, אע״פ כן כשרין:",
+                "<b>שלא נקרא עליהם שם פסול.</b> שאם היו מוסיפין מים כשרין בכל אחד עד תשלום שיעור של מקוה, היה כל אחד מהן כשר:",
+                "<b>ונחלק לשנים.</b> והוסיפו בכל אחד מים כשרים עד שיש בכל אחד מהם כשיעור מקוה:",
+                "<b>פסול.</b> כל אחד מהן:",
+                "<b>וחסר אפילו קרטוב.</b> לאחר שנפלו עליו שלשה לוגין מים שאובין מצומצמים נחסר ממנו אפילו קרטוב של מים:",
+                "<b>כשר.</b> להוסיף עליו מים ולהשלימו לשיעור מקוה. שאי אפשר שבאותו קרטוב שחסר, לא חסר מעט מן השלשה לוגין, ונמצא שלא היה בו שלשה לוגין מים שאובין:",
+                "<b>קרטוב.</b> חלק מס״ד בלוג:",
+                "<b>עד שיצא ממנו מלואו.</b> המים שהיו בו תחילה כשנפלו בו שלשה לוגין מים שאובין:",
+                "<b>ועוד.</b> מעט יותר כדי לחסר משלשה לוגין. כגון מקוה שהיו בו עשרים סאה מים כשרים ונפלו לתוכו שלשה לוגין מים שאובין ונתמלא אח״כ מי גשמים, לעולם הוא בפסולו עד שיוציא ממנו עשרים סאה שהיו שם תחילה, ועוד מעט יותר, למעט שלשה לוגין:"
+            ],
+            [
+                "<b>שיעמיד בחצר ארבעים סאה.</b> מקוה כשר למטה מן הפסול, ופותקן לכשר כדי שיתחברו, ויטהר העליון הפסול מן התחתון הכשר, דאמרינן גוד אסיק. וכל שכן אם הכשר למעלה והפסול למטה, דאמרינן גוד אחית:",
+                "<b>אא״כ פסק.</b> שפסקו מימיו ויצאו ממנו מלואו ועוד כדאמרן. ויש גורסים אא״כ פקק, כלומר אא״כ סתם על המקוה אשר עשה עד שלא יגע אחד באלה המים. וגירסא ראשונה נראה לי עיקר. ואין הלכה כר׳ אלעזר בן עזריה:"
+            ],
+            [
+                "<b>והאמה נכנסת לו.</b> כגון מי גשמים שבאו מן המדרון ונכנסים לו:",
+                "<b>הסוחט את כסותו.</b> והמים שהיו נבלעים בו חשיבי מים שאובים, וכשהוא סוחטן לתוך הבור הן באין ממקומות הרבה שמכאן ומכאן לבגד:",
+                "<b>והמערה מן הצרצור.</b> כלי חרס שעושין על פיו שבכה כמין מכבר מעשה רשת, והמערה ממנו מטיל המים ממקומות הרבה:",
+                "<b>ר׳ עקיבא מכשיר.</b> קסבר דאין שלשה לוגים מים שאובין פוסלין את המקוה אא״כ מטילן למקוה מכלי אחד וממקום אחד, משא״כ בכסות וצרצור:",
+                "<b>וחכמים פוסלים.</b> דסברי שלשה כלים מצטרפין:",
+                "<b>לא אמרו מטילין אלא מטיל.</b> כל זה קיבל ר׳ עקיבא מרבותיו, דכלי המטיל שלשה לוגין מים למקוה פוסל את המקוה:",
+                "<b>ולא כך אמרו אלא שנפלו.</b> ולא שנא מכלי אחד או מכלים הרבה. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>מכלי אחד משנים וכו׳</b> סיומא דמלתייהו דרבנן היא:",
+                "<b>תשעה קבין מים.</b> בעל קרי חולה שאינו יכול לטבול, אם נתנו עליו תשעה קבין מים, טהור. ואשמעינן מתניתין דלא שנא מכלי אחד לא שנא משנים או שלשה כלים:",
+                "<b>וכן טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין.</b> דפוסל את התרומה, כדאמרינן פרק קמא דשבת [דף יג], הני שלשה לוגין משנים או שלשה כלים מצטרפין, מארבעה אין מצטרפין:",
+                "<b>במה דברים אמורים.</b> דמשנים ושלשה כלים מצטרפין:",
+                "<b>בזמן שלא נתכוין לרבות.</b> אמקוה קאי, שלא נתכוין להוסיף עליו כדי להרבות בו מים:",
+                "<b>אפילו קרטוב.</b> שיעור מועט, אחד מס״ד בלוג:"
+            ]
+        ],
+        [
+            [
+                "<b>המניח כלים תחת הצנור.</b> מרזב שמי גשמים נכנסים בו ויורדים דרך פיו למקוה. והכא מיירי בצנור של עץ שקבעו ולבסוף חקקו, דהואיל ולא היה תורת כלי עליו כשקבעו, אע״פ שחקקו אחרי כן לא חשיבי המים שבתוכו מים שאובים, הואיל ולא היה תורת כלי עליו בתלוש:",
+                "<b>ואחד כלים קטנים.</b> דלא תימא דלא חשיבי:",
+                "<b>אפילו כלי גללים.</b> דלא חשיבי כלים לענין טומאה, חשיבי כלים לפסול את המקוה, אפילו אם שברם או כפה אותם, דלא דמי למניח קנקנים בראש הגג לנגבן:",
+                "<b>ובית הלל מטהרין בשוכח.</b> בפרק קמא דשבת בגמרא, מוקמי פלוגתייהו כשהניחן תחת הצנור בשעת קישור עבים ונתפזרו ושכחן וחזרו ונתקשרו, דבית שמאי סברי משום פיזור עבים לא נתבטלה מחשבתו הראשונה, דגלי דעתיה שרצה שיפלו לתוכן. ובית הלל סברי בטלה מחשבתו, דכי נתפזרו, אסח דעתיה, דקסבר לא ירדו גשמים עוד. אבל הניחן תחת הצנור בשעת קישור עבים ואיחרו הגשמים לבוא ויצא למלאכתו ושכחן, דברי הכל הואיל ומתחילה לכך נתכוין לא בטלה מחשבתו בשכחתו. ואם הניחן בשעת פיזור עבים, דברי הכל טהורים, שלא נתכוין מתחילה לכך:",
+                "<b>בשוכח בחצר שהוא טהור.</b> בחצר שלא תחת הצנור, ונתמלאו מן הנוטפין ונפלו למקוה. דדוקא תחת הצנור הוא דפליגי בית שמאי, דגלי דעתיה דרצה שיפלו לתוכן, ומשום פיזור לא בטלה מחשבה קמייתא. אבל מניח בחצר, אפילו בשעת קישור, לא מוכחא מעיקרא מחשבתו קמייתא שפיר, הלכך בטלה כשנתפזרו:",
+                "<b>עדיין מחלוקת במקומה עומדת.</b> שלא עמדו למנין על כך ולא רבו תלמידי בית שמאי:"
+            ],
+            [
+                "<b>המניח טבלא תחת הצנור.</b> להמשיך המים למקוה:",
+                "<b>אם יש לה לבזבז.</b> שפה סביב מארבע רוחותיה, כדי שיהיה לה בית קיבול:",
+                "<b>פוסלת את המקוה.</b> דהוו להו מים שאובים. ומשום צנור לא היה מפסיל מקוה, דאיירי בצנור שקבעו ולבסוף חקקו כדפרישית:",
+                "<b>זקפה לידוח.</b> כדי שתודח מטנופת שבה:",
+                "<b>אינה פוסלת את המקוה.</b> דלא קיימא כדרך קבלתה:"
+            ],
+            [
+                "<b>החוטט בצנור.</b> דרך צנור להיות פתוח משני צדדים, ואין פוסל את המקוה אא״כ חקק בו חקק מעט כדי לקבל צרורות המעכבים הלוך המים, וכשחקקו ולבסוף קבעו איירי, הואיל והיה עליו תורת כלי כשהיה תלוש, הרי המים העוברים בו שאובים הן ופוסלים את המקוה:",
+                "<b>ובשל חרס.</b> לא חשיב כלי אא״כ יש לו בית קיבול של רביעית:",
+                "<b>לא אמרו רביעית אלא בשברי החרס.</b> דוקא בכלי חרס לאחר שנשבר בעינן שיהא השבר מחזיק רביעית. אבל מתחילתו אפילו כל שהוא חשוב כלי. ואין הלכה כר׳ יוסי:",
+                "<b>מתחלחלים.</b> מתגלגלים בתוך בית קיבול, שאינם מהודקים בו אע״פ שנתמלא מהם אלא מתנענעים אילך ואילך. לשון ותתחלחל המלכה (אסתר ד׳):",
+                "<b>פוסלין את המקוה.</b> דלא נתבטל קיבולו:",
+                "<b>ירד לתוכו.</b> לתוך בית קיבולו:",
+                "<b>עפר ונכבש.</b> שהעפר נקבע ונעשה מהודק יפה והמים עוברים עליו. תרגום במסלה נעלה (במדכר כ׳) באורח כבישא נסק:",
+                "<b>כשר.</b> דאין כאן בית קיבול:",
+                "<b>סילון וצינור ומרזב.</b> אחד הוא:",
+                "<b>שהוא צר מכאן ומכאן.</b> משני פיותיו, ממקום שהמים נכנסים בו וממקום שיורדים ממנו למקוה:",
+                "<b>ורחב באמצע.</b> אפילו הכי לא חשיב לקבלה כל זמן שלא חקק בו לקבל צרורות:"
+            ],
+            [
+                "<b>מים שאובים.</b> שהן פסולים למקוה.",
+                "<b>ומי גשמים.</b> הכשרים. ",
+                "<b>שנתערבו בחצר או בעוקה.</b> גומא שהמים מתקבצים בהן, או על מעלות המערה, ומשם נמשכו וירדו למקוה:",
+                "<b>אם רוב מן הכשר.</b> כגון שכ״א סאה מהן מי גשמים. וי״ט מים שאובין, כשר:",
+                "<b>היו מקלחין בתוך המים.</b> שלא ירדו למקוה על ידי המשכה דרך החצר והעוקה ומעלות המערה, אלא מן הכלים עצמן היו מקלחין לתוך המקוה:",
+                "<b>ואם לאו פסול.</b> דשלשה לוגין מים שאובים פוסלים כשנפלו למקוה שלא כדרך המשכה. אבל דרך המשכה אין פוסלין עד שיהיו הרוב מים שאובים, אפילו המים שאובין בפני עצמן שלא נתערבו בכשרים, אין פוסלין דרך המשכה אלא ברוב. כגון מקוה שיש בו כ״א סאה מי גשמים, ממלא בכתף וממשיך לתוכו י״ט סאה מים שאובים וכשר, הואיל והרוב מים כשרים. וכן הלכה:  "
+            ],
+            [
+                "<b>השוקת.</b> אבן חלולה שעל שפת המעין, והמים נכנסין לה דרך חור שבדופנה, ומשקין בה הבהמות:",
+                "<b>אין ממלאים ממנה.</b> מים למי חטאת:",
+                "<b>ואין מקדשין בה.</b> אין נותנים אפר פרה על המים שבתוכה, דאינה חשובה כלי. והכא מיירי בסלע מחובר שחקקו, ואפילו תלוש שחיברו ולבסוף חקקו, הואיל ולא היה עליו שם כלי בתלוש אינו חשוב כלי:",
+                "<b>ואינה צריכה צמיד פתיל.</b> אם היא באוהל המת, מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל, לפי שאינה חשובה כלי אלא כבור ודות שמצילים על מה שבתוכם בכיסוי לבד:",
+                "<b>ואינה פוסלת את המקוה.</b> אם נפלו מי גשמים מתוכה למקוה אין נחשבים מים שאובים לפסול את המקוה:",
+                "<b>וכמה יהא בנקב.</b> לבטלה מתורת כלי שלא תפסול את המקוה מטעם שאיבה:",
+                "<b>כשפופרת הנאד.</b> ושיעורו שיהיו שתי אצבעות של יד הסמוכות לגודל חוזרות ברחבן בריוח בתוך הנקב:",
+                "<b>שוקת יהוא.</b> כך היתה נקראת:",
+                "<b>וכל טהרות של ירושלים נטבלים על גבה.</b> שמטבילים בתוכה ועושים טהרות. ולא היה בשוקת ארבעים סאה, אלא מקוה שלם היה בצדה, ומי השוקת מתערבים בו דרך נקב כשפופרת:",
+                "<b>עד שתפחת רובה.</b> אפילו יש בנקב כשפופרת הנאד, לעולם תורת כלי עליה עד שתשבר רובה:"
+            ]
+        ],
+        [
+            [
+                "<b>מעין שהעבירו על גבי השוקת.</b> שהוא כלי. ולא שוקת שבסלע:",
+                "<b>פסול.</b> להטביל במים שבתוך השוקת ובמים שיוצאים ועוברים מן השוקת לחוץ, הואיל ומי המעין כולם שופכים לתוך השוקת. אבל אם מי המעין עוברים על שפת השוקת כל שהוא, אף על פי שמקצתם עוברים בתוך השוקת, כשר להטביל במים שעל שפת השוקת או חוצה לה, דמעין מטהר בכל שהוא:",
+                "<b>והפסיקו.</b> שאין מי הבריכה מחוברין למעין:",
+                "<b>הרי הוא כמקוה.</b> ואין מטהר בכל שהוא, עד שיהא שם ארבעים סאה:",
+                "<b>חזר והמשיכו.</b> שחיבר מי המעין לבריכה:",
+                "<b>פסול לזבים.</b> דכבר פסק חיותן. וזבים ומצורעים ומי חטאת כתיב בהו מים חיים:"
+            ],
+            [
+                "<b>העבירו על גבי כלים.</b> שהעביר המעין על דופני הכלי מבחוץ:",
+                "<b>הרי הוא כמו שהיה.</b> לטהר בזוחלים ובכל שהוא:",
+                "<b>הרי הוא כמקוה.</b> דבעי ארבעים סאה ובאשבורן:",
+                "<b>ובלבד שלא יטביל על גבי ספסל.</b> גזירה שמא יטביל בכלים. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שהוא מושך כנדל.</b> שמימיו זוחלים במקומות הרבה, כשרץ זה שמרבה רגלים, וקורין לו בלע״ז צנטופיד״י:",
+                "<b>ריבה עליו.</b> מים שאובים, עד שנמשכו ונתגדלו המקומות שמימיו זוחלים שם:",
+                "<b>הרי הוא כמו שהיה.</b> המקומות הללו מטהרים בזוחלים ובכל שהוא כמו שהיו בתחילה:",
+                "<b>היה המעין עומד.</b> ולא היו מימיו נזחלים, וריבה עליו מים שאובים ונתגדל המעין עד שמימיו נזחלים אילך ואילך מחמת המים שאובין:",
+                "<b>שוה וכו׳ למעין.</b> המקומות הללו שהמים נזחלים בהם, שוין למעין שמטהרים בכל שהן, ושוים למקוה שאין מטהרים בזוחלין אלא באשבורן. פירוש אחר, ריבה עליו והמשיכו, הרחיב הבריכות שהיו מושכות מים מן המעין ההוא והגדילן, הרי הוא כמות שהיה, דבמקום שהיו מימיו זוחלים קודם שריבה עליהן והרחיבן, שם מטהר בזוחלין, ומן הצדדים אין מטהר אלא באשבורן. אבל אם לא היו מימיו זוחלים אלא עומדים, וריבה עליו, שהרחיב מקום עמידתן, והמשיכם, שעשה מקום עמידתן זוחלין, שוה למקוה לטהר באשבורן, ואין מטהר בזוחלין, מאחר דעיקר מקום המעין אינן זוחלין:"
+            ],
+            [
+                "<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית, ששם נקוו כל מימי בראשית:",
+                "<b>ולא נאמר ימים.</b> בלשון רבים, אלא מפני שמעורבין בו מיני ימים הרבה, שכל הנחלים הולכים אליו:",
+                "<b>רבי יוסי אומר כל הימים.</b> וים הגדול נמי תורת מעין עליהם לענין שהם מטהרין בזוחלין, מפני שהנחלים הולכים וזוחלין עליהם. אבל פסולין הן לתורת מים חיים, שהכתוב קראן מקוה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הזוחלין.</b> כגון נהרות שהן זוחלין, הרי הן כמעין ומטהרין בזוחלין ובכל שהן:",
+                "<b>והנוטפים.</b> כגון מי גשמים:",
+                "<b>כמקוה.</b> לטהר בארבעים סאה ובאשבורן:",
+                "<b>שהם כשרים.</b> כזוחלין. הואיל ונוטפין מועטים. ואפילו במקום שאין כדי טבילה בזוחלין אלא אם כן נוטפין משלימים להם:",
+                "<b>ונוטפין שעשאן זוחלין.</b> כגון מקוה שפרץ על שפתו ומימיו יוצאין וזוחלין:",
+                "<b>סומך אפילו מקל.</b> או קנה, או זב או זבה סומכין ביד או ברגל, וסותמין מקום יציאת המים עד שיעמדו המים במקום אחד ונעשים אשבורן, ויורד הטמא וטובל:",
+                "<b>כל דבר שהוא מקבל טומאה.</b> לא מיבעיא זב וזבה שהן טמאין, שאינן יכולים לסתום מקום יציאת המים בידיהם או ברגליהם כדי להעמיד המים ולעשותן אשבורן, אלא אפילו טהור גמור, הואיל והוא מקבל טומאה:",
+                "<b>אין מזחילין בו.</b> כלומר אין מעמידין בו מקום הזחילה כדי שיעשה אשבורן ויוכל לטבול בו. וטעמא דרבי יוסי, דאמר קרא מקוה מים יהיה טהור, הוייתן תהא על ידי טהרה. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>גל שנתלש.</b> מן הים שהולך וסוער:",
+                "<b>ונפל על האדם ועל הכלים טהורים.</b> לחולין בלבד, דחולין לא בעו כונה. אבל למעשר שני ולתרומה, לא טהר הטובל עד שיכוין:",
+                "<b>טובלין.</b> איש ואשה:",
+                "<b>ומטבילין.</b> כלים או ידים במקום שצריך טבילת ידים, כגון לקודש דלא סגי בנטילה:",
+                "<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:",
+                "<b>נעיצין.</b> קצרים מלמטה ורחבים מלמעלה:",
+                "<b>פרסת חמור.</b> והוא הדין פרסת כל בהמה:",
+                "<b>המעורבת בבקעה.</b> גומא שנעשית בקרקע על ידי פרסת רגל של בהמה ונתקבצו בה מים, והיא מעורבת למקוה של ארבעים סאה על יד נקב כשפופרת הנוד, מטבילין בה:",
+                "<b>חרדלית.</b> כמו הר דלית זרם מים הבאים מדליו של הר, פירוש מגובה ההר ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי.",
+                "<b>ובית הלל אומרים אין מטבילין.</b> עד שיהיו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:",
+                "<b>שגודר כלים וטובל בהם.</b> עושה מחיצה בכלים כדי שיעכבו הילוך המים ולא יהיו זוחלין, וטובל באותן המים שבתוך מחיצת הכלים שהן כמי מקוה ",
+                "<b>וכלים שגדר בהן לא הוטבלו.</b> לפי שלא הוטבל כל הכלי במים שבתוך המחיצה, כי אם הצד שכלפי החרדלית ולא צד שכלפי חוץ. ואי קשיא, והא אמר ר' יוסי לעיל כל דבר שהוא מקבל טומאה אין מזחילין בו, והיכי פליג אבית הלל שמודים שגודר כלים וטובל בהן. יש לומר, דהאי ומודים אסיפא קאי, דאמר וכלים שגדר בהן לא הוטבלו, והכי קאמר, מודים בית שמאי לבית הלל שהגודר כלים וטבל בהן, כלים שגדר בהן לא הוטבלו. אבל בית הלל לעולם סברי שאין גודר כלים וטובל בהן, כר׳ יוסי דאמר כל דבר שהוא מקבל טומאה אין מזחילין בו. והכי משמע בתוספתא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המעורב.</b> חורי המערה. חורין שבתוך המקוה. ומשום שרוב טבילות שלהן במערות, קרי למקוה מערה:",
+                "<b>כמה שהן.</b> אע״פ שאין נקובין כשפופרת הנוד:",
+                "<b>עוקת המערה.</b> גומא שבשולי המקוה, אין מימיה נחשבין עם מימי המקוה שלמעלה מהן להיות כשרי לטבול בהן, אלא אם כן יש ביניהן כשפופרת הנוד לחברן:",
+                "<b>אמר ר׳ יהודה אימתי.</b> לא בא ר׳ יהודה לחלוק אלא לפרש:",
+                "<b>בזמן שהיא מעמדת את עצמה.</b> כשבא לטבול בעוקה, העוקה היא מעמדת את עצמה, ואין הגג המפסיק בינה ובין המערה נופל מאליו:",
+                "<b>אבל אם אינה מעמדת את עצמה.</b> ובשעה שבא לטבול, נופל גג העוקא, שהוא תחתית המקוה, ומתערבים מימי המערה במי העוקה:",
+                "<b>מטבילין בה כמו שהיא.</b> אפילו אין בנקב כשפופרת הנוד:"
+            ],
+            [
+                "<b>והטבילן הרי אלו טהורים.</b> ואפילו אין פי הדלי רחב כשפופרת הנוד. וכגון שהדלי עצמו טמא וצריך טבילה, דמגו דסלקא ליה טבילה לדלי, סלקא ליה נמי למה שבתוכו:",
+                "<b>ואם לא טבל.</b> גרסינן. כלומר ואם הדלי טהור ואינו מטבילו, שאינו צריך טבילה:",
+                "<b>עד שיהו מעורבין כשפופרת הנוד.</b> אין הכלים שבתוכו טהורים עד שיהיה בפי הדלי כשפופרת הנוד:"
+            ],
+            [
+                "<b>בזה עשרים ובזה עשרים.</b> מים כשרים, ובשלישי עשרים סאה מים שאובין:",
+                "<b>וטבלו ונתערבו.</b> על ידי טבילתן צפו המים והשיקו ונתחברו שלשתן זה בזה:",
+                "<b>המקואות טהורים.</b> אפילו השאוב. שהרי שני הכשרים מתערבים יחד ויש כאן שיעור מקוה ארבעים סאה מים כשרים, וכשמתחבר להן השאוב שהמים צפין על גביהן מחמת הטובלים, הוכשרו מימיו לטבילה:",
+                "<b>היה השאוב באמצע.</b> מחמת שהשאוב מפסיק בין שנים החיצונים הכשרים, אין הכשרים מתערבין זה עם זה:",
+                "<b>המקואות כמות שהיו.</b> שהכשרים כשרים להקוות עליהן להשלים ארבעים סאה כשרים, והשאוב אין כשר להקוות עליו. ואע״פ שמימי השאוב מתערבים עם כל אחד, לא מיפסלי להקוות עליהן, דדרך המשכה נתערבו ולא נפלו מן הכלי לכשרין, ומה שירדו ממנו לכל אחד, נתבטל ברוב קודם שירדו למקוה:"
+            ],
+            [
+                "<b>שהיו בהן שלשה לוגין מים.</b> בלועין ודבוקין בהן, אבל אינן נראין בעין, הלכך לא גזרו רבנן דאין זה מקרי נפלו:"
+            ],
+            [
+                "<b>השידה והתיבה.</b> כלים גדולים של עץ ומונחים בתוך מקוה כשר:",
+                "<b>אלא אם כן היו נקובים כשפופרת הנוד.</b> דומיא דעוקה דאמרינן לעיל שצריך שתהא נקובה כשפופרת הנוד:",
+                "<b>בכלי גדול.</b> כגון בר תשעה טפחים או יותר, דמיעוטו הוי ארבעה טפחים, סגי בנקיבת ארבעה טפחים. ואין הלכה כרבי יהודה:",
+                "<b>שק או קופה.</b> סל עשוי מנצרים של ערבה קלופין:",
+                "<b>מטבילין בהן כמו שהן.</b> אם הן בים. ולא בעו נקיבה כשפופרת הנוד, שכולם מלאים נקבים ובטלים מים שבתוכן לגבי מי מקוה:",
+                "<b>אינן פוסלין את המקוה.</b> משום מים שאובין:",
+                "<b>ומעלין אותן כדרכן.</b> כגון במקוה שיש בו ארבעים סאה מצומצמות דאמרינן לקמן דכר וכסת של עור כיון שהגביה שפתותיהם מן המים, המים שבתוכן שאובין, כיצד יעשה, מטבילן ומעלה אותן דרך שוליהן, ובשק וקופה לא חיישינן, דלא חשיבי מים שבתוכן שאובין לפסול את המקוה:"
+            ],
+            [],
+            [
+                "<b>עירוב מקואות.</b> מקוה חסר שבצד מקוה שלם. אי נמי, בזה עשרים סאה ובזה עשרים סאה ומתערבין המים דרך חריץ או נקב, שיעורו לצרפן ולהכשירן כאילו יש בכל אחד ארבעים סאה:",
+                "<b>כשפופרת הנוד כעביה וכחללה.</b> של קנה שנותנין בפי הנוד:",
+                "והיינו <b>כשתי אצבעות חוזרות למקומן.</b> מתהפכות בריוח בחלל הנקב. ושתי אצבעות שאמרו הם שתי אצבעות הסמוכות לגודל, הראשונות שבפס היד, דהיינו אצבע ואמה:",
+                "<b>מפני שהיא מן התורה.</b> חיוב הטבילה במקוה מים הוי מן התורה:",
+                "<b>וכן כזית מן המת.</b> ספק יש בהן כשיעור ספק אין בהן כשיעור, ספיקן טמא. ודוקא ברשות היחיד. אבל ברשות הרבים, ספיקן טהור. ואע״ג דאפילו בדרבנן ספק טומאה ברשות היחיד ספיקו טמא, מכל מקום הכא אילו הוו שיעורי דרבנן, היינו מטהרין אותו:",
+                "<b>כל שיעמוד.</b> בין עפר בין צרורות בין יבחושים אדומים הגדלין במים, אם עומדין על פי הנקב ממעטין בשפופרת הנוד ואין המקואות מתערבין:",
+                "<b>כל שהוא מבריית המים.</b> כגון יבחושים אדומים. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>העליון מן התחתון.</b> כגון שהיה העליון מים שאובים ותחתון מים כשרים:",
+                "<b>והרחוק מן הקרוב.</b> ולא חיישינן שמא בא אדם והפסיק השקתו ולא עלתה לו טבילה:",
+                "<b>מביא סילון של חרס או של אבר.</b> והוא הדין של עץ או של עצם או של זכוכית. אבר, עופרת:",
+                "<b>ומניח ידו תחתיו.</b> של הסילון כדי שלא יצאו מים לחוץ כשהוא מתמלא עד שעה שישיק ויתחברו עם המקוה האחר:",
+                "<b>אפילו כשערה.</b> דהקלו בשאובה שהיא דרבנן. אבל אם היה העליון חסר מכשיעור ובא להכשירו על ידי השקה להשלימו לכשיעור, אין די בהשקה כשערה, דאפילו רבי יהודה דמיקל טפי בפרק ב׳ דגיטין [דף ט״ו], בעי טופח על מנת להטפיח:",
+                "<b>ממלא בכתף.</b> דמאחר שיש במקוה ארבעים סאה מים כשרים, אפילו כל מים שאובין שבעולם אין פוסלין אותו:"
+            ],
+            [
+                "<b>לשתי.</b> מלמעלה למטה:",
+                "<b>לערב.</b> מימין לשמאל:",
+                "<b>חלוף הדברים.</b> מלמעלה למטה, אין מצטרף. מימין לשמאל, מצטרף. ואין הלכה כרבי יהודה:",
+                "<b>נפרצו זה בתוך זה.</b> היינו מלמעלה בראש הכותל. דדוקא כשנסדק הכותל או ניקב ולמעלה בראשו שלם, הוא דבעינן כשפופרת הנוד, אבל כשנפרץ הכותל בראשו והמים מתחברים שם, סגי ברום כקליפת השום וברוחב כשפופרת הנוד:"
+            ],
+            [
+                "<b>האביק שבמרחץ.</b> כלי של מתכת משוקע באמבטי ויש בו נקב, דכשנמאסין מי האמבטי מחמת הטבילות פותחים הנקב שבאביק ויוצאים המים שבאמבטי וממשיכין לו מים אחרים נקיים וסותמים הנקב שלא יצאו המים, והמים הנמשכים לאמבטי הן כשרים לטבילה, דלאחר שרחצו בחמין שבמרחץ נכנסים לאמבטי וטובלים שם:",
+                "<b>בזמן שהוא באמצע פוסל.</b> לפי שכל המים גרורים על גביו, ומים הגרורים על גבי כלים הרי אלו פסולים:",
+                "<b>מן הצד אינו פוסל.</b> דאין המים גרורים על גביו, ואין כאן שאוב אלא מה שבתוכו, ושאר המים הוו להו מקוה כשר סמוך לשאוב, ומים שאובין בצד מים כשרים לא פסלי ואף על פי שנוגעים זה בזה:",
+                "<b>אם מקבלת האמבטי רביעית.</b> מים כשרים קודם שיגיעו לאביק, כאילו מקבלת ארבעים סאה דמי, משום דרביעית שיעור מקוה היא מדאורייתא להטביל בה מחטין וצנוריות:",
+                "<b>אם מקבל האביק.</b> כלומר כיון דאביק הוא העשוי לקבלה כל שהוא, פסול בכל ענין שיהיה, בין באמצע, בין מן הצד, בין מקבלת האמבטי רביעית קודם שבא לאביק, בין אינה מקבלת:  "
+            ],
+            [
+                "<b>המטהרת שבמרחץ.</b> שיקתות המים העשויות במרחץ שנמשכים להם מים צוננים להשתטף בהן כדי לטהר עצמן לאחר שרחצו בחמין, ופעמים שהן שתי שקתות זו בצד זו אלא שהאחת עליונה מחברתה, ויש נקב בכותל שבין שתיהן שהמים יוצאים מזו לזו:",
+                "<b>אם יש כנגד הנקב שלשה לוגין.</b> שהנקב רחב וארוך כשיעור שיכנסו בו שלשה לוגין, נפסלה העליונה מחמת המים שאובין שבתחתונהש דחשיב כאילו המים שכנגד חלל הנקב שאובין הן באמצע העליונה, לא מן הצד, ושלשה לוגין מים שאובין פוסלים כשהן באמצע אע״פ שאין פוסלין מן הצד. ורבותא נקט שהתחתונה מים שאובין והעליונה מים כשרים, שדרך המים לרדח ואין דרכן לעלות, ואעפ״כ נפסל העליון. וכל שכן שיפסל כשיהיה הכשר לצד תחתון:",
+                "<b>כמה יהא בנקב.</b> השתא אתא לאשמועינן כמה שיעורו של נקב שיצאו ממנו שלשה לוגין בבת אחת:",
+                "<b>אחד משלש מאות ועשרים בבריכה.</b> דשלשה לוגין אחד משלש מאות ועשרים [בארבעים] סאה. כיצד, הסאה ששה קבין, והקב ארבעה לוגין, נמצאו ארבעים סאה הן תשע מאות וששים לוג, הרי שלשה לוגין חלק אחד משלש מאות ועשרים בבריכה, כלומר במקוה כשר של ארבעים סאה, ושיערו חכמים שיעור מקוה שמחזיק ארבעים סאה, אמד על אמה ברום שלש אמות, הרי שיעור הנקב המחזיק שלשה לוגין הוא אחד משלש מאות ועשרים מאמה על אמד ברום שלש אמות המחזיק ארבעים סאה. ורמב״ם כתב, שאם היתה הבריכה פחות או יותר מארבעים סאה, מחשבין הנקב בפחות וביותר לפי חשבון זה, כגון אם היה בבריכה עשרים סאה, צריך להיות הנקב אחד ממאה וששים:",
+                "<b>אפילו התחתונה מלאה כשרים והעליונה מלאה שאובין.</b> שדרך מים לירד, אפילו הכי אין שלשה לוגין שאובין שבנקב פוסלין את התחתונה:",
+                "<b>שלא אמרו אלא שלשה לוגין שנפלו.</b> ואין השאובין פוסלין את המקוה עד שיפלו לתוכו. והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מעלין.</b> משלימין לארבעים סאה:",
+                "<b>ולא פוסלין.</b> בשלשה לוגין שאובין. וכולהו מפרש כיצד: ",
+                "<b>הכפור.</b> גשמים שיורדין נקפים:",
+                "<b>גליד.</b> מים שקפאו על פני הארץ או על פני המים:",
+                "<b>טיט הנרוק.</b> טיט רך ורקיק שנעשה כמו רוק:",
+                "<b>אבן הברד כמים.</b> כמים שאובים דאמרינן לקמן פוסלים ולא מעלים. ואין הלכה כרבי יוחנן בן נורי. והלכה כעדותן של אנשי מידבא שעושין מקוה מן השלג אפילו לכתחילה:",
+                "<b>נמצאו מעלין.</b> שהשלימוהו:",
+                "<b>ולא פוסלין.</b> בשלשה לוגין שאובין. שהרי סאה היא הרבה יותר משלשה לוגין, ולא נפסל המקוה בכך:"
+            ],
+            [
+                "<b>המים.</b> שאובין. בין טמאין בין טהורים:",
+                "<b>מי כבשים.</b> מים שכבשו בהן זיתים או מיני ירקות:",
+                "<b>ומי שלקות.</b> מים ששלקו בהן שלקות:",
+                "<b>והתמד.</b> חרצנים וזגים או שמרים שנתן עליהן מים:",
+                "<b>עד שלא החמיץ.</b> דאם החמיץ, נידון כמי פירות:",
+                "<b>קרטוב.</b> אחד מששים וארבע בלוג:",
+                "<b>פעמים מעלין.</b> כדמפרש, כשיש במקוה ארבעים סאה מים כשרים, ונתן בו סאה מי פירות, ואח״כ נטל סאה ממנו מים ומי פירות מעורבים יחד, הרי כל הסאה של מי פירות שנשארה במקוה משלימים את המקוה:",
+                "<b>פעמים אין מעלין.</b> כדקתני במקוה שיש בו ארבעים סאה חסר אחת:"
+            ],
+            [
+                "<b>ושינו את מראיו כשר.</b> דהדחת כלים לא חשיבא שינוי מראה:",
+                "<b>ואין פוסלים אותו בשינוי מראה.</b> משום דצבעא לית ביה מששא:",
+                "<b>מוחל.</b> מים היוצאים מן הזיתים:",
+                "<b>ימתין עד שירדו גשמים.</b> דלמלאות בכתף אי אפשר, דבחסר עסקינן, שהוא נפסל בשלשה לוגין:",
+                "<b>ממלא בכתף.</b> דמקוה שלם אין השאובים פוסלים אותו לעולם:"
+            ],
+            [
+                "<b>אין בו מראה מים ארבעים סאה.</b> אם אין במקוה ארבעים סאה שיש בהן מראה מים, לא יטבול באותו מקוה אפילו באותו צד שיש בו מראה מים. ואם טבל, לא עלתה לו טבילה:"
+            ],
+            [
+                "<b>ונפלו למקוה לא פסלוהו.</b> הואיל והן נראין כיין, ומי פירות אין פוסלין בשלשה לוגין:",
+                "<b>הכל הולך אחר המראה.</b> אף על פי שאין החלב פוסל המקוה ואין במים שיעור שלשה לוגין לפסול, מ״מ כיון שיש כאן שלשה לוגין שנראין כמים, חשבינן להו כאילו כולן מים. ופוסלין. ואין הלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>השני טמא.</b> דודאי חסר שיעור המקוה בטבילתו של ראשון:",
+                "<b>אף השני טהור.</b> דאמרינן גוד אחית, והוי כאילו המים שהעלה הראשון בגופו הן מחוברין למי מקוה ולא נחסר משיעורו כלום. ופירשו בגמרא דחגיגה [דף י״ט] דלא טיהר רבי יהודה אלא במעלות דרבנן, כגון שהיה טהור לחולין וטבל להיות טהור למעשר, או שהיה טהור למעשר וטבל להיות טהור לתרומה. אבל לעלות מטומאה גמורה לטהרה, דברי הכל טמא. ואין הלכה כר׳ יהודה:",
+                "<b>סגוס.</b> בגד צמר עב, וקורין לו בערבי אלבורנו״ס, ובולע מים הרבה:",
+                "<b>מקצתו נוגע במים טהור.</b> ובמקוה שיש בו מ׳ סאה מצומצמות איירי, וטבל בו אדם לאחר שהטביל בו את הסגוס, טהור האיש הטובל אע״פ שנחסר שיעור מקוה בטבילת הסגוס, מאחר שמקצת הסגוס נוגע במים. ור׳ יהודה היא דסבירא ליה אמרינן גוד אחית:",
+                "<b>המים שבתוכן שאובים.</b> וחוזרים ופוסלים את המקוה בשלשה לוגים. שהרי לא היו בו אלא ארבעים סאה מכוונות ונתחסר כשהגביה שפתותיהן מן המים:",
+                "<b>ומעלה אותם דרך שוליהם.</b> כדי שלא יפלו המים שבתוכן למקוה ויפסלו כל מימיו:"
+            ],
+            [
+                "<b>הטביל בו את המטה.</b> שרגליה גבוהות, ואי אפשר להטבילה כולה כאחת במקוה קטן כזה ששיערו מצומצם, אא״כ רגליה שוקעות בטיט:",
+                "<b>העבה.</b> שאינו נרוק ואין מטבילין בו:",
+                "<b>שהמים מקדמין.</b> להטביל הרגלים קודם שישקעו בטיט, ובמים הוטבלו:",
+                "<b>שמימיו מרודדים.</b> שאין המים עמוקים, מחמת שהמקוה רחב והמים מתפשטים בכולו. ואע״פ שיש בו ארבעים סאה, אין כל גופו מתכסה במים בבת אחת:",
+                "<b>כובש.</b> לצד אחד של מקוה:",
+                "<b>אפילו חבילי עצים וקנים.</b> ואע״ג דנראה כמקוה שחלקו, אפילו הכי הואיל והמים נכנסין ביניהן, לא הוי חלוק. וכובש דנקט, מפני שהעצים והקנים צפים על פני המים, וצריך לכבוש עליהם אבנים כדי שיכנסו תחת המים:",
+                "<b>היה מוליך ומביא במים.</b> מנענע המים בידיו:",
+                "<b>כיון שעבר הגל.</b> של מים על המעלה של מקוה שהמחט מונח בה וצפו מי הגל על המחט, טהורה. ולפי שהמחט דקה וקטנה וירא פן תפול במים, דרך להטבילה כן:"
+            ]
+        ],
+        [
+            [
+                "<b>ארץ ישראל טהורה.</b> ואפילו עיירות של כותים שבתוכה. שלא גזרו טומאה אלא על ארץ העמים בחוצה לארץ:",
+                "<b>ומקואותיה טהורים.</b> ולא מחזקינן להו בשאובים, דסתמא בהכשר נעשו:",
+                "<b>לבעלי קריין.</b> להתירן בדברי תורה. דבעל קרי אסור בדברי תורה עד שיטבול, וכי טביל אפילו במקוה שכל מימיו שאובין מותר:",
+                "<b>אפילו נתמלאו בקילון.</b> שמילאו מים בכתף ושפכו לתוך גומא, ומאותה גומא יש דרך שהולכים המים למקוה:",
+                "<b>שחוץ למפתח.</b> חוץ לפתח המדינה:",
+                "<b>כשרים אף לנדות.</b> להתירן לבעליהן, ואע״ג דאיכא איסור כרת. ולא חיישינן שמא חסרים היו ונפלו עליהם מים שאובים ונתמלאו, דחוץ לפתח המדינה אין רגל בני אדם מצויין שם:",
+                "<b>לפנים מן המפתח.</b> לפנים מפתח המדינה:",
+                "<b>ופסולים לכל הטמאים.</b> שבני אדם מצויין שם הרבה וממלאים בכתף מים ונותנים שם לכבס ולרחוץ:",
+                "<b>מפני הכביסה.</b> שיש לומר חסרים היו ונפסלו מן הכלים שמכבסים שם:",
+                "<b>והרחוקים טהורים.</b> שאין מכבסים בהן וליכא למיחש להכי. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>חלוקים.</b> שמטיף טפין חלוקים כמין שלשלת:",
+                "<b>בתחילה.</b> בתחילת הטלת מי רגלים:",
+                "<b>טהור.</b> דלאו מין קרי הוא, אלא מעצירת השתן הוא בא:",
+                "<b>באמצע ובסוף.</b> של הטלת מי רגלים, טמא, דמין קרי הוא:",
+                "<b>ונמשכים.</b> מי רגלים מדובקים:",
+                "<b>טמא.</b> דמין קרי הוא:",
+                "<b>לבנים כעכורים.</b> ובתחילה טהור, באמצע ובסוף טמא. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>המהרהר בלילה.</b> ורואה שבא על האשה, וכשניעור משנתו מצא בשרו חם ולא מצא טפת קרי:",
+                "<b>טמא.</b> דודאי ראה קרי אלא שנאבד במיעוטו בבגד:",
+                "<b>הפולטת שכבת זרע ביום השלישי טהורה.</b> כגון ששמשה בחמישי בשבת, ופלטה בשבת, לא שנא שמשה בתחילת ליל חמישי דאשתהי הזרע במעיה ארבע עונות שלימות ליל חמישי ויום חמישי ליל ששי וששי, לא שנא שמשה חמישי עם חשיכה, דלא אשתהי אלא מקצת חמישי וליל ששי וששי, דלא איכא אלא שתי עונות שלימות. שהעונה היא או יום או לילה:",
+                "<b>ר׳ ישמעאל אומר.</b> בא לחלוק ולומר דפולטת בשלישי לשמושה טמאה, אבל פולטת ברביעי, טהורה. מיהו מודה הוא דמקצת היום ככולו, דלא הקפידה תורה אלא במנין הימים ולא במנין העונות:",
+                "<b>ופעמים שהן ארבע עונות שלימות.</b> כגון אם שמשה בליל (רביעי) [חמישי] עם חשיכה, פליטתה טמאה עד תחילת ליל שבת:",
+                "<b>ופעמים שהם חמש עונות.</b> כגון אם שמשה בתחלת יום רביעי בעלות השחר, ופליטתה טמאה עד ליל שבת: ",
+                "<b>פעמים שהן שש</b> כגון ששמשה בתחילת ליל רביעי והיא טמאה עד תחילת ליל שבת, נמצאו שש עונות שלימות:",
+                "<b>ר׳ עקיבא אומר לעולם חמש.</b> עונות. ואם יצאה מקצת עונה ראשונה, נותנים לה מקצת עונה ששית להשלים חמש עונות, דכל הפולטת בתוך חמש עונות שלימות, טמאה. והלכה כר׳ אליעזר בן עזריה:"
+            ],
+            [
+                "<b>טמאה.</b> הטפה של שכבת זרע שפלטה:",
+                "<b>טהורה.</b> ואפילו טומאה דרבנן ליכא:",
+                "<b>ולא כבדה את הבית.</b> לא קנחה את עצמה עד שלא ישאר בה לחלוחית של שכבת זרע:",
+                "<b>כאילו לא טבלה.</b> דחיישינן שמא תפלוט טפת שכבת זרע שנשאר לה באותו מקום:",
+                "<b>לכשיטיל מים טמא.</b> שמא נשתייר מן הקרי בתוך האמה ויוצא עם השתן:",
+                "<b>בילד ובבריא טהור.</b> שיוצא בכוח ואין משתייר. ועד כמה קרוי ילד, כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו, ואפילו בן שמונים שנה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>טהורה מטומאתה.</b> מטומאת נדה, ומותרת לבעלה:",
+                "<b>אבל טמאה על גב רוקה</b> שנתלש על המעות קודם טבילה, וטמאה מתורת מגע דרוקה מטמא במגע ובמשא: ",
+                "<b>נתנה שערה בפיה.</b> ולא באו המים בשערה:",
+                "<b>קרצה שפתותיה.</b> דחקה שפתותיה ביותר זו בזו:",
+                "<b>כאילו לא טבלה.</b> ואסורה לבעלה כמו שהיתה:",
+                "<b>האוחז באדם ובכלים ומטבילן טמאין.</b> דבמקום אחיזתו לא באו מים:",
+                "<b>ואם הדיח ידיו במים טהורים.</b> לפי שהמשקה שעל ידיו מתחבר למי המקוה ושוב אין כאן חציצה:",
+                "<b>ר׳ שמעון אומר ירפה וכו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>בית הסתרים.</b> כגון תוך האוזן ותוך החוטם ותוך הפה:",
+                "<b>בית הקמטין.</b> של שחי ושל ערוה. אי נמי, קמטין של זקן וזקנה שבשרם נקמט:",
+                "<b>אין צריך שיבואו בהן מים.</b> דכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים, וכי בשטיפת ידים נטהר הזב, והלא טבילת כל הגוף במים חיים הוא צריך, אלא לומר לך מה ידיו בנראה, אף כל בשרו בנראה, פרט לבית הסתרים. ואף על פי כן אמרו חכמים לעולם ילמד אדם בתוך ביתו שתהא אשה מדיחה קמטיה בשעת טבילה, דנהי דאין צריכין לבוא בהן מים, מקום הראוי לביאת מים בעינן:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות.</b> שהבנות מקלעות בהן שער שבראשן, והן מהודקות בשער שבראש ומונעות המים מליכנס בשער:",
+                "<b>של צמר ושל שער אין חוצצים.</b> ואין הלכה כר׳ יהודה בשל צמר, אבל בחוטין של שער מודים לו חכמים, לפי שהמים נכנסים בהן. ודוקא חוטים שבראש, חוצצין. אבל של צואר, אין חוצצים, שאין אשה חונקת את עצמה:"
+            ],
+            [
+                "<b>קלקי הלב.</b> שער שבחזה כנגד הלב שנסתבך ונעשה כעין שרשרות, והן נמאסות מן הזיעה:",
+                "<b>ובית הסתרים באשה.</b> מפני שהשער נאחז ומסתבך באותו מקום מחמת הזיעה והטינוף והלכלוך. ודוקא באשה נשואה שמקפדת על עצמה שלא תתגנה על בעלה הוא דבית הסתרים הוי חציצה, אבל בפנויה דאינה מקפדת, לא הוי בית הסתרים חציצה:",
+                "<b>לפלוף.</b> צואת העין:",
+                "<b>גליד.</b> ריר היוצא מן המכה שמתיבש ונעשה גליד:",
+                "<b>ושרף היבש.</b> אם היה על בשרה מן השרף הנוטף מהאילנות או מן הפירות, ונתיבש שם:",
+                "<b>גלדי צואה שעל בשרו.</b> שנתיבשה ונעשית גליד:",
+                "<b>והמלמולין.</b> כשידיו של אדם מלוכלכות בטיט או בבצק או בזיעה ומולל ידו אחת על חברתה נעשה על ידו כמין גרגירים של שעורים:",
+                "<b>בשל מרקה.</b> טיט השרוי בלובן ביצה, עשוי לתקן בו הכלים שנסדקו, שאין המים ממחין אותו. מרקה, לשון תמרוקי נשים. ואין הלכה כר׳ יוסי:",
+                "<b>יתדות דרכים.</b> טיט שנתמעך על ידי הלוך בני אדם שמהלכים עליו. וכשהוא לח נקרא גץ יוני, וכשהוא יבש, נקרא יתד הדרכים, שקשה להלך עליהן ונראה כמהלך על גבי יתדות:",
+                "<b>שאין טובלין בהם.</b> אם היה במקוה טיט כזה:",
+                "<b>ולא מטבילין אותן.</b> אם היה על בשרו. ויש מפרשים, ולא מטבילין אותם אם נטמאו מימיו, דלא סלקא השקה במקום הטיט:",
+                "<b>הקומקום.</b> כלי נחושת שמחממים בו המים, ומחמת העשן והשלהבת שעולה על גביו נעשה סביביו פחמין:",
+                "<b>אלא אם כן ישפשף.</b> הפחמין שעל גביו:"
+            ],
+            [
+                "ובית הסתרים באיש. דאיש אינו מקפיד. ואפילו אשה אין מקפדת אלא נשואה כדפרישית:",
+                "<b>ושאינו מקפיד עליו אינו חוצץ.</b> והוא שלא יהיה על רוב גופו. ופסק ההלכה לענין חציצה, רובו ומקפיד עליו, חוצץ דבר תורה. מיעוטו, כלומר אם הדבר החוצץ הוא במיעוט הגוף, אע״פ שמקפיד עליו, אינו חוצץ מן התורה, אבל חכמים גזרו על רובו שאינו מקפיד משום רובו המקפיד, ועל מיעוטו המקפיד נמי משום רובו המקפיד. ולא גזרו על מיעוטו שאינו מקפיד אטו מיעוטו המקפיד, דהיא גופא גזירה, ואנן ניקום ונגזור גזירה לגזירה:  "
+            ],
+            [
+                "<b>לפלוף שבעין.</b> בלח אינו חוצץ, ביבש, חוצץ. ושחוץ לעין דלעיל, בין בלח בין ביבש, חוצץ. וטעמא הוי, דחוץ לעין אדם מקפיד בין בלח בין ביבש. בתוך העין, ביבש מקפיד, בלח אינו מקפיד:",
+                "<b>כשות של קטן.</b> כמין שער נולד בבשר הקטנים, כעין שער הנולד בקשואין שקורין פאקו״ס בערבי, ואותו שער קרוי בלשון משנה כשות של קישות, כך שער של קטן הדומה לו קרוי כשות של קטן, והנשים קוראות לו שער שוטה:",
+                "<b>לא טמא.</b> אם נגע טומאה באותו שער לא נטמא הקטן:",
+                "<b>ולא מטמא.</b> אם היה הקטן טמא באחת מאבות הטומאות, ונגע אדם באותו שער ולא נגע בבשרו, לא נטמא הנוגע, דלא חשיב שער זה יד להכניס טומאה ולהוציא:"
+            ],
+            [
+                "<b>והמור.</b> מוסקו בלע״ז. ויש ספרים גורסים וחמר:",
+                "<b>דרגש.</b> מטה קטנה. תרגום וישבת על מטה כבודה (יחזקאל כ״ג:מ״א) דרגשין:",
+                "<b>על הנקיים חוצצין.</b> משום דקפדי עליהן:",
+                "<b>בלוסין.</b> מלוכלכים. ודומה לו בגמרא בפרק כלל גדול [שבת דף ע״ו] עיסה בלוסה:",
+                "<b>אינן חוצצין.</b> דלא קפדי עליה. והיינו טעמא דמטות בעל הבית ועני:",
+                "<b>איכוף.</b> כמו אוכף. והוא של עור שמשימין על החמור כשנושא המשא:",
+                "<b>זקקים.</b> נושאי הנודות של עור. לשון זיקא בין מליא בין חסרה שריא, במסכת עבודה זרה (דף ס׳):",
+                "<b>אינו חוצץ.</b> שאין מקפידין על הלכלוך:",
+                "<b>עד כאיסר האיטלקי.</b> שהוא רוחב כארבעה גרגרי שעורה, חוצץ. פחות מכאן, אינו חוצץ. ות״ק לא יהיב ביה שיעורא, אלא אפילו פחות מכאיסר חוצץ. והלכה כתנא קמא:  "
+            ],
+            [
+                "<b>משני צדדים.</b> שעובר משני עברי הבגד:",
+                "<b>של בנאים.</b> תלמידי חכמים שעוסקים בבנינו של עולם. וקפדי על רבב שבבגדיהם, דאמר ר׳ יוחנן כל תלמיד חכם שנמצא רבב על בגדיו חייב מיתה:",
+                "<b>ושל בור.</b> גרוע מעם הארץ. ולא קפיד על לכלוך שבבגדיו אלא א״כ יוצא מעבר לעבר. ומרדעת דאמרן לעיל דחוצץ, היינו שעובר משני צדדין. דלא תהא מרדעת חשובה מבגדו של עם הארץ. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>זפתין.</b> זופתי חביות. אי נמי, עושי הזפת:",
+                "<b>מפסלי אילנות.</b> שנוטלים הפסולת מן האילנות. פירוש אחר, כורתי האילנות. לשון פסל לך, שכורת הענפים מן האילן כדי שיתעבה ויגדיל גופו של אילן:",
+                "<b>של קייצין.</b> השוטחים לחמה ליבש פירות של קיץ. פירוש אחר, מלקטי קוצין. וכל הני לא קפדי אלכלוך המטפחות שלהם. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ידות הכלים.</b> כגון יד הקרדום וכיוצא בה שהכניסה בברזל:",
+                "<b>שלא כדרכה.</b> בעיקום:",
+                "<b>ולא מירקן.</b> לא גמר הכנסתן. לשון ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״ב]:",
+                "<b>או שמירקן.</b> שגמר הכנסתן ונשברו:",
+                "<b>כלי שהטבילו דרך פיו כאילו לא טבל.</b> דכל כלי שבתחילת הכנסתו במים כופהו על פיו, אין המים נכנסין לתוכו לעולם אפילו מכניסו כולו, עד שיטנו:",
+                "<b>בלא הזיבורית.</b> שלא הטביל בית ידו, או דבר נוסף שיש בכלי באחת מקצותיו. ולהכי קרו ליה זבורית, שאינו עיקרו של כלי. ואין המים באין בהן עד שיטנו על צדו. וכל הני דמתניתין כולהו טעמא [כדי] שיבואו המים בכולן:",
+                "<b>קלמרין.</b> כלי שמניחין בו את הדיו. וכן קורים אותו בלשון רומי קלמר״ו. ויש מהן שפיהן שוקע לתוכן כדי שלא ישפך הדיו אפילו אם יהפך על פיו. ואם הטבילו כדרכו, אין המים נכנסים בחלל השקוע שסביב פיו מבפנים, לפיכך צריך לנקב מן הצד:  "
+            ],
+            [
+                "<b>הכר.</b> הוא ששוכב עליו:",
+                "<b>הכסת.</b> הוא שמשים תחת מראשותיו:",
+                "<b>שיבואו בהן המים.</b> לתוכן. שדרך כר וכסת של עור להכניס ולהוציא מה שבתוכן:",
+                "<b>כסת עגולה.</b> וקטנה שעושים השרים תחת מראשותיהן:",
+                "<b>הכדור.</b> פלוט״א:",
+                "<b>והאמום.</b> דפוס שעושים עליו את המנעל. והוא עשוי מעור וממלאים אותו בשער או במוכין:",
+                "<b>והקמיע.</b> של כתב או של עקרין מחופה עור:",
+                "<b>ותפלה.</b> של יד או של ראש:",
+                "<b>אינן צריכים שיבואו בהן המים.</b> לפי שאין דרך להכניס ולהוציא מה שבתוכן:"
+            ],
+            [
+                "<b>קשרי העני.</b> בגדיו של עני שנקרעו וקשרן, הקשר ההוא אינו עשוי להתיר לעולם, הלכך אינו צריך להתירו בשעת טבילה כדי שיבואו עליו מים:",
+                "<b>והנימין.</b> נימין ופתילין שתולין על שפת הסדין לנוי ועושין בהן קשרים, ואינן עשויין להתיר לעולם:",
+                "<b>וחבט של סנדל.</b> אזנים שיש לרצועות של סנדל, אין צריך להתיר הקשר שלהן בשעת טבילה, שאין אותו קשר עשוי להתיר:",
+                "<b>בזמן שהיא חוצה.</b> שהקשר חוצץ, שאין המים נכנסים לתוכה. ואימתי יהיה זה, כשהקשר מהודק יפה ואז אינו עשוי להתיר. ולפי שהוא עשוי להתקיים, אין צריך להתירו בשעת טבילה:",
+                "<b>ושל זרוע.</b> קשר של תפלה של יד:",
+                "<b>בזמן שאינה עולה ויורדת.</b> דמיהדק הקשר הרבה, ואין הרצועה עולה ויורדת בו:",
+                "<b>ואזני החמת.</b> אזני הנוד יש בהם קשרים מהודין:",
+                "<b>תורמל.</b> כיס גדול של עור שנושאין הרועים. ובלשון מקרא קרוי ילקוט:"
+            ],
+            [
+                "<b>פרקסין.</b> לבוש התחתון שעל הבשר, והוא פתוח בכתפים, וכשלובשו קושרו על הכתף, ובשעת הפשט מתירו:",
+                "<b>ושפה של סדין צריך למתח.</b> הקמטים שיש בשפתו העליונה, כדי שיבואו המים בין אותם הקמטים:",
+                "<b>למתח.</b> לפשטן ולמשכן. כמו וימתחם כאוהל לשבת (ישעיה מ׳):",
+                "<b>ושנץ של סנדל.</b> רצועות שקושרו בהן:",
+                "<b>שיבעבעו.</b> כשמטביל אדם בגד במים, עולין כמין אבעבועות במים. וכשהן מכובסים ומשקה טופח עליהן, משהתחילו המים לבעבע, טהרו, לפי שהושקו המים הבלועים בו למי המקוה. אבל כשהן נגובים אין המים באין בכולו עד שינוחו מבעבוען. שכשאדם מטביל סדין ואין יכול לשטחו שאין המקוה רחבה כל כך, תוחבו במים כשהוא מקופל ומתוך כך מבעבעים המים, וכשנחין מבעבוען בידוע שבאו המים בכולו:"
+            ],
+            [
+                "<b>מטבילן עד מקום המדה.</b> והשאר אין צריך טבילה, דכל העומד ליחתך כחתוך דמי. ולא הוי חציצה למקום החתך עצמו, דבית הסתרים דכלים אין טעון ביאת מים כמו באדם. ויתירים בית הסתרים דכלים על בית הסתרים דאדם, דאילו בית הסתרים דאדם נהי דאין טעונים ביאת מים בעינן ראוי לביאת מים, ובית הסתרים דכלים אפילו ראוי לביאת מים לא צריכי, דאין אדם מקפיד שם:",
+                "<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:",
+                "<b>מטבילן עד מקום המדה.</b> עד ארבעה לגדול ועד עשרה לקטן, והשאר טהור ואין צריך טבילה, ואפילו כלתה מדה לחצי טבעת שבשלשלת אין צריך להטביל אלא עד חצי טבעת:",
+                "<b>ר׳ טרפון אומר עד שיטביל את כל הטבעת.</b> שכלתה המדה לחציו. ואין הלכה כר׳ טרפון:"
+            ],
+            [
+                "<b>אין מטבילין חמין בצונן.</b> דאוכלים ומשקין אין להם טהרה במקוה, אלא המים שנטמאו בלבד, מטעם השקה וחיבור, ואין השקה מועלת אלא במין עם מינו, חמין בחמין ויפים ביפים ומרים במרים. אבל מין בשאינו מינו אין השקה מועלת בהן ולא נטהרו המים:",
+                "<b>מלא משקין.</b> כגון יין ושמן ומי פירות וכל משקין חוץ ממים:",
+                "<b>כאילו לא טבל.</b> משום דחייצי. ודוקא שלא נשתנו מראיהן, שלא נתבטלו במים:",
+                "<b>מלא מי רגלים רואין אותן כאילו הן מים.</b> דמי רגלים מין מים הן, וכשהשיקו עליהן מי מקוה נעשו חיבור להן ולא חייצי ונטהר הכלי. ויש ספרים שגורסין, רואין אותן כאילו הן יין, ואם היו משתנים מראיהן וחוזרים למראה מים, מתבטלים במים ונטהר הכלי. וכגירסא זו מוכח בתוספתא:",
+                "<b>מלא מי חטאת.</b> מים שנתקדשו באפר פרה, ומהם מזים על טמאי מתים:",
+                "<b>עד שירבו המים על מי חטאת.</b> שיהיה רוב הכלי פנוי כדי שירבו מי מקוה הנכנסים בו על מי חטאת שהיו בתוכו. ואם לאו, עדיין הוא בטומאתו והרי הן כשאר משקין שחוצצין בין הכלי ובין מי המקוה:",
+                "<b>כור.</b> שלשים סאין:",
+                "<b>ואין בו אלא רביעית.</b> מי חטאת. או שאר משקין:",
+                "<b>כאילו לא טבל.</b> דסבירא ליה לרבי יוסי, רביעית משקין או רביעית מי חטאת שבתוך הכלי, פוסלין בטבילה, וחוצצין אפילו בתוך כלי גדול, עד שיסיר הרביעית של משקין או של מי חטאת ויחזור ויטבילו ריקן. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>כל האוכלים מצטרפין.</b> אכל אוכלים טמאים מכמה מינים ויש בכולן כחצי פרס שהן שני ביצים לרש״י וביצה ומחצה לדברי רמב״ם, מצטרפין לפסול גוייתו מלאכול בתרומה. וכן שתה מכמה מינים של שבעה משקין שהם מים יין שמן דבש חלב דם טל, שאלו בלבד נקראין משקין, כולן מצטרפין זה עם זה לפסול את הגויה ברביעית הלוג, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל וכל משקה אשר ישתה, לימד על האוכלין שכולן מצטרפין ועל משקין שכולן מצטרפין:",
+                "<b>שעשו בו שאר משקין.</b> לפסול את הגויה:",
+                "<b>כמים.</b> ואין שאר משקין פוסלין את המקוה בשלשה לוגין כמים. אי נמי, אין שאר משקין משלימין שיעור מקוה לארבעים סאה כמים, דכתיב מקוה מים, ולא מקוה של שאר משקין."
+            ],
+            [
+                "<b>שתה משקין טמאין.</b> שאר משקין חוץ ממים:",
+                "<b>שאינן טהורים בגוף.</b> לא עלתה להן טבילה בטבילת הגוף, דאוכלין ומשקין חוץ ממים אין להם טהרה במקוה:",
+                "<b>אבל שתה מים טמאין וטבל.</b> טהורים בגוף. שיש להן טהרה במקוה על ידי השקה:",
+                "<b>הרי היא כמות שהיתה.</b> טהורה כמות שהיתה, שהוא מציל עליה בעודה בלועה שלא תיטמא:",
+                "<b>טובל ואוכל בתרומה.</b> דטומאה בלועה אינה מטמאה אחרים:",
+                "<b>בזמן שהוא נראה.</b> על גופו מבחוץ:",
+                "<b>טובל ואוכל בתרומה.</b> לא שנא חץ טמא ולא שנא חץ טהור, אינו חוצץ בטבילה כל זמן שאינו נראה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f18315ca02c224f5f2daed0f17ef45a401c30db3
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/merged.json	
@@ -0,0 +1,583 @@
+{
+    "title": "Bartenura on Mishnah Mikvaot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Mikvaot",
+    "text": [
+        [
+            [
+                "<b>שש מעלות במקואות.</b> מקומות של כינוס מים יש בהן שש מעלות, כל אחת מהן גדולה מחברתה:",
+                "<b>מי גבים.</b> חפירה שבקרקע המכונסין בה מים שאינן שאובין והן פחות מארבעים סאה שהוא שיעור מקוה:",
+                "<b>גבים.</b> לשון מים מגבא (ישעיה ל׳):",
+                "<b>שתה טמא ושתה טהור טמא.</b> אם שתה מאותן המים טמא תחלה ואח״כ שתה מהן הטהור, נטמא הטהור. לפי שנפלה טפה מפיו של טמא לתוך הגבא, ושמא שתה אותה הטהור ונטמא, דהשותה משקין טמאים פוסל את התרומה. והוא משמונה עשו. דבר שגזרו בו ביום כדאיתא פרק קמא דשבת. ואע״ג דאינו פוסל את התרומה אלא אם כן שתה רביעית, מכל מקום כשבאה הטפה הטמאה בפיו, טימאה כל המשקין שבפיו. ואותה טפה לא סלקא לה השקה בגבא, דמיירי כשאין בו ארבעים סאה כדקתני בסיפא. וע״י נגיעת הטמא אין מי הגבא מיטמאים עד שיתלשו. והכי איתא בתוספתא:",
+                "<b>מילא בכלי טהור.</b> מן המים שבגבא לאחר ששתה בו הטמא. דחיישינן לאותה טפה כדפרישית, נטמא הכלי, שהכלים מיטמאין בנגיעת משקין טמאין:",
+                "<b>אם הדיח.</b> את הככר, טמא, ואם לאו טהור, מפני שאין מי גבאין עלולים לקבל טומאה עד שיתלשו, הלכך אם לא הדיח טהור, ואפילו כשהגביה הככר לא הוחשבו מים שבו לקבל טומאה מן הטפה, שנתבטלה הטפה במים הטהורים. אבל כשהדיח, הוחשבו והוכשרו מים שבידיו לקבל טומאה מן הטפה ולא נתבטלה בהן אלא אדרבה נטמאו וטימאו את הככר:"
+            ],
+            [
+                "<b>מילא בכלי טמא.</b> לעיל אשמעינן כשהטומאה באה למים מחמת אדם טמא, והכא אשמעינן כשהטומאה באה מחמת כלי [טמא]:"
+            ],
+            [
+                "<b>נפלו מים טמאים.</b> הכא אשמעינן שמי גבאים הללו מקבלין טומאה על יד משקין טמאין שנפלו בהן:",
+                "<b>רבי שמעון אומר בין שהדיח בין שלא הדיח.</b> אכולהו קאי ר׳ שמעון, בין אטומאה שבאה מחמת אדם, בין מחמת כלי, בין מחמת משקין, בכולהו סבירא ליה בין הדיח בין שלא הדיח טמא הככר. וטעמא דרבי שמעון, שאני אומר שטיפת המים טמאים שנפלו מפי הטמא או מן הכלי או מן המשקין טמאין, לבסוף כשנפלו כל המים נשתיירה הטיפה ההיא על הככר וטמאתו. ואין הלכה כרבי שמעון:  "
+            ],
+            [
+                "<b>או שהלך בהן הטמא ושתה טהור טהור.</b> שאין מי גבאים עלולים לקבל טומאה עד שיתלשו, כדאמרן לעיל:",
+                "<b>אחד מי גבאים מי בורות מי שיחין.</b> כולהו שוין לכל הדינים דתנינן במתניתין עד המעלה השנית. בורות, הן עשויין עגולין. שיחין, ארוכין וקצרים. מערות, מרובעות ומכוסות בקירוי אלא שיש להן פה:",
+                "<b>מי תמציות שפסקו.</b> גשמים היורדים על ההרים ומתמצין המים ומבעבעין מן ההרים לאחר שפסקו הגשמים ופסקו ההרים מזחילתן, אותן המים הנשארים הן כמי גבאים, ואם שתה מהן אדם טמא או מילא בכלי טמא או נפלו בהן משקין טמאין, אין הטיפה הטמאה מתבטלת בהן. אבל כל זמן שלא פסקו ההרים מזחילתן, אע״פ שפסקו הגשמים, אין נחשבין כמי גבאים, ומי הגשמים הנזחלין אחר כך מן ההרים מבטלים הטיפה הטמאה אע״פ שהמים הראשונים לא בטלוה. והכי תנן בפרק ב׳ דמכשירין (משנה ב׳) מי שפיכות שירדו עליהם מי גשמים, אם רוב מן הטהור, טהור. אימתי, בזמן שקדמו מי שפיכות, אבל קדמו מי גשמים, אפילו כל שהוא, מי שפיכות טמא:",
+                "<b>הקרובים לעיר ולדרך טמאים.</b> דחיישינן שמא שתה [מהן] טמא או מילא בכלי טמא:",
+                "<b>עד שיהלכו רוב בני אדם.</b> השיירות ההולכות בדרך רחוקה. דאז טמאים, שמא שתה מהן אדם טמא או מילא בכלי טמא:  "
+            ],
+            [
+                "<b>מאימתי טהרתן.</b> של קרובים ורחוקין:",
+                "<b>משירבו וישטופו.</b> משירדו גשמים וירבו מי הגשמים על המים שהיו בהם כבר קודם ששתה [מהם] הטמא או שמילא מהם בכלי טמא, וגם שיהיו שוטפין ויעברו על שפת הגבא ויצאו לחוץ. ושיעור השטיפה, כל שהוא:",
+                "<b>רבו.</b> לא כבית שמאי דבעו תרוייהו שירבו וישטופו, אלא כיון שרבו מי גשמים שבאו אח״כ על המים שהיו בהן בשעת טומאתן, נטהרו, אע״פ שלא שטפו ויצאו לחוץ:",
+                "<b>ר׳ שמעון אומר מששטפו.</b> מי גשמים על גדותיו של גבא ויצאו לחוץ, נטהר הגבא: ",
+                "<b>אע״פ שלא רבו.</b> מי הגשמים שבאו אחרי כן על המים שהיו בגבא בשעת טומאתן:",
+                "<b>כשרים לחלה.</b> מי גבאים הללו דתנן במתניתין, כשרים להשתמש בהן לחלה, ללוש ולבשל בהן חלה:",
+                "<b>וליטול מהן לידים.</b> לכל דבר שצריך נטילת ידים:"
+            ],
+            [
+                "<b>מי תמצית שלא פסקו.</b> ההרים מזחילתן ועדיין הן מבצבצין מימי הגשמים שירדו עליהן, אלו מבטלים הטפה הראשונה הטמאה שהיתה בגבא. לפיכך שתה טמא ושתה טהור כל זמן שלא פסקו, טהור, דמים טמאים שנפלו שם, נטהרו. וזו היא המעלה, דהני דלעיל לא עלתה טבילה למים הטמאים, ואילו הכא עלתה. אבל אין כשרים לטבילת אדם וכלים וידים:  "
+            ],
+            [
+                "<b>טובליו.</b> בני אדם כל גופו:",
+                "<b>ומטבילין.</b> הכלים, והידים למידי דבעי טבילת ידים ולא סגי בנטילה, כגון לקודש:",
+                "<b>מעין.</b> שמימיו נובעים, והמים הנובעים מעטים מן המים שאובין ששפכו בתוכו:",
+                "<b>שוה למקוה לטהר באשבורן.</b> ולא בזוחלין. דקיי״ל מעין מטהר בזוחלין ומקוה מטהר באשבורן, והאי משום מים שאובים מרובים שבו שוה למקוה לטהר באשבורן ולא בזוחלין:",
+                "<b>ולמעין להטביל בו בכל שהוא.</b> ולא בעי ארבעים סאה כמקוה, דאין מקוה מטהר בפחות מארבעים סאה, והאי מטהר בכל שהוא כמעין:  "
+            ],
+            [
+                "<b>מים מוכין.</b> מים נובעים שהן מלוחים או חמים:",
+                "<b>שהן מטהרים בזוחלין.</b> ואילו מעין שמימיו מועטים דלעיל אינו מטהר בזוחלין אלא באשבורן:",
+                "<b>מים חיים.</b> נובעים שאינן מוכין:",
+                "<b>שהן טבילה לזבים.</b> דכתיב (ויקרא ט״ו:י״ג) ורחץ את בשרו במים חיים:",
+                "<b>והזייה למצורעים.</b> דכתיב בהו (שם י״ד) אל כלי חרש על מים חיים:",
+                "<b>וכשרים לקדש בהן מי חטאת.</b> דכתיב בהו (במדבר י״ט:י״ז) מים חיים אל כלי:"
+            ]
+        ],
+        [
+            [
+                "<b>הטמא שירד לטבול.</b> ספיקו טמא. דאוקי גברא אחזקתיה ובחזקת טומאה הוא:"
+            ],
+            [
+                "<b>בין ברשות היחיד בין ברשות הרבים טמאות.</b> אע״ג דספק טומאה ברשות הרבים ספיקו טהור, הרי ספק טהרה הוא ולא ספק טומאה:",
+                "<b>בטומאה חמורה.</b> באב הטומאה שמטמאתו מן התורה:",
+                "<b>טומאה קלה.</b> דרבנן:",
+                "<b>אכל אוכלים טמאים.</b> אכל חצי פרס מאוכלים טמאים, או שתה רביעית משקין טמאין, נפסל גופו מלאכול בתרומה, ופוסל את התרומה מדרבנן. וכולן משמונה עשר דבר שגזרו בו חכמים, וכולן מפורשים פרק קמא דשבת:",
+                "<b>ואפילו טבל.</b> דהשתא איכא תרתי לריעותא, שמא לא טבל כלל, ואפילו טבל, שמא קודם טבילה נתחסר, אפילו הכי ספיקו טהור:",
+                "<b>רבי יוסי מטמא.</b> ואפילו בטומאה דרבנן. משום דגברא בחזקת טומאה:",
+                "<b>אבל ספיקו ליטמא ולטמא.</b> כגון ספק אכל אוכלים טמאים או לא אכל, הרי ספיקו ליטמא. או ודאי אכל אוכלים טמאים, ספק נגע בככר של תרומה ספק לא נגע, הרי ספיקו לטמא, בהני מטהר רבי יוסי, דאין כאן חזקת טומאה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספק מים שאובים שטיהרו חכמים.</b> במסכת טהרות פרק הזורק טומאה, תמן תנינן, אלו ספיקות שטיהרו חכמים ספק מים שאובין למקוה:",
+                "<b>ספק נפלו.</b> שלשה לוגין מים שאובים במקוה חסר:",
+                "<b>ספק יש בהן ארבעים סאה.</b> כלומר ספק היה במקוה ארבעים סאה כשרים קודם שנפלו השאובין, דשוב אין השאובין פוסלין אותו:",
+                "<b>שיש לו במה יתלה.</b> שיש לו מקום לתלות נפילתן שלא גרמו לו פסול:",
+                "<b>שאין לו במה יתלה.</b> דמה נפשך בהי מינייהו דנפל פסלוהו, הלכך שניהם פסולין. והאי דמטהרינן הכא ספק מים שאובין במקום שיש לו במה לתלות, היינו משום דשאובין דרבנן. והא דתניא בתורת כהנים אך מעין ובור מקוה מים, מה מעין בידי שמים אף מקוה בידי שמים, אסמכתא בעלמא היא:"
+            ],
+            [
+                "<b>בתחילה.</b> שלא היה במקוה מים כלל כשנפל בו רביעית מים שאובין, ונשלם אחר כך שיעורו במי גשמים:",
+                "<b>על פני המים.</b> לאחר שהיו בו הרבה מים כשרים:",
+                "<b>וחכמים אומרים.</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>של לוג לוג.</b> לוג אחד בכל גומא:",
+                "<b>עד שלא הגיעו לגומא שלישית כשר.</b> דהוי ליה כמקוה שלם שנפלו לתוכו שלשה לוגין מים שאובין דלא פסלוהו, והכא נמי הואיל והיו במקוה ארבעים סאה קודם שהגיעו המים לגומא שלישית, לא נפסל המקוה:",
+                "<b>כמקוה סמוך למקוה.</b> כמקוה כשר הסמוך לשאוב, שזה עומד בכשרותו וזה עומד בפסלותו, והכא נמי המים שבגומות כעומדים בפני עצמם חשיבי ולא כמעורבין. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>המסנק.</b> כמו המסלק. שמסלק את הטיט לצד אחד. ולא שתלש הטיט מן המים, אלא בתוך המים סילקו לצד אחד. שאם תלשו מן המים נחשב כשאוב, ואם משכו ממנו שלשה לוגין פוסל את המקוה. ודוקא כשאין במקוה ארבעים סאה, הוא דשלשה לוגין מים שאובין פוסלין את המקוה. אבל אם היו בו ארבעים סאה, אין כל מים שאובין שבעולם פוסלין אותו:",
+                "<b>ור׳ שמעון מכשיר.</b> משום דאין מתכוין לשאיבה אלא לסלק את הטיט למקום אחד. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>לנגבן.</b> תרגום והנה חרבו, והא נגובו. ודוקא לנגבן, שלא נתכוין לקבל המים, לכך לא נעשו שאובים, דכתיב אך מעין ובור, מה מעין שאין בו תפיסת ידי אדם, אף בור שאין בו תפיסת ידי אדם:",
+                "<b>אם עונת גשמים היא.</b> שנתקשרו שמים בעבים וירדו גשמים:",
+                "<b>אם יש בו כמעט מים בבור</b> גרסינן. ולא גרסינן או:",
+                "<b>ישבר.</b> הקנקנים ויפלו המים שבתוכן לבור, דהמשכה היא, כיון שמתוך כלים שבורים נופלים לבור:",
+                "<b>ואם לאו.</b> שאינה עונת גשמים, אי נמי שאין מים בבור:",
+                "<b>לא ישבר.</b> דאם אינה עונת גשמים הרי לא יוכל לעשות מקוה מן המים שבקנקנים בלבד, דסבירא ליה לרבי אליעזר שאובה שהמשיכוה כולה או רובה, פסולה. אבל כשהיא עונת גשמים, ישבר להמשיך אלו המים ויתמלא רוב המקוה במי גשמים. וכשאין בו מים כלל, לא ישבר אע״פ שהיא עונת גשמים, שמא יפלו מן המים לבור רביעית קודם שבירה. ור׳ אליעזר לטעמיה דאמר לעיל רביעית מים פוסלים את המקוה (לכתחילה):",
+                "<b>[בתחילה] רבי יהושע אומר בין כך ובין כך ישבר.</b> דקסבר שלשה לוגין פוסלין את המקוה בין בתחילה בין בסוף, ולא רביעית, ולא חיישינן שמא יפלו לבור שלשה לוגין קודם שבירה. ואף על גב דלאו עונת גשמים היא, ישבר, דיכול להמשיך עד שיעור מקוה, דקסבר שאובה שהמשיכה כולה, טהורה. ואין הלכה כר׳ אליעזר:",
+                "<b>או יכפה.</b> שכופה הקנקנים שעל הגג שלא יפלו המים מתוכן לבור, אלא יפלו לצד אחר ומשם נמשכים לבור:",
+                "<b>אבל לא יערה.</b> שאם הגביה הקנקנים ועירה אותן, נעשו כמים שאובין, שהרי יש בהן תפיסת ידי אדם:  "
+            ],
+            [
+                "<b>הסייד.</b> אומן הסד את הבור בסיד כדי שיחזיק מימיו, ודרכו להביא הסיד לבור בעציץ, ואותו בור היו בו מים כשרים ונשקע העציץ לתוך המים ונתמלא:",
+                "<b>אם היו המים צפים על גביו כל שהו ישבר.</b> שלא נשאבו המים, דכל שעה הן מעורבין. אבל אם היה מעלה העציץ בידו היו נפסקים ונעשים תלושין:",
+                "<b>ואם לאו.</b> שאין המים צפים על גביו:",
+                "<b>לא ישבר.</b> וכשאינה עונת גשמים איירי. דאם היה עונת גשמים כיון דאיכא מים בבור ישבר, כדאמרן:",
+                "<b>רבי יהושע אומר בין כך ובין כך ישבר.</b> דיכול להמשיך, כדפרישנא לעיל:"
+            ],
+            [
+                "<b>המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו.</b> ואין מים בבור אלא אלו שבקנקנים:",
+                "<b>הרי זה ישבר.</b> כר׳ יהושע דאין רביעית פוסל, ומשבר את הקנקנים ועושה מקוה בתחילה:"
+            ],
+            [
+                "<b>רבי יהושע אומר בטיט ובמים.</b> כשהמים צפים על גבי הטיט ואפילו רגליו שוקעות בטיט מטבילין לר׳ יהושע, מפני שהמים מקדימים. ור׳ אליעזר לית ליה האי סברא. אבל אם היה מטביל כלי קטן במים הצפים על גבי הטיט, בהא מודה ר׳ אליעזר דעלתה לו טבילה, כיון שלא היה שוקע בטיט כלל ומצטרף להשלים ארבעים סאה. והלכה כרבי יהושע:",
+                "<b>שהקנה יורד מאליו.</b> שהוא רך ונימוח כל כך שאם ישימו בו קנה ישקע בטיט מאליו:",
+                "<b>מקום שאין קנה המדה עומד.</b> קנה שמודדין בו אינו עומד מאליו בתוכו, וזה אינו רך ונימוח כראשון:",
+                "<b>משקולת.</b> בדיל של הבנאים. וכל השיעורין הללו כל אחד מוסיף בקושי הטיט ועביו, שהראשון רך מכולם, והשני קשה הימנו, והשלישי קשה הימנו, וכן כולם:",
+                "<b>בפי חבית.</b> שפיה צר וקטן. ואם הטיט רך כל כך שיכול לישפך ולהיכנס בפי הצר של חבית, עלתה לו טבילה:",
+                "<b>שפופרת הנוד.</b> שפופרת של קנה שמניחין על פי הנוד ששופכים לתוכו. ושיעור הנקב של שפופרת הנוד, שיהיו חוזרות בו שתי אצבעות בינוניות, שהן רוחב שתי אצבעות הראשונות של פס היד, לא הגודל:",
+                "<b>הנמדד בלוג.</b> כל זמן שהוא רך כל כך שהוא נמדד בלוג והוא כלי שמחזיק שש ביצים, הוא נמדד עם המקוה וטובלין בו. והלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי יוסי אומר.</b> ולזה לוג ומחצה ונתערבו. והרי יש כאן שלשה לוגין מים שאובין שהן פוסלין את המקוה, אע״פ כן כשרין:",
+                "<b>שלא נקרא עליהם שם פסול.</b> שאם היו מוסיפין מים כשרין בכל אחד עד תשלום שיעור של מקוה, היה כל אחד מהן כשר:",
+                "<b>ונחלק לשנים.</b> והוסיפו בכל אחד מים כשרים עד שיש בכל אחד מהם כשיעור מקוה:",
+                "<b>פסול.</b> כל אחד מהן:",
+                "<b>וחסר אפילו קרטוב.</b> לאחר שנפלו עליו שלשה לוגין מים שאובין מצומצמים נחסר ממנו אפילו קרטוב של מים:",
+                "<b>כשר.</b> להוסיף עליו מים ולהשלימו לשיעור מקוה. שאי אפשר שבאותו קרטוב שחסר, לא חסר מעט מן השלשה לוגין, ונמצא שלא היה בו שלשה לוגין מים שאובין:",
+                "<b>קרטוב.</b> חלק מס״ד בלוג:",
+                "<b>עד שיצא ממנו מלואו.</b> המים שהיו בו תחילה כשנפלו בו שלשה לוגין מים שאובין:",
+                "<b>ועוד.</b> מעט יותר כדי לחסר משלשה לוגין. כגון מקוה שהיו בו עשרים סאה מים כשרים ונפלו לתוכו שלשה לוגין מים שאובין ונתמלא אח״כ מי גשמים, לעולם הוא בפסולו עד שיוציא ממנו עשרים סאה שהיו שם תחילה, ועוד מעט יותר, למעט שלשה לוגין:"
+            ],
+            [
+                "<b>שיעמיד בחצר ארבעים סאה.</b> מקוה כשר למטה מן הפסול, ופותקן לכשר כדי שיתחברו, ויטהר העליון הפסול מן התחתון הכשר, דאמרינן גוד אסיק. וכל שכן אם הכשר למעלה והפסול למטה, דאמרינן גוד אחית:",
+                "<b>אא״כ פסק.</b> שפסקו מימיו ויצאו ממנו מלואו ועוד כדאמרן. ויש גורסים אא״כ פקק, כלומר אא״כ סתם על המקוה אשר עשה עד שלא יגע אחד באלה המים. וגירסא ראשונה נראה לי עיקר. ואין הלכה כר׳ אלעזר בן עזריה:"
+            ],
+            [
+                "<b>והאמה נכנסת לו.</b> כגון מי גשמים שבאו מן המדרון ונכנסים לו:",
+                "<b>הסוחט את כסותו.</b> והמים שהיו נבלעים בו חשיבי מים שאובים, וכשהוא סוחטן לתוך הבור הן באין ממקומות הרבה שמכאן ומכאן לבגד:",
+                "<b>והמערה מן הצרצור.</b> כלי חרס שעושין על פיו שבכה כמין מכבר מעשה רשת, והמערה ממנו מטיל המים ממקומות הרבה:",
+                "<b>ר׳ עקיבא מכשיר.</b> קסבר דאין שלשה לוגים מים שאובין פוסלין את המקוה אא״כ מטילן למקוה מכלי אחד וממקום אחד, משא״כ בכסות וצרצור:",
+                "<b>וחכמים פוסלים.</b> דסברי שלשה כלים מצטרפין:",
+                "<b>לא אמרו מטילין אלא מטיל.</b> כל זה קיבל ר׳ עקיבא מרבותיו, דכלי המטיל שלשה לוגין מים למקוה פוסל את המקוה:",
+                "<b>ולא כך אמרו אלא שנפלו.</b> ולא שנא מכלי אחד או מכלים הרבה. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>מכלי אחד משנים וכו׳</b> סיומא דמלתייהו דרבנן היא:",
+                "<b>תשעה קבין מים.</b> בעל קרי חולה שאינו יכול לטבול, אם נתנו עליו תשעה קבין מים, טהור. ואשמעינן מתניתין דלא שנא מכלי אחד לא שנא משנים או שלשה כלים:",
+                "<b>וכן טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין.</b> דפוסל את התרומה, כדאמרינן פרק קמא דשבת [דף יג], הני שלשה לוגין משנים או שלשה כלים מצטרפין, מארבעה אין מצטרפין:",
+                "<b>במה דברים אמורים.</b> דמשנים ושלשה כלים מצטרפין:",
+                "<b>בזמן שלא נתכוין לרבות.</b> אמקוה קאי, שלא נתכוין להוסיף עליו כדי להרבות בו מים:",
+                "<b>אפילו קרטוב.</b> שיעור מועט, אחד מס״ד בלוג:"
+            ]
+        ],
+        [
+            [
+                "<b>המניח כלים תחת הצנור.</b> מרזב שמי גשמים נכנסים בו ויורדים דרך פיו למקוה. והכא מיירי בצנור של עץ שקבעו ולבסוף חקקו, דהואיל ולא היה תורת כלי עליו כשקבעו, אע״פ שחקקו אחרי כן לא חשיבי המים שבתוכו מים שאובים, הואיל ולא היה תורת כלי עליו בתלוש:",
+                "<b>ואחד כלים קטנים.</b> דלא תימא דלא חשיבי:",
+                "<b>אפילו כלי גללים.</b> דלא חשיבי כלים לענין טומאה, חשיבי כלים לפסול את המקוה, אפילו אם שברם או כפה אותם, דלא דמי למניח קנקנים בראש הגג לנגבן:",
+                "<b>ובית הלל מטהרין בשוכח.</b> בפרק קמא דשבת בגמרא, מוקמי פלוגתייהו כשהניחן תחת הצנור בשעת קישור עבים ונתפזרו ושכחן וחזרו ונתקשרו, דבית שמאי סברי משום פיזור עבים לא נתבטלה מחשבתו הראשונה, דגלי דעתיה שרצה שיפלו לתוכן. ובית הלל סברי בטלה מחשבתו, דכי נתפזרו, אסח דעתיה, דקסבר לא ירדו גשמים עוד. אבל הניחן תחת הצנור בשעת קישור עבים ואיחרו הגשמים לבוא ויצא למלאכתו ושכחן, דברי הכל הואיל ומתחילה לכך נתכוין לא בטלה מחשבתו בשכחתו. ואם הניחן בשעת פיזור עבים, דברי הכל טהורים, שלא נתכוין מתחילה לכך:",
+                "<b>בשוכח בחצר שהוא טהור.</b> בחצר שלא תחת הצנור, ונתמלאו מן הנוטפין ונפלו למקוה. דדוקא תחת הצנור הוא דפליגי בית שמאי, דגלי דעתיה דרצה שיפלו לתוכן, ומשום פיזור לא בטלה מחשבה קמייתא. אבל מניח בחצר, אפילו בשעת קישור, לא מוכחא מעיקרא מחשבתו קמייתא שפיר, הלכך בטלה כשנתפזרו:",
+                "<b>עדיין מחלוקת במקומה עומדת.</b> שלא עמדו למנין על כך ולא רבו תלמידי בית שמאי:"
+            ],
+            [
+                "<b>המניח טבלא תחת הצנור.</b> להמשיך המים למקוה:",
+                "<b>אם יש לה לבזבז.</b> שפה סביב מארבע רוחותיה, כדי שיהיה לה בית קיבול:",
+                "<b>פוסלת את המקוה.</b> דהוו להו מים שאובים. ומשום צנור לא היה מפסיל מקוה, דאיירי בצנור שקבעו ולבסוף חקקו כדפרישית:",
+                "<b>זקפה לידוח.</b> כדי שתודח מטנופת שבה:",
+                "<b>אינה פוסלת את המקוה.</b> דלא קיימא כדרך קבלתה:"
+            ],
+            [
+                "<b>החוטט בצנור.</b> דרך צנור להיות פתוח משני צדדים, ואין פוסל את המקוה אא״כ חקק בו חקק מעט כדי לקבל צרורות המעכבים הלוך המים, וכשחקקו ולבסוף קבעו איירי, הואיל והיה עליו תורת כלי כשהיה תלוש, הרי המים העוברים בו שאובים הן ופוסלים את המקוה:",
+                "<b>ובשל חרס.</b> לא חשיב כלי אא״כ יש לו בית קיבול של רביעית:",
+                "<b>לא אמרו רביעית אלא בשברי החרס.</b> דוקא בכלי חרס לאחר שנשבר בעינן שיהא השבר מחזיק רביעית. אבל מתחילתו אפילו כל שהוא חשוב כלי. ואין הלכה כר׳ יוסי:",
+                "<b>מתחלחלים.</b> מתגלגלים בתוך בית קיבול, שאינם מהודקים בו אע״פ שנתמלא מהם אלא מתנענעים אילך ואילך. לשון ותתחלחל המלכה (אסתר ד׳):",
+                "<b>פוסלין את המקוה.</b> דלא נתבטל קיבולו:",
+                "<b>ירד לתוכו.</b> לתוך בית קיבולו:",
+                "<b>עפר ונכבש.</b> שהעפר נקבע ונעשה מהודק יפה והמים עוברים עליו. תרגום במסלה נעלה (במדכר כ׳) באורח כבישא נסק:",
+                "<b>כשר.</b> דאין כאן בית קיבול:",
+                "<b>סילון וצינור ומרזב.</b> אחד הוא:",
+                "<b>שהוא צר מכאן ומכאן.</b> משני פיותיו, ממקום שהמים נכנסים בו וממקום שיורדים ממנו למקוה:",
+                "<b>ורחב באמצע.</b> אפילו הכי לא חשיב לקבלה כל זמן שלא חקק בו לקבל צרורות:"
+            ],
+            [
+                "<b>מים שאובים.</b> שהן פסולים למקוה.",
+                "<b>ומי גשמים.</b> הכשרים. ",
+                "<b>שנתערבו בחצר או בעוקה.</b> גומא שהמים מתקבצים בהן, או על מעלות המערה, ומשם נמשכו וירדו למקוה:",
+                "<b>אם רוב מן הכשר.</b> כגון שכ״א סאה מהן מי גשמים. וי״ט מים שאובין, כשר:",
+                "<b>היו מקלחין בתוך המים.</b> שלא ירדו למקוה על ידי המשכה דרך החצר והעוקה ומעלות המערה, אלא מן הכלים עצמן היו מקלחין לתוך המקוה:",
+                "<b>ואם לאו פסול.</b> דשלשה לוגין מים שאובים פוסלים כשנפלו למקוה שלא כדרך המשכה. אבל דרך המשכה אין פוסלין עד שיהיו הרוב מים שאובים, אפילו המים שאובין בפני עצמן שלא נתערבו בכשרים, אין פוסלין דרך המשכה אלא ברוב. כגון מקוה שיש בו כ״א סאה מי גשמים, ממלא בכתף וממשיך לתוכו י״ט סאה מים שאובים וכשר, הואיל והרוב מים כשרים. וכן הלכה:  "
+            ],
+            [
+                "<b>השוקת.</b> אבן חלולה שעל שפת המעין, והמים נכנסין לה דרך חור שבדופנה, ומשקין בה הבהמות:",
+                "<b>אין ממלאים ממנה.</b> מים למי חטאת:",
+                "<b>ואין מקדשין בה.</b> אין נותנים אפר פרה על המים שבתוכה, דאינה חשובה כלי. והכא מיירי בסלע מחובר שחקקו, ואפילו תלוש שחיברו ולבסוף חקקו, הואיל ולא היה עליו שם כלי בתלוש אינו חשוב כלי:",
+                "<b>ואינה צריכה צמיד פתיל.</b> אם היא באוהל המת, מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל, לפי שאינה חשובה כלי אלא כבור ודות שמצילים על מה שבתוכם בכיסוי לבד:",
+                "<b>ואינה פוסלת את המקוה.</b> אם נפלו מי גשמים מתוכה למקוה אין נחשבים מים שאובים לפסול את המקוה:",
+                "<b>וכמה יהא בנקב.</b> לבטלה מתורת כלי שלא תפסול את המקוה מטעם שאיבה:",
+                "<b>כשפופרת הנאד.</b> ושיעורו שיהיו שתי אצבעות של יד הסמוכות לגודל חוזרות ברחבן בריוח בתוך הנקב:",
+                "<b>שוקת יהוא.</b> כך היתה נקראת:",
+                "<b>וכל טהרות של ירושלים נטבלים על גבה.</b> שמטבילים בתוכה ועושים טהרות. ולא היה בשוקת ארבעים סאה, אלא מקוה שלם היה בצדה, ומי השוקת מתערבים בו דרך נקב כשפופרת:",
+                "<b>עד שתפחת רובה.</b> אפילו יש בנקב כשפופרת הנאד, לעולם תורת כלי עליה עד שתשבר רובה:"
+            ]
+        ],
+        [
+            [
+                "<b>מעין שהעבירו על גבי השוקת.</b> שהוא כלי. ולא שוקת שבסלע:",
+                "<b>פסול.</b> להטביל במים שבתוך השוקת ובמים שיוצאים ועוברים מן השוקת לחוץ, הואיל ומי המעין כולם שופכים לתוך השוקת. אבל אם מי המעין עוברים על שפת השוקת כל שהוא, אף על פי שמקצתם עוברים בתוך השוקת, כשר להטביל במים שעל שפת השוקת או חוצה לה, דמעין מטהר בכל שהוא:",
+                "<b>והפסיקו.</b> שאין מי הבריכה מחוברין למעין:",
+                "<b>הרי הוא כמקוה.</b> ואין מטהר בכל שהוא, עד שיהא שם ארבעים סאה:",
+                "<b>חזר והמשיכו.</b> שחיבר מי המעין לבריכה:",
+                "<b>פסול לזבים.</b> דכבר פסק חיותן. וזבים ומצורעים ומי חטאת כתיב בהו מים חיים:"
+            ],
+            [
+                "<b>העבירו על גבי כלים.</b> שהעביר המעין על דופני הכלי מבחוץ:",
+                "<b>הרי הוא כמו שהיה.</b> לטהר בזוחלים ובכל שהוא:",
+                "<b>הרי הוא כמקוה.</b> דבעי ארבעים סאה ובאשבורן:",
+                "<b>ובלבד שלא יטביל על גבי ספסל.</b> גזירה שמא יטביל בכלים. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שהוא מושך כנדל.</b> שמימיו זוחלים במקומות הרבה, כשרץ זה שמרבה רגלים, וקורין לו בלע״ז צנטופיד״י:",
+                "<b>ריבה עליו.</b> מים שאובים, עד שנמשכו ונתגדלו המקומות שמימיו זוחלים שם:",
+                "<b>הרי הוא כמו שהיה.</b> המקומות הללו מטהרים בזוחלים ובכל שהוא כמו שהיו בתחילה:",
+                "<b>היה המעין עומד.</b> ולא היו מימיו נזחלים, וריבה עליו מים שאובים ונתגדל המעין עד שמימיו נזחלים אילך ואילך מחמת המים שאובין:",
+                "<b>שוה וכו׳ למעין.</b> המקומות הללו שהמים נזחלים בהם, שוין למעין שמטהרים בכל שהן, ושוים למקוה שאין מטהרים בזוחלין אלא באשבורן. פירוש אחר, ריבה עליו והמשיכו, הרחיב הבריכות שהיו מושכות מים מן המעין ההוא והגדילן, הרי הוא כמות שהיה, דבמקום שהיו מימיו זוחלים קודם שריבה עליהן והרחיבן, שם מטהר בזוחלין, ומן הצדדים אין מטהר אלא באשבורן. אבל אם לא היו מימיו זוחלים אלא עומדים, וריבה עליו, שהרחיב מקום עמידתן, והמשיכם, שעשה מקום עמידתן זוחלין, שוה למקוה לטהר באשבורן, ואין מטהר בזוחלין, מאחר דעיקר מקום המעין אינן זוחלין:"
+            ],
+            [
+                "<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית, ששם נקוו כל מימי בראשית:",
+                "<b>ולא נאמר ימים.</b> בלשון רבים, אלא מפני שמעורבין בו מיני ימים הרבה, שכל הנחלים הולכים אליו:",
+                "<b>רבי יוסי אומר כל הימים.</b> וים הגדול נמי תורת מעין עליהם לענין שהם מטהרין בזוחלין, מפני שהנחלים הולכים וזוחלין עליהם. אבל פסולין הן לתורת מים חיים, שהכתוב קראן מקוה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הזוחלין.</b> כגון נהרות שהן זוחלין, הרי הן כמעין ומטהרין בזוחלין ובכל שהן:",
+                "<b>והנוטפים.</b> כגון מי גשמים:",
+                "<b>כמקוה.</b> לטהר בארבעים סאה ובאשבורן:",
+                "<b>שהם כשרים.</b> כזוחלין. הואיל ונוטפין מועטים. ואפילו במקום שאין כדי טבילה בזוחלין אלא אם כן נוטפין משלימים להם:",
+                "<b>ונוטפין שעשאן זוחלין.</b> כגון מקוה שפרץ על שפתו ומימיו יוצאין וזוחלין:",
+                "<b>סומך אפילו מקל.</b> או קנה, או זב או זבה סומכין ביד או ברגל, וסותמין מקום יציאת המים עד שיעמדו המים במקום אחד ונעשים אשבורן, ויורד הטמא וטובל:",
+                "<b>כל דבר שהוא מקבל טומאה.</b> לא מיבעיא זב וזבה שהן טמאין, שאינן יכולים לסתום מקום יציאת המים בידיהם או ברגליהם כדי להעמיד המים ולעשותן אשבורן, אלא אפילו טהור גמור, הואיל והוא מקבל טומאה:",
+                "<b>אין מזחילין בו.</b> כלומר אין מעמידין בו מקום הזחילה כדי שיעשה אשבורן ויוכל לטבול בו. וטעמא דרבי יוסי, דאמר קרא מקוה מים יהיה טהור, הוייתן תהא על ידי טהרה. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>גל שנתלש.</b> מן הים שהולך וסוער:",
+                "<b>ונפל על האדם ועל הכלים טהורים.</b> לחולין בלבד, דחולין לא בעו כונה. אבל למעשר שני ולתרומה, לא טהר הטובל עד שיכוין:",
+                "<b>טובלין.</b> איש ואשה:",
+                "<b>ומטבילין.</b> כלים או ידים במקום שצריך טבילת ידים, כגון לקודש דלא סגי בנטילה:",
+                "<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:",
+                "<b>נעיצין.</b> קצרים מלמטה ורחבים מלמעלה:",
+                "<b>פרסת חמור.</b> והוא הדין פרסת כל בהמה:",
+                "<b>המעורבת בבקעה.</b> גומא שנעשית בקרקע על ידי פרסת רגל של בהמה ונתקבצו בה מים, והיא מעורבת למקוה של ארבעים סאה על יד נקב כשפופרת הנוד, מטבילין בה:",
+                "<b>חרדלית.</b> כמו הר דלית זרם מים הבאים מדליו של הר, פירוש מגובה ההר ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי.",
+                "<b>ובית הלל אומרים אין מטבילין.</b> עד שיהיו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:",
+                "<b>שגודר כלים וטובל בהם.</b> עושה מחיצה בכלים כדי שיעכבו הילוך המים ולא יהיו זוחלין, וטובל באותן המים שבתוך מחיצת הכלים שהן כמי מקוה ",
+                "<b>וכלים שגדר בהן לא הוטבלו.</b> לפי שלא הוטבל כל הכלי במים שבתוך המחיצה, כי אם הצד שכלפי החרדלית ולא צד שכלפי חוץ. ואי קשיא, והא אמר ר' יוסי לעיל כל דבר שהוא מקבל טומאה אין מזחילין בו, והיכי פליג אבית הלל שמודים שגודר כלים וטובל בהן. יש לומר, דהאי ומודים אסיפא קאי, דאמר וכלים שגדר בהן לא הוטבלו, והכי קאמר, מודים בית שמאי לבית הלל שהגודר כלים וטבל בהן, כלים שגדר בהן לא הוטבלו. אבל בית הלל לעולם סברי שאין גודר כלים וטובל בהן, כר׳ יוסי דאמר כל דבר שהוא מקבל טומאה אין מזחילין בו. והכי משמע בתוספתא:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המעורב.</b> חורי המערה. חורין שבתוך המקוה. ומשום שרוב טבילות שלהן במערות, קרי למקוה מערה:",
+                "<b>כמה שהן.</b> אע״פ שאין נקובין כשפופרת הנוד:",
+                "<b>עוקת המערה.</b> גומא שבשולי המקוה, אין מימיה נחשבין עם מימי המקוה שלמעלה מהן להיות כשרי לטבול בהן, אלא אם כן יש ביניהן כשפופרת הנוד לחברן:",
+                "<b>אמר ר׳ יהודה אימתי.</b> לא בא ר׳ יהודה לחלוק אלא לפרש:",
+                "<b>בזמן שהיא מעמדת את עצמה.</b> כשבא לטבול בעוקה, העוקה היא מעמדת את עצמה, ואין הגג המפסיק בינה ובין המערה נופל מאליו:",
+                "<b>אבל אם אינה מעמדת את עצמה.</b> ובשעה שבא לטבול, נופל גג העוקא, שהוא תחתית המקוה, ומתערבים מימי המערה במי העוקה:",
+                "<b>מטבילין בה כמו שהיא.</b> אפילו אין בנקב כשפופרת הנוד:"
+            ],
+            [
+                "<b>והטבילן הרי אלו טהורים.</b> ואפילו אין פי הדלי רחב כשפופרת הנוד. וכגון שהדלי עצמו טמא וצריך טבילה, דמגו דסלקא ליה טבילה לדלי, סלקא ליה נמי למה שבתוכו:",
+                "<b>ואם לא טבל.</b> גרסינן. כלומר ואם הדלי טהור ואינו מטבילו, שאינו צריך טבילה:",
+                "<b>עד שיהו מעורבין כשפופרת הנוד.</b> אין הכלים שבתוכו טהורים עד שיהיה בפי הדלי כשפופרת הנוד:"
+            ],
+            [
+                "<b>בזה עשרים ובזה עשרים.</b> מים כשרים, ובשלישי עשרים סאה מים שאובין:",
+                "<b>וטבלו ונתערבו.</b> על ידי טבילתן צפו המים והשיקו ונתחברו שלשתן זה בזה:",
+                "<b>המקואות טהורים.</b> אפילו השאוב. שהרי שני הכשרים מתערבים יחד ויש כאן שיעור מקוה ארבעים סאה מים כשרים, וכשמתחבר להן השאוב שהמים צפין על גביהן מחמת הטובלים, הוכשרו מימיו לטבילה:",
+                "<b>היה השאוב באמצע.</b> מחמת שהשאוב מפסיק בין שנים החיצונים הכשרים, אין הכשרים מתערבין זה עם זה:",
+                "<b>המקואות כמות שהיו.</b> שהכשרים כשרים להקוות עליהן להשלים ארבעים סאה כשרים, והשאוב אין כשר להקוות עליו. ואע״פ שמימי השאוב מתערבים עם כל אחד, לא מיפסלי להקוות עליהן, דדרך המשכה נתערבו ולא נפלו מן הכלי לכשרין, ומה שירדו ממנו לכל אחד, נתבטל ברוב קודם שירדו למקוה:"
+            ],
+            [
+                "<b>שהיו בהן שלשה לוגין מים.</b> בלועין ודבוקין בהן, אבל אינן נראין בעין, הלכך לא גזרו רבנן דאין זה מקרי נפלו:"
+            ],
+            [
+                "<b>השידה והתיבה.</b> כלים גדולים של עץ ומונחים בתוך מקוה כשר:",
+                "<b>אלא אם כן היו נקובים כשפופרת הנוד.</b> דומיא דעוקה דאמרינן לעיל שצריך שתהא נקובה כשפופרת הנוד:",
+                "<b>בכלי גדול.</b> כגון בר תשעה טפחים או יותר, דמיעוטו הוי ארבעה טפחים, סגי בנקיבת ארבעה טפחים. ואין הלכה כרבי יהודה:",
+                "<b>שק או קופה.</b> סל עשוי מנצרים של ערבה קלופין:",
+                "<b>מטבילין בהן כמו שהן.</b> אם הן בים. ולא בעו נקיבה כשפופרת הנוד, שכולם מלאים נקבים ובטלים מים שבתוכן לגבי מי מקוה:",
+                "<b>אינן פוסלין את המקוה.</b> משום מים שאובין:",
+                "<b>ומעלין אותן כדרכן.</b> כגון במקוה שיש בו ארבעים סאה מצומצמות דאמרינן לקמן דכר וכסת של עור כיון שהגביה שפתותיהם מן המים, המים שבתוכן שאובין, כיצד יעשה, מטבילן ומעלה אותן דרך שוליהן, ובשק וקופה לא חיישינן, דלא חשיבי מים שבתוכן שאובין לפסול את המקוה:"
+            ],
+            [],
+            [
+                "<b>עירוב מקואות.</b> מקוה חסר שבצד מקוה שלם. אי נמי, בזה עשרים סאה ובזה עשרים סאה ומתערבין המים דרך חריץ או נקב, שיעורו לצרפן ולהכשירן כאילו יש בכל אחד ארבעים סאה:",
+                "<b>כשפופרת הנוד כעביה וכחללה.</b> של קנה שנותנין בפי הנוד:",
+                "והיינו <b>כשתי אצבעות חוזרות למקומן.</b> מתהפכות בריוח בחלל הנקב. ושתי אצבעות שאמרו הם שתי אצבעות הסמוכות לגודל, הראשונות שבפס היד, דהיינו אצבע ואמה:",
+                "<b>מפני שהיא מן התורה.</b> חיוב הטבילה במקוה מים הוי מן התורה:",
+                "<b>וכן כזית מן המת.</b> ספק יש בהן כשיעור ספק אין בהן כשיעור, ספיקן טמא. ודוקא ברשות היחיד. אבל ברשות הרבים, ספיקן טהור. ואע״ג דאפילו בדרבנן ספק טומאה ברשות היחיד ספיקו טמא, מכל מקום הכא אילו הוו שיעורי דרבנן, היינו מטהרין אותו:",
+                "<b>כל שיעמוד.</b> בין עפר בין צרורות בין יבחושים אדומים הגדלין במים, אם עומדין על פי הנקב ממעטין בשפופרת הנוד ואין המקואות מתערבין:",
+                "<b>כל שהוא מבריית המים.</b> כגון יבחושים אדומים. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>העליון מן התחתון.</b> כגון שהיה העליון מים שאובים ותחתון מים כשרים:",
+                "<b>והרחוק מן הקרוב.</b> ולא חיישינן שמא בא אדם והפסיק השקתו ולא עלתה לו טבילה:",
+                "<b>מביא סילון של חרס או של אבר.</b> והוא הדין של עץ או של עצם או של זכוכית. אבר, עופרת:",
+                "<b>ומניח ידו תחתיו.</b> של הסילון כדי שלא יצאו מים לחוץ כשהוא מתמלא עד שעה שישיק ויתחברו עם המקוה האחר:",
+                "<b>אפילו כשערה.</b> דהקלו בשאובה שהיא דרבנן. אבל אם היה העליון חסר מכשיעור ובא להכשירו על ידי השקה להשלימו לכשיעור, אין די בהשקה כשערה, דאפילו רבי יהודה דמיקל טפי בפרק ב׳ דגיטין [דף ט״ו], בעי טופח על מנת להטפיח:",
+                "<b>ממלא בכתף.</b> דמאחר שיש במקוה ארבעים סאה מים כשרים, אפילו כל מים שאובין שבעולם אין פוסלין אותו:"
+            ],
+            [
+                "<b>לשתי.</b> מלמעלה למטה:",
+                "<b>לערב.</b> מימין לשמאל:",
+                "<b>חלוף הדברים.</b> מלמעלה למטה, אין מצטרף. מימין לשמאל, מצטרף. ואין הלכה כרבי יהודה:",
+                "<b>נפרצו זה בתוך זה.</b> היינו מלמעלה בראש הכותל. דדוקא כשנסדק הכותל או ניקב ולמעלה בראשו שלם, הוא דבעינן כשפופרת הנוד, אבל כשנפרץ הכותל בראשו והמים מתחברים שם, סגי ברום כקליפת השום וברוחב כשפופרת הנוד:"
+            ],
+            [
+                "<b>האביק שבמרחץ.</b> כלי של מתכת משוקע באמבטי ויש בו נקב, דכשנמאסין מי האמבטי מחמת הטבילות פותחים הנקב שבאביק ויוצאים המים שבאמבטי וממשיכין לו מים אחרים נקיים וסותמים הנקב שלא יצאו המים, והמים הנמשכים לאמבטי הן כשרים לטבילה, דלאחר שרחצו בחמין שבמרחץ נכנסים לאמבטי וטובלים שם:",
+                "<b>בזמן שהוא באמצע פוסל.</b> לפי שכל המים גרורים על גביו, ומים הגרורים על גבי כלים הרי אלו פסולים:",
+                "<b>מן הצד אינו פוסל.</b> דאין המים גרורים על גביו, ואין כאן שאוב אלא מה שבתוכו, ושאר המים הוו להו מקוה כשר סמוך לשאוב, ומים שאובין בצד מים כשרים לא פסלי ואף על פי שנוגעים זה בזה:",
+                "<b>אם מקבלת האמבטי רביעית.</b> מים כשרים קודם שיגיעו לאביק, כאילו מקבלת ארבעים סאה דמי, משום דרביעית שיעור מקוה היא מדאורייתא להטביל בה מחטין וצנוריות:",
+                "<b>אם מקבל האביק.</b> כלומר כיון דאביק הוא העשוי לקבלה כל שהוא, פסול בכל ענין שיהיה, בין באמצע, בין מן הצד, בין מקבלת האמבטי רביעית קודם שבא לאביק, בין אינה מקבלת:  "
+            ],
+            [
+                "<b>המטהרת שבמרחץ.</b> שיקתות המים העשויות במרחץ שנמשכים להם מים צוננים להשתטף בהן כדי לטהר עצמן לאחר שרחצו בחמין, ופעמים שהן שתי שקתות זו בצד זו אלא שהאחת עליונה מחברתה, ויש נקב בכותל שבין שתיהן שהמים יוצאים מזו לזו:",
+                "<b>אם יש כנגד הנקב שלשה לוגין.</b> שהנקב רחב וארוך כשיעור שיכנסו בו שלשה לוגין, נפסלה העליונה מחמת המים שאובין שבתחתונהש דחשיב כאילו המים שכנגד חלל הנקב שאובין הן באמצע העליונה, לא מן הצד, ושלשה לוגין מים שאובין פוסלים כשהן באמצע אע״פ שאין פוסלין מן הצד. ורבותא נקט שהתחתונה מים שאובין והעליונה מים כשרים, שדרך המים לרדח ואין דרכן לעלות, ואעפ״כ נפסל העליון. וכל שכן שיפסל כשיהיה הכשר לצד תחתון:",
+                "<b>כמה יהא בנקב.</b> השתא אתא לאשמועינן כמה שיעורו של נקב שיצאו ממנו שלשה לוגין בבת אחת:",
+                "<b>אחד משלש מאות ועשרים בבריכה.</b> דשלשה לוגין אחד משלש מאות ועשרים [בארבעים] סאה. כיצד, הסאה ששה קבין, והקב ארבעה לוגין, נמצאו ארבעים סאה הן תשע מאות וששים לוג, הרי שלשה לוגין חלק אחד משלש מאות ועשרים בבריכה, כלומר במקוה כשר של ארבעים סאה, ושיערו חכמים שיעור מקוה שמחזיק ארבעים סאה, אמד על אמה ברום שלש אמות, הרי שיעור הנקב המחזיק שלשה לוגין הוא אחד משלש מאות ועשרים מאמה על אמד ברום שלש אמות המחזיק ארבעים סאה. ורמב״ם כתב, שאם היתה הבריכה פחות או יותר מארבעים סאה, מחשבין הנקב בפחות וביותר לפי חשבון זה, כגון אם היה בבריכה עשרים סאה, צריך להיות הנקב אחד ממאה וששים:",
+                "<b>אפילו התחתונה מלאה כשרים והעליונה מלאה שאובין.</b> שדרך מים לירד, אפילו הכי אין שלשה לוגין שאובין שבנקב פוסלין את התחתונה:",
+                "<b>שלא אמרו אלא שלשה לוגין שנפלו.</b> ואין השאובין פוסלין את המקוה עד שיפלו לתוכו. והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מעלין.</b> משלימין לארבעים סאה:",
+                "<b>ולא פוסלין.</b> בשלשה לוגין שאובין. וכולהו מפרש כיצד: ",
+                "<b>הכפור.</b> גשמים שיורדין נקפים:",
+                "<b>גליד.</b> מים שקפאו על פני הארץ או על פני המים:",
+                "<b>טיט הנרוק.</b> טיט רך ורקיק שנעשה כמו רוק:",
+                "<b>אבן הברד כמים.</b> כמים שאובים דאמרינן לקמן פוסלים ולא מעלים. ואין הלכה כרבי יוחנן בן נורי. והלכה כעדותן של אנשי מידבא שעושין מקוה מן השלג אפילו לכתחילה:",
+                "<b>נמצאו מעלין.</b> שהשלימוהו:",
+                "<b>ולא פוסלין.</b> בשלשה לוגין שאובין. שהרי סאה היא הרבה יותר משלשה לוגין, ולא נפסל המקוה בכך:"
+            ],
+            [
+                "<b>המים.</b> שאובין. בין טמאין בין טהורים:",
+                "<b>מי כבשים.</b> מים שכבשו בהן זיתים או מיני ירקות:",
+                "<b>ומי שלקות.</b> מים ששלקו בהן שלקות:",
+                "<b>והתמד.</b> חרצנים וזגים או שמרים שנתן עליהן מים:",
+                "<b>עד שלא החמיץ.</b> דאם החמיץ, נידון כמי פירות:",
+                "<b>קרטוב.</b> אחד מששים וארבע בלוג:",
+                "<b>פעמים מעלין.</b> כדמפרש, כשיש במקוה ארבעים סאה מים כשרים, ונתן בו סאה מי פירות, ואח״כ נטל סאה ממנו מים ומי פירות מעורבים יחד, הרי כל הסאה של מי פירות שנשארה במקוה משלימים את המקוה:",
+                "<b>פעמים אין מעלין.</b> כדקתני במקוה שיש בו ארבעים סאה חסר אחת:"
+            ],
+            [
+                "<b>ושינו את מראיו כשר.</b> דהדחת כלים לא חשיבא שינוי מראה:",
+                "<b>ואין פוסלים אותו בשינוי מראה.</b> משום דצבעא לית ביה מששא:",
+                "<b>מוחל.</b> מים היוצאים מן הזיתים:",
+                "<b>ימתין עד שירדו גשמים.</b> דלמלאות בכתף אי אפשר, דבחסר עסקינן, שהוא נפסל בשלשה לוגין:",
+                "<b>ממלא בכתף.</b> דמקוה שלם אין השאובים פוסלים אותו לעולם:"
+            ],
+            [
+                "<b>אין בו מראה מים ארבעים סאה.</b> אם אין במקוה ארבעים סאה שיש בהן מראה מים, לא יטבול באותו מקוה אפילו באותו צד שיש בו מראה מים. ואם טבל, לא עלתה לו טבילה:"
+            ],
+            [
+                "<b>ונפלו למקוה לא פסלוהו.</b> הואיל והן נראין כיין, ומי פירות אין פוסלין בשלשה לוגין:",
+                "<b>הכל הולך אחר המראה.</b> אף על פי שאין החלב פוסל המקוה ואין במים שיעור שלשה לוגין לפסול, מ״מ כיון שיש כאן שלשה לוגין שנראין כמים, חשבינן להו כאילו כולן מים. ופוסלין. ואין הלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>השני טמא.</b> דודאי חסר שיעור המקוה בטבילתו של ראשון:",
+                "<b>אף השני טהור.</b> דאמרינן גוד אחית, והוי כאילו המים שהעלה הראשון בגופו הן מחוברין למי מקוה ולא נחסר משיעורו כלום. ופירשו בגמרא דחגיגה [דף י״ט] דלא טיהר רבי יהודה אלא במעלות דרבנן, כגון שהיה טהור לחולין וטבל להיות טהור למעשר, או שהיה טהור למעשר וטבל להיות טהור לתרומה. אבל לעלות מטומאה גמורה לטהרה, דברי הכל טמא. ואין הלכה כר׳ יהודה:",
+                "<b>סגוס.</b> בגד צמר עב, וקורין לו בערבי אלבורנו״ס, ובולע מים הרבה:",
+                "<b>מקצתו נוגע במים טהור.</b> ובמקוה שיש בו מ׳ סאה מצומצמות איירי, וטבל בו אדם לאחר שהטביל בו את הסגוס, טהור האיש הטובל אע״פ שנחסר שיעור מקוה בטבילת הסגוס, מאחר שמקצת הסגוס נוגע במים. ור׳ יהודה היא דסבירא ליה אמרינן גוד אחית:",
+                "<b>המים שבתוכן שאובים.</b> וחוזרים ופוסלים את המקוה בשלשה לוגים. שהרי לא היו בו אלא ארבעים סאה מכוונות ונתחסר כשהגביה שפתותיהן מן המים:",
+                "<b>ומעלה אותם דרך שוליהם.</b> כדי שלא יפלו המים שבתוכן למקוה ויפסלו כל מימיו:"
+            ],
+            [
+                "<b>הטביל בו את המטה.</b> שרגליה גבוהות, ואי אפשר להטבילה כולה כאחת במקוה קטן כזה ששיערו מצומצם, אא״כ רגליה שוקעות בטיט:",
+                "<b>העבה.</b> שאינו נרוק ואין מטבילין בו:",
+                "<b>שהמים מקדמין.</b> להטביל הרגלים קודם שישקעו בטיט, ובמים הוטבלו:",
+                "<b>שמימיו מרודדים.</b> שאין המים עמוקים, מחמת שהמקוה רחב והמים מתפשטים בכולו. ואע״פ שיש בו ארבעים סאה, אין כל גופו מתכסה במים בבת אחת:",
+                "<b>כובש.</b> לצד אחד של מקוה:",
+                "<b>אפילו חבילי עצים וקנים.</b> ואע״ג דנראה כמקוה שחלקו, אפילו הכי הואיל והמים נכנסין ביניהן, לא הוי חלוק. וכובש דנקט, מפני שהעצים והקנים צפים על פני המים, וצריך לכבוש עליהם אבנים כדי שיכנסו תחת המים:",
+                "<b>היה מוליך ומביא במים.</b> מנענע המים בידיו:",
+                "<b>כיון שעבר הגל.</b> של מים על המעלה של מקוה שהמחט מונח בה וצפו מי הגל על המחט, טהורה. ולפי שהמחט דקה וקטנה וירא פן תפול במים, דרך להטבילה כן:"
+            ]
+        ],
+        [
+            [
+                "<b>ארץ ישראל טהורה.</b> ואפילו עיירות של כותים שבתוכה. שלא גזרו טומאה אלא על ארץ העמים בחוצה לארץ:",
+                "<b>ומקואותיה טהורים.</b> ולא מחזקינן להו בשאובים, דסתמא בהכשר נעשו:",
+                "<b>לבעלי קריין.</b> להתירן בדברי תורה. דבעל קרי אסור בדברי תורה עד שיטבול, וכי טביל אפילו במקוה שכל מימיו שאובין מותר:",
+                "<b>אפילו נתמלאו בקילון.</b> שמילאו מים בכתף ושפכו לתוך גומא, ומאותה גומא יש דרך שהולכים המים למקוה:",
+                "<b>שחוץ למפתח.</b> חוץ לפתח המדינה:",
+                "<b>כשרים אף לנדות.</b> להתירן לבעליהן, ואע״ג דאיכא איסור כרת. ולא חיישינן שמא חסרים היו ונפלו עליהם מים שאובים ונתמלאו, דחוץ לפתח המדינה אין רגל בני אדם מצויין שם:",
+                "<b>לפנים מן המפתח.</b> לפנים מפתח המדינה:",
+                "<b>ופסולים לכל הטמאים.</b> שבני אדם מצויין שם הרבה וממלאים בכתף מים ונותנים שם לכבס ולרחוץ:",
+                "<b>מפני הכביסה.</b> שיש לומר חסרים היו ונפסלו מן הכלים שמכבסים שם:",
+                "<b>והרחוקים טהורים.</b> שאין מכבסים בהן וליכא למיחש להכי. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>חלוקים.</b> שמטיף טפין חלוקים כמין שלשלת:",
+                "<b>בתחילה.</b> בתחילת הטלת מי רגלים:",
+                "<b>טהור.</b> דלאו מין קרי הוא, אלא מעצירת השתן הוא בא:",
+                "<b>באמצע ובסוף.</b> של הטלת מי רגלים, טמא, דמין קרי הוא:",
+                "<b>ונמשכים.</b> מי רגלים מדובקים:",
+                "<b>טמא.</b> דמין קרי הוא:",
+                "<b>לבנים כעכורים.</b> ובתחילה טהור, באמצע ובסוף טמא. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>המהרהר בלילה.</b> ורואה שבא על האשה, וכשניעור משנתו מצא בשרו חם ולא מצא טפת קרי:",
+                "<b>טמא.</b> דודאי ראה קרי אלא שנאבד במיעוטו בבגד:",
+                "<b>הפולטת שכבת זרע ביום השלישי טהורה.</b> כגון ששמשה בחמישי בשבת, ופלטה בשבת, לא שנא שמשה בתחילת ליל חמישי דאשתהי הזרע במעיה ארבע עונות שלימות ליל חמישי ויום חמישי ליל ששי וששי, לא שנא שמשה חמישי עם חשיכה, דלא אשתהי אלא מקצת חמישי וליל ששי וששי, דלא איכא אלא שתי עונות שלימות. שהעונה היא או יום או לילה:",
+                "<b>ר׳ ישמעאל אומר.</b> בא לחלוק ולומר דפולטת בשלישי לשמושה טמאה, אבל פולטת ברביעי, טהורה. מיהו מודה הוא דמקצת היום ככולו, דלא הקפידה תורה אלא במנין הימים ולא במנין העונות:",
+                "<b>ופעמים שהן ארבע עונות שלימות.</b> כגון אם שמשה בליל (רביעי) [חמישי] עם חשיכה, פליטתה טמאה עד תחילת ליל שבת:",
+                "<b>ופעמים שהם חמש עונות.</b> כגון אם שמשה בתחלת יום רביעי בעלות השחר, ופליטתה טמאה עד ליל שבת: ",
+                "<b>פעמים שהן שש</b> כגון ששמשה בתחילת ליל רביעי והיא טמאה עד תחילת ליל שבת, נמצאו שש עונות שלימות:",
+                "<b>ר׳ עקיבא אומר לעולם חמש.</b> עונות. ואם יצאה מקצת עונה ראשונה, נותנים לה מקצת עונה ששית להשלים חמש עונות, דכל הפולטת בתוך חמש עונות שלימות, טמאה. והלכה כר׳ אליעזר בן עזריה:"
+            ],
+            [
+                "<b>טמאה.</b> הטפה של שכבת זרע שפלטה:",
+                "<b>טהורה.</b> ואפילו טומאה דרבנן ליכא:",
+                "<b>ולא כבדה את הבית.</b> לא קנחה את עצמה עד שלא ישאר בה לחלוחית של שכבת זרע:",
+                "<b>כאילו לא טבלה.</b> דחיישינן שמא תפלוט טפת שכבת זרע שנשאר לה באותו מקום:",
+                "<b>לכשיטיל מים טמא.</b> שמא נשתייר מן הקרי בתוך האמה ויוצא עם השתן:",
+                "<b>בילד ובבריא טהור.</b> שיוצא בכוח ואין משתייר. ועד כמה קרוי ילד, כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו, ואפילו בן שמונים שנה. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>טהורה מטומאתה.</b> מטומאת נדה, ומותרת לבעלה:",
+                "<b>אבל טמאה על גב רוקה</b> שנתלש על המעות קודם טבילה, וטמאה מתורת מגע דרוקה מטמא במגע ובמשא: ",
+                "<b>נתנה שערה בפיה.</b> ולא באו המים בשערה:",
+                "<b>קרצה שפתותיה.</b> דחקה שפתותיה ביותר זו בזו:",
+                "<b>כאילו לא טבלה.</b> ואסורה לבעלה כמו שהיתה:",
+                "<b>האוחז באדם ובכלים ומטבילן טמאין.</b> דבמקום אחיזתו לא באו מים:",
+                "<b>ואם הדיח ידיו במים טהורים.</b> לפי שהמשקה שעל ידיו מתחבר למי המקוה ושוב אין כאן חציצה:",
+                "<b>ר׳ שמעון אומר ירפה וכו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>בית הסתרים.</b> כגון תוך האוזן ותוך החוטם ותוך הפה:",
+                "<b>בית הקמטין.</b> של שחי ושל ערוה. אי נמי, קמטין של זקן וזקנה שבשרם נקמט:",
+                "<b>אין צריך שיבואו בהן מים.</b> דכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים, וכי בשטיפת ידים נטהר הזב, והלא טבילת כל הגוף במים חיים הוא צריך, אלא לומר לך מה ידיו בנראה, אף כל בשרו בנראה, פרט לבית הסתרים. ואף על פי כן אמרו חכמים לעולם ילמד אדם בתוך ביתו שתהא אשה מדיחה קמטיה בשעת טבילה, דנהי דאין צריכין לבוא בהן מים, מקום הראוי לביאת מים בעינן:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות.</b> שהבנות מקלעות בהן שער שבראשן, והן מהודקות בשער שבראש ומונעות המים מליכנס בשער:",
+                "<b>של צמר ושל שער אין חוצצים.</b> ואין הלכה כר׳ יהודה בשל צמר, אבל בחוטין של שער מודים לו חכמים, לפי שהמים נכנסים בהן. ודוקא חוטים שבראש, חוצצין. אבל של צואר, אין חוצצים, שאין אשה חונקת את עצמה:"
+            ],
+            [
+                "<b>קלקי הלב.</b> שער שבחזה כנגד הלב שנסתבך ונעשה כעין שרשרות, והן נמאסות מן הזיעה:",
+                "<b>ובית הסתרים באשה.</b> מפני שהשער נאחז ומסתבך באותו מקום מחמת הזיעה והטינוף והלכלוך. ודוקא באשה נשואה שמקפדת על עצמה שלא תתגנה על בעלה הוא דבית הסתרים הוי חציצה, אבל בפנויה דאינה מקפדת, לא הוי בית הסתרים חציצה:",
+                "<b>לפלוף.</b> צואת העין:",
+                "<b>גליד.</b> ריר היוצא מן המכה שמתיבש ונעשה גליד:",
+                "<b>ושרף היבש.</b> אם היה על בשרה מן השרף הנוטף מהאילנות או מן הפירות, ונתיבש שם:",
+                "<b>גלדי צואה שעל בשרו.</b> שנתיבשה ונעשית גליד:",
+                "<b>והמלמולין.</b> כשידיו של אדם מלוכלכות בטיט או בבצק או בזיעה ומולל ידו אחת על חברתה נעשה על ידו כמין גרגירים של שעורים:",
+                "<b>בשל מרקה.</b> טיט השרוי בלובן ביצה, עשוי לתקן בו הכלים שנסדקו, שאין המים ממחין אותו. מרקה, לשון תמרוקי נשים. ואין הלכה כר׳ יוסי:",
+                "<b>יתדות דרכים.</b> טיט שנתמעך על ידי הלוך בני אדם שמהלכים עליו. וכשהוא לח נקרא גץ יוני, וכשהוא יבש, נקרא יתד הדרכים, שקשה להלך עליהן ונראה כמהלך על גבי יתדות:",
+                "<b>שאין טובלין בהם.</b> אם היה במקוה טיט כזה:",
+                "<b>ולא מטבילין אותן.</b> אם היה על בשרו. ויש מפרשים, ולא מטבילין אותם אם נטמאו מימיו, דלא סלקא השקה במקום הטיט:",
+                "<b>הקומקום.</b> כלי נחושת שמחממים בו המים, ומחמת העשן והשלהבת שעולה על גביו נעשה סביביו פחמין:",
+                "<b>אלא אם כן ישפשף.</b> הפחמין שעל גביו:"
+            ],
+            [
+                "ובית הסתרים באיש. דאיש אינו מקפיד. ואפילו אשה אין מקפדת אלא נשואה כדפרישית:",
+                "<b>ושאינו מקפיד עליו אינו חוצץ.</b> והוא שלא יהיה על רוב גופו. ופסק ההלכה לענין חציצה, רובו ומקפיד עליו, חוצץ דבר תורה. מיעוטו, כלומר אם הדבר החוצץ הוא במיעוט הגוף, אע״פ שמקפיד עליו, אינו חוצץ מן התורה, אבל חכמים גזרו על רובו שאינו מקפיד משום רובו המקפיד, ועל מיעוטו המקפיד נמי משום רובו המקפיד. ולא גזרו על מיעוטו שאינו מקפיד אטו מיעוטו המקפיד, דהיא גופא גזירה, ואנן ניקום ונגזור גזירה לגזירה:  "
+            ],
+            [
+                "<b>לפלוף שבעין.</b> בלח אינו חוצץ, ביבש, חוצץ. ושחוץ לעין דלעיל, בין בלח בין ביבש, חוצץ. וטעמא הוי, דחוץ לעין אדם מקפיד בין בלח בין ביבש. בתוך העין, ביבש מקפיד, בלח אינו מקפיד:",
+                "<b>כשות של קטן.</b> כמין שער נולד בבשר הקטנים, כעין שער הנולד בקשואין שקורין פאקו״ס בערבי, ואותו שער קרוי בלשון משנה כשות של קישות, כך שער של קטן הדומה לו קרוי כשות של קטן, והנשים קוראות לו שער שוטה:",
+                "<b>לא טמא.</b> אם נגע טומאה באותו שער לא נטמא הקטן:",
+                "<b>ולא מטמא.</b> אם היה הקטן טמא באחת מאבות הטומאות, ונגע אדם באותו שער ולא נגע בבשרו, לא נטמא הנוגע, דלא חשיב שער זה יד להכניס טומאה ולהוציא:"
+            ],
+            [
+                "<b>והמור.</b> מוסקו בלע״ז. ויש ספרים גורסים וחמר:",
+                "<b>דרגש.</b> מטה קטנה. תרגום וישבת על מטה כבודה (יחזקאל כ״ג:מ״א) דרגשין:",
+                "<b>על הנקיים חוצצין.</b> משום דקפדי עליהן:",
+                "<b>בלוסין.</b> מלוכלכים. ודומה לו בגמרא בפרק כלל גדול [שבת דף ע״ו] עיסה בלוסה:",
+                "<b>אינן חוצצין.</b> דלא קפדי עליה. והיינו טעמא דמטות בעל הבית ועני:",
+                "<b>איכוף.</b> כמו אוכף. והוא של עור שמשימין על החמור כשנושא המשא:",
+                "<b>זקקים.</b> נושאי הנודות של עור. לשון זיקא בין מליא בין חסרה שריא, במסכת עבודה זרה (דף ס׳):",
+                "<b>אינו חוצץ.</b> שאין מקפידין על הלכלוך:",
+                "<b>עד כאיסר האיטלקי.</b> שהוא רוחב כארבעה גרגרי שעורה, חוצץ. פחות מכאן, אינו חוצץ. ות״ק לא יהיב ביה שיעורא, אלא אפילו פחות מכאיסר חוצץ. והלכה כתנא קמא:  "
+            ],
+            [
+                "<b>משני צדדים.</b> שעובר משני עברי הבגד:",
+                "<b>של בנאים.</b> תלמידי חכמים שעוסקים בבנינו של עולם. וקפדי על רבב שבבגדיהם, דאמר ר׳ יוחנן כל תלמיד חכם שנמצא רבב על בגדיו חייב מיתה:",
+                "<b>ושל בור.</b> גרוע מעם הארץ. ולא קפיד על לכלוך שבבגדיו אלא א״כ יוצא מעבר לעבר. ומרדעת דאמרן לעיל דחוצץ, היינו שעובר משני צדדין. דלא תהא מרדעת חשובה מבגדו של עם הארץ. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>זפתין.</b> זופתי חביות. אי נמי, עושי הזפת:",
+                "<b>מפסלי אילנות.</b> שנוטלים הפסולת מן האילנות. פירוש אחר, כורתי האילנות. לשון פסל לך, שכורת הענפים מן האילן כדי שיתעבה ויגדיל גופו של אילן:",
+                "<b>של קייצין.</b> השוטחים לחמה ליבש פירות של קיץ. פירוש אחר, מלקטי קוצין. וכל הני לא קפדי אלכלוך המטפחות שלהם. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ידות הכלים.</b> כגון יד הקרדום וכיוצא בה שהכניסה בברזל:",
+                "<b>שלא כדרכה.</b> בעיקום:",
+                "<b>ולא מירקן.</b> לא גמר הכנסתן. לשון ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״ב]:",
+                "<b>או שמירקן.</b> שגמר הכנסתן ונשברו:",
+                "<b>כלי שהטבילו דרך פיו כאילו לא טבל.</b> דכל כלי שבתחילת הכנסתו במים כופהו על פיו, אין המים נכנסין לתוכו לעולם אפילו מכניסו כולו, עד שיטנו:",
+                "<b>בלא הזיבורית.</b> שלא הטביל בית ידו, או דבר נוסף שיש בכלי באחת מקצותיו. ולהכי קרו ליה זבורית, שאינו עיקרו של כלי. ואין המים באין בהן עד שיטנו על צדו. וכל הני דמתניתין כולהו טעמא [כדי] שיבואו המים בכולן:",
+                "<b>קלמרין.</b> כלי שמניחין בו את הדיו. וכן קורים אותו בלשון רומי קלמר״ו. ויש מהן שפיהן שוקע לתוכן כדי שלא ישפך הדיו אפילו אם יהפך על פיו. ואם הטבילו כדרכו, אין המים נכנסים בחלל השקוע שסביב פיו מבפנים, לפיכך צריך לנקב מן הצד:  "
+            ],
+            [
+                "<b>הכר.</b> הוא ששוכב עליו:",
+                "<b>הכסת.</b> הוא שמשים תחת מראשותיו:",
+                "<b>שיבואו בהן המים.</b> לתוכן. שדרך כר וכסת של עור להכניס ולהוציא מה שבתוכן:",
+                "<b>כסת עגולה.</b> וקטנה שעושים השרים תחת מראשותיהן:",
+                "<b>הכדור.</b> פלוט״א:",
+                "<b>והאמום.</b> דפוס שעושים עליו את המנעל. והוא עשוי מעור וממלאים אותו בשער או במוכין:",
+                "<b>והקמיע.</b> של כתב או של עקרין מחופה עור:",
+                "<b>ותפלה.</b> של יד או של ראש:",
+                "<b>אינן צריכים שיבואו בהן המים.</b> לפי שאין דרך להכניס ולהוציא מה שבתוכן:"
+            ],
+            [
+                "<b>קשרי העני.</b> בגדיו של עני שנקרעו וקשרן, הקשר ההוא אינו עשוי להתיר לעולם, הלכך אינו צריך להתירו בשעת טבילה כדי שיבואו עליו מים:",
+                "<b>והנימין.</b> נימין ופתילין שתולין על שפת הסדין לנוי ועושין בהן קשרים, ואינן עשויין להתיר לעולם:",
+                "<b>וחבט של סנדל.</b> אזנים שיש לרצועות של סנדל, אין צריך להתיר הקשר שלהן בשעת טבילה, שאין אותו קשר עשוי להתיר:",
+                "<b>בזמן שהיא חוצה.</b> שהקשר חוצץ, שאין המים נכנסים לתוכה. ואימתי יהיה זה, כשהקשר מהודק יפה ואז אינו עשוי להתיר. ולפי שהוא עשוי להתקיים, אין צריך להתירו בשעת טבילה:",
+                "<b>ושל זרוע.</b> קשר של תפלה של יד:",
+                "<b>בזמן שאינה עולה ויורדת.</b> דמיהדק הקשר הרבה, ואין הרצועה עולה ויורדת בו:",
+                "<b>ואזני החמת.</b> אזני הנוד יש בהם קשרים מהודין:",
+                "<b>תורמל.</b> כיס גדול של עור שנושאין הרועים. ובלשון מקרא קרוי ילקוט:"
+            ],
+            [
+                "<b>פרקסין.</b> לבוש התחתון שעל הבשר, והוא פתוח בכתפים, וכשלובשו קושרו על הכתף, ובשעת הפשט מתירו:",
+                "<b>ושפה של סדין צריך למתח.</b> הקמטים שיש בשפתו העליונה, כדי שיבואו המים בין אותם הקמטים:",
+                "<b>למתח.</b> לפשטן ולמשכן. כמו וימתחם כאוהל לשבת (ישעיה מ׳):",
+                "<b>ושנץ של סנדל.</b> רצועות שקושרו בהן:",
+                "<b>שיבעבעו.</b> כשמטביל אדם בגד במים, עולין כמין אבעבועות במים. וכשהן מכובסים ומשקה טופח עליהן, משהתחילו המים לבעבע, טהרו, לפי שהושקו המים הבלועים בו למי המקוה. אבל כשהן נגובים אין המים באין בכולו עד שינוחו מבעבוען. שכשאדם מטביל סדין ואין יכול לשטחו שאין המקוה רחבה כל כך, תוחבו במים כשהוא מקופל ומתוך כך מבעבעים המים, וכשנחין מבעבוען בידוע שבאו המים בכולו:"
+            ],
+            [
+                "<b>מטבילן עד מקום המדה.</b> והשאר אין צריך טבילה, דכל העומד ליחתך כחתוך דמי. ולא הוי חציצה למקום החתך עצמו, דבית הסתרים דכלים אין טעון ביאת מים כמו באדם. ויתירים בית הסתרים דכלים על בית הסתרים דאדם, דאילו בית הסתרים דאדם נהי דאין טעונים ביאת מים בעינן ראוי לביאת מים, ובית הסתרים דכלים אפילו ראוי לביאת מים לא צריכי, דאין אדם מקפיד שם:",
+                "<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:",
+                "<b>מטבילן עד מקום המדה.</b> עד ארבעה לגדול ועד עשרה לקטן, והשאר טהור ואין צריך טבילה, ואפילו כלתה מדה לחצי טבעת שבשלשלת אין צריך להטביל אלא עד חצי טבעת:",
+                "<b>ר׳ טרפון אומר עד שיטביל את כל הטבעת.</b> שכלתה המדה לחציו. ואין הלכה כר׳ טרפון:"
+            ],
+            [
+                "<b>אין מטבילין חמין בצונן.</b> דאוכלים ומשקין אין להם טהרה במקוה, אלא המים שנטמאו בלבד, מטעם השקה וחיבור, ואין השקה מועלת אלא במין עם מינו, חמין בחמין ויפים ביפים ומרים במרים. אבל מין בשאינו מינו אין השקה מועלת בהן ולא נטהרו המים:",
+                "<b>מלא משקין.</b> כגון יין ושמן ומי פירות וכל משקין חוץ ממים:",
+                "<b>כאילו לא טבל.</b> משום דחייצי. ודוקא שלא נשתנו מראיהן, שלא נתבטלו במים:",
+                "<b>מלא מי רגלים רואין אותן כאילו הן מים.</b> דמי רגלים מין מים הן, וכשהשיקו עליהן מי מקוה נעשו חיבור להן ולא חייצי ונטהר הכלי. ויש ספרים שגורסין, רואין אותן כאילו הן יין, ואם היו משתנים מראיהן וחוזרים למראה מים, מתבטלים במים ונטהר הכלי. וכגירסא זו מוכח בתוספתא:",
+                "<b>מלא מי חטאת.</b> מים שנתקדשו באפר פרה, ומהם מזים על טמאי מתים:",
+                "<b>עד שירבו המים על מי חטאת.</b> שיהיה רוב הכלי פנוי כדי שירבו מי מקוה הנכנסים בו על מי חטאת שהיו בתוכו. ואם לאו, עדיין הוא בטומאתו והרי הן כשאר משקין שחוצצין בין הכלי ובין מי המקוה:",
+                "<b>כור.</b> שלשים סאין:",
+                "<b>ואין בו אלא רביעית.</b> מי חטאת. או שאר משקין:",
+                "<b>כאילו לא טבל.</b> דסבירא ליה לרבי יוסי, רביעית משקין או רביעית מי חטאת שבתוך הכלי, פוסלין בטבילה, וחוצצין אפילו בתוך כלי גדול, עד שיסיר הרביעית של משקין או של מי חטאת ויחזור ויטבילו ריקן. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>כל האוכלים מצטרפין.</b> אכל אוכלים טמאים מכמה מינים ויש בכולן כחצי פרס שהן שני ביצים לרש״י וביצה ומחצה לדברי רמב״ם, מצטרפין לפסול גוייתו מלאכול בתרומה. וכן שתה מכמה מינים של שבעה משקין שהם מים יין שמן דבש חלב דם טל, שאלו בלבד נקראין משקין, כולן מצטרפין זה עם זה לפסול את הגויה ברביעית הלוג, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל וכל משקה אשר ישתה, לימד על האוכלין שכולן מצטרפין ועל משקין שכולן מצטרפין:",
+                "<b>שעשו בו שאר משקין.</b> לפסול את הגויה:",
+                "<b>כמים.</b> ואין שאר משקין פוסלין את המקוה בשלשה לוגין כמים. אי נמי, אין שאר משקין משלימין שיעור מקוה לארבעים סאה כמים, דכתיב מקוה מים, ולא מקוה של שאר משקין."
+            ],
+            [
+                "<b>שתה משקין טמאין.</b> שאר משקין חוץ ממים:",
+                "<b>שאינן טהורים בגוף.</b> לא עלתה להן טבילה בטבילת הגוף, דאוכלין ומשקין חוץ ממים אין להם טהרה במקוה:",
+                "<b>אבל שתה מים טמאין וטבל.</b> טהורים בגוף. שיש להן טהרה במקוה על ידי השקה:",
+                "<b>הרי היא כמות שהיתה.</b> טהורה כמות שהיתה, שהוא מציל עליה בעודה בלועה שלא תיטמא:",
+                "<b>טובל ואוכל בתרומה.</b> דטומאה בלועה אינה מטמאה אחרים:",
+                "<b>בזמן שהוא נראה.</b> על גופו מבחוץ:",
+                "<b>טובל ואוכל בתרומה.</b> לא שנא חץ טמא ולא שנא חץ טהור, אינו חוצץ בטבילה כל זמן שאינו נראה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה מקואות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..60cad0bf179f5e768f76854aa03619619efa0790
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,937 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Negaim",
+    "versionSource": "https://www.sefaria.org/",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה נגעים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "מראות נגעים (the appearance of plagues – i.e., leprosy) – are written explicitly in Scripture (Leviticus 13:2: “When a person has on the skin of his body a swelling/שאת, a rash/ספחת, or a discoloration/בהרת, and it develops into a scaly affection on the skin of his body,”), a swelling/שאת and a discoloration/בהרת (referred to by Jastrow dictionary as a bright white spot on the skin",
+                "שהן ארבעה – you must include two others that are not written in Scripture, and they are subcategories/תולדה (i.e., a secondary category derived from a primary category. It is not a primary category but is derived from that source, either as a legal inference or as a factual derivative) and they are a subcategory of שאת/swelling and a subcategory of בהרת/discoloration/bright white spot on the skin. And we include them from ספחת/a rash, for ספחת/rash is not the name of a plague but a secondary expression. And similarly, it (i.e., Scripture) states (I Samuel 2:36): [And all the survivors of your house shall come and bow low to him for the sake of a money fee and a loaf of bread and say,] ‘Please assign me to one of the priestly duties, [that I may have a morsel of bread to eat’].” And Scripture placed ספחת/a rash between שאת/swelling and בהרת/bright white spot on the skin to inform you that there is a subcategory to שאת/swelling and a subcategory to בהרת/bright white spot on the skin.",
+                "בהרת עזה כשלג (an intensely bright spot – sparkling – like snow) – the most white. As it is written (Leviticus 13:4): “But if it is a white discoloration [on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white],” it is white and there is nothing of a higher level of white than it. (For the derivative to this, כסיד ההיכל/like the limestone in the Temple – see Tractate Middot, Chapter 3, Mishnah 4 – which were whitened every year before Passover.)",
+                "שאת כקרום ביצה (the swelling is like the color of the membrane surrounding the egg) – for this Tanna/teacher [of the Mishnah] holds that שאת/swelling is not other than the language of something of height. And similarly, it (i.e., Scripture) states (Isaiah 2:14): “And all the lofty hills.” For you don’t have something as dim/faint in its whiteness (as opposed to the strong, intensely bright spot of the בהרת/discoloration which is sparkling like now) in all four appearances of plagues like the membrane surrounding an egg, therefore, it is loftier than all of them, like the appearance of a shadow above from the sun.",
+                "שניה לה כצמר לבן – The Rabbis hold, there are two strong appearances which are snow and white wool, these are for the two principal/direct [forms of plagues], בהרת/discoloration/bright white spot on the skin and שאת/rash, and two appearances [of plagues] that are fainter from them are the limestone in the Temple and the color of the membrane of the egg, and they are derivatives/subcategories . Give the large derivative (or subcategory) to the large one, that is, the limestone of the Temple to the בהרת/discoloration which is a large primary [appearance of a plague], and the small derivative/subcategory to the small one, that is the membrane of the egg to the שאת/swelling which is smaller than the בהרת/discoloration. ",
+                "And the practical difference in the dispute of the Rabbis and the first Tanna/teacher [of the Mishnah, Rabbi Meir] is in regard to fusion (i.e., the state of being considered as one coherent mass or as one act), for half of a Cilician bean (seen as the standard for eruptions) from a primary category and half of a Cilician bean from its derivative/subcategory fuse together/combine. And similarly, the two primary categories שאת/a swelling and בהרת/discoloration combine, for we expound upon (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/והיה בעור-בשרו לנגע teaching that they combine with one another, as it is written (Leviticus 13:2): \"והיה\"/and it – and it is not written: \"והיו\"/and they - make all of the plagues one. But the two derivatives/subcategories do not combine/fuse, for the derivative/subcategory of בהרת/discoloration/bright white spot on the skin does not combine with the derivative/subcategory of שאת/a swelling, and [the word] \"והיה\"/and [the word] \"והיה\"/and it – does not refer other than to שאת/a swelling and בהרת/a discoloration/bright white spot on the skinthat are written explicitly, but not to the derivatives [or subcategories] that come from the extension of scope/widening amplification [of Rabbinic exegesis]. And now, according to the first Tanna/teacher [of the Mishnah], snow and the membrane of an egg combine/fuse, snow and white wool do not fuse/combine. But to the Rabbis, snow and white wool combine/fuse, snow and the membrane [of an egg] do not combine/fuse. And he Halakha is according to the Sages.",
+                "צמר לבן – pure wool of sheep one day old after it was washed and cleansed."
+            ],
+            [
+                "הפתוך שבשלג (the variegation of the snow-white leprosy) – that is mixed in the white color and red substance that is in the בהרת/discoloration/bright white spot on the skin that it appears as an intensely bright spot sparkling like snow. כיין המזוג בשלג (like the red wine mixed with the snow – before the latter is dissolved) – for its whiteness is greater and its redness is less.",
+                "הפתוך שבסיד ההיכל – that which is combined in the plague which is like the lime of the Temple, appears. כדם המזוג בחלב – for the redness that is in it is greater. And even though it (i.e., the Mishnah) doesn’t teach פתוך/the variegation other than with the בהרת /discoloration and its derivatives or subcategories, the same law applies for there is also variegation in the שאת/swelling and its derivatives or subcategories, as it is taught in Torat Kohanim (i.e., the Sifra) (Leviticus 13:10): “a white swelling [on the /skin]/שאת לבנה [which has turned some hair white],” (see also Leviticus 13:19), it teaches that it defiles part of it. [The phrase] \"בהרת לבנה אדמדמת\"/a white discoloration/bright spot on the skin streaked with red (Leviticus 13:19), teaches that it defiles with variegation. From where [do we learn] to give that which is stated of this one and with that one (i.e., wine mixed with in snow and blood mixed in milk – describing the variegation of the lime in the Temple)? The inference teaches us (Leviticus 13:9): \"נגע צרעת\"/When a person has a scaly affection.",
+                "שבזה ושבזה – that is in the snow and in the lime [of the Temple].",
+                "דיהה (is fainter) – it is missing from the whiteness, which is not bright/resplendent in its whiteness like it. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "מארבעה מראות הללו מצטרפין – we have the reading [of מארבעה/from among four] and we don’t have the reading of ארבעה מראות/four appearances, for all the four appearances do not combine/join together, that a derivative/subcategory does not join together with its primary category, and two derivatives/subcategories do not combine/join together with each other. But the two primary categories do combine. From what is written (Leviticus 13:2): \"והיה בעור בשרו\"/“and it develops [into a scaly affection] on the skin of his body,” but it is not written: \"והיו\" /”and they will,” which implies that one can make סאת/a swelling and בהרת/a discoloration/bright white spot on the skin like one thing, that if there is one-half of a [Cilicean] bean of this one and one-half of a [Cilicean] bean of that one, they combine to becoming a complete bean. But Maimonides wrote, that all four of the appearances (i.e., including the subcategories or derivatives] combine. And the Tosefta [Tractate Negaim, Chapter 1, Halakha 4] supports him.",
+                "לפטור ולהחליט ולהסגיר (to absolve or to declare a person a leper or to lock up the leper pending the observation of the Kohen) – all of these things combine. And all of them are being explained.",
+                "להסגיר העומד בשבוע ראשון – as it is written (Leviticus 13:5): “On the seventh day the priest shall examine him, and if the affection has remained unchanged in color [and the disease has not spread on the skin,] the priest shall isolate the affected person for seven [additional] days.”",
+                "ולפטור את העומד בסוף שבוע שני – that which stands in its measure and did not spread and stood in its appearance, even though it did not go downward from the four appearances, he frees him at he end of the second week. But surely as it is written (Leviticus 13:6): “On the seventh day the priest shall examine him again: if the affection has faded [and not spread on the skin], the priest shall pronounce him pure,” that is not to say that he did not pronounce him pure unless [the affection] faded, but rather the Biblical verse teaches us that even if it changed from snow to lime, or from lime to snow, we don’t say that it is another plague and he returns and [the priest] isolates him as at the outset, but rather that he is as it stands, and he purifies him.",
+                "להחליט את שנולד לו מחיה ושער לבן בתחלה – that when he is brought to the Kohen at the beginning [of his being diagnosed with an affection] and he has upon him a discoloration like the Cilician bean or quick flesh like a squared lentil within the place of the discoloration, he declares him to be a leper immediately. And similarly, also for [the appearance of] white hair, for if it was black and he didn’t have sufficient time to shut him in until it had turned white, he declares him to be a leper immediately. But the spreading of a leprous spot (see Leviticus 13:7-8): “But if the rash should spread on the skin after he has presented himself to the priest and been pronounced pure, he shall present himself again to the priest. And if the priest sees that the rash has spread on the skin, the priest shall pronounce him impure; it is leprosy.”), even if it gradually spreads until he doesn’t shut him up [in isolation].",
+                "בסוף שבוע ראשון – that is to say, to declare him to be a leper like this at the end of the first week, for from the outset he didn’t have these signs [of affliction] and they locked him up/isolated him, but at the end of the first week, he (i.e., the Kohen) found in him a patch of un-discolored flesh [in the swelling] (see Leviticus 13:10) or white hair, and he definitely declares him to be a leper.",
+                "או בסוף שבוע השני – as for example, that at the end of the first week, it (i.e., the affection) remained unchanged and he did not have in either white hair or a patch of un-discolored flesh [in the swelling], [and the Kohen shut him in isolation a second time], and at the end of the second week, these signs appear, he (i.e., the Kohen) declares him to be a leper.",
+                "לאחר הפטור – meaning to say, that even after the clearance that was at the end of the second week, no signs of defilement appeared in him and they released/cleared him, but after a few days, they appeared, he (i.e., the Kohen) declares him to be a leper.",
+                "את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני – as for example, a discoloration like the size of Cilician bean which does not have in it a patch of un-discolored flesh or white hair and he (i.e., the Kohen) shut him in isolation, if it spread at the end of the first week or it didn’t spread other than at the end of the second week, he (i.e., the Kohen) declares him to be a leper. But if it did not spread neither in the first week or in the second week, and he released/cleared him, but after a couple of days it spread, he (i.e., the Kohen) declares him to be a leper.",
+                "להחליט את ההופך כולו לבן מתוך הפטור – if after he was released/cleared and the Kohen purified him, the leprosy spread throughout his body, he is impure and irrevocably confirmed as a leper.",
+                "לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר – if after the Kohen declared him impure, or after it was necessary to be shut him in isolation prior to his being made impure, and the leprosy spread throughout his body, he releases him and he is pure, for the white eruption which causes the leper to be declared clean changes someone from pure to impure and from the impure to the pure. And it is called an impure leper under trial [pending the priest’s observation – see Leviticus 13:4).",
+                "אלו מראות נגעים – these four appearances that we mentioned, smooth or variegated."
+            ],
+            [
+                "מראות נגעים שלשים וששה – and we don’t have the reading: \"מראות נגעים ששה עשר\" /”The appearances of plagues are sixteen. But there were thirty six, four appearances that are smooth and four appearances that are variegated of the skin of his body, and corresponding to them, with שחין/inflammation (or boil, skin-disease) and מכוה/a burnt spot on the skin, for the inflammation and the burnt spot are one, and Scripture did not divide them other than to tell you that they do not combine, and corresponding to them with the נתקים/bald (blanched) spot on the head or in the beard, and corresponding to them with קרחת/a leprous affection on the back of the head (making it bald) and גבחת/a leprous affection on the front of the head (making it bald), and ירקרק/pale-colored/greenish andאדמדם /reddish leprosy (see Leviticus 13:42), that are the plagues of houses, these are thirty-six.",
+                "עקביא בן מחללאל אומר שבעים ושתים – these thirty-six at the outset when he (i.e., the potential leper) is brought to the Kohen, and thirty-six others corresponding to the end of the first week or the end of the second week of isolation or the end of the third week for plagues upon houses to distinguish between appearances [of plagues] ab initio to an appearance at the end, these are seventy-two. Maimonides explained them thusly, and he is sound/upright. But what is difficult to me about this is that he counts eight appearances of bald (blanched) spots on the head or in the beard, but we hold that bald (blanched spots on the head or in the beard defile in all appearances [of plagues] and they lack special appearances like the rest of the plagues.",
+                "ששבוע שני שלו חל בשבת – for two isolations, are thirteen days. For the seventh day of the first week counts for this week and the other [week], as it is written (Leviticus 13:5): \"והסגירו [הכהן] שבעת ימים שנית\"/ “the priest shall isolate him for another seven days.”, which teaches that the seventh day counts for him from the number from before it and from after it. And similarly, the three weeks of plagues on houses are not other than nineteen days, for the first and seventh [days] of the middle week count before them and after them.",
+                "חל להיות בתוך השבת – that on the Sabbath days falls the seventh day, we don’t see him (i.e., examine him) on the Sabbath, because it appears like adjudication is taking place on the Sabbath day, but we delay it until after the Sabbath. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "היה בו שער לבן – on the Sabbath day. And if he (i.e., the Kohen) had seen him, he would have declared him to be a leper, but after the Sabbath, the white hair disappeared, and this is ruling leniently. But even though that he (i.e., the Kohen) declared him to be a leper on the Sabbath day, when it (i.e., the white hair) left him after the Sabbath, he would have declared him pure, nevertheless, he would have to bring a sacrifice, according to the law of a מצורע מוחלט/confirmed leper – who has been declared conclusively ritually impure by a Kohen (A confirmed leper must grow his hair long and rend his garments) who became healed, but now is exempt.",
+                "היו לבנות – alternatively, if his hair was white on the Sabbath day that he would have been designated to have been declared a confirmed leper, and on the morrow (i.e., Sunday), [his hair] blackened, this is ruling leniently.",
+                "אחת לבנה ואחת שחורה והשחירו שניהן – he just refers to it by the way/without specific reason, for here one cannot be lenient, and whether it was white [and turned black] or had been black all along, he is ritually pure. But subsidiary to this/on account of, [as] the concluding clause [of the Mishnah] is stringent (see Mishnah 6), it (i.e., the Mishnah) took this term as it teaches, \"ולהבינו\"/and they became white – in both [clauses].",
+                "ארוכות – his hair was [long] on the Sabbath day in order to cut it with scissors, that is the measure of defilement. On the morrow, they will be shortened, which is to be lenient.",
+                "אחת ארוכה ואחת קצרה – he just refers to it by the way/without specific reason, for either way (i.e., whether is hair is short or long) is a pure. But on account of the concluding clause [of the Mishnah] that is to be stringent (see Mishnah 6), it (i.e., the Mishnah) took the phrase and taught: \"והאריכו\"/and they became longer, in both [clauses].",
+                "נסמך השחין (if the inflammation/boil was attached) – to two hairs, after the Sabbath, but on the Sabbath he did not have a boil/inflammation on it, for had he (i.e., the Kohen) seen it on the Sabbath, he would declare him to be a leper on account of the white hairs that are within the bright white spot on the skin/בהרת, and now after the Sabbath when the boil comes and is attached to the two of them (i.e., hairs) or to one of them, is not a sign of defilement.",
+                "הקיף השחין וכו' – or that the boil surrounded the two white hairs.",
+                "או לאחת מהן או חלקן השחין – that the boil comes of the raw flesh of the boil or the burnt spot on the skin or the raw flesh of the burnt spot on the skin or the white scurf/בוהק between each hair. All of these on Shabbat are not there but after Shabbat came (i.e., appeared), this is a leniency.",
+                "היתה בו מחיה (if there was in it raw flesh) – on the Sabbath, which is a sign of defilement, and it went away after the Sabbath. Alternatively, it was quadrilateral on the Sabbath, and he was worthy of being declared a leper, but after Shabbat it became round or long, that now it is not a sign of defilement. Alternatively, an eruption was surrounded with raw flesh in the middle of the bright white spot on the skin/בהרת, like a kind of a fortress of a city that sits in the middle of the city, and through this, he was worthy of being declared a leper, but after Shabbat, it was made from the side. Alternatively, it was gathered/collected like a lentil in one place, but after Shabbat, it scattered.",
+                "ובא השחין ונכנס לתוכו – meaning to say, that on Shabbat there was no boil there, but the raw flesh was a sign of defilement, and the boil came and entered into it.",
+                "הקיפה או חלקה או מיעטה – meaning to say, or that the boil didn’t come on the entire plague but only on a part of the raw flesh, and became diminished from being like a lentil.",
+                "השחין ומחית השחין המכוה ומחית המכוה והבהק (the boil, the raw flesh of the boil, the burning and the raw flesh of the burning and the white scurf/tetter) – all of these exist for being diminished, for the boil was lessened or the raw flesh of the boil, that is, that a membrane was made like the shell of the garlic. Or the burnt spot on the skin or the raw flesh of the burnt spot on the skin. All of these that on the Sabbath were not there, but after the Sabbath came. And similarly, the white scurf/בוהק, that on the Sabbath were from the four appearances [of plagues] and on the morrow (i.e., Sunday), it became white scurf and the raw flesh lessened, for boils and white scurf lessen the raw flesh, as is taught in Torat Kohanim (i.e., Sifra, the Midrash Halakha on Leviticus): “living flesh,” (see Leviticus 13:14: “But as soon as un-discolored flesh appears in it, he shall be impure”/\"וביום הראות בו בשר חי יטמא\"), but not boils; “living flesh,” but not white scurf.",
+                "היה לו פסיון (if he had the spreading of a leprous spot) – on Shabbat.",
+                "והלך לו הפסיון – after Shabbat, for what spread on Shabbat was gathered in on the morrow (i.e., Sunday).",
+                "או שהלכה האום (or that the original leprosy- substance had disappeared) – the essence of the plague is called the אום/original leprosy, the original leprosy had disappeared and there remained the leprous spot, or that the original leprosy substance had become reduced , and there isn’t between them like the size of a Cilician bean.",
+                "השחין ומחית השחין – meaning to say, alternatively, on Shabbat it spread but did not stop on Shabbat between the original leprosy substance and the leprous spot neither the boils nor the raw flesh of the boils nor the burnt spot on the skin nor the raw flesh of the skin nor the white scurf, but after the Sabbath, one of these stopped, this is its leniency."
+            ],
+            [
+                "נסמך השחין – on Shabbat [the boil joined]",
+                "לשתיהן – to the wo hairs, for now it Is not a sign of defilement, for the white hair is no a sign of defilement other than when it touches itself not within the boil or within the burnt spot on the skin.",
+                "אף הקיף השחין וכו' (even if the boil surrounded) – for if he (i.e., the Kohen) saw it on the Sabbath, he would not declare him to be a leper.",
+                "והלכו להן – and after the Sabbath [they went away], for the place of the boil and the burnt spot on the skin became a rough, scabby surface/scar, and it is like the skin of the body. And when he (i.e., the Kohen) declares him to be a confirmed leper, this is to be ruling strictly.",
+                "חולקין בין האום לפסיון ([the tetters/white scurf] divides between the starting point of leprosy and the spreading of the leprous spot) – that they would sop on Shabbat between the essence of the plague and the spreading.",
+                "והלכו להן – after the Sabbath, and here is nothing that stops/interrupts it, these are for ruling strictly."
+            ]
+        ],
+        [
+            [
+                "בהרת. גרמוני (an intensely white bright spot appears faint on the skin of a Germanus – Teuton) – the most white. And the intensely bright spot that sparkles like snow appears on him faint as a result of the great whiteness that is on his skin, and they release him.",
+                "והכהה – appears. בכושי עזה ([the faint spot] appears bright on a Cushite) – as a result of the fact that his skin is black. And they lock up/isolate the leper [pending examination by a Kohen]. For we follow after how his skin appears.",
+                "בית ישראל אני כפרתן – as a result of his love for them, he would say, “I am their atonement.” Meaning to say that all the punishment that is appropriate to come upon them I accept upon myself in order to atone for them. For they are “intermediate” and placed in the middle and do not lean to one of the two extreme ends.",
+                "לא לבנים ולא שחורים – but rather like boxwood/ebony which is neither white nor black (but of an intermediate color). [The word] אשכרוע, is a species of cedar, BOSHU in the foreign language. (Isaiah 41:19): “[I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert,] box trees and elms as well,” אשכרוע –boxwood. And Rabbi Yishmael holds that he would declare one [person] pure, he would declare all of them pure, and just as he would defile one [person], he would defile all of them. And Rabbi Yishmael and Rabbi Akiva share the same approach.",
+                "ציירין – artists that paint shapes for beauty.",
+                "כבינוני – an intermediate paint/color",
+                "מראות נגעים להקל (the appearance/colors of plagues are meant to produce a lenient decision) -And the reason of Rabbi Yehuda is explained in Torat Kohanim/Sifra. One verse states (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/ \"והיה בעור-בשרו לנגע צרעת\" and another verse states (Leviticus 13:3): “The priest shall examine the affection on the skin of his body”/\"וראה הכהן את-הנגע בעור-הבשר\" (i.e., note that one verse states \"בעור בשרו\" and the next verse states \"בעור הבשר\"), we found that appearances of plagues are meant to produce lenient decisions but not to produce stringent/rigorous ones. How so? Let the German/Teuton be examined with his skin (which is faint) to be lenient, he fulfills [the verse]: \"בעור בשרו\"/ “on the skin of his body\" (Leviticus 13:2) and the Cushite [be examined] as an intermediate to be lenient, is found that he fulfills [the verse]:\"בעור הבשר\" / “on the skin of his body.”",
+                "זה וזה כבינוני – The German/Teuton and the Cushite are seen as intermediate, which is [the opinion] of Rabbi Akiva."
+            ],
+            [
+                "אין רואין את הנגעים בשחרית ובין הערבים וכו' – that we derive it from Scripture, as it is written (Leviticus 13:12): “wherever the priest can see”/\"לכל-מראה עיני הכהן\" – what the Kohen who is lacking in his eye-sight that he cannot see the plagues, even a day which is lacking its light, we don’t see in him he plagues.",
+                "רבי יהודה אומר בד' בה' כו' – and the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "אין פותחין לו חלונות – as it is written (Leviticus 14:35): “Something like a plague has appeared [upon my house]”/\"כנגע נראה לי [בבית]\" – to me but not to my light (i.e., the Lord’s light), from here they (i.e., the Sages) said: In a dark house, they don’t open for him the windows."
+            ],
+            [
+                "כעודר וכמוסק (in the position of one hoeing and taking olives down) – it is the manner of one who hoes who pauses his feet and it is the manner one taking olives down who lifts his arms (to examine the arm-pit). עודר/hoes, digs in the ground. מוסק/gleans his olives.",
+                "כעורכת (who works the dough) – the bread when she pauses her feet.",
+                "וכמניקה את בנה – regarding the matter of under her breast, for what it appears at that time is not considered the covered parts of the body/posteriors.",
+                "כעורגת בעומדים לשחי ([a woman is placed] in the position of a weaker at an upright loom – for the sake of examining the pit of the right arm) – that she raises her right hand and reveals the duct of her arm-pit.",
+                "כטווה בפשתן (that she spins flax) – for is the manner of a person who spins [flax] to raise her left hand and she reveals the duct of her arm-pit. What it does not appear in this, is that it is considered the posterior/the covered parts of the body. And it is written (Leviticus 13:12): “wherever the priest can see”/\"לכל-מראה איני הכהן\", excluding the posterior/covered parts of the body.",
+                "לתגלחתו – on the day of his purity. And he needs to shave, as it is written (Leviticus 14:9): “[On the seventh day he shall shave off all his hair - ] of head, beard and eyebrows,” just as these are the places of the entrance of hair and appears, even every place hat is the entrance of hair and appears, except for the covered parts of the body/posteriors."
+            ],
+            [
+                "רבי מאיר אומר אף לא נגעי קרוביו – there is an analogy made between plagues and quarrels, as it is written (Deuteronomy 21:5: “[The priests, sons of Levi, shall come forward; for the LORD your God has chosen them to minister to Him and pronounce blessing in the name of the LORD,] and every lawsuit and case of assault is subject to their ruling”/\"ועל-פיהם יהיה כל-ריב וכל-נגע\" . Just as lawsuits are not with relatives, so also plagues are not with relatives. But the Halakha is not according to Rabbi Meir.",
+                "חוץ מנדרי עצמו – as it is written (Numbers 30:3): “he shall not break his pledge.” He cannot remit/pardon but others can pardon him.",
+                "אף לא נדרי אשתו שבינה לבין אחרים – as for example, vows which are not of afflictions of the soul and matters that are not between him (i.e., the husband) and her, that they required the investigation of a Sage, for lest he be lenient concerning his wife and not examine her well, and specifically on his own for he is not able to release [someone from a vow] and even if he is singular specialist [in Jewish law], but he combines/joins in a group of three commoners, for since there is a panel of three, they are not suspected lest they don’t examine/cross-examine well.",
+                "כל הבכורות אדם רואה – if they are able to eat them with their blemishes."
+            ]
+        ],
+        [
+            [
+                "הכל מיטמאין (all are made unclean) – and even a minor. For you might have thought that (Leviticus 13:44): “The man is leprous.”/\"איש-צרוע\", it comes to teach us that, as it is written (Leviticus 13:2): “[When a person has] on the skin of his body.”",
+                "הכל כשרים לראות את הנגעים – and even though he is not an expert in them and in their names/designations, if a Sage is with him, he may examine, but on his own if he is not an expert in them and in their names/designations, he doesn’t examine the plagues.",
+                "שהטומאה והטהרה ביד כהן – an Israelite Sage examines the plagues and says to the Kohen, even though he is an imbecile/שוטה, “Say, ‘unclean/impure’” [or] “Say, “pure/clean’”.",
+                "בין איש אחד בין בשני אנשים – that there appeared two plagues on one person or on two people, a Kohen does not examine [both of] them at the same time, for the Kohen is not able to see well two plagues as [he sees] one.",
+                "ומסגירו – if he is locking up (i.e., isolating) a [presumed] leper for trial, such as through the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).",
+                "ומחליטו – if he is worthy for being declared a [certified] leper, such as through white hair or a half-healed (having only a thin covering).",
+                "ופוטרו – if he is below from four appearances [of plagues].",
+                "וחוזר לשני – after the second person [had plagues] that appeared prior to his isolating/shutting in the first or declaring him to be a certified leper.",
+                "אין מסגירים את המוסגר – and similarly, we also do not declare someone to be a certified leper who is in isolation/shut up. For if they isolated him with one plague and afterwards another plaque appeared to him after it was fit to isolate him or declare him to be a certified leper, he does not engage with him. For if he is isolated/shut up from the first [plague], there is nothing regarding the second plague, neither the designation of being locked up [pending the priest’s observation – see Leviticus 13:4] or from the designation of being declared a confirmed leper, until he will need him (i.e., the Kohen).",
+                "אבל בתחלה בסוף שבוע מסגיר ומסגיר – if at the beginning of the week, a second [plague] appeared prior to his being isolated/shut up for the first [plague], he shuts him up/isolates him over the first [plague] and shuts him up/isolates him over the second [plague]. And similarly, at the end of the first week, if the first [plague] remained unchanged, he shuts him up/isolates him and goes back and shuts him up/isolates him on the second plague.",
+                "מחליט ומחליט – he declares him a certified leper on the first [plague] and goes back and declares him a certified leper on the second [plague].",
+                "מסגיר ופוטר – he (i.e., the Kohen) isolates him/shuts him up on the first [plague] but releases him on the second [plague].",
+                "מחליט ופוטר – he declares him a certified leper on the first [plague] and releases him on the second [plague]. And the same law applies in the opposite direction, he (i.e., the Kohen) shuts him up/isolates him [for the first plague] and declares him to be a certified leper [for the second plague] or declares him to be a certified leper [for the first plague] and shuts him up/puts him in isolation for the second plague or releases him [for the first plague] and isolates him/shuts him up [for the second plague] or shuts him up/isolates him for the first plague and declares him to be a certified leper [for the second plague]."
+            ],
+            [
+                "נותנין לו שבעת ימי המשתה – as it is written (Leviticus 13:14): “But as soon as ]un-discolored flesh] appears in it”/\"וביום הראות בו [בשר חי]\" since the All-Merciful (i.e., God) writes \"ובהראות\"/”as it appears”, what is \"וביום\"/as soon as? To inform you that there is a day that you examine and there is a day that you don’t examine."
+            ],
+            [
+                "עור הבשר – that appeared upon it one from the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).",
+                "בתחילה – when he is brought before the Kohen without locking up the leper for trial, he becomes defiled through white hair and through raw flesh. But regarding spreading of a leprous spot he does not become defiled until the end of the first week, or the end of the second week, or after the release at the end of the second week when it remained unchanged and he was released, if after this it spread, he (i.e., the Kohen) goes back and declares him a certified leper.",
+                "שלשה עשר יום – that the seventh day of the first week counts for here (i.e., the first week) and there (i.e., the second week)."
+            ],
+            [
+                "השחין המכוה מטמאים בשבוע אחד – for the rest of the plagues have two locking-ups, but if it did not spread during the first week, and a white hair did not appear, he releases him. And the language of מיטמאין/made unclean/impure that it (i.e., the Mishnah) uses, this is what he (i.e., the Mishnah) said: When these two tokens/signs came at the end of one week, but if they didn’t come, he is pure/clean."
+            ],
+            [
+                "הנתקים (bald/blanched spot on the head or on the beard) – plagues that are on the head or on the beard are called נתקים.",
+                "בשער צהוב דק בתחלה (with thin golden hair at the beginning) – if at the beginning golden hair appeared on him, he (i.e., the Kohen) declares him to be a certified leper.",
+                "צהוב – similar to gold.",
+                "בסוף שבוע ראשון ובסוף שבוע שני – if at the end of the first week it spread or their appeared on him golden hair, he (i.e., the Kohen) declares him to be a certified leper. But if not, he isolates him/shuts him up, for the second [week], but if at the end of the second week it spreads, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper. But if not, he releases him. But if after the release, it spread, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper."
+            ],
+            [
+                "הקרחת והבדחת – further ahead in chapter 10 [Tractate Negaim, Mishnah 10], it (i.e., the Mishnah) explains what is leprous affection on the ack of the head and what is baldness on the forehead.",
+                "במחיה ובפסיון (with quick/raw flesh and spreading) – but with white hair, they do not defile, because no hair grows in them."
+            ],
+            [
+                "בירקרק ובאדמדם (pale-colored/greenish and reddish leprosy) – But this is what happens in clothing and houses as a sign/symbol of greenish or reddish defilement. But they don’t call above the sign of defilement for the four appearances of plagues that are in the skin of the body, because the four appearances that are in the skin of the body even if they remain unchanged several years, they (i.e., the Kohanim) do not declare someone to be a certified leper without white hair and without spreading and without a thin covering [of healing], but with clothing, when the greenish/pale-covered leprosy or reddish leprosy remained for two weeks even though it did not spread, it is written (Leviticus 13:55): “[And if, after the affected article has been washed, the priest sees that the affection has not changed color and that it has not spread, it is impure.] It shall be consumed in fire”/\"באש תשרפנו\" , for this reason, they call them with regard to clothing a sign of defilement. And similar with houses for three weeks, when the plague returns to like the way it was, either from greenish to reddish or from reddish to greenish, it is written (Leviticus 14:45): “The house shall be tone down/ונתץ את הבית,” as if it it spread. For this reason, we called them a sign of defilement.",
+                "לאחר הפטור – as for example, that it became faint, if it returned afterwards one burns it."
+            ],
+            [
+                "שהם שתעה עשר יום – the first and seventh [days] of the middle week count for before them and after them.",
+                "פחות משבוע אחד – such as boils and the burnt spot on the skin.",
+                "שלשה שבועות – as for example, plagues on houses."
+            ]
+        ],
+        [
+            [
+                "יש בשער. ששער לבן מטמא בתחילה – when it is brought to the Kohen [for inspection] and there is in the plague a white hair, it is impure. What is not the case regarding spreading of a leprous spot which does not defile other than at the end of a week.",
+                "ומטמא בכל מראה לובן (and defiles in any appearance of the white color [of leprosy] – even below/less from four appearances, as it is written (Leviticus 13:3): \"ומראה הנגע עמוק\"/“and the affection appears to be deeper than [the skin of his body, it is a leprous affection],” the appearance of the plague is deeper, but the appearance of white hair does not appear to be deep. Which is not the case with spreading of the plague/פסיון, for the spreading does not defile below/less than four appearances, for in those appearances that the starting point of leprosy/the substance defiles, the spreading of a leprous spot defiles.",
+                "ואין בו סימן טהרה (no token of cleanness applies to it) – whereas with the spreading of a leprous spot there is a token of cleanness that applies to it, for if it spread all over, it is pure.",
+                "מטמא בכל שהוא – but the white hair does not defile with less than two hairs, for the least of hair is two.",
+                "חוץ מן הנגע – that when it spread outside of the plague, it is impure But regarding the white hair we require that it be in the plague, as it is written (Leviticus 13:3): \"ושער בנגע הפך לבן\"/“if hair in the affected patch turned white.”"
+            ],
+            [
+                "בכל מראה – that is like the appearance of the flesh whether abnormally dark-complexioned whether white or whether red.",
+                "מטמא בכל שהוא – but with quick flesh it requires like a lentil.",
+                "חוץ מן הנגע מה שאין כן במחיה – for the quick flesh needs to be within the plague."
+            ],
+            [
+                "ובמכונס (are close together) – that they two hairs are in one place in the plague.",
+                "במפורד – this one on the east side of the plague and that one on the west side.",
+                "מבוצר (encompassed) – two hairs in the middle of the plague, like a fortress that is in the middle of the city.",
+                "אינו מבוצר – like a thread that comes out from the plague, and there is in its midst two hairs, what is not the case with the burning spot that we require [both] encompassed and close together.",
+                "הפוכה ושלא הפוכה (whether it was changed or not changed) – whether the bright white spot on the skin preceded the quick flesh , or whether the quick flesh preceded the bright white spot on the skin/בהרת. What is not the case concerning the white hair, for if it (i.e., the white hair) preceded the bright white spot on the skin, he is pure.",
+                "מעכבת את ההופך כולו לבן (hinders [uncleanness] in him who has turned entirely white) – if he was declared a definite leper with quick flesh, and the leprosy blossomed throughout him except for the place of the quick flesh, he is still impure. But if it blossomed throughout even though all of his hair is filled with white hair, he is pure, for the white hair does not hinder (i.e., is not indispensable)."
+            ],
+            [
+                "עיקרן משחיר וראשן מלבין טהור – as Scripture states (Leviticus 13:3): “if hair in the affected patch has turned white”/\"ושער בנגע הפך לבן\", the root hat is adjacent to/near the plague has turned white. -",
+                "כדי לקרוץ בזוג (sufficient to cut with scissors) – sufficient that he should take with the mouth of a pair of scissors. And the Halakha the measure of white hair, its length is not less than that he should take with the mouth of a scissors, but the whiteness that is in it is any amount at all.",
+                "ונראית כשתים טהור – that thee are hairs that are divided at their top into two but at their root they are not other than one.",
+                "בהרת ובה שער לבן ושער שחור טמא – a bright white spot on the skin that is like the size of a pressed [Cilician] bean and it has two white hairs, but the rest is filled with black hairs, it is impure. But we don’t say that the place of the black hairs limits the bright white spot on the skin from being like a split [Cilician] bean."
+            ],
+            [
+                "זוקקה לשער לבן ולפסיון (if [the streak/thread] subjects it [the bright spot] to [restrictions in respect to] white hair and spreading) – if there is in that thread a white hair, he is declared to be a definitive leper. Or if it spread near the thread at the end of a week, he is impure. But if there isn’t in the width of the thread two hairs but it has white hair he does not defile, for it is not considered from the plague. But if it spread near the thread and there isn’t in its width two hairs, it is considered like spreading far from the plague, and it requires like a split [Cilician] bean.",
+                "אבל לא למחיה – that even if here is in the width of the thread of two hairs, the quick flesh that is on it does not defile. For the quick flesh needs that will be encompassed in the middle of the plague like a fortress which is in the middle of the city.",
+                "מצרפן – and they are judged as one plague. But if one of them spread a little bit or a white hair was forthcoming on one of them, he is declared to be a definitive leper on both of them.",
+                "ואם לאו אימנן מצרפן – and they are judged as two plagues, but if one of them spread but the other one did not spread, he is declared to be a definitive leper on the one, and is shut up/isolated on the other. And the practical difference is that when he is declared to be pure, he is required to bring two sacrifices."
+            ],
+            [
+                "בהרת כגריס – but not the place of the quick flesh, that is nine lentils of the bright white spot on the skin, and one lentil of quick flesh, ten lentils among them all.",
+                "גריס – they are nine lentils, and the quick flesh is not less than a lentil. Wherever that we teach בהרת/the bright white spot on the skin (i.e., eventually one of the symptoms of leprosy), the same law applies to the rest of the appearances that are smooth or variegated.",
+                "והלכה המחיה – that the plague comes upon its place.",
+                "הלך שער לבן – that it fell off or changed to black/dark.",
+                "ר' שמעון מטהר – it refers to the quick flesh that disappeared.",
+                "שלא הפכתו בהרת – that the white hair preceded the bright white spot on the skin of the place of the quick flesh.",
+                "שלא הפכתו בהרת כגריס – that the white hair preceded the bright white spot on the skin like a split Cilician bean, for the place of the quick flesh was missing that of a Cilician bean, and here also, Rabbi Shimon does not dispute other than when the quick flesh disappears. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "בהרת ובה מחיה ופשיון – a bright white spot on the skin (i.e., eventually one of the symptoms of leprosy) like a split Cilician bean and he has been shut in/put in isolation, and at the end of the week, he found in it the quick flesh and spreading and they declared him to be a certified leper.",
+                "הלכה המחיה (the quick flesh disappeared – after a week of quarantine)– as for example, that the plague came upon, the bright white spot on the skin is impure because of the spreading.",
+                "הלך הפשיון – as for example, that the bright white spot on the skin/בהרת came in and it returned to the size of a Cilician bean.",
+                "וכן שער לבן ופשיון – if one of them disappeared, he is impure because of the second.",
+                "הלכה וחזרה בסוף השבוע – as for example, that he was shut up/isolated on account of the bright white spot on the skin like the size of a split Cilician bean, and the bright white spot on the skin went away in the middle of the week, but at the end of the week it returned.",
+                "הרי היא כמות שהיתה – and they shut him up/isolated him a second time.",
+                "לאחר הפטור – that the Kohen saw it (i.e., the bright white spot on the skin) at the end of the week and when it disappeared, he released him, if after that it returned, it would appear at the beginning. ( And this return – that is in its first (i.e., original) place, for if it was in in another place, if so this is another bright spot on the skin.",
+                "היתה עזה – like snow when he shut him up/isolated him.",
+                "ונעשית כהה – at the end of the first week, as for example, like lime or with a membrane, or that it was like a membrane at the time of his being shut up/put in isolation, and it became strong like snow at the end of the first week.",
+                "הרי היא כמות שהיתה – and it requires a second isolation, like “it has remained unchanged”/\"עמד בעיניו\" (Leviticus 13:5).",
+                "ובלבד שלא תתמעט מארבע מראות (on condition that it did not diminish [to a shade less] than the four appearances – if it diminished from the four appearances, he (i.e., the Kohen) releases him immediately and he is pure.",
+                "כנסה ופשתה (if it contracted and spread) – where he was shut up/placed in isolation with the bright white spot on the skin like a split Cilician bean, and at the end of he week, it contracted, but after that it spread the place in the place of the contraction but not more. Or that it spread at the end of the week, and afterwards contracted the place of the spreading and not more.",
+                "ר' עקיבא מטמא – for it certainly spread.",
+                "וחכמים מטהרים – that this is not spreading, but it is as it was. But if it refers to the end of the first week, they shut him up/isolate him a second time. But if it refers to the end of the second week, they release him and he is ritually pure."
+            ],
+            [
+                "ופשתה כחצי גריס – to the eastern side.",
+                "והלך מן האום כחצי גריס – to the western side.",
+                "תיראה בתחלה (it is inspected anew) – for it is considered like another plague, and it is a new plague and he should be shut up/isolated [for it].",
+                "וחכמים מאהרין – that it is not considered spreading unless it adds on the measurement of the plaque that it was at the outset, but this now is none other than like a split Cilician bean, it is considered like the first that remained unchanged and is pure."
+            ],
+            [
+                "ופשתה כחצי גריס ועוד וכו'. רבי עקיבא מטמא – because the “and more”/\"ועוד\" that remains there from the spreading. And we are speaking about that it spread after the clearance/release.",
+                "וחכמים מטהרין – for since it went one-half of a split Cilician bean from the starting point of leprosy, it is not from a new plague but rather one-half of a split Cilician bean and more.",
+                "ופשתה כגריס ועוד – after the release [from uncleanness], and afterwards, the starting point of leprosy disappeared and there didn’t remain anything other than the new split Cilician bean and [a bit] more.",
+                "רבי עקיבא מטמא – for it spread for him from the first measurement. But the Rabbis hold, since it went on [further], the first is all of it, but this plague that is referred to is new, that it should be inspected anew and he should be shut up/isolated."
+            ],
+            [
+                "בהרת כגריס ופשתה כגריס – we are speaking that it spread after the clearance/release [from impurity].",
+                "ר' עקיבא מטמא – for there is here a plague and the sign of defilement with it.",
+                "תיראה בתחלה – for even though that it should be examined anew, the Kohen should also declare it impure immediately. And the quick flesh and white hair defile at the beginning, nevertheless, the practical difference is that according to the Rabbis, he needs to bring a sacrifice for each and every one, but according to Rabbi Akiba it is considered like the first plague, and when it (i.e., the plague) falls away, he brings one sacrifice. And in all of these where Rabbi Akiba and the Sages disagree in our Mishnah, the Halakha is according to the Sages.",
+                "ואין בה כלום – it has no white hair.",
+                "ובה שערה אחת ונולדה בהרת וכו' הרי זו להסגיר – and even though the bright white spot in the flesh like a Cilician bean came first to the last hair, since it didn’t come before the first [hair], it has no effect, for we require that the bright white spot in the flesh precedes like a split Ciliican bean to the two hairs.",
+                "בהרת כחצי גריס ובה שתי שערות וכו' הרי זו להסגיר – and even though the one-half Cilician bean preceded the two hairs, it has no effect until the full split Cilician bean precedes the two hairs."
+            ],
+            [
+                "ונולד בהרת כחצי גריס ובה שתי שערות כו' הרי זו להחלט – wherever it teaches [in the Mishnah]: \"ובה שתי שערות\"/ “and in it are two hairs” or \"ובה שערה אחת\" / “and in it is one hair”, it is not that the hairs and \"\"the bright white spot in the flesh/בהרת that come together, but rather, that the bright white spot in the flesh came first and afterwards came the hairs.",
+                "ואם שער לבן קדמה לבהרת טהור – as it is written (Leviticus 13:10): \"[וראה הכהן והנה שאת-לבנה בעור] והיא הפכה שער לבן [ומחית בשר חי בשאת].\"/ “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” it is the bright white spot in the flesh which caused the hair to turn to a white color.",
+                "ספק טמא – there is doubt if the white hair preceded the bright white spot in the flesh/בהרת or that the bright white spot in the flesh preceded the white hair, it is impure.",
+                "ורבי יהושע קהה – we have the reading. From the language of (Jeremiah 31:29): “[In those days, they shall no longer say, ‘Parents have eaten sour grapes] and children’s teeth are blunted.”/\"ושני בנים תקהינה\". Meaning to say, that his teeth were blunted from stating the words that it is doubtfully impure, for he held that it is doubtfully pure. But the Halakha is not according to Rabbi Yehoshua."
+            ]
+        ],
+        [
+            [
+                "כל ספק נגעים חוץ מזה – [this relates to Chapter 4, Mishnah 11 towards the end of the Mishnah] – that the doubt regarding the bright white spot in the flesh preceded [or] the doubt about whether the white hair preceded.",
+                "הרי היא כסלע – it became as wide and as large as a Sela.",
+                "ספק היא היא – and it is worthy/fit [for the person] to be declared a certified leper, for it spread.",
+                "ספק שאחרת באה תחתיה – that the first went away/disappeared and he is fit to be shut up/isolated, for spreading does not defile at the outset.",
+                "ומחליטו – and he declares him to be a certified leper."
+            ],
+            [
+                "הלך שער לבן – that he had been certified as a leper for its sake [of the white hair].",
+                "וחזר שער לבן – other in its place.",
+                "וכן במחיה וכן בפשיון – or that the white hair did not return, but rather that quick flesh resulted which is also a sign of defilement, or that the plague spread.",
+                "בתחילה בסוף שבוע ראשון – that is to say, whether the declaration of being a certified leper had been at the outset when he was brought to the Kohen, whether at the end of the first week, whether at the end of the second week, whether after the clearance/release, as for example, that it remained unchanged/עמד בעיניו for two weeks and he released him, and after the release, the white hair came and he (i.e., the Kohen) declared him to be a certified leper, in all of these ways if the white hair disappeared and then the white hair returned, or the quick flesh or the spreading. הרי היא כמות שהיתה – that is to say, the defilement remained like it was, for since he has a sign of defilement, even though this is not the same sign that he had at the time of the declaration as a certified leper.",
+                "וחזר הפשיון וכן בשער לבן – but that it (i.e., the Mishnah) doesn’t teach, \"וכן המחיה\"/and similarly the quick flesh, because when the spreading disappeared and the quick flesh came, sometimes he would be pure, as for example, that the quick flesh diminished the plague from being the size of a split Cilician bean."
+            ],
+            [
+                "שער פקודה (hair of a leprous spot which remains after the inflammation has partly receded) – it is language of פקדון/deposit (see Leviticus 5:21 and 5:23), that the bright white spot in the flesh/בהרת deposited the hair in the skin of the flesh and left it/disappeared.",
+                "וחכמים מטהרים – and their reasoning, as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling].”/\"והיא הפכה [שער לבן ומחית בשר חי בשאת]., that it has turned [some hair white], but it did not turn its neighboring [hair white].",
+                "אף דבריך אין מקויימין – for this also is pure. And the Halakha is according to the Sages."
+            ],
+            [
+                "בין אישר אחד – even though that which ever you turn, he has one bright white spot in the flesh that has spread, that which at its outset was like a split Cilician bean and now is like a Sela, he is fit to be declared a certified leper, nevertheless, since he (i.e., the Kohen) doesn’t know on which plague is declaring him to be a certified leper, he (i.e., the person) is pure, from the decree of the Scriptural verse, as it is written (Leviticus 13:22): “If it should spread in the skin, the priest shall pronounce him impure; [it is an affection],” the definitive plague he declares impure, but he doesn’t declare impure but he doesn’t defile the plague where he has doubt.",
+                "בין בשני אנשים – even though that one of them requires being shut up/isolated for seven days a second time at the end of the first week, and the other is a certified leper, but sine he doesn’t know which to shut up and which to declare a certified leper, both of them are pure from the decree from the Scriptural verse.",
+                "ר' עקיבא אומר כו' – but the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "שניהם טמאים – since it spread in both of them.",
+                "אף על פי שחזרו להיות כסלע – for now one of them is ritually pure, but since they were obliged to regard themselves/obligate themselves for defilement, both of them are impure, as it is written (Leviticus 13:23): “[But if the discoloration remains stationary, not having spread, it is the scar of the inflammation] the priest shall declare him pure”/\"וטהרו הכהן\" - that which is definitive, he (i.e., the Kohen) declares pure, but he does not declare pure the doubtful (see also Sifra on his verse in Leviticus).",
+                "עד שיחזרו להיות גריס – that now, certainly both of them are ritually pure, that the spreading that on whose account they were declared to be certified lepers has disappeared from both of them."
+            ]
+        ],
+        [
+            [
+                "גופה של בהרת – a split bean.",
+                "הקלקי (Cilician) – the name of a place. And he beans that are there are large.",
+                "מרובע – this is the measure that is defined exactly that is in the bright white spot in the skin. But if the plague was round or in another form, if it has within it in order that the plague like the split Cilician squared bean can enter, it is impure, and if it not, it is pure."
+            ],
+            [
+                "רבתה הבהרת – from the outside.",
+                "טמאה – because of spreading.",
+                "נתמעטה טהורה – for it lacks like [the size of] a split bean.",
+                "רבתה הבהרת – and the bright white spot in the flesh/בהרת entered in.",
+                "טהורה – for the quick flesh does not diminish. For we require that the bright white spot in the flesh is like a lentil on each side surrounding the quick flesh."
+            ],
+            [
+                "רבתה הבהרת – from the outside.",
+                "טמאה – for it (i.e., the bright white spot in the flesh) spread in the flesh.",
+                "נתמעטה טהורה – and even if the quick flesh was like a lentil [in size].",
+                "רבתה המחיה – and it became like a lentil, it is impure.",
+                "מתמעטה – that the bright white spot in the flesh spread upon it.",
+                "ר' מאיר מטמא – for he considers spreading from the inside like from the outside.",
+                "וחכמים מטהרים – for spreading that is on the inside is not considered spreading. And the Halakha is according to the Sages."
+            ],
+            [
+                "שלא יתמעטו מכשיעור – a bright white spot on the skin/בהרת from like a split Cilician bean [in size] and quick flesh/מחיה from like a lentil."
+            ],
+            [
+                "בהרת כגריס – squared and a strip of living flesh in the width of like a lentil surrounding it from around, and except for that living flesh that surrounds the bright white spot on the skin like a split Cilician bean from around. For here there are two bright white spots on the skin, one inner and one outer, and the quick flesh interrupts between them all around.",
+                "הפנימית להסגיר – for there is no quick flesh in its middle.",
+                "והחיצונה להחליט – for the quick flesh that surrounds the inner [bright white spot on the skin] is a sign/token of defilement for the outer [bright white spot on the skin] for it is surrounded in its middle.",
+                "שהבהרת בתוכה – because the bright white spot on the skin is within it, it is not considered a sign/token of defilement to the outer [bright white spot on the skin], since we require it being surrounded, a plague from here and a plague from there with quick flesh in the middle [without an interruption of something else within the quick flesh), but here, there is a plague and quick flesh and a plague and quick flesh and a plague. But the Halakha is not according to Rabbi Yossi.",
+                "נתמעטה המחיה – that the bright white spot on the skin spread upon it.",
+                "והלכה לה – or it went away/disappeared completely.",
+                "אם מבפנים היא כלתה – that the bright white spot on the skin covered the quick flesh.",
+                "סימן פשיון לפנימית – and it is declared definitive leprosy, for it spread from the outside.",
+                "",
+                "",
+                "והחיצונה טהורה – that its quick flesh diminished or went away, and there is no spreading for the plague does not spread within it.",
+                "והפנימית להסגיר – for the plague remained unchanged.",
+                "בין כך ובין כך – whether it ceased/went away from the inside or whether it ceased/disappeared from the outside.",
+                "טהור – that just as if it the outer part [of the bright white spot on the skin] had spread to the quick flesh that is within it, this is not spreading, so when the inner [bright white spot on the skin] spreads to the quick flesh that is within the outer bright white spot on the skin, it is not spreading. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "אימתי – the outer [bright white spot on the skin] is pure when the inner [bright white spot on the skin] or the outer [bright white spot on the skin] has spread on the quick flesh, for we stated above that the outer [bright white spot on the skin] is pure (see the previous Mishnah), these words apply when it is exactly the size of a lentil, that the quick flesh is like an exactly defined lentil, not less and not more. But if the quick flesh is greater [in size] than that of a lentil, [the excess is a token/sign of spreading for the inner one (i.e., the bright white spot on the skin) and the outer one (i.e., the bright white spot on the skin) is unclean].",
+                "המותר סימן פסיון לפנימית והחיצונה טמאה – that is to say, if the inner [bright white spot on the skin] spread over that excess, both of them are to be declared to be definitive leprosy. The inner one because of the spreading and the outer one because of the quick flesh. But if the outer one (i.e., the bright white spot on the skin) spread over that excess, nevertheless, the outer one is to be declared definitive leprosy because of the quick flesh and the inner one is to [cause] to be shut up/isolated. But the Halakha is not according to Rabbi Shimon.",
+                "היה בוהק פחות מכעדשה (if the white scurf/tetter was less than a lentil) – near the inner [bright white spot on the skin], and the outer [bright white spot on the skin] surrounds the white scurf/tetter.",
+                "סימן פשיון לפנימית – if the inner [bright white spot on the skin] spread and covered the white scurf/tetter, the inner [bright white spot on the skin] is to be declared a definitive leprosy , for it has spread from the outside. But if the outer [bright white spot on the skin] spread and covered the white scurf/tetter, it is not a sign/token of spreading for the outer [bright white spot on the skin] for the plague does not spread within. And that it (i.e., the Mishnah) used the phrase: \"היה בוהק פחות מכעדשה\"/it was a white scurf/tetter less than a lentil -, for if it was like a lentil, it would defile because of the quick flesh for we hold that quick flesh defiles in all of the appearances [of plagues], but less than a lentil, there is no quick flesh, for there is no quick flesh that is less than a lentil."
+            ],
+            [
+                "שאינן מיטמאין משום מחיה – as it is written (Leviticus 13:5): “[On the seventh day] the priest shall examine him”/וראהו הכהן [ביום השביעי], we require that he should examine the plague with all of the quick flesh as one, and when there is like a [Cilician] split bean at the tip of the nose or at the tip of the joints [of the hands and feet] it inclines/slants this way and that way and he is not able to examine it all as one.",
+                "ראשי אזנים – [the tips of the ears] are considered as one. And similarly, the tips of the breasts. But the Halakha is not according to Rabbi Yehuda who counted the tips of the breast that are on a man.",
+                "וראש הגויה – which is the membrum virile.",
+                "יבלות (warts on the skin) – it is the language of (Leviticus 22:22): [\"או חרוץ או יבלת\"]/ “or maimed or with a wen” PURUSH in the foreign language.",
+                "ודלדולין (a wart with a thin neck) – flesh that separated and was torn loose/detached. But there are those who have the reading of \"ותלתולין\"/warts, flesh that became like a high mound. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "שאינן מיטמאין בבהרת – in the four appearances of plagues, שאת/swelling and its subcategories/derivatives, בהרת/the bright white spot on the skin and its subcategories/derivatives.",
+                "תוך העין תוך האוזן – that all of these are not considered like the skin of the body, as Scripture states (Leviticus 13:2): \"והיה בעור-בשרו\"/ “on the skin of his body.”",
+                "הקמטין (the wrinkles) – that are in the rest of the body.",
+                "והקמטין שבצואר (the wrinkles/folds that are on the neck) – the Mishnah teaches the concluding clause to reveal that the wrinkles/folds of the first clause are the folds/wrinkles of the rest of the body , that doesn’t state the wrinkles of the neck especially, that don’t appear as other.",
+                "תחת הדד – when it appears like she is nursing her child, what it doesn’t appear at that time does not defile.",
+                "ובית השחי (the arm-pit) – when it appears like he is harvesting olives.",
+                "כף הרגל (the sole of the foot) – what is underneath [the bottom] of the foot. And all of these are not the skin of the body that appears.",
+                "והצפורן – it is not considered the skin of the body.",
+                "הראש והזקן – are not defiled through the bright white spot on the skin/בהרת, as it is written (Leviticus 13:30): “it is a scall, a scaly eruption in the hair or beard,” the head nor the beard have defilement other than the defilement of the bald (blanched) spots on the head or in the beard/נתקין.",
+                "השחין והמכוה והקדח המורדים (the boils and the burning and the blisters/inflammation that are festering – not covered by a scab – running wounds from contusions, burns or inflammation -Jastrow) – that had not healed properly, and a cover/crust did not form over their skin like the husk of garlic.",
+                "אין מיטמאין משום נגע – that regarding boils it is written (Leviticus 13:18): “When an inflammation ]appears on the skin of one’s body[ and it heals”/[\"ובשר כי-יהיה בו-בערו] שחין ונרפא\", and with regard to burning it is also written (Leviticus 13:24): “[When the skin of one’s body sustains a burn by fire,] and the patch from the burn is a discoloration.”/\"[או בשר כי-יהיה בערו מכות-אש] והיתה מחית המכוה\".",
+                "קדח (blister, inflammation) – it is a boil that comes on account of something else, as for example, on account of being struck b a stone or wood or peat or plaster/lime, and the burning also does not come on account of the fire itself, but on account of the derivatives/subcategories of fire, such as hot ashes/embers and hot plastering material, all of these are called blisters. It is the language of (Isaiah 64:1): “As when fire kindles brushwood/כקדח אש המסים”, and the running wounds not covered by a scab also, that did not heal, and did not raise up a scab like the husk of garlic, does not defile because of the plague.",
+                "המורדים – all the time that it didn’t heal that it didn’t raise up a scab is called, \"מורדים\"/wounds that are festering, meaning to say, that they still stand in their rebellion. But there are those who have the reading \"מוררים\"/bitter, afflicting with two [letters] \"ר\". It is the language of (Leviticus 15:3): “[The impurity from his discharge shall mean the following -] whether his member runs with the discharge”/\"רר בשרו\".",
+                "ואין מצטרפין בנגעים – there was a half split bean plague in the skin of his flesh or a half split bean plague in one of these places, they do not combine to make a [Cilician] bean.",
+                "ואין הנגע פושה לתוכן (and the plague does not spread into them) – for since hey don’t become defiled at the starting point of leprosy, they don’t also become defiled through spreading.",
+                "ואינן מיטמאין משום מחיה – that if blossomed/spread throughout, and there is at his head or on the sole of his foot or in the folds of his living flesh, they don’t become defiled because of quick flesh. Alternatively, if one of these places was surrounded within the plague, it doesn’t become defiled through quick flesh.",
+                "ואינם מעכבים את ההופך כולו לבן (and they don’t hinder [the cleanness of] the one who turns entirely white)- if the leprosy sprouted throughout all [of the body] except for one of these places, they don’t hinder [the cleanness] a, as it is written (Leviticus 13:12): “[If the eruption spreads out over the skin] so that it covers all the skin of the affected person [from head to foot]/\"וכסתה הצרעת את כל-עור הנגע [מראשו ועד-רגליו]\", excluding to those that do not defile because of the plague.",
+                "חזר הראש והזקן ונקרחו (the head and the beard changed and became bald) – that the hair that on them became bald and became like the skin of the body. And similarly, the boil and the quick flesh and the blister/inflammation that became a scar, that healed and a scab of flesh formed on them like the husk of garlic.",
+                "הרי אלו מיטמאין בנגעים – with the four appearances (see Tractate Negaim, Chapter 1, Mishnah 1 and following). And the same law applies that he is able to teach that the wrinkles spread, also become defiled through plagues.",
+                "ואין מצטרפין בנגעים – head and beard do not combine. And similarly, the skin of the body and the beard, or the skin of the body and the head, do not combine. For if one-half of a split bean bald/blanched spots of the beard and half of a split bean in the skin of the body, do not combine. And similarly one-half of a split bean of boils and one-half of a split bean of the burns on the skin do not combine to become a full bean.",
+                "ואין הנגע פושה לתוכן – a plague of the skin of the flesh does not spread neither in the bald/blanched spots of the head and not in the bald, blanched spots of the beard, nor in the boils nor in the burnt spots, for they are not considered like the skin of the body.",
+                "ואין מיטמאין משום מחיה – that bald, blanched spots become defiled in yellow hair and spreading, and boils and burning in the white hair and spreading.",
+                "אבל מעכבין את ההופך כולו לבן (but they do hinder [the cleanness of] one who turns wholly white) – that if the leprosy sprouted in all of him but the head or the beard that were made bald remained that the leprosy did not sprout in them, or the boils and burning and the baldness that became scarred, is impure until it (i.e., the leprosy) blossoms throughout.",
+                "הראש והזקן שלא העלו שער – as for example a minor whose beard has not grown or the hair of his head, are judged like skin of the flesh to become defiled through a bright white spot in the skin. And similarly, the warts with a thin neck that are in the head or on the beard [of a person] that doesn’t have hair, are judged like the skin of the flesh, and they hinder the blossoming, and the plague spreads within them and combines to make a split [Cilician] bean."
+            ]
+        ],
+        [
+            [
+                "אלו בהרות טהורות שהיו בו קודם מתן תורה – whomever had on him leprosy prior to the Giving of the Torah, was not impure on account of that plague after the Giving of the Torah, as it is written (Leviticus 13:2): “When a person has on the skin of his body,” excluding what already was. And all these were also considered, from there they are derived, that we require that the plague would come to be at the time that it is appropriate to be defiled by it and not beforehand, like a convert until he had not converted and a minor until he had not been born. And similarly, all of them.",
+                "בקמט ונתגלה – that it was from the outset concealed within the wrinkle/fold and he was ritually pure, because it was in a covered part of the body/posterior, but afterwards, it was revealed.",
+                "ובמורדים – meaning to say with boils and burns, the scars that did not deal and did not produce a scab like the husk of the garlic.",
+                "עד שלא העלו שער – the plague comes, that it is considered like the skin of the flesh, that is the beginning of defilement. But when the hairs arose, it was pure, for its law is like bald or blanched spots on the head or the beard, but when they became bald, that is, their end is defilement. And similarly, boils, and burnt spots on the skin and baldness, that until they did not come, the plague came, that is defilement. But when the boils, burnt spots on the skin and the baldness came, that is purity. For we require that the boils and the burnt spots on the skin come prior to the swelling/sore, as it is written (Leviticus 13:19): “And a white swelling or a white discoloration streaked with red develops where the inflammation was,”/\"והיה במקום השחין שאת\" , that the boils precede the swelling/sore and not that the swelling/sore precedes the boils. And when they returned and became a scar, that is defilement.",
+                "והיו – that they healed properly/nicely.",
+                "רבי אליעזר בן יעקב מטמא – since at the outset the plague came in the skin of the flesh, and it returned at its end to its initial status, we are not concerned about the interruption that is between them.",
+                "וחכמים מטהרים – since the purity stopped in the meantime. And the Halakha is according to the Sages."
+            ],
+            [
+                "נשתנו מראיהן – it refers to the bright white spots on the skin that are pure, as for example, that it was like snow until he (i.e., a non-Jew) converted, but when he converted [to Judaism] it became like the lime in the Temple.",
+                "כצמר לבן וכקרום ביצה – meaning to say, that at first it was like white wool, and now it became like the membrane/skin of an egg.",
+                "נעשית מספחת שאת (it became the scurf/second shade of a swelling/sore) – meaning to say that the swelling/sore became scurf, that it returned to become like its derivative/subcategory. Or that the strong/bright [white] became like its scurf. But he is really explaining to the first clause (i.e., presenting a new interpretation of the Mishnah in order to refute an argument based upon that text), as it is taught [in the Mishnah]: \"היתה כשלג ונעשית כסיד ההיכל\"/it was as white as snow and it became as white as the lime in the Temple, that is that it became stronger/brighter than a rising on the skin. And it that was like white wool but became like the membrane/skin of an egg, that it is that the swelling/sore became a rising on the skin.",
+                "וכסיד ההיכל והשלג – meaning to say that it was like the lime of the Temple but now it became like snow.",
+                "רבי עקיבא אומר וכו' – And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "בהרת – from here we are dealing with bright white spots on the skin which are impure/unclean.",
+                "ואין בה כלום – neither quick flesh nor white hair.",
+                "בתחלה – when he was brought to the Kohen. And then at the end of the first week, if nothing resulted/was forthcoming, he would be shut up/placed in isolation.",
+                "בסוף שבוע שני – if nothing resulted/was forthcoming, he is released. And similarly, after the release, if nothing resulted/was forthcoming, he remains in this release all his days and furthermore is not shut up/placed in isolation.",
+                "עודנו מסגירו – that he (i.e., the Kohen) wanted to shut him up/isolate him, whether at the outset when he was brought to the Kohen or whether at the end of the first week, but he did not manage of isolate him until tokens/signs of defilement were forthcoming/resulted, as for example, at the outset with the white hair and the quick flesh, , and at the end of the first week with white hair and quick flesh and spreading, he would be declared a certified leper. But, from when he was shut up/put in isolation, it is taught above in the third chapter (see Mishnah 1 of the third chapter of Tractate Negaim): \"אין מחליטין את המוסגר\"/They do not declare one who is shut up/isolated a certified leper.",
+                "ופוטר – meaning to say, or they release him. S for example, at the end of the second week. But even after the release, if tokens/signs of defilement were forthcoming/resulted, he is to be declared a certified leper.",
+                "עודהו מחליטו (he is still in the process of certifying him – as a leper) – that he had [come] to certify him as a leper, but he had not been able to do it until the signs/tokens of defilement had gone away.",
+                "בתחלה – when he was brought to the Kohen. או בסוף שבוע ראשון, יסגיר – by t if from when he declared him to be a certified leper, they went away, as for example, that he declared him to be a certified leper with the white hair, and it went away but the bright white spot on the skin exists, they don’t shut him up/isolate him for it, but release him and he is pure."
+            ],
+            [
+                "התולש סימני טומאה – as for example, the white hair in the skin of the flesh, or the yellow hair that are bald, blanched spots on the head or in the beard.",
+                "והכווה את המחיה (if one cauterized/scalded the cicatrizing spot – i.e., quick flesh) – that from when it was cauterized/burnt, it is not a sign/token of defilement.",
+                "עובר בלא תעשה – of (Deuteronomy 24:8): “In cases of skin affection be most careful [to do exactly as the Levitical priests instruct you. Take care to do as I have commanded them.]”/\"השמר בנגע-הצרעת [לשמר מאד ולעשות ככל אשר-יורו אתכם הכהנים הלוים כאשר צויתם תשמרו לעשות]\". And in every place where it states [in the Torah]: \"השמר\"/Be most careful, \"פן\"/lest; and \"אל\"/do not, it is not other than a negative commandment.",
+                "ולטהרה – meaning to say, that in regard to cleanness/purity, what is the law?",
+                "עד שלא בא אצל כהן – if he tears them out/plucks them, he is pure. But if he tears them out after he has been declared a certified leper, he is impure.",
+                "הולכים לגדווד – we have this reading. And it is the name of a place.",
+                "בתוך הסגירו מהו (if he does it during his quarantine – what is the law) – if he tore out/plucks the tokens/signs of defilement within the week of the first isolation/quarantine or of the second isolation, what is the law?",
+                "התחלתי מביא להם ראיות – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 4) . Here we do not have the reading of the words of the Sages or until the bright white spot on the skin is reduced from being like a split [Cilician] bean, that especially concerning one who tears out/plucks out the tokens/signs of defilement during his being shut up/in isolation/quarantine is also the law that he would be pure/clean, for the Kohen that did not see the signs/tokens of defilement that are in him. Therefore, one who stands before a Kohen, meaning to say, one, that person who stands before a Kohen and hurries to pluck out/tear out the signs/tokens of defilement before the Kohen would say to him: “You are impure,” and one who tears them out within the days of his isolation, whether this or that, they are pure. And such is the Halakha.",
+                "מאימתי הוא טהרתו – of the person who tore out/plucked the signs/tokens of defilement after he was declared to be a certified leper.",
+                "כשיוולד לו נגע אחר ויטהר ממנו – for since he was cured from the second, the matter became revealed that the All-Merciful has forbearance upon him, or alternatively, that the first [plague] endures and he will be healed from that one as well.",
+                "עד שתפרח בכולו (until it spreads over his entire body) – the last plague, that one doesn’t have to be concerned for anything, because if he had in him also the first, now, however/at least, he would be pure.",
+                "או עד שתתמעט בהרתו מכגריס – for even if the hair had not been torn out nor the quick flesh cauterized, he would be made pure, for since that the bright white spot on the skin had been reduced from [the size] of a split [Cilician] bean . But however, until it spread through is entire body, is not referring other than to someone who tears out the signs/tokens of impurity, but cauterizing the quick flesh is not made pure through an eruption (i.e., the white eruption which causes the leper to be declared clean – see Leviticus 13:12), for if the quick flesh exists, it was not pure through an eruption. And the Halakha is according to the Sages."
+            ],
+            [
+                "ונקצצה טהורה – as it is written (Leviticus 13:46): “He shall be impure as long as the disease is on him,” but not the days that the bright white spot on his skin was on him and it was cut off.",
+                "קצצה מתכוין – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 5 ) it is proven that where he cut off all of the bright white spot on the skin and cut off from the flesh that was around it with it, no one disagrees that he doesn’t have eternal purity. For the Rabbis fined him after he had intended to uproot it/tear it out. But where he cut it and left a remainder from it, whatever the amount, everyone does not argue that he has purity through an eruption (i.e., the white eruption which causes the leper to be declared clean), since he left a remnant from it, they did not fine him all that much. What they do disagree about is when he cut off the bright white spot in the skin in an exactly defined manner, like it is, no less and no more.",
+                "ר' אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו – And the Halakha is according to the Sages (i.e., until it spreads all over him). Here we do not have the reading of the words of the Sages (as we had in the previous Mishnah): \"או עד שתתמעט בהרת מכגריס\"/or until his bright white spot on the skin will diminish to less than the size of a split [Cilician] bean, that specifically concerning tearing/plucking out, the signs/tokens of defilement of the first clause [of the Mishnah]: \"ונשארה הבהרת\"/but the bright white spot in the skin remained. There it belongs to teach [in the Mishnah]: “until it diminishes to less than the size of a split [Cilician] bean,” but here, the entire bright white spot in the skin was cut off.",
+                "ואם היתה בראש הערלה ימול – we are not dealing with circumcision at its appropriate time (i.e., eight-days old for a baby boy), for this is a simple matter, now that on Shabbat the prohibition [which if one violates it leads to the punishment] of stoning is suspended; leprosy, which is a mere prohibition, not all the more so, but even circumcision that is not [performed] at its appropriate time, does not supersede the Sabbath, but supersedes the leprosy, for the positive commandment of circumcision comes and supersedes the negative commandment of leprosy, and in this we hold throughout the entire Torah. Every place that you find a positive commandment and a negative commandment, if you are able to fulfill both of them, it is good. But if not, the positive commandment should come and supersede the negative commandment."
+            ]
+        ],
+        [
+            [
+                "הפורח מן הטמא טהור (a leprosy that blossoms after a person has been declared unclean, is clean) -an unclean person that was declared a certified leper with one of the plagues, and afterwards it blossomed throughout his body (i.e., that it all turned white), is pure.",
+                "חזרו בו ראשי אברים (the tips of the limbs reappeared with it) – if after the “blossoming”/eruption (i.e., the white eruption which causes the leper to be declared clean) even the tips of the limbs reappeared alone.",
+                "טמא – as it is written (Leviticus 13:14): “But as soon as un-discolored flesh appears in it, he shall be impure.”/\"וביום הראות בו בשר חי יטמא\" , and it should appear like a lentil.",
+                "עד שתתמעט בהרתו מכגריס – that he gave rise/brought forth the entire plague and nothing remains of it like the size of a split bean.",
+                "מטהור טמא – something pure that the leprosy blossomed throughout his body. As for example that he had declared him to be a certified leper with white hair or quick flesh and the white hair fell out or the quick flesh was covered, and he was released; alternatively, he (i.e., the Kohen) locked him up/isolated him with a bright white spot on the skin the size of a split [Cilician] bean but it remained unchanged for two weeks and he was released, in all of these, if after his release it blossomed throughout his body, he is impure.",
+                "עד שתחזור לכמות שהיתה – that if there remained from the blossoming whatever the amount near/adjacent to the starting point of leprosy, he is unclean because of spreading, for as it is taught in the Mishnah adjacent (see Mishnah 2 of this eighth chapter of Tractate Negaim) that if the quick flesh went away and afterwards it (i.e., the bright white spot) blossomed over all of his body, he is pure, and it is also taught in the Mishnah (i.e., see Mishnah 3 of this eighth chapter of Tractate Negaim) concerning the bright white spot on the skin/בהרת and in it is white hair which blossomed throughout his body, even though the white hair is in its place, he is pure, and it implies, that all the more so, if it (i.e., the white hair) is not in its place, he is pure, for there (i.e., Mishnah 3 of this chapter) we are speaking that the Kohen did not yet release him when it blossomed throughout his body, but here (in our Mishnah) we are speaking when he (i.e., the Kohen) released him and afterwards it blossomed throughout his body."
+            ],
+            [
+                "ואח\"כ הלכה לה מחיה – that the plague spread upon it. But at the hour of the blossoming, the quick flesh did not go away until afterwards [but the quick flesh was not covered] the blossoming does not purify it."
+            ],
+            [
+                "בהרת – like the size of a split [Cilician] bean.",
+                "ובה שער לבן – surely it comes to tell us that blossoming [of the bright white spot] purifies after all of the tokens/signs of defilement.",
+                "פרחה במקצתו טמא – it is necessary to inform us that even if it blossomed through most of his body, that we don’t say, the majority is like the whole. Alternatively it informs us that at the end of the first week or at the end of the second week he is impure with blossoming over part of his body even whatever the amount because of spreading."
+            ],
+            [
+                "שבפריחתן טיהרו טמא – that through their blossoming, they have purified the defiled person. When they have reappeared and have been uncovered/revealed after that, he returns to his defilement.",
+                "שבחזירתם טמאו טהור – that through their return that they returned and were uncovered/revealed. They defiled the pure person, if they returned and were covered that the plague spread upon them, he is pure, bur if they returned and were uncovered afterwards, he is impure. And it is necessary to inform us that even many times, as it is taught [in this Mishnah], even one hundred times."
+            ],
+            [
+                "כל הראוי לטמא בנגע הבהרת (all who are susceptible to be defiled through the plague of the bright white spot) – such as the skin of the flesh.",
+                "מעכב את הפריחה (hinders the blossoming [over the entire body which marks the person as clean])- if there remained from it whatever the amount that did not blossom in it, it hinders/delays his purification.",
+                "וכל שאינו ראוי ליטמא בנגע הבהרת – as for example, the head and the beard, and all of these that are considered together with them.",
+                "אין מעכבין את הפריחה – for even though the plague did not blossom upon them, since it blossomed in the rest of the body, he is ritually pure. And the tips of the limbs are not considered for they hinder the blossoming, for they are susceptible to become defiled through the plague of the bright white spot in the skin, for the plague spreads in them.",
+                "ונעשו צרבת טהורים (and they formed a scab, they are pure) – even though that now when the head and/or the beard became bald they became susceptible to be defiled through the plague of the bright white spot on the skin, and similarly, boils and burns and the festering blister formed a scab, they are like the skin of the flesh, since at the time of the blossoming, they were not susceptible, they are not hindered and are pure.",
+                "אע\"פ שנעשה מקום המחיה בהרת טמא – for the first blossoming is not blossoming, since there remains from the skin of the flesh one-half of a lentil adjacent to the head, whereas the current blossoming where the quick flesh is covered of half a lentil’s size is also not considered blossoming, since they have been made bald already and they made a scab, they are like the skin of the flesh, and it is not effective until it blossoms also upon them."
+            ],
+            [
+                "אחת טמאה – certified as a leper.",
+                "ואחת טהורה – after the release, that it remained unchanged at he end of the second week.",
+                "ופרחה מזו לזו – whether from pure to impure or whether from impure to pure.",
+                "ואח\"כ פרחה בכולו טהור – because something ritually pure becomes impure when it blossomed from it to defile it, for it had spread, and when it blossomed afterwards through the entire body, it is blossoming from (the impure to the pure) [the impure, and the pure].",
+                "בשפתו העליונה ([if there were two bright spots, each the size of half of split [Cilician] bean]] one on his upper lip) – half of a split [Cilician] bean of a bright white spot on the skin, and on his upper lip, half of a split [Cilician] bean, and when he closes his mouth, it appears like a split [Cilician] bean in one place. And similarly on two fingers or on the two eye-lids with eye-lashes, and he makes them cleave together it appears like a complete [Cilician] bean.",
+                "אבל לא בבוהק (but not on the white scurf/tetter) – it appears white below from the four appearances and hinders the blossoming.",
+                "חזרו בו ראשי אברים – that were revealed from the plague and became a white scurf/tetter.",
+                "טהור – and the same law applies in the rest of the body, for even though the white scurf/tetter hinders the blossoming at the outset, it doesn’t hinder it at the end, and subsidiary to the concluding clause [of the Mishnah] that wishes to teach \"ראשי אברים\"/the tips of the limbs, it teaches [in the Mishnah] here, “the tips of the limbs.” But in the concluding clause, it (i.e., the Mishnah) takes the phrase, “the tips of the limbs” to inform you about the power of [the opinion of] Rabbi Meir that even at the tips of the limbs that were revealed/uncovered less than the size of a lentil, and became a white scurf/tetter, Rabbi Meir declares unclean, and all the more so in the rest of the body, but that of the first-clause [of the Mishnah] that “the tips of the limbs reappeared,” like a species of pure/clean white scurf, it is brought according to the Rabbis, but not according to Rabbi Meir. But the Rabbis who declare it pure, not exactly/specifically less than a lentil, for even more also it is ritually pure, for a white scurf/tetter at the end does not hinder. And the Halakha is according to the Sages."
+            ],
+            [
+                "הבא כולו לבן – from the outset he comes completely covered with a plague.",
+                "יסגיר – like the law of a bright white spot on the skin like a split [Cilician] bean, lest it subsequently appear on him white hair or quick flesh. For the white eruption which causes the leper to be declared clean does not purify at the outset.",
+                "נולד לו שער לבן – at the end of the first week or at the end of the second week, let him be declared a certified leper. But if these tokens/signs of impurity did not appear, he should be released.",
+                "השחירו שתיהן – all of these that are considered, they are signs/tokens of purity, and they are explained above at the end of the first chapter (Mishnah 6).",
+                "נולד לו מחיה או שער לבן – if after these signs/tokens of ritual purity came, there appeared upon him quick flesh or white hair, he is impure, but if not, he is ritually pure.",
+                "וכולן שחזרו בהם ראשי אברים – He that comes entirely white at the outset, whether he needed to be shut up/placed in isolation/quarantine whether to be declared as a certified leper or whether to be released, if their tips of the limbs reappeared/were uncovered again, they are like they were and ritually pure, as we don’t consider the quick flesh. How so? A person who comes entirely white from the outset and was isolated/quarantined for two weeks and there didn’t appear on him signs/tokens of impurity, and he was released, but afterwards, the tips of the limbs were uncovered/revealed on him, that is, that the tips of the limbs returned from the release, and he is pure. But if he was declared to be a certified leper with white hair and the hair turned black, and afterwards, the tips of the limbs were uncovered/revealed, that is, the tips of the limbs were restored while being a certified leper and he is pure. But if at the end of the first week or the end of the second week, the tips of the limbs were revealed/uncovered, that is, the tips of the limbs were restored on him while in isolation/quarantine, and he is ritually pure. This is how the explanation of this Mishnah appeared from Sifra/Torat Kohanim. But Maimonides did not explain it this way.",
+                "פרחה במקצתו – in part of the tips of the limbs that were uncovered/revealed.",
+                "טמא – that behold the plague spread.",
+                "פרחה בכולו – after it had blossomed in part of it.",
+                "טהור – that he has blossoming from the impure, but if from the outset after the tips of the limbs were uncovered it blossomed throughout the entire body at one time, he is impure because of spreading. But that which the first clause [of the Mishnah] teaches that if it blossomed in part of his body, he is impure, the same law applies when it blossomed/erupted throughout the body, he is also impure, but it (i.e., the Mishnah) did not use [the phrase] \"פרחה במקצתו\"/that it blossomed in part of the body other than because it wanted to teach the latter \"פרחה בכולו טהור\"/it blossomed/erupted in all of his body that he is pure, that is, after it blossomed/erupted in part of his body."
+            ],
+            [
+                "מתוך הטהרה טמא – as for example, a person who comes completely white at the outset, and after the isolation/quarantine/being shut up or the declaration of being a certified leper he became pure, if the tips of the limbs returned on him and were uncovered, he is pure, as we explained above (i.e., in the previous Mishnah). But if during a state of cleanness/purity, they returned and became uncovered at one instant, he is impure because of spreading, and that is what it states, that if it blossomed/erupted (the white eruption which causes the leper to be declared clean) at once while in a state of purity, he becomes impure, as we explained in the Mishnah above, that if it his entire body blossomed/erupted at a single instant, he is also impure like [the case of] part of his body blossoming/erupting.",
+                "פטור מן הפריעה ומן הפרימה (he is exempt from the letting the hair grow in neglect and rending his garments – see Leviticus 13:45) – all the while that he is in quarantine/isolation. But whereas he is pure/clean while he is in a state of being a certified leper, he is obligated for letting his hair grow in neglect and tearing his clothing, all the while that he is a certified leper. פריעה ופרימה: His clothing will be torn and his hair in disarray.",
+                "מטמאין בביאה – if they came into the tent, everything that is in the tent is defiled."
+            ],
+            [
+                "פרחה בכולו ואח\"כ נתגלו בו ראשי אברים – here we are speaking about [the case] that he (i.e., the Kohen) did not manage to declare him a certified leper until it had erupted/blossomed throughout all of his body and uncovered the tips of the limbs, that Rabbi Yishmael compared him to someone who comes in totally white at the outset except for the tips of the limbs, which requires isolation/quarantine/being shut up. But Rabbi Eleazar ben Azariah holds that since whereas it did not erupt/blossom, he (i.e., the Kohen) would declare him to be a certified leper, his law is like a small bright white spot on the skin which has on it quick flesh, for if it had erupted on his entire body and afterwards, the tips of the limbs were uncovered/revealed, he would be impure. And there is more to explain, that even if he had declared him a certified leper with quick flesh and it had erupted throughout all of the body and he had purified him, as Rabbi Yishmael holds, that one does not defile with the reappearance of the tops of the limbs, that one defiles with the reappearance of the tops of the limbs that is after the eruption/blossoming [which causes the leper to be declared clean], where he is pure in the practice of eruption/blossoming, but here, it is not the practice of eruption/blossoming where he is pure, for had there been a diminution of quick flesh from like the size of a lentil, he would be pure."
+            ],
+            [
+                "מי שהיה מוחלט – with white hair or quick flesh or spreading.",
+                "לא הספיק להראות לכהן – that the signs/tokens of uncleanness/impurity went away.",
+                "שאילו הראה לכהן – that the signs/tokens of impurity had gone away, he (i.e., the Kohen) would have purified hi, but if after that it flowered/erupted, he was impure, that he would be flowering from a state of being clean/pure. But now, it is for him a flowering from a state of being impure, and he is pure.",
+                "בהרת ואין בה כלום – that there is no sign/token from the signs/tokens of impurity.",
+                "עד שפרחה בכולו טמא – meaning to say, he is required to be in isolation/shut-up/quarantine like one who comes [to the Kohen] totally white at the outset. But if from the outset, prior to it erupting/flowering, he showed it to the Kohen, he would be shut up/put in isolation/quarantine, and at the end of the week when it flowered/erupted, he would be like someone who had a white eruption which causes the leper to be declared clean from within isolation and would be pure."
+            ]
+        ],
+        [
+            [
+                "השחין והמכוה מיטמאין בשבוע אחד – if in their place (i.e., the boil or the burning) was born/originated the bright white spot on the skin, we shut him up/quarantine/isolate him and at the end of one week if there is white hair or spreading, he (i.e., the Kohen) declares him to be a certified leper, and if not, he releases him. But with quick flesh he is not defiled, for quick flesh requires live flesh, and this is not live flesh since in its place is boils and burning.",
+                "גפת (a pressed hard mass, peat, turf)- refuse of olives, and it is hot on account of itself. And similarly, the hot springs of Tiberias through the heat of their source they are hot and not in consequence of the fire.",
+                "כל שאינו מחמת האש זהו שחין – to include the lead directly from the mine (hot – see Tractate Hullin 8a).",
+                "רמץ (hot ashes, embers) – the ashes of a portable stove on feet (with caves for two pots). And it is hot on account of the fire.",
+                "כל שהוא מחמת האש – and it is hot from the effect of/in consequence of the fire. כל שהוא מחמת האש – to include the heat of the fire."
+            ],
+            [
+                "אין מצטרפין – one-half a split [Cilician] bean of boils with one-half a split [Cilician] bean of burning do not combine [to make] a complete split [Cilician] bean.",
+                "ואין פושין מזה וזה – that if a boil and a burning are one next to the other, and in one of them is a bright white spot on the skin the size of a split [Cilician] bean, and he was shut up/isolated/quarantined, and at the end of the week, it spread to its neighbor or on the skin of the flesh, we don’t declare him a certified leper. And similarly, if the bright white spot was on the skin of the flesh and spread to the boil or to the burn, it is not considered spreading.",
+                "היו מורדין – that they didn’t heal properly and the skin did not have a scab on it, and it still produces secretion, we don’t defile it through plagues, as it is written (Leviticus 13:18): “When an inflammation (i.e., boil) appears on the skin of one’s body and it heals.,” but with a burning, it is written (Leviticus 13:24): \"והיתה מחית המכוה\"/ “and the patch from the burn is a dis-coloration, [either white streaked with rea, or white.]”",
+                "אע\"פ שנעשה מקומו צלקת (even though spot became the rough, scabby surface/scar) – that it is recognized that there was a boil there or a burn and it is not equivalent to the rest of the skin of the flesh, nevertheless it is judged like the skin of the flesh, for after it became a strong scab."
+            ],
+            [
+                "אמרו לו למה – [why] should he be shut up/put in quarantine/isolated, but it is impossible for him to give rise to a sign/token of impurity?",
+                "לגדל שער אין ראויה – for the palm of the hand one never grows hair ever.",
+                "לפשיון אינה פושה – for boils and burning do not spread on the skin of the flesh (as we saw in the previous Mishnah).",
+                "ולמחיה אינה מטמא – for it is taught in the Mishnah (see Mishnah 1 of this chapter) that with two signs/tokens – with white hair and spreading but not with quick flesh.",
+                "שמא תכנוס (perhaps it will contract) – like a split [Cilician] bean, and when the Kohen will see it at the end of the week he will release him, but after the release, it will return and spread within the boil whose place is like a Sela and he will declare him to be a certified leper.",
+                "אמרו לו הרי מקומה כגריס – meaning to say, that if it the place of the scar/shriveled surface was like a split [Cilician] bean alone and the bright white spot on the skin was in it, why would he (i.e., the Kohen) isolate/quarantine him, but does it not belong to state here that perhaps it will contract and then spread?",
+                "אמר להן לא שמעתי – meaning to say that he (i.e., the Kohen) should also shut him up/isolate him/quarantine him, but I did not hear the reason regarding it.",
+                "אלמד בו – permit me that I will teach a thing regarding this law.",
+                "אם לקיים דברי חכמים הן – if you find a reason to uphold the words of the Sages that stated that it requires isolation/quarantine, say it, but to teach that it doesn’t require isolation/quarantine, do not say it, for I do not set aside what I received from my Rabbis and listen from you.",
+                "שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו – that boils spread into boils. And this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "הנתקים (bald, blanched spot) – plagues that are in the head or in the beard are called נתקים, as a result that the hair is torn loose and falls and drops off on account of the plague. But the bald, blanched spots do not become defiled in the four appearances like a plague in the place of flesh, bur become defiled through all of the appearances.",
+                "בשער צהוב – similar to the golden shape.",
+                "דק לקוי קצר (thin - so diseased -sparse that it is short hair) – what the Torah stated (Leviticus 13:30): “[The priest shall examine the affection. If it appears to go deeper than the skin] and here is thin yellow hair in it, [the priest shall pronounce him impure; it is a scall, a scaly eruption in the hair or beard],” the implication of לקוי/diseased – sparse – is that it is short.",
+                "אפילו ארוך – that its implication is not thin, but rather beaten/flattened.",
+                "מה הלשון אומרים – you learn from the language usage of people. When they say, “this reed is thin,” what is its implication? Whether it is diseased that it is short or whether it is diseased that it is long. But there are books that have the reading: \"ולא לקוי ארוך\"/but it is not diseased that it is long, in astonishment, meaning to say, that perhaps it is so diseased that it is short, but not so diseased that it is long.",
+                "נלמוד מן השער – it is the manner of people when they speak about the hair that it is thin, they say that when it is diseased, it is short, but not on the diseased [hair] that it is long. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "מכונס (close together) – two hairs in one place.",
+                "מפוזר – one in the eastern part of the plague and one its western part [of the plague].",
+                "מבוצר (surrounded -of the hair in the flesh affected by the eruption) – that the hair in the middle of the bald, blanched spot on the head, like a fortress that is in the middle of the city.",
+                "הפוך – that the hair was turned to yellow because of the bald, blanched spot in the head, as for example, that the bald, blanched spot in the head preceded the hair.",
+                "ושאינו הפוך – that the yellow/golden hair preceded the bald, blanched spot in the head.",
+                "שאין שער אחד מציל מידו – that if there is in the plague two white hairs, even filled with black hairs, they don’t protect (on the two) white hairs that they should not be defiled. But the yellow/golden hair, if there is with it [two] black hairs, it does not defile. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "הצומח – black hair that grew in the bald, blanched spot on the head.",
+                "מציל מיד שער צהוב ומיד פשיון – that if he had been declared a certified leper through golden hair or with spreading, and two black hairs grew, he is pure.",
+                "בין מכונס – that both of them are in one place.",
+                "בין מפוזר – one to the east of the plague and one to the west [of the plague].",
+                "והמשואר – that the two black hairs preceded those for the bald, blanched spot on the head, as for example, if the hair of his head or his beard had been torn loose like a split [Cilician] bean, there remained within the bald, blanched spot two black hairs.",
+                "מבוצר (of the hair in the flesh affected by the eruption – are cut off) – if they are cut off in the middle of the bald, blanched spot on the head, they protect. But if they stand from the side, they do not protect.",
+                "עד שיהא רחוק מן הקמה – until there would be these two hairs [of the same color] far from the hairs that surround the bald, blanched spot on the head (or beard) like the measure of two hairs. But the hairs that are around the bald, blanched spot [on the head] are called קמה/standing, and when these hairs are two hairs distant from the standing hairs, they are considered like they are an eruption surrounded with sound flesh within the plague.",
+                "אחת צהובה ואחת שחורה – with the golden [hair] that preceded the bald, blanched spot, there wasn’t a token/sign of defilement, it is necessary for him (i.e., the Tanna/teacher of the Mishnah) to state that they don’t combine with the black hair to protect from the golden hair and from the spreading. But our anonymous Mishnah is according to Rabbi Eliezer ben Yaakov who stated nearby ahead (see the next Mishnah), that the golden hair that preceded the bald, blanched spot on the head does not defile and it does not protect."
+            ],
+            [
+                "רבי יהודה מטמא – as it is taught in the Mishnah above (i.e., Mishnah 2 of this chapter) that Rabbi Yehuda defiles already turned (i.e., its color) or not turned.",
+                "ר' אליעזר בן יעקב אומר לא מטמא ולא מציל – Rabbi Eliezer ben Yaakov and Rabbi Shimon explain the matter of the first Tanna/teacher (in the second Mishnah) that they brought it pure, Rabbi Eliezer ben Yaakov holds that it is pure, for the first Tanna/teacher to state that it doesn’t defile, but it doesn’t protect. But Rabbi Shimon holds that it is pure and protects as he states, but above, we made the legal decision that the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "כיצד מגלחין את הנתק – at the end of the first week (to his isolation/being shut up/quarantined) that it did not spread and did not give rise to golden hair (as it is written – Leviticus 13:33 – “the person with the scall shall shave himself [but without shaving the scall; the priest shall isolate him for another seven days]).”",
+                "היה מגלח חוצה לו – he shaves around the bald, blanched spot [on the head or in the beard].",
+                "ומניח שתי שערות – as it is written (Leviticus 13:33): \"והתגלח ואת-הנתק לא יגלח\"/ “the person with he scall shall shave himself, but without shaving the scall,” for what does he have in it? For hasn’t the hair already been torn loose and fallen out? But rather, near the bald, blanched spot (i.e., the “scall”) he doesn’t shave, that he leaves around the bald, blanched spot two hairs from every side, it is found that the bald, blanched spot (i.e., the scall) is surround by hair like a crown.",
+                "החליטו בשער צהוב – and after he was declared a certified leper through it, the golden hair went away and after that came back.",
+                "וכן בפשיון – that the golden hair did not return but rather that it spread, whether this (i.e., golden hair) or that (i.e., spreading), he is a certified leper like he was.",
+                "בתחלה בסוף שבוע ראשון – meaning to say, this law that we stated is in effect whether he was declared a certified leper with the golden hair when he was brought to the Kohen, whether he was declared to be a certified leper with golden hair at the end of the first week, or at the end of he second week, or after the release, as for example, it remained unchanged for two weeks and he was released, but after the release, two yellow hairs appeared and he was declared a certified leper. But in all of them, [if] the golden hair went away and then returned, or that it didn’t return but the scall/bald, blanched spot, he is as he was.",
+                "החליטו בפשיון – as it was explained that he was declared a certified leper with the golden hair, such one explains his being declared a certified leper through spreading. But here, with spreading, we don’t have this reading at the beginning, for the spreading does not defile other than after isolation/being shut up."
+            ],
+            [
+                "שני נתקים זה בצד זה – and there is in each of them a like a Cilician split bean. For with bald, blanched spots (i.e., scalls), we require like the size of a split [Cilician] bean, as it is written (Leviticus 13:31): “But if the priest finds the scall affection”/נגע הנתק – and an analogy is made between נגע/plague and נתק/bald, blanched spot on the head (or on the beard), just as the plague is like the size of a split [Cilician] bean, so even the bald, blanched spot on the head (or on the beard) is like the size of a split [Cilician] bean. But if two bald, blanched spots/scalls are placed one next to the other and there is a line of hair that separating the two bald, blanched spots/scalls, and divides it into two like a partition that separates.",
+                "נפרץ – the hair of that line/row [that separates them].",
+                "במקום אחד – at the end of the first week of isolation/being shut up/quarantine or at the end of the second week or after the release.",
+                "טמא – for the bald, blanched spot/scall had spread.",
+                "בשני מקומות – that line/row that separated below and above and remained from that line/row two hairs in the middle.",
+                "טהור – for they (i.e., of the hair affected by the eruption) are surrounded and protected.",
+                "כמה תהא הפרצה – if in the two places they were separated, the measurement of the gap in the place of the two hairs, and thusly the hairs are considered be surrounded.",
+                "ואם במקום אחד נפרצו טמא – even if it was severed/broken off like the size of a split [Cilician] bean, it is impure, for the black hair is not surrounded and gathered in within the plague, since it is not severed in -two places."
+            ],
+            [
+                "זה לפנים מזה – as for example, if a bald, blanched spot/scall in the head [or in the beard] is like a split Cilician bean squared, and a row/line of hair completely surrounds it, except for that row/line that surrounds the bald, blanched spot/scall like [the size of] a split [Cilician] bean all around it, that, a strip of scall the width of a lentil surrounds the row of hair, and this is the measurement of the scall that surrounds the hair in the flesh affected by the eruption.",
+                "נפרץ ממקום אחד טמא – the inner part, for the black hair at its side and which is not surrounded inside it. But the outer part is pure, for there are black hairs that are surrounded inside it.",
+                "משתי מקומות טהור – the inside and all the more so, the outside, that both of them were made into one scall, and within them are two black hairs which are surrounded.",
+                "כמה תהא הפרצה – from the two places and it will be pure, the place of the two hairs.",
+                "נפרץ ממקום אחד כגריס טהור – for we have said (in the previous Mishnah), that if it was separated in one place, it is impure, that is, with less than a split [Cilician] bean. But after it was severed/broken off like a split [Cilician] bean, even in one place, the two scalls became one, and the hair that remains are surrounded."
+            ],
+            [
+                "ובו שער צהוב טמא – golden/yellow hair defiles, whether at the beginning [or] whether at the end of the first week, whether at the end of the second week,[or] whether after the release.",
+                "נולד בו שער שחור טהור – if it (i.e., the two black hairs) grew after the bald, blanched spot in the head [or the beard] even though they are not an eruption surrounded with sound flesh. But if it is a remainder, especially an eruption surrounded with sound flesh, that is distant by two hairs from the standing flesh of the head as we have stated.",
+                "אע\"פ שהלך לו שער שחור טהור – for since the golden/yellow [hair] has been purified, it further does not defile, even though the black [hair] fell out, but, if he was declared a certified leper through spreading and the black [hair] came and purified the spreading and afterwards, the black [hair] went away, the spreading returns and defiles, or that it spread and contracted and then once again spread, we don’t say since the bald, blanched spot [in the head] became pure it does not defile.",
+                "כל נתק שטהר שעה אחת – whether that he was declared a certified leper through spreading and it contracted, or that black hair came and purified him, whether he was declared a certified leper with golden/yellow hair and black hair came and purified him and afterwards the black [hair] went away, or what that had contracted returned and became a bald, blanched spot, again this bald, blanched spot is not defilement forever, even though that we hold that the tokens/signs of his uncleanness, such as golden/yellow hair and spreading, and we don’t have need with these that already is purified with black hair, but even if it spread after the black went away or that other yellow/golden hair grew in it, since the bald, blanched spot was purified already, it further has no uncleanness.",
+                "ר' שמעון אומר כל שער צהוב שטהר שעה אחת – as for example, this that refers to at the time when the black [hair] comes, it has no uncleanness forever. But if after the black [hair] came, yellow/golden hair appeared in the bald, blanched spot or it spread afterwards, it is impure, for we don’t say that every bald, blanched spot that is purified. And the Halakha is according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "וניתק כל ראשו – that the bald, blanched spot spread throughout the head, whether that he was certified as a leper with golden hair, whether he was certified as a leper through spreading.",
+                "טהור – that in all of it, spreading all over purifies (see Tractate Negaim, Chapter 7, Mishnah 5 and Chapter 8, Mishnayot 1 and 2). And from where do we learn that spreading throughout purifies in the head, as it is written (Leviticus 13:40): \"ואיש כי ימרט ראשו קרח הוא טהור הוא\"/ “If a man loses the hair of his head and becomes bald, he is pure.” Regarding the beard, from where do we learn [that the same is the case]? The inference teaches us: \"ואיש\"/if a man – to include the beard. But if the bald, blanched spot comes throughout at the outset, he is not pure, that just as if it turns all white at the beginning, he is not pure with regard to the bright white spot on the skin.",
+                "אין מעכבין זה את זה – if there was a bald, blanched spot on his head like the size of a split [Cilician] bean and afterwards all of his head became torn loose, even though the beard was not torn loose, he is pure. And similarly, when there is white spreading all over in the beard, but it doesn’t spread all white in the head, he is pure, for they do not hinder one another.",
+                "ודין הוא – that they do hinder.",
+                "שיש דבר אחד מפסיק ביניהן – that the hair of the head and of the beard that they do not become defiled with the bright white spot on the skin that intervenes between the skin of the face to the rest of the body. But the skin of the face and the rest of the body do hinder each other, for all that is appropriate to be defiled through the plague of the bright white spot on the skin hinders the eruption of the bright white spot on the skin which causes the leper to be declared clean.",
+                "אין מצטרפין זה עם זה – in the place that the head and the beard join together. If a half of a split [Cilician] bean was to originate in this one (i.e., the head) and a half of a split [Cilician] bean was to originate in that one, they do not combine.",
+                "ואין פושין מזה לזה – if there is a bald, blanched spot the size of a split [Cilician] bean on the head near/adjacent to the beard, and at the end of the first week or at the end of the second week or after the release, it spread on the beard, it is not considered spreading.",
+                "מן הפרק של לחי – [from the joint of the] upper [jawbone]. He pulls/stretches a thread from ear to ear, all that is from the thread and above is the head, and all that is from the thread and below is the beard.",
+                "פיקה של גרגרת (thyroid cartilage/Adam’s apple) – the top of the thyroid cartilage begins to protrude and go downward, and the flesh that surrounds the thyroid cartridge from outside is called פיקה /protruding cartilage."
+            ],
+            [
+                "הקרחת והגבחת ( a leprous affection on the back of the head – making it bald -from the crown sliding backwards; leprous affection on the front of the head making it bald- from the crown sliding down forward to where the hair begins) – both of them are in the head, but from where the slanting of the skull and backward is called קדקוד/the skull, opposite his face is called גבחת/the front of the head, as it is taught in the Mishnah nearby (i.e., in this Mishnah. And they are not like bald, blanched spots in the head, for the bald, blanched spots return and grow hair, but the leprous affection on the back of the head and the leprous affection on the front of the head do not return/come back and grow hair.",
+                "מיטמאות בשני שבועות – as it is written (Leviticus 13:43): \"כמראה צרעת עור בשר\"/ “like the leprosy of body skin in appearance, just as the body skin is in two weeks, so too here (i.e., with baldness of the back or front of the head) in two weeks.",
+                "ובמחיה ובסיון – as it is written (Leviticus 13:42): “[But if a white affection streaked with red appears on the bald part in the front or at the back of the head,] it is a scaly eruption that is spreading over the bald part in the front [or at the back of the head].”/\"צרעת פורחת היא בקרחתו\" . [The word] צרעת/affection – teaches that it defiles through quick flesh; [the word]פורחת /spreading, teaches that it defiles through spreading; [the word] \"היא\"/that it, teaches that it does not defile with white hair.",
+                "נשם (a medicine which produces depilation) – it is a drug that the person who consumes it does not grow hair, and the person who smeared it does not grow hair.",
+                "מכה שאינה ראויה לגדל שער – as for example a large would where the flesh becomes a rough, scabby surface/a scar.",
+                "פיקה של צואר (protruding cartilage of the neck) – this is the first vertebrae of the neck.",
+                "ואין פושות מזו לזו – from the leprous affection on the back of the head to the leprous affection on the front of the head or from the leprous affection on the front of the head to the leprous affection on the back of the head.",
+                "אם יש שער – that interrupts between them between the leprous affection on the back of the head and the leprous affection on the front of the head. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל הבגדים – to include the clothing of slaves and women and minors, and even of a resident alien/גר תושב. But as long as they (i.e., the clothing) are from wool or flax, as it is written (Leviticus 13:47): “[When an eruptive affection occurs] in a cloth of wool or linen fabric/\"בבגד צמר או בבגד פשתים\", clothes of wool but there is no flax in them, but not clothing of something else.",
+                "יראו בתחילה – even with a plague that was in them prior to their coming into the hand of an Israelite. For this cloth is fit for plagues, but that the domain of a heathen hinders it, therefore the days that there was a plague in them while it was still in the domain of a heathen do not count from the number, but when it came into the domain of a Israelite, it should be examined at the outset.",
+                "עורות הים אינן מיטמאין – as it is written (Leviticus 13:48): \"לפשתים ולצמר או בעור\"/ “[in the warp or in the woof] of the linen or the wool, or in a skin [or in anything made of skin],” just as wool and flax are a species that grows on the land, even skin from a species that grows on the land.",
+                "חיבר להן – to the skins of fish that grow from the sea.",
+                "מן הגדל בארץ אפילו חוט אפילו משיחה – and as long as they attach it in the manner of its attachment, with two stitches or more."
+            ],
+            [
+                "שטרפן (that were hackled/combed)- that were mixed and he made cloth from them.",
+                "אם רוב מן הגמלים וכו' - that the wool of the sheep is abolished/suspended in the majority [of the camel’s wool].",
+                "מחצה למחצה – that the wool of camels is like the wool of sheep in equal shares.",
+                "וכן הפשתן והקנבוס שטרפן זה בזה – and he made of them cloth, their law is like the law of the wool of camels and the wool of sheep that were hackled."
+            ],
+            [
+                "הצבועים – even at the hands of Heaven.",
+                "הבתים בין צבועים – even at the hands of man.",
+                "העורות כבתים – and even if they are colored at the hands of man become susceptible to uncleanness through plagues. But the Halakha that colored clothing is not susceptible to uncleanness and even at the hands of Heaven, as it is written (Leviticus 13:47): [“When an eruptive affection occurs in] a cloth of wool or linen fabric,” / \"בגד צמר או בבגד פשתים\", just as linen/flax is like its creation, even wool is like its creation. And it is written (Leviticus 13:48): “[In the warp or in the woof] of the linen or the wool, [or in a skin or anything made of skin],” just as flax/linen is white, even wool is white, and the colored skins made by man do not become susceptible to uncleanness through plagues, but at the hands of Heave, they do become susceptible to uncleanness through plagues, according to the words of Rabbi Shimon."
+            ],
+            [
+                "ששתיו צבוע – its warp is colored, but that which is colored is not susceptible to uncleanness.",
+                "וערבו לבן – but if we follow after the woof which is white, it is susceptible to uncleanness.",
+                "הכל הולך אחר הנראה – with undefined clothing the woof is seen, [whereas] with mattresses and bolsters, the warp is seen. But everything is according to the artisanry.",
+                "ירקרק – the palest of the pale (green) colors (see Leviticus 13:49 and 14:37).",
+                "אדמדם – the red that is among the reddish, meaning to say, that the appearance of the greens and the redness/reddish color in them is very strong. ירקרק/palest of pale green is like the wing of a peacock and like the long and thin foliage of a palm branch (that is prickly). אדמדם/red that is among the reddish is like the nice crimson of the blood.",
+                "היה ירקרק כגיסת ולסוף שבוע פשה אדמדם אצל ירקרק: ",
+                "נשתנה ופשה – as for example, that it was at the outset palest of pale green like a split [Cilician] bean, and at the end of the week, it spread and became large like a rock, but whether it was the starting point of leprosy or whether its spread was red that is among the reddish.",
+                "נשתנה ולא פשה – at the beginning it was like a split [Cilician] bean of pale green color and at the end like a split [Cilician] bean of reddish color.",
+                "כאילו לא נשתנה – and that which spread requires burning, and that which did not spread, we shut up/isolate/quarantine for a second week.",
+                "יראה (בתחלה) – that it is considered as if it hanged to another plague. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "העומד – unchanged at the end of the first week, that it didn’t spread nor did its appearance become dim/faint.",
+                "יכבס – the place of the plague and isolate/quarantine him.",
+                "העומד בשני – at the end of the second week it didn’t become dim/faint nor did it spread, [it should be burned].",
+                "הפושה בזה ובזה – at the end of he first week or at the end of the second week.",
+                "הכהה בתחילה – when it was brought to the Kohen and he saw it but prior to his isolating/quarantining him, it became faint.",
+                "יכבס ויסגיר – as if it became faint at the end of the first week.",
+                "הכהה – that it was at the beginning a strong greenish color or reddish color, and it became medium green or medium red.",
+                "אינו זקוק לו (it is not subject to it) – it is not necessary to isolate/quarantine him, and he is pure. And the Halakha is according to the Sages.",
+                "הכהה בראשון יכבס ויסגיר – it is as if it did not grow faint.",
+                "הכהה בשני – that at the end of the second week, he found it that it had become faint.",
+                "קורעו ושורף מה שקרע, וצריך מטלית – the language of a patch/טלאי (see Joshua 9:5: “they had worn-out, patched sandals on their feet, and threadbare clothes on their bodies”). A piece of cloth in place of the ear, as it is written (Leviticus 13:57): “And if it occurs again in the cloth – [whether in warp or in woof – or in any article of skin],”/\"ואם תראה עוד [בבגד או-בשתי או-בערב או כבל-כלי-עור]\" , but [the word] “again” is none other than in its place, which teaches that one covers it with a patch.",
+                "רבי נחמיה אומר כו' – but the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "חזר הנגע לבגד – in another place from the cloth, but not upon the patch that he placed on the place of the tear.",
+                "מציל את המטלית – when he burns the entire cloth, as it is written (Leviticus 13:57): \"ואם תראה עוד\"/”And if it occurs again [in the cloth – whether in warp or in woof – or in any article of skin],” and he burns the cloth. [But] he saves the patch, that patch that he put on the place of the tear he saves, and he doesn’t burn it with the cloth.",
+                "חזר למטלית – o that place that he attached to it.",
+                "שורף את הבגד – as if it returned to the cloth itself. But the patch does not require burning, but rather if it is three [handbreadths] by three [handbreadths], he isolates/quarantines it, and if it remained unchanged two weeks or it spread in the first week, he burns it. But if it is less than three [fingerbreadths] by three [fingerbreadths] it is not susceptible to uncleanness by plagues.",
+                "הטולה מן המוסגר – that he made a patch from the piece of cloth that had been in isolation on the pure/clean cloth. And the isolated one is called to a cloth that remained unchanged in the first week but in the second became pale/dim, that he tears out from it the plague and burns what he tore, but the rest of the cloth is called מוסגר/isolated/quarantined.",
+                "חזר הנגע לבגד – that is isolated/quarantined. That this piece that was taken from it which is now a patch for a pure cloth, even though the cloth that is isolated/quarantined requires burning, as it is written (Leviticus 13:57): \"ואם תראה עוד בבגד\"/”And if it occurs again in the cloth.”",
+                "מציל את המטלית – that is this patch that was taken from it and attached on to a pure/clean cloth, we save/protect it and we don’t burn it with the quarantined/isolated cloth.",
+                "חזר – the plague.",
+                "למטלית – to this piece that was taken from the isolated/quarantined [cloth].",
+                "ישרף – the quarantined [cloth] in every place that it is , as if it was the piece that was attached to it. And that piece may serve he second cloth that is attached to it. בסימנים – that it is shut up/isolated/quarantined with the second cloth. For the law of the second is as if the plague is in it, whether in regard to isolation, or whether in regard to burning and washing and every matter. But after it served the second cloth, even if the plague went away completely from the piece, it (requires burning, for when the plague returned from its outset, it was already required burning."
+            ],
+            [
+                "קייטא – clothing that it is customary to wear in the days of the heat. The Aramaic translation of קיץ/summer is summer/קייטא. But it appears to me that it is the Roman language that calls the dress of a woman KUTYA.",
+                "שיש לו פספסין (that it has stripes)- striped/speckled in many colors, white and green and black and similar to those. [The word] פספסין – is the language of פס יד/the palm/the hand from the wrist to the tip of the finger, that the wrist is from the white cloth and the wrist is from the cloth of color.",
+                "ולבנים פושים מזה לזה – from [one] white [garment] to [another] white [garment]. But even though the colored part interrupts, it is considered spreading. For spreading far defiles with like the size of a split [Cilician] bean.",
+                "והרי הוא פספס יחידי (And lo, it is a distinctive check?) – meaning to say, if he didn’t have in it other than one speckled white area and all the rest are speckled colored. Does it require isolation or not because it lacks to where it would spread?",
+                "אמר להן לא שמעתי – meaning to say, I received from my Teachers/Rabbis that it requires isolation, but they did not explain the reason why.",
+                "אלמד בו – meaning to say, permit me to state before you a reason for the matter.",
+                "אם לפרש דברי חכמים הן – that you will not contradict what I have received [from my Rabbis].",
+                "שמא יעמוד שני שבועות – that even though he lacks in what manner it will spread, it is able to come to uncleanness, for if it remains unchanged for two weeks.",
+                "הפסיון הסמוך – that it spreads adjacent to/near the starting point of the leprosy.",
+                "הרחוק – that the starting point of the leprosy is at one end of the cloth and the spreading is at the other end.",
+                "והחוזר – as for example, that it became dim/pale in the second [week] that he tears it and burns what he tore, as it is written (Leviticus 13:57): \"ואם תיראה עוד בבגד...ושרף [באש תשרפנו את אשר-בו הנגע]\"/And if it occurs again in the cloth [whether in warp or in woof – or in any article of skin, it is a wild growth; the affected article] shall be consumed in fire.” (Bartenura does NOT accurately quote the verse as he has the word \"ושרף\"/and he shall burn – which does not appear in the text of the Torah.). And this is that which returns, and its measurement is like that of a split [Cilician] bean."
+            ],
+            [
+                "השתי והערב – [the warp and woof] of wool, that is recognized whether warp to woof,that the warp is thin and the woof is very thick.",
+                "השתי מישלק – as it is written (Leviticus 13:47-48): “in a cloth made of wool or linen fabric. In the warp or in the woof of the linen or the wool,” just as the cloth, when its work was completed, even the warp and the woof, when their work is completed. But the first Tanna/teacher holds, or with the warp, the matter was interrupted.",
+                "משישלק – in boiling water. But there are books that have the reading \"משישלה\", meaning to say that when they would be pulled/drawn out and transfer it from the dyer’s kettle when they boil them in it to whiten them.",
+                "והאונין של פשתן (bundles of wet flax) – bundles of yard of flax. But because the flax is not recognized between warp and woof like wool, because of this, there is no division in them between warp to woof.",
+                "משיתלבנו – that they place them in the oven so that they will heat up with the vapor of the oven and they be whitened/bleached there.",
+                "פקעת (coil of thread) – wood that the women surround the yarn from the reed used as a spindle into it.",
+                "כדי לארוג ממנה שלש על שלש – in order that there be there the measurement to make all of the cloth of three fingerbreadths by three fingerbreadths from it, also the warp [and] also the woof, as it is taught [in the Mishnah], “and even it is all warp, even if all of it is woof.”",
+                "היתה פסיקות (broken threads) – that the threads in the coil of thread were broken, there is no attachment. But if they are knotted, there is attachment.",
+                "אפילו פסיקה אחת – that there isn’t throughout all of the coil of thread other than one tear and he knotted it, it is not an attachment. But the Halakha is not according to Rabbi Yehuda.."
+            ],
+            [
+                "המעלה מן הפקעת (one who winds thread from one coil to another) – sometimes when women make a coil of thread a cubit [in length] or two cubits [in length], and rolls and surrounds from one to the other to make a large coil, if before she winds all of it, a plague appears on one of them, and the thread fastens them, the second is pure.",
+                "סליל (shuttle containing the spool) – a hallow piece of wood like a species of a reed that they fasten upon it the yarn.",
+                "כובד העליונה (the upper beam from which the warp depends) – two round pieces of wood that the weaves attach on them their warp and rolls them, and the plague appears on the one beam.",
+                "השני טהור – that it was not an attachment.",
+                "וכן שני דפי לחוק (and similarly, the two wings of a shirt) – also are not an attachment. And they are not similar to tour shirts that we cut and attach to it the sleeves and the other pieces with a stitch of a complete attachment, for that is definitely considered attaching as if it is one cloth, but we are speaking that they are not attached all that much.",
+                "בנפש המסכת (the woof of the standing loom) – the thread of the woof that enters into the warp like the soul into the body, and until that settles on their defined place near that which is woven it is like the warp to combine with it to a plague like a split [Cilician] bean. Alternatively, at the outset, when he weaves in it the two portions of he web produced by passing the spool with the woof across the warp prior to weaving in it three [fingerbreadths] by three [fingerbreadths].",
+                "בשתי העומד (the standing warp) – they are the threats of the warp that are between the upper beam and the lower beam, the roller on which the web is wound as it advances, that stands there to be woven and to anoint them the threads of the woof. And this comes to tell us that it does not say that each and every thread stands on its own and that it doesn’t have the width of a split [Cilician] bean, but rather all of it is attached one to the other. But if a plague (also) appears on this side, it is impure on the other side.",
+                "אם היה רצוף (if he warp – on the loom – is joined closely – the threads being properly arranged) – that the threads are joined closely one next to the other like a cobweb/block pavement, for such is the manner of the weavers to arrange them so that their weaving is corresponding, then it is considered attachment. But if not like this, we view each thread as if it stands on its own and it is not an attachment. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "נראה – the plague. בשתי העומד האריג טהור (the standing warp, the web is clean/pure) – for he will not weave any further in the future.",
+                "השתי העומד טהור – that is what he doesn’t plan to cut from the warp with that which is woven (i.e., the web).",
+                "הנימין (fringes) – threads that are the top of the sheet and at its bottom.",
+                "מציל את האומריות (it protects the bordered garment/hems) – the rim of the cloth. That he doesn’t burn it, as it is written (Leviticus 13:52): \"ושרף את-הבגד [או את-השתי או את-הערב] בצמר או בפשתים\"/ “the cloth – [whether warp or woof] in wool or linen, [or any article of skin-in which the affection is found,] shall be burned, [for it is a malignant eruption; it shall be consumed in fire],” to teach you that they don’t burn the hems with them.",
+                "ואפילו הן ארגמן – that you should not say that it doesn’t protect other than when the hims are of a different species that doesn’t defile with plagues as for example, of silk or of gold, which comes to teach us, that even if they are of purple [wool] which is colored wool it protects."
+            ],
+            [
+                "כל הראוי ליטמא טמא מת – with wool or flax or with skins.",
+                "אע\"פ שאינו מיטמא מדרס – such as a cloth of three [fingerbreadths] by three [fingerbreadths], that is not defiled by threading until it has three handbreadths by three handbreadths, and it becomes susceptible to be defiled through contact with a corpse, and all the more so, that everything that becomes susceptible to become defiled through treading becomes susceptible to become defiled through plagues, as long as it is white things that are not colored.",
+                "קלע של ספינה ווילון וכו' (sail of a ship and a curtain/veil) – all of these are considered that they are susceptible to be defiled through corpse uncleanness but they are not susceptible to be defiled through treading.",
+                "שביס (woolen band with which the hairnet is fastened) – it is the language of “the fillets and the crescents” that is written in Isaiah (3:18).",
+                "וגלגלון (girdle of net-work, bandage, wrap) – a belt that they gird him with.",
+                "סגוס (a coarse woolen blanket – mentioned usually as a mates to sleep on) – a very thick cloth and it is alike a cloak/cover of hair.",
+                "באריג ובמוכין (on the web and on a soft spongy substance/hackled wool, rag) – on the body of the cloak/cover of hair and on the hairs that protrude from it. And the Halakha is according to Rabbi Eliezer ben Yaakov.",
+                "החמת והתורמל (the waterskin and the shepherd’s leather wallet) – vessels of leather, and they tie them and the leather is folded in the place of the knot, and the plague is in its folds is not seen unless the leather is spread out. And for this it is taught [in the Mishnah]: \"נראין כדרכן\"/and they are examined in their usual way, meaning to say, that they don’t spread them out, but rather he (i.e., the Kohen) sees it as such as it is . the waterskin, and leather bottle/skin. The תורמל – is like a kind of large leather pocket that the shepherd places his belongings into it.",
+                "מתוכו לאחוריו ([and it spreads] from its inside to its outer surface) – if from the outset the plague appears from in its insides, and he was shut up/quarantined, and at the end of the week, the plague appears on its outer surface, it is considered spreading. But n the Tosefta (Tractate Negaim, Chapter 5, Halakha 5:14) it implies, that we are speaking here especially with hides but not with clothing."
+            ],
+            [
+                "בגד מוסגר – that had in it a plague and it became dyed, and the plague is not recognized in it.",
+                "כולם טהורים – that which is definite it defiles, but it doesn’t defile that which is doubtful.",
+                "ועשאו מוכין – small tears that are less than three [fingerbreadths] by three [fingerbreadths], but they were not separated completely.",
+                "כולן טמאין – that since it is joined to defilement/uncleanness, the doubt does not purify it.",
+                "טמא ואסור הנאתו – for it requires burning."
+            ]
+        ],
+        [
+            [
+                "כל הבתים and especially in the Land of Israel, as it is written (Leviticus 14:34): “[and I inflict an eruptive plague] upon a house in the land you possess.”",
+                "חוץ משל נכרים – if they purchased a chouse in the Land of Israel. For such is implied, \"אחוזתכם\"/[in the land] you possess (Leviticus 14:34) is susceptible to be defiled by plagues, but the possession of heathens is not susceptible to be defiled by plagues. And just as their possession is not susceptible to be defiled by plagues, so their clothes and their bodies are not susceptible to be defiled by plagues.",
+                "יראו בתחילה – and the days that there was a plague in them all the while that they were in the hands of the heathens, do not count from the total amount.",
+                "בית עגול – that have no corners.",
+                "טריגון (triangular) – that they have three corners. [The number] “three” in the Roman language is TREI. And the same law applies concerning a house that has six corners or five.",
+                "אינו מיטמא בנגעים – for concerning plagues, it is written (Leviticus 14:37 and 14:39): \"קירות\", \"קירות\" (Leviticus 14:37: \"והנה הנגע בקירת הבית\"/the plague in the walls of the house; Leviticus 14:39: \"והנה פשה בקירת הבית\"/ “[if he sees that] the plague has spread on the walls of the house) twice – and the minority/the least of [this plural] is two, hence four.",
+                "ובאסקריא (mast, yard – where the captain sits for looking out, raft) – it is the mast/yard of a ship. But there are books that the reading אכסדיא/raft and hey are the beams that they tie together and place them in the rivers and in the sea. And in the language of the Bible, they are called רפסודות (2 Chronicles 2:15): “[We undertake to cut down as many trees of Lebanon as you need, and deliver them to you] as rafts by sea to Jaffa; you will transport them to Jerusalem.”/\"רפסדות על-ים יפו ואתה תעלה אתם ירושלם\".",
+                "אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): \"בבית ארץ [אחזתכם]\"/upon a house in the land that you possess”, until the house will be attached to the ground.",
+                "על ארבע קורות – like or on four beams. For the house was built on top of beams.",
+                "אפילו על ארבעה עמודים – for the pillars are attached to the ground and they are considered four corners to the house and the roof that is upon them is susceptible to being defiled through plagues and even though it is open from all of its sides."
+            ],
+            [
+                "בית שאחד מצדדיו – one of the four walls is covered with marble MARMARA.",
+                "בסלע – a rock which is there from the Six Days of Creation.",
+                "בלבנים – that are made in a kiln/furnace.",
+                "בעפר – that the wall is made from clods/handfuls of earth.",
+                "טהור – that we require that the four walls of the house will be susceptible to uncleanness through plagues, but if one of the walls is made of something that is not appropriate to be made unclean, as for example, all of these that we have mentioned (i.e., stone, bricks, dirt), the house is clean.",
+                "בית שלא היו בו אבנים ועצים ועפר – all three of them, but rather, one of them was in it, and the plague appeared in that one, it is pure. For we require that it be appropriate to be made susceptible to uncleanness prior to seeing the plague.",
+                "עד שיהיו בו אבנים ועצים ועפר – as it is written (Leviticus 14:45): “[The house shall be torn down - ] its stones, and timber and all the coating on the house –[and taken to an impure place outside the city].”"
+            ],
+            [
+                "עד שיראה כשני גריסים – as it is written (Leviticus 14:37): \"וראה את-הנגע והנה הנגע בקירת הבית\"/ “If, when he examines the plague, the plague in the walls of the house,” it teaches that the it is not the plagues of plagues of the house do not make it susceptible to uncleanness, until there will appear like [the size of] two split [Cilician] beans.",
+                "או על אבל אחת – and that is the reason that Rabbi Yishmael stated four stones, for the four walls of the house, for each wall has one stone. But for Rabbi Akiba who stated, until that there should appear like [the size of] two split [Cilician] beans on two stones, not on one stone, for not less than eight stones, as each wall has two stones.",
+                "רבי אליעזר בר' שמעון אומר כו' – the reason of Rabbi Eliezer the son of Rabbi Shimon [Tractate Sanhedrin 71a] as it is written (Leviticus 14:37): \"קיר\" (i.e., \"ומראיהן שפל מן-הקיר\"/that appear to go deep in the wall) and it is written (Leviticus 14:37): \"קירות\" (i.e., \"והנה הנגע בקירת הבית\" /the plague in the walls of the house is found), What is a wall that is like multiple walls? He would say that this the corner, and in each wall, we require the measure of a plague, and that is like the split [Cilician] bean squared on each one. But the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "עצים – as we have stated (see Mishnah 2 of this chapter, that a house is not susceptible to be unclean until it has wood in it, how much [wood] will be in each and every wall. כדי ליתן תחת השקוף (as much wood as is needed to place under an arch/lintel – to keep it in shape)- thus it needs for each and every wall.",
+                "שקוף – place that the door arches/bends upon it, and they regularly place wood under it.",
+                "סנדל לאחורי השקוף – the regularly place wood for the back of the lintel to protect it, and it is called aסנדל /sandal [support] , like that the sandal protects/supports the foot. שקוף/arch or lintel, is called whether of the opening [of the house] or the window.",
+                "פצים (boards – the board nailed against the wall to form a door-frame/door-post) – it the language of chips and tears. Like (Psalms 60:4): “You have made the land quake; You have torn it open.”/\"הרעשתה ארץ פצמתה\".",
+                "קירות האבוס (walls of cattle stall) – of cattle.",
+                "וקירות המחיצה – of [courtyards), gardens and orchards.",
+                "אין מיטמאין בנגעים – as it is written (Leviticus 14:37): \"בקירת-הבית\"/in the walls of the house, but not the walls of the cattle stall nor the walls of the partition.",
+                "ירושלים וחוצה לארץ אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): \"בבית ארץ אחוזתכם\"/in the land you possess, but outside the Land is not your possession, and Jerusalem also was not divided among the tribes."
+            ],
+            [
+                "לא יגזור (will not decisively rule) –the judge will not make a legal ruling to state that it is a definitive plague, from as it is written (Leviticus 14:35): \"[ובא אשר-לו בבית והיגד לכהן לאמר] כנגע נראה לי בבית\"/ “[The owner of the house shall come and tell the priest, saying,] ‘Something like a plague has appeared upon my house,’” but it is not written [a definitive] נגע/plague (but rather, something like a plague).",
+                "אפילו חבילי עצים (and even bundles of wood) – which are not included in the uncleanness, one must remove. But as it is written (Leviticus 14:36): \"ולא יטמא כל-אשר בבית\" / “so that nothing in the house may become unclean,” that implies that the All-Merciful was stringent regarding uncleanness, Rabbi Yehuda holds that this is a matter on its own , to inform us that vessels that were initially also defiled, if he left them. But the Halakah is not according to Rabbi Yehuda.",
+                "עסק זה לפינוי – in astonishment, and to busy himself to empty out the house, Scripture needed that you must remove things that are not susceptible to receive defilement, by force, Scripture does not come to expound other than like Rabbi Meir expounds that the Torah has compassion on the money of Israelites.",
+                "פכו (his cruse) – the language of small cruses.",
+                "תפיו (to set upon for cooking/ewer) – a place that one makes and cooks on it his dishes, as for example, an earthenware oven and [an earthenware] double stove that ae susceptible to become unclean. But there are books that have the reading טפיו/his stand for a portable oven/dripping, and it is a very small earthenware vessel that the liquid does not leave from it other by constant dripping. And all of these do not have purification in a Mikveh.",
+                "וא\"כ על של רשע – that the plagues come on account of gossip/evil talk."
+            ],
+            [
+                "אינו הולך לתוך ביתו – as it is written (Leviticus 14:38): “The priest shall come out of the house [to the entrance of the house, and close up the house for seven days].” It is possible that he would go to his house and shut it up, the inference teaches us (Leviticus 14:38): “to the entrance of the house”/\"אל-פתח הבית\", or on the entrance of the house, it is possible that he would stand underneath the lintel and shut it up, as the inference teaches us (Leviticus 14:38): “The priest shall come out of the house”/\"ויצא הכהן מן-הבית\" until he uproots from everything in the house (see also Tractate Nedarim 56b and Hullin 10b).",
+                "ולא סיד מכל מקום (and not lime from any place) – as it is written (Leviticus 14:42): “and take other coating ]and plaster the house[”/\"ועפר אחר יקח [וטח את-הבית]\", but he lime is not dirt, but rather burnt stone.",
+                "לא אחת תחת שתים – a large stone that replaces the place of the two [stones].",
+                "מכאן אמרו אוי לרשע ואוי לשכנו – if a wall interrupts between two houses and the plague appears on the wall on the side of this house, the owner of the other house has to deal with him on this, as it is written (Leviticus 14:40): “[The priest] shall order the stones with the plague in them to be pulled out”/\"[וצוה הכהן] וחלצו את-האבנים אשר בהן הנגע\", in the plural language (i.e., וחלצו את האבנים – they shall pull out the stones). And the one for whom the plague is on the side of his house is called an “evil” person, for plagues come on account of gossip/evil talk, as we have stated.",
+                "שניהם קוצעים (both of the neighbors must bear the expense for tearing out – the leprous stone, and for scraping the wall) – it is the language of (Leviticus 14:41): “The house shall be scraped inside all around”/”ואת-הבית יקצע מבית סביב\" .",
+                "יקח וטח – it is singular language (Leviticus 14:42): \"ועפר איר יקח וטח את-הבית\"/ “and take other coating and plaster the house,” to exclude his neighbor that does not deal with him in plastering."
+            ],
+            [
+                "בא בסוף השבוע –(Leviticus 12:48): \"אחרי הטח את-בית\"/ “after the house was replastered,” he (i.e., the Kohen) returns and quarantines it/shuts it up, but if at the end of the week, the plague returns, “he tears down the house,”/\"ונתץ את הבית\" (Leviticus 12:45).",
+                "הפשיון הסמוך – that it spread close/adjacent to the plague.",
+                "והחוזר כשני גריסין – as it is written (Leviticus 14:43): \"ואם-ישוב הנגע\"/ “if the plague again breaks out in the house,” like a person who states: “so-and-so returned to his place.” But the plague that is in the houses at the outset do not other defile other than with two split [Cilician] beans in size."
+            ]
+        ],
+        [
+            [
+                "עשרה בתים. הכהה בראשון (ten conditions which develop concerning plagues in houses) – at the end of the first week it grows dim, or the plague goes away completely. These are two plagues, for they are considered as two.",
+                "קולפו – he scrapes it (between one stone and another) in the place of a plague alone, and the house is pure/clean.",
+                "הכהה – at the end of the second week, and it goes away completely. Two others, that makes four.",
+                "הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע (if it spreads in the first week, he must tear out – the leprous stone – and scrape – the wall – and plaster and give it a week) – but if it (i.e., the plague) returned, he tears it down by chipping off his part of the house. This is five.",
+                "לא חזר טעון צפרים – this makes six.",
+                "עמד בעיניו בשבוע ראשון ופשה בשני חולץ וקוצה וטח ונותן לו שבוע – if it returned, he tears it down by chipping. This makes seven.",
+                "לא חזר טעון צפרים – this makes eight.",
+                "עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע – that the law for remaining unchanged in the second week is like the law of spreading, if it returned, he tears it down by chipping. This is nine.",
+                "לא חזר טעון צפרים – this makes ten.",
+                "אם עד שלא טיהרו בצפרים נראה בו נגע – this is like [the plague] returns, and requires cutting out/breaking up, but from when he purifies it, it is for him like a new plague and he shuts it up/quarantines it."
+            ],
+            [
+                "האבן שבזוית – that is between him and his neighbor jointly.",
+                "חולץ את כולו – for when they (i.e., the Rabbis) expound \"וחלצו /]“the priest shall order the stones with the plague in them] to be pulled out,” (Leviticus 13:40 – with a plural construction), teaching that both of them pull out/tear out [the stones].",
+                "בזמן שהוא נותץ (and at the time when he has to tear down – see Leviticus 13:45) – the entire house.",
+                "נותץ שלו – for concerning cutting out/breaking up, it is written (Leviticus 13:45): “its stones and timber”/”את אבניו ואת עציו\" , its stones that are his and its timber that is his.",
+                "ראש ופתין (if a [twin] house is built with cross-beam and king-beam/principal beam common to both compartments) – it explains in the Arukh, that particular stone or that piece of wood that takes hold from the western side of the course of stones is his, and of the eastern side, the course of stones is his neighbors, he put the stone or that piece of wood is the cross beam. And those stones and pieces of wood that are in this course of stones on the west is one, and that course of stones in the east is one, for they are from the principal beam common to both compartments."
+            ],
+            [
+                "נותן את הקורות לעלייה – and he supports them with pillars and does not tear them down with the house, as it is written (Leviticus 13:45): “its stones and timber and all the coating on the house”/את-אבניו ואת-עציו ואת כל-עפר הבית\", but not the stones and timber and coating of the upper story.",
+                "נתצין עמו (are torn down with it) – for [the Rabbis] expound on: \"את-אבניו ואת-עציו ואת כל-עפר הבית\"/ “its stones and timber and all the coating on the house” (Leviticus 13:45), all the stones that were built with it and all the pieces of wood that were built with it and all of the coating that was built with it,” for since there is no upper story on top it, all of them were built with it.",
+                "מלבנים (a casing to protect that portion of the beam which rests on the wall) – kinds of square bricks that one spreads out/stretches on the roofs. But there are those who explain that they are similar to door-posts that they make in windows from the outside for beauty, but they are not attached with plaster on the window.",
+                "שריגות (lattices) – like a kind of net-work that they make in the window that they look out from there to the public domain.",
+                "מלבן (frame)– a long piece of wood that is on the wall that is made to hold upon it the heads of the beams that they should not rot from the moisture of the wall.",
+                "בכזית – because leprosy is made an analogy to a corpse, as it is written (Numbers 12:12): “Let her (i.e., Miriam) not be as one dead, [who emerges from his mother’s womb with half his flesh eaten away].”",
+                "במשהו – like the limbs of a corpse, as it is taught in [Tractate] Ahilot [Chapter 1, Mishnah 7]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "בית המוסגר מטמא מתוכו – as it is written (Leviticus 14:46): “Whoever enters the house while it is closed up shall be impure until evening.” But the leprous stones themselves, even when locked up, defile from their outsides.",
+                "והמוחלט מתוכו ומאחוריו – a person who touches/comes in contact with a house from its outside, is impure. As it is written regarding a [house] that is certified unclean (Leviticus 14:44): \"צרעת ממארת היא בבית טמא הוא\"/”it is a malignant eruption in the house; it is impure.” What does the inference of \"טמא הוא\" /”it is impure” teach us? It adds that a person is impure whether from the inside or whether from the outside.",
+                "זה וזה מטמאין בביאה – to defile all who enters inside of it."
+            ],
+            [
+                "הבונה מן המוסגר בטהור – after he had torn out and scraped and [re-] plastered and gave it a week, within the days of [the house] being shut up he took from that same house stones and built them in another house.",
+                "וחזר נגע לבית – that was shut up/quarantined.",
+                "חולץ את האבנים – that he took from it, and removes them from the pure [house], and they are impure like the uncleanness of the house that he took them from.",
+                "חזר הנגע לאבנים – that he built in the pure [new] house.",
+                "הבית – that is shut up, should be torn down/chipped off, as if they were fixed in it. And they stones also require tearing out, but that we wait for them until they will serve in the second house [for the purpose of inspecting whether] tokens [of uncleanness recur in the second house] , that require shutting up/quarantining , and its law for every manner like every house in which a plague appears at the outset."
+            ],
+            [
+                "בית שהוא מיסך על גבי בית המנוגע – as for example, that the house that is certified as leprous is built within another house. And similarly, a tree that the leprous house is built underneath it.",
+                "הנכנס לחיצון טהור – for this one stands alone and that one stands alone. And it is similar to a house and the upper story, for if leprosy is in the house, the upper story is pure.",
+                "ומה אם אבן אחת – that is from the house with leprosy, which defiles all that is in the tent.",
+                "הבית כולו – that is underneath another house, all the more so that it would defile all that is within the outer house. And the Halakha is according to Rabbi Eliezer (see also Tractate Negaim, Chapter 11, Mishnah 6)."
+            ],
+            [
+                "והטהור עובר טמא – as it is written regarding the leper (Leviticus 13:46): “[Being impure, he shall dwell apart;] his dwelling shall be outside the camp.”/ \"מחוץ למחנה מושבו\" , from here that his dwelling is impure, therefore, when the impure individual stands underneath the tree, the place of the tree becomes his dwelling place and the pure person that passes there is impure. But when the impure person passes and doesn’t stand to rest himself, this is not called his dwelling, and even though that the pure person sits there, the pure person is not susceptible to receive defilement.",
+                "ואם עמד – the impure person, the place of the tree is defiled and the pure person is defiled who passes there.",
+                "וכן באבן המנוגע – if a person who carries it (i.e., a leprous stone) passes underneath the tree, the pure person standing there is not defiled.",
+                "ואם הניחה טמא – and the same law applies even if he did not place it down, but rather that the person carrying it stood."
+            ],
+            [
+                "טהור שהכניס ראשו ורובו – for less than one’s head and the majority of one’s body is not considered coming in.",
+                "שהכניס ממנה שלש אצבעות על שלש אצבעות – it is considered as if all of the cloak had entered. But not less than this, for less than three [fingerbreadths] by three [fingerbreadths] is not susceptible to receive defilement and is not considered.",
+                "וטמאה – as for example, a cloak afflicted with leprosy that an olive’s bulk of it entered into a pure house.",
+                "טמאתו – for an analogy is made between leprosy and a corpse. But a leprous cloak that became defiled through oming in, we derive if from Scripture, as it is written (Leviticus 14:55): “for an eruption on a cloth or a house.”/\"ולצרעת הבגד והבית\", an analogy is made from a cloth to a house, for just as aa house defiles when one enters it, for it is written (Leviticus 14:46): “Whoever enters the house”/\"והבא אל הבית וגו' \", even a cloth defiles through entry. From where do we learn that this includes everything as for example warp and woof and hides, the inference teaches us (Leviticus 13:59): \"זאת תורת נגע-צרעת בגד הצמר [או הפשתים או השתי או הערב או כל כלי-עור לטהרו או לטמאו].\"/ “Such is the procedure for eruptive affections of cloth, [woolen or linen, in warp or in woof, or of any article of skin, for pronouncing it pure or impure.],” an analogy is made between all of them to a cloth, just as a cloth defiles through entry, so all of them defile through entry."
+            ],
+            [
+                "וכליו על כתפו – folded and placed on his shoulder in the manner of a burden [to carry].",
+                "וטבעותיו בידיו – placed in the palm of his hand that is not according to the manner of dressing.",
+                "הוא והן טמאין מיד – for we call them also with vessels (Leviticus 14:46): “Whoever enters the house [while it is closed up] shall be impure [until evening].”/\"והבא אל-הבית...יטמא\" .",
+                "היה לבוש כליו – that now his vessels ae not impure, other than on account of himself.",
+                "והן טהורים עד שישהה בכדי אכילת פרס – as it is written (Leviticus 14:47): “Whoever sleeps in the house must wash his clothes, and whoever eats in the house must wash his clothes.” And it is taught in a Baraita: I have established only eating and sleeping, but from where can I derive that not eating or not sleeping [is included]? The inference comes to teach us, \"יכבס את-בגדיו\"/he must wash his clothes – is an inclusion (i.e., widening the scope of the Halakha), if so, why does it state (in Leviticus 14:47): \"השכב בבית...והאכל בבית\"/one who sleeps in the house….and one who eats in the house? To give a measurement to (Leviticus 13:46): \"והבא אל-הבית\"/whoever enters the house, which does not require washing of clothes until he remains there long enough eats while he is lying down, meaning to say, when he is reclining. And how much is the measurement of eating? In order to eat a piece of bread, which is one-half of a loaf of an Eruv (see Tractate Eruvin 8b and the dispute between Rashi and Maimonides; according to Rabbi Yohanan ben Beroka, a full loaf is six eggs and half of it is three eggs; according to Rabbi Shimon, the loaf is eight eggs and half of it is four eggs; Maimonides decides according to Rabbi Yohanan ben Beroka, whereas Rashi decides like Rabbi Shimon). According to the words of Rashi, they are four eggs, and according to the words of Maimonides they are three eggs.",
+                "מיסב ואוכלן בלפתן (sits and eats them with their condiments) – that its measure is less than if he [would] eat them without their condiments, that through the taste of their condiments, he hurries to eat."
+            ],
+            [
+                "היה עומד בפנים – within the leprous house.",
+                "ופשט ידיו לחוץ וטבעותיו בידיו – here we are speaking that his rings are on his fingers like he wears them, and if he delayed in order to eat a piece of bread, they are impure, for they are clinging to his body, but if they were in the palm of his hand in the manner of burden, the Tosefta (Tractate Negaim, Chapter 7, Halakha 9) proves that they are impure immediately.",
+                "בזמן שאין כל גופו טמא – as for example, here when he stands outside and he is not defiled all the while that he did not put his head and the greater part of his body inside.",
+                "אינו דין שלא יטמא מה שעליו עד שישהה כדי אכילת פרס – And Rabbi Yehuda states, we found that the power of something impure to protect is greater than the power of something pure to protect, for an Israelite when they become susceptible to impurity, they protect vessels in the leprous house, for they don’t defile until he remains enough time to eat a piece of bread, but the heathen and cattle which are not susceptible to receive impurity, they do not protect vessels in a leprous house, for the clothing that is upon them are impure immediately. But the Halakha Is not according to Rabbi Yehuda."
+            ],
+            [
+                "עד ארבע אמות – Rabbi Shimon holds that above four cubits is another domain, for the height of an average person is three cubits, and one cubit is for the prostration accompanied by stretched of hands and feet. But the Halakha is not according to Rabbi Shimon.",
+                "כלים מיד טמאים – meaning to say, vessels that we stated even up until the beams according to the first Tanna/teacher, and until four cubits according to Rabbi Shimon, immediately become susceptible to impurity when he enters with them into the leprous house.",
+                "כדי הדלקת הנר – when he enters with permission, Rabbi Yehuda agrees/admits that the become susceptible to impurity immediately, but he doesn’t dispute other than when he enters without permission, because the dwelling of a leper defiles as we stated (earlier in this Mishnah), and when he enters with permission it is his dwelling immediately, but when he enters without permission, it is not his dwelling unless he remains enough time to light a candle and it doesn’t go out. But if he didn’t remain enough time in order to light a candle, it is not his dwelling, and that fact that [the master] throw him out is because he was preoccupied in lighting the candle because it was the onset of the Sabbath or on weekdays, and he was not able to bring it forth."
+            ],
+            [
+                "נכנס בית הכנסת – a leper that comes to enter into a synagogue.",
+                "עושים לו מחיצה גבוהה עשרה טפחים – for less than ten [handbreadths] is not considered a partition to protect.",
+                "ברוחב ארבע אמות – corresponding to the four cubits of prayer (see Tractate Berakhot 31b). Alternatively, because this is the measurement of the place of a person, as we stated in [Tractate] Eruvin, in the chapter מי שהוציאוהו /He who took forth beyond the Sabbath limits [folio 48a].",
+                "נכנס ראשון ויוצא אחרון – in order that those who are standing in the synagogue do not become defiled through his entrance and his departure, when he passes from the entrance until the partition, for we are concerned lest he stand a bit at the time that he passes, and all of those standing there will be defiled.",
+                "כל המציל בצמיד פתיל – as for example an earthenware vessel and all of those are considered in Tractate Kelim in Chapter 10: “Which are the vessels that are protected by a tightly fitting lid?”",
+                "כל המציל מכוסה אוהל המת – such as a pit and a cistern that don’t require a tightly fit lid but rather a covering, as is taught in Tractate Ahilot, Chapter 5 [The Oven] (Mishnah 6). And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כיצד מטהרין. פיילי (a broad, flat bowl) – a bowl (out of which the sprinkling is done). (Amos 6:6): “They drink [straight] from the wine bowls [And anoint themselves with the choicest oils – But they are not concerned about the ruin of Joseph],” which we translate into Aramaic, that they drink from bowls of wine.",
+                "חדשה – as it is written (Leviticus 14:5): “[The priest shall order one of the birds of slaughtered] over fresh water in an earthen vessel.”/\"[וצוה הכהן ושחט את-הצפור האחת] אל-כלי-חרש על-מים חיים. An analogy is made between a vessel to water. Just as water that no work had been done with it, even a vessel that no work had been done with it.",
+                "רביעית – because it is written (Leviticus 14:6): “[and dip them together with the live bird] in the blood of the bird that was slaughtered over the fresh water,” living water that the blood of the bird is recognized in them. And the Sages estimated/measured it as a quarter-log [of living water].",
+                "מים חיים – that always flows and doesn’t stop.",
+                "צפרים דרור (undomesticated birds/free birds) – that live in the house as they do in the field (see also Psalms 84:4 and Proverbs 26:2).",
+                "ןקוברה לפניו – because it is prohibited for deriving benefit.",
+                "ושני תולעת (scarlet-dyed yarn) – it is the language of scarlet colored wool. KARMAZI in the foreign language.",
+                "וכרכן בשיירי לשון (and bound them together with the ends of the strip of wool) – the cedar wood, hyssop and crimson stuff (i.e., wool), he would place them together, and the strip would go out and be a surplus over the cedar wood and hyssop, and he would bind them together so that all three of them would be in one band.",
+                "והקיף – the language of proximity and bringing close. Like [Tractate Betzah 32b, Chapter 4, Mishnah 5]: They bring two jars together, to give the heave-offering that is not from that which is surrounded, meaning to say that he would place adjacent to them the tips of the wings and the head of the tail of the living [second] bird, and immerse all of them together in blood and in water that is the earthenware vessel.",
+                "לאחר ידו – on the back of the hand of the leper.",
+                "ויש אומרים על מצחו – but the Halakha is not according to those who say [to sprinkle it on his forehead].",
+                "על השקוף – of the house that is plagued/leprous."
+            ],
+            [
+                "לא לים – if he is in a city that sits on the border of the sea.",
+                "ולא למדבר – if the city sits near the wilderness/desert.",
+                "שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה – from here that he does not turn his face towards the city.",
+                "העביר תער על כל בשרו – not exactly. For he would not shave other than every place where there is a gathering of hair, [and it appears, to exclude the hair of] the covered parts of the body/posterior, for Scripture states (Leviticus 14:9): “On the seventh day he shall shave off all his hair,” – a generalization; “of head, beard and eyebrows” – a detail; “When he has shaved off all his hair,” he returned and made a generalization, the application of the Halakha under discussion is limited to items somewhat similar to the detail, just as the detail is explained, a place where hair is gathered and appears, even every place where there is a gathering of hair and it appears. But the first shaving that he shaves at the time of his certification as a leper, we learn it through a verbal analogy from the second shaving, that he shaves a second time after he counted seven days, for it states during the days of his being a certified leper (Leviticus 14:8), “[The one to be purified shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be pure], etc., and it states in the days of his counting that he shall shave all his hair, etc. (see above). Just as shaving during the days of his counting, except in the covered parts of the body/posterior, even the shaving that is stated during the days of his completion, excluding the covered parts of the body/posterior.",
+                "טהור מלטמא בביאה – and to defile through lying and sitting, in the manner that he would defile in the days of his being a certified leper.",
+                "מטמא כשרץ – to defile a person and clothing through contact, but not through carrying.",
+                "מנודה בביתו – for this matter that he is prohibited to engage in sexual relations, as it is written (Leviticus 14:8): “but he must remain outside his tent [seven days],” but [the word], \"אהלו\"/his tent is none other than his wife. And similarly it states (Deuteronomy 5:27): “[Go, say to them,] ‘Return to your tents,’” that Moses permitted to them sexual relations after the Revelation of Mount Sinai."
+            ],
+            [
+                "טהור מלטמא כשרץ – ‘but he invalidates heave-offering [and nothing more].",
+                "ושלש טהרות כיולדת – and the same law applies to a person with gonorrhea who had three attacks and concerning a woman who had a flux, that in all of them, he immersed [in a Mikveh] and came up, he eats [Second] Tithe. When his (i.e., the leper’s seventh day) sun has set, he eats heave offering. When he brought his atonement sacrifice, he eats Holy Things. These are three purifications. And that it (i.e., the Mishnah) took that of the woman in childbirth, it is written explicitly (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure, [if married to a Kohen), for the eating of Holy Things."
+            ],
+            [
+                "והלוים – at the time that they chosen for service in the wilderness (see Numbers 8:7: “[This is what you shall do to purify them: sprinkle on them water of purification,] and let them go over their whole body with a razor, [and wash their clothes; thus they shall be purified].”), but it does not apply for all generations."
+            ],
+            [
+                "מצותן שיהיו שוות – for the All-Merciful writes, “birds”/צפרים (i.e., Leviticus 14:4: “The priest shall order two live birds…to be brought to him for him who is to be purified.”) and the least of [the plural of] “birds” is two. The two [birds] that the All-Merciful wrote [in the Torah], why do I need it? But rather to teach that both of them should be equal.",
+                "ונמצאת טריפה כו' – for it is written \"חיות\" /live (see Leviticus 14:4: “The priest shall order two live pure birds\"/\"שתי צפרים חיות טהרות\" , excluding those which are defective/having a fatal organic disease.",
+                "תמות המשתלח – it should be left until it dies on its own."
+            ],
+            [
+                "כרביע כרע המטה – as it explains further on, that he divides he leg of the bed into two [parts], and these two he divides them into four. And this is the quarter of the leg [of the bed]. And this comes to teach us that the commandment is to define exactly, that it will be one-quarter of a leg [in thickness] not less and not more.",
+                "שם לווי (a surname, epithet – nor any hyssop which is qualified by an epithet)– that they escort and attach it to something else, the Greek hyssop, the stibium hyssop and the Roman hyssop."
+            ],
+            [
+                "ביום השמיני –(referring to Leviticus 14:10: “On the eight day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a grain offering, and one LOG of oil.”) When he shaved on the seventh day, he brings his sacrifices (i.e., sin offering, guilt-offering and burnt offering) on the eighth [day]. But if he delayed and didn’t shave other than on the eighth [day], he brings his sacrifices on the ninth [day], because it requires the setting of the sun between shaving and the bringing of his sacrifices."
+            ],
+            [
+                "וסמך שתי ידיו עליו – but prior to laying his hands upon it, it requires waving, for the guilt offering of a leper requires waving/shaking it live (see Leviticus 14:24: “The priest shall take the lamb of reparation offering – i.e., the guilt offering – and the LOG of oil, and elevate them as an elevation offering before the LORD\"/\"והניף אתם הכהן תנופה לפני ה'\" ).",
+                "ואחד ביד – as it is written (Leviticus 14:14): “The priest shall take some of the blood of the reparation offering (i.e., the guilt offering) and the priest shall put it on the ridge of the right ear of him who is being purified l[and on the thumb of his right hand, and on the big toe of his right foot].” Just as the placing is done by the Kohen’s essence himself, even the receiving [of the blood] is done by the Kohen essence himself.",
+                "אינו צריך טבילה – for he had already immersed the previous evening, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair…he shall wash his clothes and bathe his body in water.” But the Sages state, for since he is likely to [be susceptible for] uncleanness, lest he did not guard himself properly in purity and became defiled after he immersed [in a Mikveh], therefore he requires another immersion from doubt. But the Halakha is according to the Sages."
+            ],
+            [
+                "הכניס ראשו (he put his head inside) – because someone who requires a ceremony of atonement does not enter in the Israelite courtyard, and the blood of the guilt-offering (i.e., reparation offering) was invalidated by leaving if he went outside of the courtyard, therefore, the leper would stand in the Gate of Nikanor which was between the Courtyard of the Women and the Courtyard of the Israelites, but he puts his head inside the courtyard until they place the gifts on his earlobe, and he puts his hand and foot in until he (i.e., the Kohen) places it (i.e., the blood) on his right thumb and right big-toe.",
+                "תנוך (the ridge) – this is the middle partition of an ear.",
+                "רבי יהודה אומר וכו' – but the Halakha is not according to Rabbi Yehuda.",
+                "אין לו טהרה עולמית – for we require as it is written in Scripture. And especially that his ear was lopped off/mutilated or his [right] thumbs/big toes after they were made dependent upon purification.",
+                "רבי אליעזר אומר נותן הוא על מקומו (Rabbi Eliezer states: He puts It (i.e., the blood) on their place) – for we don’t require it as it is written in Scripture. But the Halakha is not according to Rabi Eliezer. And similarly, the Halakha is not according to Rabbi Shimon who stated that if he put it on his left [thumb and left toe] he has fulfilled his obligation."
+            ],
+            [
+                "נטל מלוג השמן – that he brought up the LOG [of oil] with the guilt-offering in the place of its slaughtering in the north and it was designated there.",
+                "לתוך כפו של חבירו – as it is written (Leviticus 14:15): “[The priest shall take some of the LOG of oil] and pour it into palm of the Kohen’s [left hand], which implies that the Kohen who is doing the sprinkling would pour into the palm of another Kohen.",
+                "כנגד בית קדשי הקדשים – because it states (Leviticus 14:16): “seven times before the LORD.” But he would not bring in the oil to sprinkle opposite the curtain, but rather he would stand in the Courtyard and would turn his face to the side of the House of the Holy of Holies and would sprinkle on the ground of the Courtyard.",
+                "על כל הזאה טבילה (for every sprinkling is a [corresponding] dipping [of the finger]) – for every time that he sprinkles, he dips his finger in the oil, but not that he would dip his finger one time and sprinkle from that dipping two or three sprinklings, for seven times, refers to the dipping of the finger as well.",
+                "בין שנתן בין שלא נתן כיפר – and the person is pure.",
+                "ומעלין עליו כאילו לא כיפר (but so far as the priest is concerned, it is credited to him as if he didn’t make atonement) – before Heaven, for he did not perform the commandment in the best way. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "חסר הלוג – the oil of the leper.",
+                "עד שלא יצק (before he poured it out) – to his left palm, he should fill it. But we don’t say that the LOG was established for him which are the sacred vessels.",
+                "עד שלא נתן – seven gifts. For Rabbi Shimon holds that the giving of the seven [sprinklings] establishes it, and not the pouring. But the Halakah is not according to Rabbi Shimon."
+            ],
+            [
+                "הכל הולך אחר החטאת – for in the sin-offering and the burnt offering, the rich and poor are divided/separated, that the rich brings from the cattle, and the poor brings from the fowl, two turtle-doves or two pigeons, therefore, if at the time of the offering of the sin-offering, he was poor and he brought the sin offering of fowl, even though he became rich afterwards, he would supplement the sacrifice of the poor person and bring the burnt offering of a fowl. And similarly, if he was rich and he brought the sin-offering of cattle, even though he became poor, he needs to bring the burnt offering of cattle.",
+                "רבי יהודה אומר אחר האשם – that with regard to the guilt-offering, the poor and rich are equivalent, and it is the first of the sacrifices of the leper, and designated for his purification more than all others. And both of them are expounded upon from one Scriptural verse, as it is written (Leviticus 14:32): \"אשר לא-תשיג ידו בטהרתו\"/”and whose means for his purification are limited,” Rabbi Shimon holds that that which procures atonement for him, and that is the sin-offering. But Rabbi Yehuda holds the thing that makes him fit and purifies him, and that is the guilt-offering. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שהביא קרבן עשיר יצא – [even ab initio he brings] and a blessing should come upon him [by bringing a sacrifice that is above his means]. And since it (i.e., the Mishnah) requires to teach in the concluding clause (i.e., that a rich leper cannot bring the sacrifice designated for a poor leper) that he does not fulfill his obligation, the first clause teaches that he fulfills his obligation.",
+                "מביא אדם על [ידי] בנו ובתו – even though he is rich, he brings for them the sacrifice of a poor person if they are poor. And this sacrifice purifies them to eat Holy Things, as we stated (see Mishnah 3 of this chapter) he brought his atonement, he eats Holy Things.",
+                "אף על ידי אשתו מביא קרבן עשיר – for his wife is like his body, he cannot bring for her the sacrifice of a poor person if he is rich. And not only the sacrifice of the leper alone, but the same law applies to every sacrifice that she is liable for, he does not bring on her account a sacrifice for a poor person if he is rich."
+            ],
+            [
+                "זאת שאלו אנשי אלכסנדריא את ר' יהושע – the second leper who is living, what happens to him, how can he become pure to eat Holy Things, for if the other leper were living, even though their [bird] sacrifices were mixed up, this one (i.e., Kohen) would offer up in the name of someone and the other (i.e., Kohen) would offer up in the name of someone. Or if one of them had died, and there were two sacrifices before us, there were the sacrifices of the dead and this one would offer the other sacrifice. But now, he is not able to offer this, for perhaps it is of the dead person and it the sin-offering of the person who owned it, and it went to death. But the other sacrifice he also is not able to bring, for perhaps the one that was offered was his and he is exempted, and it is found that he brings non-holy animals to the courtyard. And he is not able to make a condition with a free-will offering, for the sin-offering does not come as a free-will offering.",
+                "יכתוב נכסיו לאחר – for he is a poor person and it is appropriate to bring the sacrifice of a poor person, but the sin-offering of fowl comes on the doubt, and there isn’t anything in it because of non-holy offerings in the Courtyard. But if he doesn’t make his possessions ownerless and he brought the sin-offering of a fowl, he was not purified, for a rich person who brought a sacrifice of a poor person did not fulfill his obligation. But from the guilt-offering that he brings, one is not able to bring an raise a question about how one is able to bring a guilt-offering in a case of doubt, perhaps he brings non-holy animals to the Courtyard, for since his gifts for the guilt-offering are equivalent to the peace offerings, he can bring a guilt-offering and make a stipulation, if I am liable for a guilt offering, this should be for a guilt-offering, but if not, that my guilt offering was offering, this should be for a peace-offering, what he is not able to do regarding a sin-offering for the sprinkling/smearing of blood of a sin-offering is not equivalent to a peace offering, for the sprinkling of blood of a sin-offering [four “gifts”] is [sprinkled] above the red line (i.e., painted in red and encircling the Temple altar at precisely half its height), but peace offerings [of two “gifts”] is below the red line."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/merged.json
new file mode 100644
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/English/merged.json	
@@ -0,0 +1,937 @@
+{
+    "title": "Bartenura on Mishnah Negaim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Negaim",
+    "text": [
+        [
+            [
+                "מראות נגעים (the appearance of plagues – i.e., leprosy) – are written explicitly in Scripture (Leviticus 13:2: “When a person has on the skin of his body a swelling/שאת, a rash/ספחת, or a discoloration/בהרת, and it develops into a scaly affection on the skin of his body,”), a swelling/שאת and a discoloration/בהרת (referred to by Jastrow dictionary as a bright white spot on the skin",
+                "שהן ארבעה – you must include two others that are not written in Scripture, and they are subcategories/תולדה (i.e., a secondary category derived from a primary category. It is not a primary category but is derived from that source, either as a legal inference or as a factual derivative) and they are a subcategory of שאת/swelling and a subcategory of בהרת/discoloration/bright white spot on the skin. And we include them from ספחת/a rash, for ספחת/rash is not the name of a plague but a secondary expression. And similarly, it (i.e., Scripture) states (I Samuel 2:36): [And all the survivors of your house shall come and bow low to him for the sake of a money fee and a loaf of bread and say,] ‘Please assign me to one of the priestly duties, [that I may have a morsel of bread to eat’].” And Scripture placed ספחת/a rash between שאת/swelling and בהרת/bright white spot on the skin to inform you that there is a subcategory to שאת/swelling and a subcategory to בהרת/bright white spot on the skin.",
+                "בהרת עזה כשלג (an intensely bright spot – sparkling – like snow) – the most white. As it is written (Leviticus 13:4): “But if it is a white discoloration [on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white],” it is white and there is nothing of a higher level of white than it. (For the derivative to this, כסיד ההיכל/like the limestone in the Temple – see Tractate Middot, Chapter 3, Mishnah 4 – which were whitened every year before Passover.)",
+                "שאת כקרום ביצה (the swelling is like the color of the membrane surrounding the egg) – for this Tanna/teacher [of the Mishnah] holds that שאת/swelling is not other than the language of something of height. And similarly, it (i.e., Scripture) states (Isaiah 2:14): “And all the lofty hills.” For you don’t have something as dim/faint in its whiteness (as opposed to the strong, intensely bright spot of the בהרת/discoloration which is sparkling like now) in all four appearances of plagues like the membrane surrounding an egg, therefore, it is loftier than all of them, like the appearance of a shadow above from the sun.",
+                "שניה לה כצמר לבן – The Rabbis hold, there are two strong appearances which are snow and white wool, these are for the two principal/direct [forms of plagues], בהרת/discoloration/bright white spot on the skin and שאת/rash, and two appearances [of plagues] that are fainter from them are the limestone in the Temple and the color of the membrane of the egg, and they are derivatives/subcategories . Give the large derivative (or subcategory) to the large one, that is, the limestone of the Temple to the בהרת/discoloration which is a large primary [appearance of a plague], and the small derivative/subcategory to the small one, that is the membrane of the egg to the שאת/swelling which is smaller than the בהרת/discoloration. ",
+                "And the practical difference in the dispute of the Rabbis and the first Tanna/teacher [of the Mishnah, Rabbi Meir] is in regard to fusion (i.e., the state of being considered as one coherent mass or as one act), for half of a Cilician bean (seen as the standard for eruptions) from a primary category and half of a Cilician bean from its derivative/subcategory fuse together/combine. And similarly, the two primary categories שאת/a swelling and בהרת/discoloration combine, for we expound upon (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/והיה בעור-בשרו לנגע teaching that they combine with one another, as it is written (Leviticus 13:2): \"והיה\"/and it – and it is not written: \"והיו\"/and they - make all of the plagues one. But the two derivatives/subcategories do not combine/fuse, for the derivative/subcategory of בהרת/discoloration/bright white spot on the skin does not combine with the derivative/subcategory of שאת/a swelling, and [the word] \"והיה\"/and [the word] \"והיה\"/and it – does not refer other than to שאת/a swelling and בהרת/a discoloration/bright white spot on the skinthat are written explicitly, but not to the derivatives [or subcategories] that come from the extension of scope/widening amplification [of Rabbinic exegesis]. And now, according to the first Tanna/teacher [of the Mishnah], snow and the membrane of an egg combine/fuse, snow and white wool do not fuse/combine. But to the Rabbis, snow and white wool combine/fuse, snow and the membrane [of an egg] do not combine/fuse. And he Halakha is according to the Sages.",
+                "צמר לבן – pure wool of sheep one day old after it was washed and cleansed."
+            ],
+            [
+                "הפתוך שבשלג (the variegation of the snow-white leprosy) – that is mixed in the white color and red substance that is in the בהרת/discoloration/bright white spot on the skin that it appears as an intensely bright spot sparkling like snow. כיין המזוג בשלג (like the red wine mixed with the snow – before the latter is dissolved) – for its whiteness is greater and its redness is less.",
+                "הפתוך שבסיד ההיכל – that which is combined in the plague which is like the lime of the Temple, appears. כדם המזוג בחלב – for the redness that is in it is greater. And even though it (i.e., the Mishnah) doesn’t teach פתוך/the variegation other than with the בהרת /discoloration and its derivatives or subcategories, the same law applies for there is also variegation in the שאת/swelling and its derivatives or subcategories, as it is taught in Torat Kohanim (i.e., the Sifra) (Leviticus 13:10): “a white swelling [on the /skin]/שאת לבנה [which has turned some hair white],” (see also Leviticus 13:19), it teaches that it defiles part of it. [The phrase] \"בהרת לבנה אדמדמת\"/a white discoloration/bright spot on the skin streaked with red (Leviticus 13:19), teaches that it defiles with variegation. From where [do we learn] to give that which is stated of this one and with that one (i.e., wine mixed with in snow and blood mixed in milk – describing the variegation of the lime in the Temple)? The inference teaches us (Leviticus 13:9): \"נגע צרעת\"/When a person has a scaly affection.",
+                "שבזה ושבזה – that is in the snow and in the lime [of the Temple].",
+                "דיהה (is fainter) – it is missing from the whiteness, which is not bright/resplendent in its whiteness like it. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "מארבעה מראות הללו מצטרפין – we have the reading [of מארבעה/from among four] and we don’t have the reading of ארבעה מראות/four appearances, for all the four appearances do not combine/join together, that a derivative/subcategory does not join together with its primary category, and two derivatives/subcategories do not combine/join together with each other. But the two primary categories do combine. From what is written (Leviticus 13:2): \"והיה בעור בשרו\"/“and it develops [into a scaly affection] on the skin of his body,” but it is not written: \"והיו\" /”and they will,” which implies that one can make סאת/a swelling and בהרת/a discoloration/bright white spot on the skin like one thing, that if there is one-half of a [Cilicean] bean of this one and one-half of a [Cilicean] bean of that one, they combine to becoming a complete bean. But Maimonides wrote, that all four of the appearances (i.e., including the subcategories or derivatives] combine. And the Tosefta [Tractate Negaim, Chapter 1, Halakha 4] supports him.",
+                "לפטור ולהחליט ולהסגיר (to absolve or to declare a person a leper or to lock up the leper pending the observation of the Kohen) – all of these things combine. And all of them are being explained.",
+                "להסגיר העומד בשבוע ראשון – as it is written (Leviticus 13:5): “On the seventh day the priest shall examine him, and if the affection has remained unchanged in color [and the disease has not spread on the skin,] the priest shall isolate the affected person for seven [additional] days.”",
+                "ולפטור את העומד בסוף שבוע שני – that which stands in its measure and did not spread and stood in its appearance, even though it did not go downward from the four appearances, he frees him at he end of the second week. But surely as it is written (Leviticus 13:6): “On the seventh day the priest shall examine him again: if the affection has faded [and not spread on the skin], the priest shall pronounce him pure,” that is not to say that he did not pronounce him pure unless [the affection] faded, but rather the Biblical verse teaches us that even if it changed from snow to lime, or from lime to snow, we don’t say that it is another plague and he returns and [the priest] isolates him as at the outset, but rather that he is as it stands, and he purifies him.",
+                "להחליט את שנולד לו מחיה ושער לבן בתחלה – that when he is brought to the Kohen at the beginning [of his being diagnosed with an affection] and he has upon him a discoloration like the Cilician bean or quick flesh like a squared lentil within the place of the discoloration, he declares him to be a leper immediately. And similarly, also for [the appearance of] white hair, for if it was black and he didn’t have sufficient time to shut him in until it had turned white, he declares him to be a leper immediately. But the spreading of a leprous spot (see Leviticus 13:7-8): “But if the rash should spread on the skin after he has presented himself to the priest and been pronounced pure, he shall present himself again to the priest. And if the priest sees that the rash has spread on the skin, the priest shall pronounce him impure; it is leprosy.”), even if it gradually spreads until he doesn’t shut him up [in isolation].",
+                "בסוף שבוע ראשון – that is to say, to declare him to be a leper like this at the end of the first week, for from the outset he didn’t have these signs [of affliction] and they locked him up/isolated him, but at the end of the first week, he (i.e., the Kohen) found in him a patch of un-discolored flesh [in the swelling] (see Leviticus 13:10) or white hair, and he definitely declares him to be a leper.",
+                "או בסוף שבוע השני – as for example, that at the end of the first week, it (i.e., the affection) remained unchanged and he did not have in either white hair or a patch of un-discolored flesh [in the swelling], [and the Kohen shut him in isolation a second time], and at the end of the second week, these signs appear, he (i.e., the Kohen) declares him to be a leper.",
+                "לאחר הפטור – meaning to say, that even after the clearance that was at the end of the second week, no signs of defilement appeared in him and they released/cleared him, but after a few days, they appeared, he (i.e., the Kohen) declares him to be a leper.",
+                "את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני – as for example, a discoloration like the size of Cilician bean which does not have in it a patch of un-discolored flesh or white hair and he (i.e., the Kohen) shut him in isolation, if it spread at the end of the first week or it didn’t spread other than at the end of the second week, he (i.e., the Kohen) declares him to be a leper. But if it did not spread neither in the first week or in the second week, and he released/cleared him, but after a couple of days it spread, he (i.e., the Kohen) declares him to be a leper.",
+                "להחליט את ההופך כולו לבן מתוך הפטור – if after he was released/cleared and the Kohen purified him, the leprosy spread throughout his body, he is impure and irrevocably confirmed as a leper.",
+                "לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר – if after the Kohen declared him impure, or after it was necessary to be shut him in isolation prior to his being made impure, and the leprosy spread throughout his body, he releases him and he is pure, for the white eruption which causes the leper to be declared clean changes someone from pure to impure and from the impure to the pure. And it is called an impure leper under trial [pending the priest’s observation – see Leviticus 13:4).",
+                "אלו מראות נגעים – these four appearances that we mentioned, smooth or variegated."
+            ],
+            [
+                "מראות נגעים שלשים וששה – and we don’t have the reading: \"מראות נגעים ששה עשר\" /”The appearances of plagues are sixteen. But there were thirty six, four appearances that are smooth and four appearances that are variegated of the skin of his body, and corresponding to them, with שחין/inflammation (or boil, skin-disease) and מכוה/a burnt spot on the skin, for the inflammation and the burnt spot are one, and Scripture did not divide them other than to tell you that they do not combine, and corresponding to them with the נתקים/bald (blanched) spot on the head or in the beard, and corresponding to them with קרחת/a leprous affection on the back of the head (making it bald) and גבחת/a leprous affection on the front of the head (making it bald), and ירקרק/pale-colored/greenish andאדמדם /reddish leprosy (see Leviticus 13:42), that are the plagues of houses, these are thirty-six.",
+                "עקביא בן מחללאל אומר שבעים ושתים – these thirty-six at the outset when he (i.e., the potential leper) is brought to the Kohen, and thirty-six others corresponding to the end of the first week or the end of the second week of isolation or the end of the third week for plagues upon houses to distinguish between appearances [of plagues] ab initio to an appearance at the end, these are seventy-two. Maimonides explained them thusly, and he is sound/upright. But what is difficult to me about this is that he counts eight appearances of bald (blanched) spots on the head or in the beard, but we hold that bald (blanched spots on the head or in the beard defile in all appearances [of plagues] and they lack special appearances like the rest of the plagues.",
+                "ששבוע שני שלו חל בשבת – for two isolations, are thirteen days. For the seventh day of the first week counts for this week and the other [week], as it is written (Leviticus 13:5): \"והסגירו [הכהן] שבעת ימים שנית\"/ “the priest shall isolate him for another seven days.”, which teaches that the seventh day counts for him from the number from before it and from after it. And similarly, the three weeks of plagues on houses are not other than nineteen days, for the first and seventh [days] of the middle week count before them and after them.",
+                "חל להיות בתוך השבת – that on the Sabbath days falls the seventh day, we don’t see him (i.e., examine him) on the Sabbath, because it appears like adjudication is taking place on the Sabbath day, but we delay it until after the Sabbath. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "היה בו שער לבן – on the Sabbath day. And if he (i.e., the Kohen) had seen him, he would have declared him to be a leper, but after the Sabbath, the white hair disappeared, and this is ruling leniently. But even though that he (i.e., the Kohen) declared him to be a leper on the Sabbath day, when it (i.e., the white hair) left him after the Sabbath, he would have declared him pure, nevertheless, he would have to bring a sacrifice, according to the law of a מצורע מוחלט/confirmed leper – who has been declared conclusively ritually impure by a Kohen (A confirmed leper must grow his hair long and rend his garments) who became healed, but now is exempt.",
+                "היו לבנות – alternatively, if his hair was white on the Sabbath day that he would have been designated to have been declared a confirmed leper, and on the morrow (i.e., Sunday), [his hair] blackened, this is ruling leniently.",
+                "אחת לבנה ואחת שחורה והשחירו שניהן – he just refers to it by the way/without specific reason, for here one cannot be lenient, and whether it was white [and turned black] or had been black all along, he is ritually pure. But subsidiary to this/on account of, [as] the concluding clause [of the Mishnah] is stringent (see Mishnah 6), it (i.e., the Mishnah) took this term as it teaches, \"ולהבינו\"/and they became white – in both [clauses].",
+                "ארוכות – his hair was [long] on the Sabbath day in order to cut it with scissors, that is the measure of defilement. On the morrow, they will be shortened, which is to be lenient.",
+                "אחת ארוכה ואחת קצרה – he just refers to it by the way/without specific reason, for either way (i.e., whether is hair is short or long) is a pure. But on account of the concluding clause [of the Mishnah] that is to be stringent (see Mishnah 6), it (i.e., the Mishnah) took the phrase and taught: \"והאריכו\"/and they became longer, in both [clauses].",
+                "נסמך השחין (if the inflammation/boil was attached) – to two hairs, after the Sabbath, but on the Sabbath he did not have a boil/inflammation on it, for had he (i.e., the Kohen) seen it on the Sabbath, he would declare him to be a leper on account of the white hairs that are within the bright white spot on the skin/בהרת, and now after the Sabbath when the boil comes and is attached to the two of them (i.e., hairs) or to one of them, is not a sign of defilement.",
+                "הקיף השחין וכו' – or that the boil surrounded the two white hairs.",
+                "או לאחת מהן או חלקן השחין – that the boil comes of the raw flesh of the boil or the burnt spot on the skin or the raw flesh of the burnt spot on the skin or the white scurf/בוהק between each hair. All of these on Shabbat are not there but after Shabbat came (i.e., appeared), this is a leniency.",
+                "היתה בו מחיה (if there was in it raw flesh) – on the Sabbath, which is a sign of defilement, and it went away after the Sabbath. Alternatively, it was quadrilateral on the Sabbath, and he was worthy of being declared a leper, but after Shabbat it became round or long, that now it is not a sign of defilement. Alternatively, an eruption was surrounded with raw flesh in the middle of the bright white spot on the skin/בהרת, like a kind of a fortress of a city that sits in the middle of the city, and through this, he was worthy of being declared a leper, but after Shabbat, it was made from the side. Alternatively, it was gathered/collected like a lentil in one place, but after Shabbat, it scattered.",
+                "ובא השחין ונכנס לתוכו – meaning to say, that on Shabbat there was no boil there, but the raw flesh was a sign of defilement, and the boil came and entered into it.",
+                "הקיפה או חלקה או מיעטה – meaning to say, or that the boil didn’t come on the entire plague but only on a part of the raw flesh, and became diminished from being like a lentil.",
+                "השחין ומחית השחין המכוה ומחית המכוה והבהק (the boil, the raw flesh of the boil, the burning and the raw flesh of the burning and the white scurf/tetter) – all of these exist for being diminished, for the boil was lessened or the raw flesh of the boil, that is, that a membrane was made like the shell of the garlic. Or the burnt spot on the skin or the raw flesh of the burnt spot on the skin. All of these that on the Sabbath were not there, but after the Sabbath came. And similarly, the white scurf/בוהק, that on the Sabbath were from the four appearances [of plagues] and on the morrow (i.e., Sunday), it became white scurf and the raw flesh lessened, for boils and white scurf lessen the raw flesh, as is taught in Torat Kohanim (i.e., Sifra, the Midrash Halakha on Leviticus): “living flesh,” (see Leviticus 13:14: “But as soon as un-discolored flesh appears in it, he shall be impure”/\"וביום הראות בו בשר חי יטמא\"), but not boils; “living flesh,” but not white scurf.",
+                "היה לו פסיון (if he had the spreading of a leprous spot) – on Shabbat.",
+                "והלך לו הפסיון – after Shabbat, for what spread on Shabbat was gathered in on the morrow (i.e., Sunday).",
+                "או שהלכה האום (or that the original leprosy- substance had disappeared) – the essence of the plague is called the אום/original leprosy, the original leprosy had disappeared and there remained the leprous spot, or that the original leprosy substance had become reduced , and there isn’t between them like the size of a Cilician bean.",
+                "השחין ומחית השחין – meaning to say, alternatively, on Shabbat it spread but did not stop on Shabbat between the original leprosy substance and the leprous spot neither the boils nor the raw flesh of the boils nor the burnt spot on the skin nor the raw flesh of the skin nor the white scurf, but after the Sabbath, one of these stopped, this is its leniency."
+            ],
+            [
+                "נסמך השחין – on Shabbat [the boil joined]",
+                "לשתיהן – to the wo hairs, for now it Is not a sign of defilement, for the white hair is no a sign of defilement other than when it touches itself not within the boil or within the burnt spot on the skin.",
+                "אף הקיף השחין וכו' (even if the boil surrounded) – for if he (i.e., the Kohen) saw it on the Sabbath, he would not declare him to be a leper.",
+                "והלכו להן – and after the Sabbath [they went away], for the place of the boil and the burnt spot on the skin became a rough, scabby surface/scar, and it is like the skin of the body. And when he (i.e., the Kohen) declares him to be a confirmed leper, this is to be ruling strictly.",
+                "חולקין בין האום לפסיון ([the tetters/white scurf] divides between the starting point of leprosy and the spreading of the leprous spot) – that they would sop on Shabbat between the essence of the plague and the spreading.",
+                "והלכו להן – after the Sabbath, and here is nothing that stops/interrupts it, these are for ruling strictly."
+            ]
+        ],
+        [
+            [
+                "בהרת. גרמוני (an intensely white bright spot appears faint on the skin of a Germanus – Teuton) – the most white. And the intensely bright spot that sparkles like snow appears on him faint as a result of the great whiteness that is on his skin, and they release him.",
+                "והכהה – appears. בכושי עזה ([the faint spot] appears bright on a Cushite) – as a result of the fact that his skin is black. And they lock up/isolate the leper [pending examination by a Kohen]. For we follow after how his skin appears.",
+                "בית ישראל אני כפרתן – as a result of his love for them, he would say, “I am their atonement.” Meaning to say that all the punishment that is appropriate to come upon them I accept upon myself in order to atone for them. For they are “intermediate” and placed in the middle and do not lean to one of the two extreme ends.",
+                "לא לבנים ולא שחורים – but rather like boxwood/ebony which is neither white nor black (but of an intermediate color). [The word] אשכרוע, is a species of cedar, BOSHU in the foreign language. (Isaiah 41:19): “[I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert,] box trees and elms as well,” אשכרוע –boxwood. And Rabbi Yishmael holds that he would declare one [person] pure, he would declare all of them pure, and just as he would defile one [person], he would defile all of them. And Rabbi Yishmael and Rabbi Akiva share the same approach.",
+                "ציירין – artists that paint shapes for beauty.",
+                "כבינוני – an intermediate paint/color",
+                "מראות נגעים להקל (the appearance/colors of plagues are meant to produce a lenient decision) -And the reason of Rabbi Yehuda is explained in Torat Kohanim/Sifra. One verse states (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/ \"והיה בעור-בשרו לנגע צרעת\" and another verse states (Leviticus 13:3): “The priest shall examine the affection on the skin of his body”/\"וראה הכהן את-הנגע בעור-הבשר\" (i.e., note that one verse states \"בעור בשרו\" and the next verse states \"בעור הבשר\"), we found that appearances of plagues are meant to produce lenient decisions but not to produce stringent/rigorous ones. How so? Let the German/Teuton be examined with his skin (which is faint) to be lenient, he fulfills [the verse]: \"בעור בשרו\"/ “on the skin of his body\" (Leviticus 13:2) and the Cushite [be examined] as an intermediate to be lenient, is found that he fulfills [the verse]:\"בעור הבשר\" / “on the skin of his body.”",
+                "זה וזה כבינוני – The German/Teuton and the Cushite are seen as intermediate, which is [the opinion] of Rabbi Akiva."
+            ],
+            [
+                "אין רואין את הנגעים בשחרית ובין הערבים וכו' – that we derive it from Scripture, as it is written (Leviticus 13:12): “wherever the priest can see”/\"לכל-מראה עיני הכהן\" – what the Kohen who is lacking in his eye-sight that he cannot see the plagues, even a day which is lacking its light, we don’t see in him he plagues.",
+                "רבי יהודה אומר בד' בה' כו' – and the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "אין פותחין לו חלונות – as it is written (Leviticus 14:35): “Something like a plague has appeared [upon my house]”/\"כנגע נראה לי [בבית]\" – to me but not to my light (i.e., the Lord’s light), from here they (i.e., the Sages) said: In a dark house, they don’t open for him the windows."
+            ],
+            [
+                "כעודר וכמוסק (in the position of one hoeing and taking olives down) – it is the manner of one who hoes who pauses his feet and it is the manner one taking olives down who lifts his arms (to examine the arm-pit). עודר/hoes, digs in the ground. מוסק/gleans his olives.",
+                "כעורכת (who works the dough) – the bread when she pauses her feet.",
+                "וכמניקה את בנה – regarding the matter of under her breast, for what it appears at that time is not considered the covered parts of the body/posteriors.",
+                "כעורגת בעומדים לשחי ([a woman is placed] in the position of a weaker at an upright loom – for the sake of examining the pit of the right arm) – that she raises her right hand and reveals the duct of her arm-pit.",
+                "כטווה בפשתן (that she spins flax) – for is the manner of a person who spins [flax] to raise her left hand and she reveals the duct of her arm-pit. What it does not appear in this, is that it is considered the posterior/the covered parts of the body. And it is written (Leviticus 13:12): “wherever the priest can see”/\"לכל-מראה איני הכהן\", excluding the posterior/covered parts of the body.",
+                "לתגלחתו – on the day of his purity. And he needs to shave, as it is written (Leviticus 14:9): “[On the seventh day he shall shave off all his hair - ] of head, beard and eyebrows,” just as these are the places of the entrance of hair and appears, even every place hat is the entrance of hair and appears, except for the covered parts of the body/posteriors."
+            ],
+            [
+                "רבי מאיר אומר אף לא נגעי קרוביו – there is an analogy made between plagues and quarrels, as it is written (Deuteronomy 21:5: “[The priests, sons of Levi, shall come forward; for the LORD your God has chosen them to minister to Him and pronounce blessing in the name of the LORD,] and every lawsuit and case of assault is subject to their ruling”/\"ועל-פיהם יהיה כל-ריב וכל-נגע\" . Just as lawsuits are not with relatives, so also plagues are not with relatives. But the Halakha is not according to Rabbi Meir.",
+                "חוץ מנדרי עצמו – as it is written (Numbers 30:3): “he shall not break his pledge.” He cannot remit/pardon but others can pardon him.",
+                "אף לא נדרי אשתו שבינה לבין אחרים – as for example, vows which are not of afflictions of the soul and matters that are not between him (i.e., the husband) and her, that they required the investigation of a Sage, for lest he be lenient concerning his wife and not examine her well, and specifically on his own for he is not able to release [someone from a vow] and even if he is singular specialist [in Jewish law], but he combines/joins in a group of three commoners, for since there is a panel of three, they are not suspected lest they don’t examine/cross-examine well.",
+                "כל הבכורות אדם רואה – if they are able to eat them with their blemishes."
+            ]
+        ],
+        [
+            [
+                "הכל מיטמאין (all are made unclean) – and even a minor. For you might have thought that (Leviticus 13:44): “The man is leprous.”/\"איש-צרוע\", it comes to teach us that, as it is written (Leviticus 13:2): “[When a person has] on the skin of his body.”",
+                "הכל כשרים לראות את הנגעים – and even though he is not an expert in them and in their names/designations, if a Sage is with him, he may examine, but on his own if he is not an expert in them and in their names/designations, he doesn’t examine the plagues.",
+                "שהטומאה והטהרה ביד כהן – an Israelite Sage examines the plagues and says to the Kohen, even though he is an imbecile/שוטה, “Say, ‘unclean/impure’” [or] “Say, “pure/clean’”.",
+                "בין איש אחד בין בשני אנשים – that there appeared two plagues on one person or on two people, a Kohen does not examine [both of] them at the same time, for the Kohen is not able to see well two plagues as [he sees] one.",
+                "ומסגירו – if he is locking up (i.e., isolating) a [presumed] leper for trial, such as through the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).",
+                "ומחליטו – if he is worthy for being declared a [certified] leper, such as through white hair or a half-healed (having only a thin covering).",
+                "ופוטרו – if he is below from four appearances [of plagues].",
+                "וחוזר לשני – after the second person [had plagues] that appeared prior to his isolating/shutting in the first or declaring him to be a certified leper.",
+                "אין מסגירים את המוסגר – and similarly, we also do not declare someone to be a certified leper who is in isolation/shut up. For if they isolated him with one plague and afterwards another plaque appeared to him after it was fit to isolate him or declare him to be a certified leper, he does not engage with him. For if he is isolated/shut up from the first [plague], there is nothing regarding the second plague, neither the designation of being locked up [pending the priest’s observation – see Leviticus 13:4] or from the designation of being declared a confirmed leper, until he will need him (i.e., the Kohen).",
+                "אבל בתחלה בסוף שבוע מסגיר ומסגיר – if at the beginning of the week, a second [plague] appeared prior to his being isolated/shut up for the first [plague], he shuts him up/isolates him over the first [plague] and shuts him up/isolates him over the second [plague]. And similarly, at the end of the first week, if the first [plague] remained unchanged, he shuts him up/isolates him and goes back and shuts him up/isolates him on the second plague.",
+                "מחליט ומחליט – he declares him a certified leper on the first [plague] and goes back and declares him a certified leper on the second [plague].",
+                "מסגיר ופוטר – he (i.e., the Kohen) isolates him/shuts him up on the first [plague] but releases him on the second [plague].",
+                "מחליט ופוטר – he declares him a certified leper on the first [plague] and releases him on the second [plague]. And the same law applies in the opposite direction, he (i.e., the Kohen) shuts him up/isolates him [for the first plague] and declares him to be a certified leper [for the second plague] or declares him to be a certified leper [for the first plague] and shuts him up/puts him in isolation for the second plague or releases him [for the first plague] and isolates him/shuts him up [for the second plague] or shuts him up/isolates him for the first plague and declares him to be a certified leper [for the second plague]."
+            ],
+            [
+                "נותנין לו שבעת ימי המשתה – as it is written (Leviticus 13:14): “But as soon as ]un-discolored flesh] appears in it”/\"וביום הראות בו [בשר חי]\" since the All-Merciful (i.e., God) writes \"ובהראות\"/”as it appears”, what is \"וביום\"/as soon as? To inform you that there is a day that you examine and there is a day that you don’t examine."
+            ],
+            [
+                "עור הבשר – that appeared upon it one from the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).",
+                "בתחילה – when he is brought before the Kohen without locking up the leper for trial, he becomes defiled through white hair and through raw flesh. But regarding spreading of a leprous spot he does not become defiled until the end of the first week, or the end of the second week, or after the release at the end of the second week when it remained unchanged and he was released, if after this it spread, he (i.e., the Kohen) goes back and declares him a certified leper.",
+                "שלשה עשר יום – that the seventh day of the first week counts for here (i.e., the first week) and there (i.e., the second week)."
+            ],
+            [
+                "השחין המכוה מטמאים בשבוע אחד – for the rest of the plagues have two locking-ups, but if it did not spread during the first week, and a white hair did not appear, he releases him. And the language of מיטמאין/made unclean/impure that it (i.e., the Mishnah) uses, this is what he (i.e., the Mishnah) said: When these two tokens/signs came at the end of one week, but if they didn’t come, he is pure/clean."
+            ],
+            [
+                "הנתקים (bald/blanched spot on the head or on the beard) – plagues that are on the head or on the beard are called נתקים.",
+                "בשער צהוב דק בתחלה (with thin golden hair at the beginning) – if at the beginning golden hair appeared on him, he (i.e., the Kohen) declares him to be a certified leper.",
+                "צהוב – similar to gold.",
+                "בסוף שבוע ראשון ובסוף שבוע שני – if at the end of the first week it spread or their appeared on him golden hair, he (i.e., the Kohen) declares him to be a certified leper. But if not, he isolates him/shuts him up, for the second [week], but if at the end of the second week it spreads, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper. But if not, he releases him. But if after the release, it spread, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper."
+            ],
+            [
+                "הקרחת והבדחת – further ahead in chapter 10 [Tractate Negaim, Mishnah 10], it (i.e., the Mishnah) explains what is leprous affection on the ack of the head and what is baldness on the forehead.",
+                "במחיה ובפסיון (with quick/raw flesh and spreading) – but with white hair, they do not defile, because no hair grows in them."
+            ],
+            [
+                "בירקרק ובאדמדם (pale-colored/greenish and reddish leprosy) – But this is what happens in clothing and houses as a sign/symbol of greenish or reddish defilement. But they don’t call above the sign of defilement for the four appearances of plagues that are in the skin of the body, because the four appearances that are in the skin of the body even if they remain unchanged several years, they (i.e., the Kohanim) do not declare someone to be a certified leper without white hair and without spreading and without a thin covering [of healing], but with clothing, when the greenish/pale-covered leprosy or reddish leprosy remained for two weeks even though it did not spread, it is written (Leviticus 13:55): “[And if, after the affected article has been washed, the priest sees that the affection has not changed color and that it has not spread, it is impure.] It shall be consumed in fire”/\"באש תשרפנו\" , for this reason, they call them with regard to clothing a sign of defilement. And similar with houses for three weeks, when the plague returns to like the way it was, either from greenish to reddish or from reddish to greenish, it is written (Leviticus 14:45): “The house shall be tone down/ונתץ את הבית,” as if it it spread. For this reason, we called them a sign of defilement.",
+                "לאחר הפטור – as for example, that it became faint, if it returned afterwards one burns it."
+            ],
+            [
+                "שהם שתעה עשר יום – the first and seventh [days] of the middle week count for before them and after them.",
+                "פחות משבוע אחד – such as boils and the burnt spot on the skin.",
+                "שלשה שבועות – as for example, plagues on houses."
+            ]
+        ],
+        [
+            [
+                "יש בשער. ששער לבן מטמא בתחילה – when it is brought to the Kohen [for inspection] and there is in the plague a white hair, it is impure. What is not the case regarding spreading of a leprous spot which does not defile other than at the end of a week.",
+                "ומטמא בכל מראה לובן (and defiles in any appearance of the white color [of leprosy] – even below/less from four appearances, as it is written (Leviticus 13:3): \"ומראה הנגע עמוק\"/“and the affection appears to be deeper than [the skin of his body, it is a leprous affection],” the appearance of the plague is deeper, but the appearance of white hair does not appear to be deep. Which is not the case with spreading of the plague/פסיון, for the spreading does not defile below/less than four appearances, for in those appearances that the starting point of leprosy/the substance defiles, the spreading of a leprous spot defiles.",
+                "ואין בו סימן טהרה (no token of cleanness applies to it) – whereas with the spreading of a leprous spot there is a token of cleanness that applies to it, for if it spread all over, it is pure.",
+                "מטמא בכל שהוא – but the white hair does not defile with less than two hairs, for the least of hair is two.",
+                "חוץ מן הנגע – that when it spread outside of the plague, it is impure But regarding the white hair we require that it be in the plague, as it is written (Leviticus 13:3): \"ושער בנגע הפך לבן\"/“if hair in the affected patch turned white.”"
+            ],
+            [
+                "בכל מראה – that is like the appearance of the flesh whether abnormally dark-complexioned whether white or whether red.",
+                "מטמא בכל שהוא – but with quick flesh it requires like a lentil.",
+                "חוץ מן הנגע מה שאין כן במחיה – for the quick flesh needs to be within the plague."
+            ],
+            [
+                "ובמכונס (are close together) – that they two hairs are in one place in the plague.",
+                "במפורד – this one on the east side of the plague and that one on the west side.",
+                "מבוצר (encompassed) – two hairs in the middle of the plague, like a fortress that is in the middle of the city.",
+                "אינו מבוצר – like a thread that comes out from the plague, and there is in its midst two hairs, what is not the case with the burning spot that we require [both] encompassed and close together.",
+                "הפוכה ושלא הפוכה (whether it was changed or not changed) – whether the bright white spot on the skin preceded the quick flesh , or whether the quick flesh preceded the bright white spot on the skin/בהרת. What is not the case concerning the white hair, for if it (i.e., the white hair) preceded the bright white spot on the skin, he is pure.",
+                "מעכבת את ההופך כולו לבן (hinders [uncleanness] in him who has turned entirely white) – if he was declared a definite leper with quick flesh, and the leprosy blossomed throughout him except for the place of the quick flesh, he is still impure. But if it blossomed throughout even though all of his hair is filled with white hair, he is pure, for the white hair does not hinder (i.e., is not indispensable)."
+            ],
+            [
+                "עיקרן משחיר וראשן מלבין טהור – as Scripture states (Leviticus 13:3): “if hair in the affected patch has turned white”/\"ושער בנגע הפך לבן\", the root hat is adjacent to/near the plague has turned white. -",
+                "כדי לקרוץ בזוג (sufficient to cut with scissors) – sufficient that he should take with the mouth of a pair of scissors. And the Halakha the measure of white hair, its length is not less than that he should take with the mouth of a scissors, but the whiteness that is in it is any amount at all.",
+                "ונראית כשתים טהור – that thee are hairs that are divided at their top into two but at their root they are not other than one.",
+                "בהרת ובה שער לבן ושער שחור טמא – a bright white spot on the skin that is like the size of a pressed [Cilician] bean and it has two white hairs, but the rest is filled with black hairs, it is impure. But we don’t say that the place of the black hairs limits the bright white spot on the skin from being like a split [Cilician] bean."
+            ],
+            [
+                "זוקקה לשער לבן ולפסיון (if [the streak/thread] subjects it [the bright spot] to [restrictions in respect to] white hair and spreading) – if there is in that thread a white hair, he is declared to be a definitive leper. Or if it spread near the thread at the end of a week, he is impure. But if there isn’t in the width of the thread two hairs but it has white hair he does not defile, for it is not considered from the plague. But if it spread near the thread and there isn’t in its width two hairs, it is considered like spreading far from the plague, and it requires like a split [Cilician] bean.",
+                "אבל לא למחיה – that even if here is in the width of the thread of two hairs, the quick flesh that is on it does not defile. For the quick flesh needs that will be encompassed in the middle of the plague like a fortress which is in the middle of the city.",
+                "מצרפן – and they are judged as one plague. But if one of them spread a little bit or a white hair was forthcoming on one of them, he is declared to be a definitive leper on both of them.",
+                "ואם לאו אימנן מצרפן – and they are judged as two plagues, but if one of them spread but the other one did not spread, he is declared to be a definitive leper on the one, and is shut up/isolated on the other. And the practical difference is that when he is declared to be pure, he is required to bring two sacrifices."
+            ],
+            [
+                "בהרת כגריס – but not the place of the quick flesh, that is nine lentils of the bright white spot on the skin, and one lentil of quick flesh, ten lentils among them all.",
+                "גריס – they are nine lentils, and the quick flesh is not less than a lentil. Wherever that we teach בהרת/the bright white spot on the skin (i.e., eventually one of the symptoms of leprosy), the same law applies to the rest of the appearances that are smooth or variegated.",
+                "והלכה המחיה – that the plague comes upon its place.",
+                "הלך שער לבן – that it fell off or changed to black/dark.",
+                "ר' שמעון מטהר – it refers to the quick flesh that disappeared.",
+                "שלא הפכתו בהרת – that the white hair preceded the bright white spot on the skin of the place of the quick flesh.",
+                "שלא הפכתו בהרת כגריס – that the white hair preceded the bright white spot on the skin like a split Cilician bean, for the place of the quick flesh was missing that of a Cilician bean, and here also, Rabbi Shimon does not dispute other than when the quick flesh disappears. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "בהרת ובה מחיה ופשיון – a bright white spot on the skin (i.e., eventually one of the symptoms of leprosy) like a split Cilician bean and he has been shut in/put in isolation, and at the end of the week, he found in it the quick flesh and spreading and they declared him to be a certified leper.",
+                "הלכה המחיה (the quick flesh disappeared – after a week of quarantine)– as for example, that the plague came upon, the bright white spot on the skin is impure because of the spreading.",
+                "הלך הפשיון – as for example, that the bright white spot on the skin/בהרת came in and it returned to the size of a Cilician bean.",
+                "וכן שער לבן ופשיון – if one of them disappeared, he is impure because of the second.",
+                "הלכה וחזרה בסוף השבוע – as for example, that he was shut up/isolated on account of the bright white spot on the skin like the size of a split Cilician bean, and the bright white spot on the skin went away in the middle of the week, but at the end of the week it returned.",
+                "הרי היא כמות שהיתה – and they shut him up/isolated him a second time.",
+                "לאחר הפטור – that the Kohen saw it (i.e., the bright white spot on the skin) at the end of the week and when it disappeared, he released him, if after that it returned, it would appear at the beginning. ( And this return – that is in its first (i.e., original) place, for if it was in in another place, if so this is another bright spot on the skin.",
+                "היתה עזה – like snow when he shut him up/isolated him.",
+                "ונעשית כהה – at the end of the first week, as for example, like lime or with a membrane, or that it was like a membrane at the time of his being shut up/put in isolation, and it became strong like snow at the end of the first week.",
+                "הרי היא כמות שהיתה – and it requires a second isolation, like “it has remained unchanged”/\"עמד בעיניו\" (Leviticus 13:5).",
+                "ובלבד שלא תתמעט מארבע מראות (on condition that it did not diminish [to a shade less] than the four appearances – if it diminished from the four appearances, he (i.e., the Kohen) releases him immediately and he is pure.",
+                "כנסה ופשתה (if it contracted and spread) – where he was shut up/placed in isolation with the bright white spot on the skin like a split Cilician bean, and at the end of he week, it contracted, but after that it spread the place in the place of the contraction but not more. Or that it spread at the end of the week, and afterwards contracted the place of the spreading and not more.",
+                "ר' עקיבא מטמא – for it certainly spread.",
+                "וחכמים מטהרים – that this is not spreading, but it is as it was. But if it refers to the end of the first week, they shut him up/isolate him a second time. But if it refers to the end of the second week, they release him and he is ritually pure."
+            ],
+            [
+                "ופשתה כחצי גריס – to the eastern side.",
+                "והלך מן האום כחצי גריס – to the western side.",
+                "תיראה בתחלה (it is inspected anew) – for it is considered like another plague, and it is a new plague and he should be shut up/isolated [for it].",
+                "וחכמים מאהרין – that it is not considered spreading unless it adds on the measurement of the plaque that it was at the outset, but this now is none other than like a split Cilician bean, it is considered like the first that remained unchanged and is pure."
+            ],
+            [
+                "ופשתה כחצי גריס ועוד וכו'. רבי עקיבא מטמא – because the “and more”/\"ועוד\" that remains there from the spreading. And we are speaking about that it spread after the clearance/release.",
+                "וחכמים מטהרין – for since it went one-half of a split Cilician bean from the starting point of leprosy, it is not from a new plague but rather one-half of a split Cilician bean and more.",
+                "ופשתה כגריס ועוד – after the release [from uncleanness], and afterwards, the starting point of leprosy disappeared and there didn’t remain anything other than the new split Cilician bean and [a bit] more.",
+                "רבי עקיבא מטמא – for it spread for him from the first measurement. But the Rabbis hold, since it went on [further], the first is all of it, but this plague that is referred to is new, that it should be inspected anew and he should be shut up/isolated."
+            ],
+            [
+                "בהרת כגריס ופשתה כגריס – we are speaking that it spread after the clearance/release [from impurity].",
+                "ר' עקיבא מטמא – for there is here a plague and the sign of defilement with it.",
+                "תיראה בתחלה – for even though that it should be examined anew, the Kohen should also declare it impure immediately. And the quick flesh and white hair defile at the beginning, nevertheless, the practical difference is that according to the Rabbis, he needs to bring a sacrifice for each and every one, but according to Rabbi Akiba it is considered like the first plague, and when it (i.e., the plague) falls away, he brings one sacrifice. And in all of these where Rabbi Akiba and the Sages disagree in our Mishnah, the Halakha is according to the Sages.",
+                "ואין בה כלום – it has no white hair.",
+                "ובה שערה אחת ונולדה בהרת וכו' הרי זו להסגיר – and even though the bright white spot in the flesh like a Cilician bean came first to the last hair, since it didn’t come before the first [hair], it has no effect, for we require that the bright white spot in the flesh precedes like a split Ciliican bean to the two hairs.",
+                "בהרת כחצי גריס ובה שתי שערות וכו' הרי זו להסגיר – and even though the one-half Cilician bean preceded the two hairs, it has no effect until the full split Cilician bean precedes the two hairs."
+            ],
+            [
+                "ונולד בהרת כחצי גריס ובה שתי שערות כו' הרי זו להחלט – wherever it teaches [in the Mishnah]: \"ובה שתי שערות\"/ “and in it are two hairs” or \"ובה שערה אחת\" / “and in it is one hair”, it is not that the hairs and \"\"the bright white spot in the flesh/בהרת that come together, but rather, that the bright white spot in the flesh came first and afterwards came the hairs.",
+                "ואם שער לבן קדמה לבהרת טהור – as it is written (Leviticus 13:10): \"[וראה הכהן והנה שאת-לבנה בעור] והיא הפכה שער לבן [ומחית בשר חי בשאת].\"/ “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” it is the bright white spot in the flesh which caused the hair to turn to a white color.",
+                "ספק טמא – there is doubt if the white hair preceded the bright white spot in the flesh/בהרת or that the bright white spot in the flesh preceded the white hair, it is impure.",
+                "ורבי יהושע קהה – we have the reading. From the language of (Jeremiah 31:29): “[In those days, they shall no longer say, ‘Parents have eaten sour grapes] and children’s teeth are blunted.”/\"ושני בנים תקהינה\". Meaning to say, that his teeth were blunted from stating the words that it is doubtfully impure, for he held that it is doubtfully pure. But the Halakha is not according to Rabbi Yehoshua."
+            ]
+        ],
+        [
+            [
+                "כל ספק נגעים חוץ מזה – [this relates to Chapter 4, Mishnah 11 towards the end of the Mishnah] – that the doubt regarding the bright white spot in the flesh preceded [or] the doubt about whether the white hair preceded.",
+                "הרי היא כסלע – it became as wide and as large as a Sela.",
+                "ספק היא היא – and it is worthy/fit [for the person] to be declared a certified leper, for it spread.",
+                "ספק שאחרת באה תחתיה – that the first went away/disappeared and he is fit to be shut up/isolated, for spreading does not defile at the outset.",
+                "ומחליטו – and he declares him to be a certified leper."
+            ],
+            [
+                "הלך שער לבן – that he had been certified as a leper for its sake [of the white hair].",
+                "וחזר שער לבן – other in its place.",
+                "וכן במחיה וכן בפשיון – or that the white hair did not return, but rather that quick flesh resulted which is also a sign of defilement, or that the plague spread.",
+                "בתחילה בסוף שבוע ראשון – that is to say, whether the declaration of being a certified leper had been at the outset when he was brought to the Kohen, whether at the end of the first week, whether at the end of the second week, whether after the clearance/release, as for example, that it remained unchanged/עמד בעיניו for two weeks and he released him, and after the release, the white hair came and he (i.e., the Kohen) declared him to be a certified leper, in all of these ways if the white hair disappeared and then the white hair returned, or the quick flesh or the spreading. הרי היא כמות שהיתה – that is to say, the defilement remained like it was, for since he has a sign of defilement, even though this is not the same sign that he had at the time of the declaration as a certified leper.",
+                "וחזר הפשיון וכן בשער לבן – but that it (i.e., the Mishnah) doesn’t teach, \"וכן המחיה\"/and similarly the quick flesh, because when the spreading disappeared and the quick flesh came, sometimes he would be pure, as for example, that the quick flesh diminished the plague from being the size of a split Cilician bean."
+            ],
+            [
+                "שער פקודה (hair of a leprous spot which remains after the inflammation has partly receded) – it is language of פקדון/deposit (see Leviticus 5:21 and 5:23), that the bright white spot in the flesh/בהרת deposited the hair in the skin of the flesh and left it/disappeared.",
+                "וחכמים מטהרים – and their reasoning, as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling].”/\"והיא הפכה [שער לבן ומחית בשר חי בשאת]., that it has turned [some hair white], but it did not turn its neighboring [hair white].",
+                "אף דבריך אין מקויימין – for this also is pure. And the Halakha is according to the Sages."
+            ],
+            [
+                "בין אישר אחד – even though that which ever you turn, he has one bright white spot in the flesh that has spread, that which at its outset was like a split Cilician bean and now is like a Sela, he is fit to be declared a certified leper, nevertheless, since he (i.e., the Kohen) doesn’t know on which plague is declaring him to be a certified leper, he (i.e., the person) is pure, from the decree of the Scriptural verse, as it is written (Leviticus 13:22): “If it should spread in the skin, the priest shall pronounce him impure; [it is an affection],” the definitive plague he declares impure, but he doesn’t declare impure but he doesn’t defile the plague where he has doubt.",
+                "בין בשני אנשים – even though that one of them requires being shut up/isolated for seven days a second time at the end of the first week, and the other is a certified leper, but sine he doesn’t know which to shut up and which to declare a certified leper, both of them are pure from the decree from the Scriptural verse.",
+                "ר' עקיבא אומר כו' – but the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "שניהם טמאים – since it spread in both of them.",
+                "אף על פי שחזרו להיות כסלע – for now one of them is ritually pure, but since they were obliged to regard themselves/obligate themselves for defilement, both of them are impure, as it is written (Leviticus 13:23): “[But if the discoloration remains stationary, not having spread, it is the scar of the inflammation] the priest shall declare him pure”/\"וטהרו הכהן\" - that which is definitive, he (i.e., the Kohen) declares pure, but he does not declare pure the doubtful (see also Sifra on his verse in Leviticus).",
+                "עד שיחזרו להיות גריס – that now, certainly both of them are ritually pure, that the spreading that on whose account they were declared to be certified lepers has disappeared from both of them."
+            ]
+        ],
+        [
+            [
+                "גופה של בהרת – a split bean.",
+                "הקלקי (Cilician) – the name of a place. And he beans that are there are large.",
+                "מרובע – this is the measure that is defined exactly that is in the bright white spot in the skin. But if the plague was round or in another form, if it has within it in order that the plague like the split Cilician squared bean can enter, it is impure, and if it not, it is pure."
+            ],
+            [
+                "רבתה הבהרת – from the outside.",
+                "טמאה – because of spreading.",
+                "נתמעטה טהורה – for it lacks like [the size of] a split bean.",
+                "רבתה הבהרת – and the bright white spot in the flesh/בהרת entered in.",
+                "טהורה – for the quick flesh does not diminish. For we require that the bright white spot in the flesh is like a lentil on each side surrounding the quick flesh."
+            ],
+            [
+                "רבתה הבהרת – from the outside.",
+                "טמאה – for it (i.e., the bright white spot in the flesh) spread in the flesh.",
+                "נתמעטה טהורה – and even if the quick flesh was like a lentil [in size].",
+                "רבתה המחיה – and it became like a lentil, it is impure.",
+                "מתמעטה – that the bright white spot in the flesh spread upon it.",
+                "ר' מאיר מטמא – for he considers spreading from the inside like from the outside.",
+                "וחכמים מטהרים – for spreading that is on the inside is not considered spreading. And the Halakha is according to the Sages."
+            ],
+            [
+                "שלא יתמעטו מכשיעור – a bright white spot on the skin/בהרת from like a split Cilician bean [in size] and quick flesh/מחיה from like a lentil."
+            ],
+            [
+                "בהרת כגריס – squared and a strip of living flesh in the width of like a lentil surrounding it from around, and except for that living flesh that surrounds the bright white spot on the skin like a split Cilician bean from around. For here there are two bright white spots on the skin, one inner and one outer, and the quick flesh interrupts between them all around.",
+                "הפנימית להסגיר – for there is no quick flesh in its middle.",
+                "והחיצונה להחליט – for the quick flesh that surrounds the inner [bright white spot on the skin] is a sign/token of defilement for the outer [bright white spot on the skin] for it is surrounded in its middle.",
+                "שהבהרת בתוכה – because the bright white spot on the skin is within it, it is not considered a sign/token of defilement to the outer [bright white spot on the skin], since we require it being surrounded, a plague from here and a plague from there with quick flesh in the middle [without an interruption of something else within the quick flesh), but here, there is a plague and quick flesh and a plague and quick flesh and a plague. But the Halakha is not according to Rabbi Yossi.",
+                "נתמעטה המחיה – that the bright white spot on the skin spread upon it.",
+                "והלכה לה – or it went away/disappeared completely.",
+                "אם מבפנים היא כלתה – that the bright white spot on the skin covered the quick flesh.",
+                "סימן פשיון לפנימית – and it is declared definitive leprosy, for it spread from the outside.",
+                "",
+                "",
+                "והחיצונה טהורה – that its quick flesh diminished or went away, and there is no spreading for the plague does not spread within it.",
+                "והפנימית להסגיר – for the plague remained unchanged.",
+                "בין כך ובין כך – whether it ceased/went away from the inside or whether it ceased/disappeared from the outside.",
+                "טהור – that just as if it the outer part [of the bright white spot on the skin] had spread to the quick flesh that is within it, this is not spreading, so when the inner [bright white spot on the skin] spreads to the quick flesh that is within the outer bright white spot on the skin, it is not spreading. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "אימתי – the outer [bright white spot on the skin] is pure when the inner [bright white spot on the skin] or the outer [bright white spot on the skin] has spread on the quick flesh, for we stated above that the outer [bright white spot on the skin] is pure (see the previous Mishnah), these words apply when it is exactly the size of a lentil, that the quick flesh is like an exactly defined lentil, not less and not more. But if the quick flesh is greater [in size] than that of a lentil, [the excess is a token/sign of spreading for the inner one (i.e., the bright white spot on the skin) and the outer one (i.e., the bright white spot on the skin) is unclean].",
+                "המותר סימן פסיון לפנימית והחיצונה טמאה – that is to say, if the inner [bright white spot on the skin] spread over that excess, both of them are to be declared to be definitive leprosy. The inner one because of the spreading and the outer one because of the quick flesh. But if the outer one (i.e., the bright white spot on the skin) spread over that excess, nevertheless, the outer one is to be declared definitive leprosy because of the quick flesh and the inner one is to [cause] to be shut up/isolated. But the Halakha is not according to Rabbi Shimon.",
+                "היה בוהק פחות מכעדשה (if the white scurf/tetter was less than a lentil) – near the inner [bright white spot on the skin], and the outer [bright white spot on the skin] surrounds the white scurf/tetter.",
+                "סימן פשיון לפנימית – if the inner [bright white spot on the skin] spread and covered the white scurf/tetter, the inner [bright white spot on the skin] is to be declared a definitive leprosy , for it has spread from the outside. But if the outer [bright white spot on the skin] spread and covered the white scurf/tetter, it is not a sign/token of spreading for the outer [bright white spot on the skin] for the plague does not spread within. And that it (i.e., the Mishnah) used the phrase: \"היה בוהק פחות מכעדשה\"/it was a white scurf/tetter less than a lentil -, for if it was like a lentil, it would defile because of the quick flesh for we hold that quick flesh defiles in all of the appearances [of plagues], but less than a lentil, there is no quick flesh, for there is no quick flesh that is less than a lentil."
+            ],
+            [
+                "שאינן מיטמאין משום מחיה – as it is written (Leviticus 13:5): “[On the seventh day] the priest shall examine him”/וראהו הכהן [ביום השביעי], we require that he should examine the plague with all of the quick flesh as one, and when there is like a [Cilician] split bean at the tip of the nose or at the tip of the joints [of the hands and feet] it inclines/slants this way and that way and he is not able to examine it all as one.",
+                "ראשי אזנים – [the tips of the ears] are considered as one. And similarly, the tips of the breasts. But the Halakha is not according to Rabbi Yehuda who counted the tips of the breast that are on a man.",
+                "וראש הגויה – which is the membrum virile.",
+                "יבלות (warts on the skin) – it is the language of (Leviticus 22:22): [\"או חרוץ או יבלת\"]/ “or maimed or with a wen” PURUSH in the foreign language.",
+                "ודלדולין (a wart with a thin neck) – flesh that separated and was torn loose/detached. But there are those who have the reading of \"ותלתולין\"/warts, flesh that became like a high mound. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "שאינן מיטמאין בבהרת – in the four appearances of plagues, שאת/swelling and its subcategories/derivatives, בהרת/the bright white spot on the skin and its subcategories/derivatives.",
+                "תוך העין תוך האוזן – that all of these are not considered like the skin of the body, as Scripture states (Leviticus 13:2): \"והיה בעור-בשרו\"/ “on the skin of his body.”",
+                "הקמטין (the wrinkles) – that are in the rest of the body.",
+                "והקמטין שבצואר (the wrinkles/folds that are on the neck) – the Mishnah teaches the concluding clause to reveal that the wrinkles/folds of the first clause are the folds/wrinkles of the rest of the body , that doesn’t state the wrinkles of the neck especially, that don’t appear as other.",
+                "תחת הדד – when it appears like she is nursing her child, what it doesn’t appear at that time does not defile.",
+                "ובית השחי (the arm-pit) – when it appears like he is harvesting olives.",
+                "כף הרגל (the sole of the foot) – what is underneath [the bottom] of the foot. And all of these are not the skin of the body that appears.",
+                "והצפורן – it is not considered the skin of the body.",
+                "הראש והזקן – are not defiled through the bright white spot on the skin/בהרת, as it is written (Leviticus 13:30): “it is a scall, a scaly eruption in the hair or beard,” the head nor the beard have defilement other than the defilement of the bald (blanched) spots on the head or in the beard/נתקין.",
+                "השחין והמכוה והקדח המורדים (the boils and the burning and the blisters/inflammation that are festering – not covered by a scab – running wounds from contusions, burns or inflammation -Jastrow) – that had not healed properly, and a cover/crust did not form over their skin like the husk of garlic.",
+                "אין מיטמאין משום נגע – that regarding boils it is written (Leviticus 13:18): “When an inflammation ]appears on the skin of one’s body[ and it heals”/[\"ובשר כי-יהיה בו-בערו] שחין ונרפא\", and with regard to burning it is also written (Leviticus 13:24): “[When the skin of one’s body sustains a burn by fire,] and the patch from the burn is a discoloration.”/\"[או בשר כי-יהיה בערו מכות-אש] והיתה מחית המכוה\".",
+                "קדח (blister, inflammation) – it is a boil that comes on account of something else, as for example, on account of being struck b a stone or wood or peat or plaster/lime, and the burning also does not come on account of the fire itself, but on account of the derivatives/subcategories of fire, such as hot ashes/embers and hot plastering material, all of these are called blisters. It is the language of (Isaiah 64:1): “As when fire kindles brushwood/כקדח אש המסים”, and the running wounds not covered by a scab also, that did not heal, and did not raise up a scab like the husk of garlic, does not defile because of the plague.",
+                "המורדים – all the time that it didn’t heal that it didn’t raise up a scab is called, \"מורדים\"/wounds that are festering, meaning to say, that they still stand in their rebellion. But there are those who have the reading \"מוררים\"/bitter, afflicting with two [letters] \"ר\". It is the language of (Leviticus 15:3): “[The impurity from his discharge shall mean the following -] whether his member runs with the discharge”/\"רר בשרו\".",
+                "ואין מצטרפין בנגעים – there was a half split bean plague in the skin of his flesh or a half split bean plague in one of these places, they do not combine to make a [Cilician] bean.",
+                "ואין הנגע פושה לתוכן (and the plague does not spread into them) – for since hey don’t become defiled at the starting point of leprosy, they don’t also become defiled through spreading.",
+                "ואינן מיטמאין משום מחיה – that if blossomed/spread throughout, and there is at his head or on the sole of his foot or in the folds of his living flesh, they don’t become defiled because of quick flesh. Alternatively, if one of these places was surrounded within the plague, it doesn’t become defiled through quick flesh.",
+                "ואינם מעכבים את ההופך כולו לבן (and they don’t hinder [the cleanness of] the one who turns entirely white)- if the leprosy sprouted throughout all [of the body] except for one of these places, they don’t hinder [the cleanness] a, as it is written (Leviticus 13:12): “[If the eruption spreads out over the skin] so that it covers all the skin of the affected person [from head to foot]/\"וכסתה הצרעת את כל-עור הנגע [מראשו ועד-רגליו]\", excluding to those that do not defile because of the plague.",
+                "חזר הראש והזקן ונקרחו (the head and the beard changed and became bald) – that the hair that on them became bald and became like the skin of the body. And similarly, the boil and the quick flesh and the blister/inflammation that became a scar, that healed and a scab of flesh formed on them like the husk of garlic.",
+                "הרי אלו מיטמאין בנגעים – with the four appearances (see Tractate Negaim, Chapter 1, Mishnah 1 and following). And the same law applies that he is able to teach that the wrinkles spread, also become defiled through plagues.",
+                "ואין מצטרפין בנגעים – head and beard do not combine. And similarly, the skin of the body and the beard, or the skin of the body and the head, do not combine. For if one-half of a split bean bald/blanched spots of the beard and half of a split bean in the skin of the body, do not combine. And similarly one-half of a split bean of boils and one-half of a split bean of the burns on the skin do not combine to become a full bean.",
+                "ואין הנגע פושה לתוכן – a plague of the skin of the flesh does not spread neither in the bald/blanched spots of the head and not in the bald, blanched spots of the beard, nor in the boils nor in the burnt spots, for they are not considered like the skin of the body.",
+                "ואין מיטמאין משום מחיה – that bald, blanched spots become defiled in yellow hair and spreading, and boils and burning in the white hair and spreading.",
+                "אבל מעכבין את ההופך כולו לבן (but they do hinder [the cleanness of] one who turns wholly white) – that if the leprosy sprouted in all of him but the head or the beard that were made bald remained that the leprosy did not sprout in them, or the boils and burning and the baldness that became scarred, is impure until it (i.e., the leprosy) blossoms throughout.",
+                "הראש והזקן שלא העלו שער – as for example a minor whose beard has not grown or the hair of his head, are judged like skin of the flesh to become defiled through a bright white spot in the skin. And similarly, the warts with a thin neck that are in the head or on the beard [of a person] that doesn’t have hair, are judged like the skin of the flesh, and they hinder the blossoming, and the plague spreads within them and combines to make a split [Cilician] bean."
+            ]
+        ],
+        [
+            [
+                "אלו בהרות טהורות שהיו בו קודם מתן תורה – whomever had on him leprosy prior to the Giving of the Torah, was not impure on account of that plague after the Giving of the Torah, as it is written (Leviticus 13:2): “When a person has on the skin of his body,” excluding what already was. And all these were also considered, from there they are derived, that we require that the plague would come to be at the time that it is appropriate to be defiled by it and not beforehand, like a convert until he had not converted and a minor until he had not been born. And similarly, all of them.",
+                "בקמט ונתגלה – that it was from the outset concealed within the wrinkle/fold and he was ritually pure, because it was in a covered part of the body/posterior, but afterwards, it was revealed.",
+                "ובמורדים – meaning to say with boils and burns, the scars that did not deal and did not produce a scab like the husk of the garlic.",
+                "עד שלא העלו שער – the plague comes, that it is considered like the skin of the flesh, that is the beginning of defilement. But when the hairs arose, it was pure, for its law is like bald or blanched spots on the head or the beard, but when they became bald, that is, their end is defilement. And similarly, boils, and burnt spots on the skin and baldness, that until they did not come, the plague came, that is defilement. But when the boils, burnt spots on the skin and the baldness came, that is purity. For we require that the boils and the burnt spots on the skin come prior to the swelling/sore, as it is written (Leviticus 13:19): “And a white swelling or a white discoloration streaked with red develops where the inflammation was,”/\"והיה במקום השחין שאת\" , that the boils precede the swelling/sore and not that the swelling/sore precedes the boils. And when they returned and became a scar, that is defilement.",
+                "והיו – that they healed properly/nicely.",
+                "רבי אליעזר בן יעקב מטמא – since at the outset the plague came in the skin of the flesh, and it returned at its end to its initial status, we are not concerned about the interruption that is between them.",
+                "וחכמים מטהרים – since the purity stopped in the meantime. And the Halakha is according to the Sages."
+            ],
+            [
+                "נשתנו מראיהן – it refers to the bright white spots on the skin that are pure, as for example, that it was like snow until he (i.e., a non-Jew) converted, but when he converted [to Judaism] it became like the lime in the Temple.",
+                "כצמר לבן וכקרום ביצה – meaning to say, that at first it was like white wool, and now it became like the membrane/skin of an egg.",
+                "נעשית מספחת שאת (it became the scurf/second shade of a swelling/sore) – meaning to say that the swelling/sore became scurf, that it returned to become like its derivative/subcategory. Or that the strong/bright [white] became like its scurf. But he is really explaining to the first clause (i.e., presenting a new interpretation of the Mishnah in order to refute an argument based upon that text), as it is taught [in the Mishnah]: \"היתה כשלג ונעשית כסיד ההיכל\"/it was as white as snow and it became as white as the lime in the Temple, that is that it became stronger/brighter than a rising on the skin. And it that was like white wool but became like the membrane/skin of an egg, that it is that the swelling/sore became a rising on the skin.",
+                "וכסיד ההיכל והשלג – meaning to say that it was like the lime of the Temple but now it became like snow.",
+                "רבי עקיבא אומר וכו' – And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "בהרת – from here we are dealing with bright white spots on the skin which are impure/unclean.",
+                "ואין בה כלום – neither quick flesh nor white hair.",
+                "בתחלה – when he was brought to the Kohen. And then at the end of the first week, if nothing resulted/was forthcoming, he would be shut up/placed in isolation.",
+                "בסוף שבוע שני – if nothing resulted/was forthcoming, he is released. And similarly, after the release, if nothing resulted/was forthcoming, he remains in this release all his days and furthermore is not shut up/placed in isolation.",
+                "עודנו מסגירו – that he (i.e., the Kohen) wanted to shut him up/isolate him, whether at the outset when he was brought to the Kohen or whether at the end of the first week, but he did not manage of isolate him until tokens/signs of defilement were forthcoming/resulted, as for example, at the outset with the white hair and the quick flesh, , and at the end of the first week with white hair and quick flesh and spreading, he would be declared a certified leper. But, from when he was shut up/put in isolation, it is taught above in the third chapter (see Mishnah 1 of the third chapter of Tractate Negaim): \"אין מחליטין את המוסגר\"/They do not declare one who is shut up/isolated a certified leper.",
+                "ופוטר – meaning to say, or they release him. S for example, at the end of the second week. But even after the release, if tokens/signs of defilement were forthcoming/resulted, he is to be declared a certified leper.",
+                "עודהו מחליטו (he is still in the process of certifying him – as a leper) – that he had [come] to certify him as a leper, but he had not been able to do it until the signs/tokens of defilement had gone away.",
+                "בתחלה – when he was brought to the Kohen. או בסוף שבוע ראשון, יסגיר – by t if from when he declared him to be a certified leper, they went away, as for example, that he declared him to be a certified leper with the white hair, and it went away but the bright white spot on the skin exists, they don’t shut him up/isolate him for it, but release him and he is pure."
+            ],
+            [
+                "התולש סימני טומאה – as for example, the white hair in the skin of the flesh, or the yellow hair that are bald, blanched spots on the head or in the beard.",
+                "והכווה את המחיה (if one cauterized/scalded the cicatrizing spot – i.e., quick flesh) – that from when it was cauterized/burnt, it is not a sign/token of defilement.",
+                "עובר בלא תעשה – of (Deuteronomy 24:8): “In cases of skin affection be most careful [to do exactly as the Levitical priests instruct you. Take care to do as I have commanded them.]”/\"השמר בנגע-הצרעת [לשמר מאד ולעשות ככל אשר-יורו אתכם הכהנים הלוים כאשר צויתם תשמרו לעשות]\". And in every place where it states [in the Torah]: \"השמר\"/Be most careful, \"פן\"/lest; and \"אל\"/do not, it is not other than a negative commandment.",
+                "ולטהרה – meaning to say, that in regard to cleanness/purity, what is the law?",
+                "עד שלא בא אצל כהן – if he tears them out/plucks them, he is pure. But if he tears them out after he has been declared a certified leper, he is impure.",
+                "הולכים לגדווד – we have this reading. And it is the name of a place.",
+                "בתוך הסגירו מהו (if he does it during his quarantine – what is the law) – if he tore out/plucks the tokens/signs of defilement within the week of the first isolation/quarantine or of the second isolation, what is the law?",
+                "התחלתי מביא להם ראיות – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 4) . Here we do not have the reading of the words of the Sages or until the bright white spot on the skin is reduced from being like a split [Cilician] bean, that especially concerning one who tears out/plucks out the tokens/signs of defilement during his being shut up/in isolation/quarantine is also the law that he would be pure/clean, for the Kohen that did not see the signs/tokens of defilement that are in him. Therefore, one who stands before a Kohen, meaning to say, one, that person who stands before a Kohen and hurries to pluck out/tear out the signs/tokens of defilement before the Kohen would say to him: “You are impure,” and one who tears them out within the days of his isolation, whether this or that, they are pure. And such is the Halakha.",
+                "מאימתי הוא טהרתו – of the person who tore out/plucked the signs/tokens of defilement after he was declared to be a certified leper.",
+                "כשיוולד לו נגע אחר ויטהר ממנו – for since he was cured from the second, the matter became revealed that the All-Merciful has forbearance upon him, or alternatively, that the first [plague] endures and he will be healed from that one as well.",
+                "עד שתפרח בכולו (until it spreads over his entire body) – the last plague, that one doesn’t have to be concerned for anything, because if he had in him also the first, now, however/at least, he would be pure.",
+                "או עד שתתמעט בהרתו מכגריס – for even if the hair had not been torn out nor the quick flesh cauterized, he would be made pure, for since that the bright white spot on the skin had been reduced from [the size] of a split [Cilician] bean . But however, until it spread through is entire body, is not referring other than to someone who tears out the signs/tokens of impurity, but cauterizing the quick flesh is not made pure through an eruption (i.e., the white eruption which causes the leper to be declared clean – see Leviticus 13:12), for if the quick flesh exists, it was not pure through an eruption. And the Halakha is according to the Sages."
+            ],
+            [
+                "ונקצצה טהורה – as it is written (Leviticus 13:46): “He shall be impure as long as the disease is on him,” but not the days that the bright white spot on his skin was on him and it was cut off.",
+                "קצצה מתכוין – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 5 ) it is proven that where he cut off all of the bright white spot on the skin and cut off from the flesh that was around it with it, no one disagrees that he doesn’t have eternal purity. For the Rabbis fined him after he had intended to uproot it/tear it out. But where he cut it and left a remainder from it, whatever the amount, everyone does not argue that he has purity through an eruption (i.e., the white eruption which causes the leper to be declared clean), since he left a remnant from it, they did not fine him all that much. What they do disagree about is when he cut off the bright white spot in the skin in an exactly defined manner, like it is, no less and no more.",
+                "ר' אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו – And the Halakha is according to the Sages (i.e., until it spreads all over him). Here we do not have the reading of the words of the Sages (as we had in the previous Mishnah): \"או עד שתתמעט בהרת מכגריס\"/or until his bright white spot on the skin will diminish to less than the size of a split [Cilician] bean, that specifically concerning tearing/plucking out, the signs/tokens of defilement of the first clause [of the Mishnah]: \"ונשארה הבהרת\"/but the bright white spot in the skin remained. There it belongs to teach [in the Mishnah]: “until it diminishes to less than the size of a split [Cilician] bean,” but here, the entire bright white spot in the skin was cut off.",
+                "ואם היתה בראש הערלה ימול – we are not dealing with circumcision at its appropriate time (i.e., eight-days old for a baby boy), for this is a simple matter, now that on Shabbat the prohibition [which if one violates it leads to the punishment] of stoning is suspended; leprosy, which is a mere prohibition, not all the more so, but even circumcision that is not [performed] at its appropriate time, does not supersede the Sabbath, but supersedes the leprosy, for the positive commandment of circumcision comes and supersedes the negative commandment of leprosy, and in this we hold throughout the entire Torah. Every place that you find a positive commandment and a negative commandment, if you are able to fulfill both of them, it is good. But if not, the positive commandment should come and supersede the negative commandment."
+            ]
+        ],
+        [
+            [
+                "הפורח מן הטמא טהור (a leprosy that blossoms after a person has been declared unclean, is clean) -an unclean person that was declared a certified leper with one of the plagues, and afterwards it blossomed throughout his body (i.e., that it all turned white), is pure.",
+                "חזרו בו ראשי אברים (the tips of the limbs reappeared with it) – if after the “blossoming”/eruption (i.e., the white eruption which causes the leper to be declared clean) even the tips of the limbs reappeared alone.",
+                "טמא – as it is written (Leviticus 13:14): “But as soon as un-discolored flesh appears in it, he shall be impure.”/\"וביום הראות בו בשר חי יטמא\" , and it should appear like a lentil.",
+                "עד שתתמעט בהרתו מכגריס – that he gave rise/brought forth the entire plague and nothing remains of it like the size of a split bean.",
+                "מטהור טמא – something pure that the leprosy blossomed throughout his body. As for example that he had declared him to be a certified leper with white hair or quick flesh and the white hair fell out or the quick flesh was covered, and he was released; alternatively, he (i.e., the Kohen) locked him up/isolated him with a bright white spot on the skin the size of a split [Cilician] bean but it remained unchanged for two weeks and he was released, in all of these, if after his release it blossomed throughout his body, he is impure.",
+                "עד שתחזור לכמות שהיתה – that if there remained from the blossoming whatever the amount near/adjacent to the starting point of leprosy, he is unclean because of spreading, for as it is taught in the Mishnah adjacent (see Mishnah 2 of this eighth chapter of Tractate Negaim) that if the quick flesh went away and afterwards it (i.e., the bright white spot) blossomed over all of his body, he is pure, and it is also taught in the Mishnah (i.e., see Mishnah 3 of this eighth chapter of Tractate Negaim) concerning the bright white spot on the skin/בהרת and in it is white hair which blossomed throughout his body, even though the white hair is in its place, he is pure, and it implies, that all the more so, if it (i.e., the white hair) is not in its place, he is pure, for there (i.e., Mishnah 3 of this chapter) we are speaking that the Kohen did not yet release him when it blossomed throughout his body, but here (in our Mishnah) we are speaking when he (i.e., the Kohen) released him and afterwards it blossomed throughout his body."
+            ],
+            [
+                "ואח\"כ הלכה לה מחיה – that the plague spread upon it. But at the hour of the blossoming, the quick flesh did not go away until afterwards [but the quick flesh was not covered] the blossoming does not purify it."
+            ],
+            [
+                "בהרת – like the size of a split [Cilician] bean.",
+                "ובה שער לבן – surely it comes to tell us that blossoming [of the bright white spot] purifies after all of the tokens/signs of defilement.",
+                "פרחה במקצתו טמא – it is necessary to inform us that even if it blossomed through most of his body, that we don’t say, the majority is like the whole. Alternatively it informs us that at the end of the first week or at the end of the second week he is impure with blossoming over part of his body even whatever the amount because of spreading."
+            ],
+            [
+                "שבפריחתן טיהרו טמא – that through their blossoming, they have purified the defiled person. When they have reappeared and have been uncovered/revealed after that, he returns to his defilement.",
+                "שבחזירתם טמאו טהור – that through their return that they returned and were uncovered/revealed. They defiled the pure person, if they returned and were covered that the plague spread upon them, he is pure, bur if they returned and were uncovered afterwards, he is impure. And it is necessary to inform us that even many times, as it is taught [in this Mishnah], even one hundred times."
+            ],
+            [
+                "כל הראוי לטמא בנגע הבהרת (all who are susceptible to be defiled through the plague of the bright white spot) – such as the skin of the flesh.",
+                "מעכב את הפריחה (hinders the blossoming [over the entire body which marks the person as clean])- if there remained from it whatever the amount that did not blossom in it, it hinders/delays his purification.",
+                "וכל שאינו ראוי ליטמא בנגע הבהרת – as for example, the head and the beard, and all of these that are considered together with them.",
+                "אין מעכבין את הפריחה – for even though the plague did not blossom upon them, since it blossomed in the rest of the body, he is ritually pure. And the tips of the limbs are not considered for they hinder the blossoming, for they are susceptible to become defiled through the plague of the bright white spot in the skin, for the plague spreads in them.",
+                "ונעשו צרבת טהורים (and they formed a scab, they are pure) – even though that now when the head and/or the beard became bald they became susceptible to be defiled through the plague of the bright white spot on the skin, and similarly, boils and burns and the festering blister formed a scab, they are like the skin of the flesh, since at the time of the blossoming, they were not susceptible, they are not hindered and are pure.",
+                "אע\"פ שנעשה מקום המחיה בהרת טמא – for the first blossoming is not blossoming, since there remains from the skin of the flesh one-half of a lentil adjacent to the head, whereas the current blossoming where the quick flesh is covered of half a lentil’s size is also not considered blossoming, since they have been made bald already and they made a scab, they are like the skin of the flesh, and it is not effective until it blossoms also upon them."
+            ],
+            [
+                "אחת טמאה – certified as a leper.",
+                "ואחת טהורה – after the release, that it remained unchanged at he end of the second week.",
+                "ופרחה מזו לזו – whether from pure to impure or whether from impure to pure.",
+                "ואח\"כ פרחה בכולו טהור – because something ritually pure becomes impure when it blossomed from it to defile it, for it had spread, and when it blossomed afterwards through the entire body, it is blossoming from (the impure to the pure) [the impure, and the pure].",
+                "בשפתו העליונה ([if there were two bright spots, each the size of half of split [Cilician] bean]] one on his upper lip) – half of a split [Cilician] bean of a bright white spot on the skin, and on his upper lip, half of a split [Cilician] bean, and when he closes his mouth, it appears like a split [Cilician] bean in one place. And similarly on two fingers or on the two eye-lids with eye-lashes, and he makes them cleave together it appears like a complete [Cilician] bean.",
+                "אבל לא בבוהק (but not on the white scurf/tetter) – it appears white below from the four appearances and hinders the blossoming.",
+                "חזרו בו ראשי אברים – that were revealed from the plague and became a white scurf/tetter.",
+                "טהור – and the same law applies in the rest of the body, for even though the white scurf/tetter hinders the blossoming at the outset, it doesn’t hinder it at the end, and subsidiary to the concluding clause [of the Mishnah] that wishes to teach \"ראשי אברים\"/the tips of the limbs, it teaches [in the Mishnah] here, “the tips of the limbs.” But in the concluding clause, it (i.e., the Mishnah) takes the phrase, “the tips of the limbs” to inform you about the power of [the opinion of] Rabbi Meir that even at the tips of the limbs that were revealed/uncovered less than the size of a lentil, and became a white scurf/tetter, Rabbi Meir declares unclean, and all the more so in the rest of the body, but that of the first-clause [of the Mishnah] that “the tips of the limbs reappeared,” like a species of pure/clean white scurf, it is brought according to the Rabbis, but not according to Rabbi Meir. But the Rabbis who declare it pure, not exactly/specifically less than a lentil, for even more also it is ritually pure, for a white scurf/tetter at the end does not hinder. And the Halakha is according to the Sages."
+            ],
+            [
+                "הבא כולו לבן – from the outset he comes completely covered with a plague.",
+                "יסגיר – like the law of a bright white spot on the skin like a split [Cilician] bean, lest it subsequently appear on him white hair or quick flesh. For the white eruption which causes the leper to be declared clean does not purify at the outset.",
+                "נולד לו שער לבן – at the end of the first week or at the end of the second week, let him be declared a certified leper. But if these tokens/signs of impurity did not appear, he should be released.",
+                "השחירו שתיהן – all of these that are considered, they are signs/tokens of purity, and they are explained above at the end of the first chapter (Mishnah 6).",
+                "נולד לו מחיה או שער לבן – if after these signs/tokens of ritual purity came, there appeared upon him quick flesh or white hair, he is impure, but if not, he is ritually pure.",
+                "וכולן שחזרו בהם ראשי אברים – He that comes entirely white at the outset, whether he needed to be shut up/placed in isolation/quarantine whether to be declared as a certified leper or whether to be released, if their tips of the limbs reappeared/were uncovered again, they are like they were and ritually pure, as we don’t consider the quick flesh. How so? A person who comes entirely white from the outset and was isolated/quarantined for two weeks and there didn’t appear on him signs/tokens of impurity, and he was released, but afterwards, the tips of the limbs were uncovered/revealed on him, that is, that the tips of the limbs returned from the release, and he is pure. But if he was declared to be a certified leper with white hair and the hair turned black, and afterwards, the tips of the limbs were uncovered/revealed, that is, the tips of the limbs were restored while being a certified leper and he is pure. But if at the end of the first week or the end of the second week, the tips of the limbs were revealed/uncovered, that is, the tips of the limbs were restored on him while in isolation/quarantine, and he is ritually pure. This is how the explanation of this Mishnah appeared from Sifra/Torat Kohanim. But Maimonides did not explain it this way.",
+                "פרחה במקצתו – in part of the tips of the limbs that were uncovered/revealed.",
+                "טמא – that behold the plague spread.",
+                "פרחה בכולו – after it had blossomed in part of it.",
+                "טהור – that he has blossoming from the impure, but if from the outset after the tips of the limbs were uncovered it blossomed throughout the entire body at one time, he is impure because of spreading. But that which the first clause [of the Mishnah] teaches that if it blossomed in part of his body, he is impure, the same law applies when it blossomed/erupted throughout the body, he is also impure, but it (i.e., the Mishnah) did not use [the phrase] \"פרחה במקצתו\"/that it blossomed in part of the body other than because it wanted to teach the latter \"פרחה בכולו טהור\"/it blossomed/erupted in all of his body that he is pure, that is, after it blossomed/erupted in part of his body."
+            ],
+            [
+                "מתוך הטהרה טמא – as for example, a person who comes completely white at the outset, and after the isolation/quarantine/being shut up or the declaration of being a certified leper he became pure, if the tips of the limbs returned on him and were uncovered, he is pure, as we explained above (i.e., in the previous Mishnah). But if during a state of cleanness/purity, they returned and became uncovered at one instant, he is impure because of spreading, and that is what it states, that if it blossomed/erupted (the white eruption which causes the leper to be declared clean) at once while in a state of purity, he becomes impure, as we explained in the Mishnah above, that if it his entire body blossomed/erupted at a single instant, he is also impure like [the case of] part of his body blossoming/erupting.",
+                "פטור מן הפריעה ומן הפרימה (he is exempt from the letting the hair grow in neglect and rending his garments – see Leviticus 13:45) – all the while that he is in quarantine/isolation. But whereas he is pure/clean while he is in a state of being a certified leper, he is obligated for letting his hair grow in neglect and tearing his clothing, all the while that he is a certified leper. פריעה ופרימה: His clothing will be torn and his hair in disarray.",
+                "מטמאין בביאה – if they came into the tent, everything that is in the tent is defiled."
+            ],
+            [
+                "פרחה בכולו ואח\"כ נתגלו בו ראשי אברים – here we are speaking about [the case] that he (i.e., the Kohen) did not manage to declare him a certified leper until it had erupted/blossomed throughout all of his body and uncovered the tips of the limbs, that Rabbi Yishmael compared him to someone who comes in totally white at the outset except for the tips of the limbs, which requires isolation/quarantine/being shut up. But Rabbi Eleazar ben Azariah holds that since whereas it did not erupt/blossom, he (i.e., the Kohen) would declare him to be a certified leper, his law is like a small bright white spot on the skin which has on it quick flesh, for if it had erupted on his entire body and afterwards, the tips of the limbs were uncovered/revealed, he would be impure. And there is more to explain, that even if he had declared him a certified leper with quick flesh and it had erupted throughout all of the body and he had purified him, as Rabbi Yishmael holds, that one does not defile with the reappearance of the tops of the limbs, that one defiles with the reappearance of the tops of the limbs that is after the eruption/blossoming [which causes the leper to be declared clean], where he is pure in the practice of eruption/blossoming, but here, it is not the practice of eruption/blossoming where he is pure, for had there been a diminution of quick flesh from like the size of a lentil, he would be pure."
+            ],
+            [
+                "מי שהיה מוחלט – with white hair or quick flesh or spreading.",
+                "לא הספיק להראות לכהן – that the signs/tokens of uncleanness/impurity went away.",
+                "שאילו הראה לכהן – that the signs/tokens of impurity had gone away, he (i.e., the Kohen) would have purified hi, but if after that it flowered/erupted, he was impure, that he would be flowering from a state of being clean/pure. But now, it is for him a flowering from a state of being impure, and he is pure.",
+                "בהרת ואין בה כלום – that there is no sign/token from the signs/tokens of impurity.",
+                "עד שפרחה בכולו טמא – meaning to say, he is required to be in isolation/shut-up/quarantine like one who comes [to the Kohen] totally white at the outset. But if from the outset, prior to it erupting/flowering, he showed it to the Kohen, he would be shut up/put in isolation/quarantine, and at the end of the week when it flowered/erupted, he would be like someone who had a white eruption which causes the leper to be declared clean from within isolation and would be pure."
+            ]
+        ],
+        [
+            [
+                "השחין והמכוה מיטמאין בשבוע אחד – if in their place (i.e., the boil or the burning) was born/originated the bright white spot on the skin, we shut him up/quarantine/isolate him and at the end of one week if there is white hair or spreading, he (i.e., the Kohen) declares him to be a certified leper, and if not, he releases him. But with quick flesh he is not defiled, for quick flesh requires live flesh, and this is not live flesh since in its place is boils and burning.",
+                "גפת (a pressed hard mass, peat, turf)- refuse of olives, and it is hot on account of itself. And similarly, the hot springs of Tiberias through the heat of their source they are hot and not in consequence of the fire.",
+                "כל שאינו מחמת האש זהו שחין – to include the lead directly from the mine (hot – see Tractate Hullin 8a).",
+                "רמץ (hot ashes, embers) – the ashes of a portable stove on feet (with caves for two pots). And it is hot on account of the fire.",
+                "כל שהוא מחמת האש – and it is hot from the effect of/in consequence of the fire. כל שהוא מחמת האש – to include the heat of the fire."
+            ],
+            [
+                "אין מצטרפין – one-half a split [Cilician] bean of boils with one-half a split [Cilician] bean of burning do not combine [to make] a complete split [Cilician] bean.",
+                "ואין פושין מזה וזה – that if a boil and a burning are one next to the other, and in one of them is a bright white spot on the skin the size of a split [Cilician] bean, and he was shut up/isolated/quarantined, and at the end of the week, it spread to its neighbor or on the skin of the flesh, we don’t declare him a certified leper. And similarly, if the bright white spot was on the skin of the flesh and spread to the boil or to the burn, it is not considered spreading.",
+                "היו מורדין – that they didn’t heal properly and the skin did not have a scab on it, and it still produces secretion, we don’t defile it through plagues, as it is written (Leviticus 13:18): “When an inflammation (i.e., boil) appears on the skin of one’s body and it heals.,” but with a burning, it is written (Leviticus 13:24): \"והיתה מחית המכוה\"/ “and the patch from the burn is a dis-coloration, [either white streaked with rea, or white.]”",
+                "אע\"פ שנעשה מקומו צלקת (even though spot became the rough, scabby surface/scar) – that it is recognized that there was a boil there or a burn and it is not equivalent to the rest of the skin of the flesh, nevertheless it is judged like the skin of the flesh, for after it became a strong scab."
+            ],
+            [
+                "אמרו לו למה – [why] should he be shut up/put in quarantine/isolated, but it is impossible for him to give rise to a sign/token of impurity?",
+                "לגדל שער אין ראויה – for the palm of the hand one never grows hair ever.",
+                "לפשיון אינה פושה – for boils and burning do not spread on the skin of the flesh (as we saw in the previous Mishnah).",
+                "ולמחיה אינה מטמא – for it is taught in the Mishnah (see Mishnah 1 of this chapter) that with two signs/tokens – with white hair and spreading but not with quick flesh.",
+                "שמא תכנוס (perhaps it will contract) – like a split [Cilician] bean, and when the Kohen will see it at the end of the week he will release him, but after the release, it will return and spread within the boil whose place is like a Sela and he will declare him to be a certified leper.",
+                "אמרו לו הרי מקומה כגריס – meaning to say, that if it the place of the scar/shriveled surface was like a split [Cilician] bean alone and the bright white spot on the skin was in it, why would he (i.e., the Kohen) isolate/quarantine him, but does it not belong to state here that perhaps it will contract and then spread?",
+                "אמר להן לא שמעתי – meaning to say that he (i.e., the Kohen) should also shut him up/isolate him/quarantine him, but I did not hear the reason regarding it.",
+                "אלמד בו – permit me that I will teach a thing regarding this law.",
+                "אם לקיים דברי חכמים הן – if you find a reason to uphold the words of the Sages that stated that it requires isolation/quarantine, say it, but to teach that it doesn’t require isolation/quarantine, do not say it, for I do not set aside what I received from my Rabbis and listen from you.",
+                "שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו – that boils spread into boils. And this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "הנתקים (bald, blanched spot) – plagues that are in the head or in the beard are called נתקים, as a result that the hair is torn loose and falls and drops off on account of the plague. But the bald, blanched spots do not become defiled in the four appearances like a plague in the place of flesh, bur become defiled through all of the appearances.",
+                "בשער צהוב – similar to the golden shape.",
+                "דק לקוי קצר (thin - so diseased -sparse that it is short hair) – what the Torah stated (Leviticus 13:30): “[The priest shall examine the affection. If it appears to go deeper than the skin] and here is thin yellow hair in it, [the priest shall pronounce him impure; it is a scall, a scaly eruption in the hair or beard],” the implication of לקוי/diseased – sparse – is that it is short.",
+                "אפילו ארוך – that its implication is not thin, but rather beaten/flattened.",
+                "מה הלשון אומרים – you learn from the language usage of people. When they say, “this reed is thin,” what is its implication? Whether it is diseased that it is short or whether it is diseased that it is long. But there are books that have the reading: \"ולא לקוי ארוך\"/but it is not diseased that it is long, in astonishment, meaning to say, that perhaps it is so diseased that it is short, but not so diseased that it is long.",
+                "נלמוד מן השער – it is the manner of people when they speak about the hair that it is thin, they say that when it is diseased, it is short, but not on the diseased [hair] that it is long. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "מכונס (close together) – two hairs in one place.",
+                "מפוזר – one in the eastern part of the plague and one its western part [of the plague].",
+                "מבוצר (surrounded -of the hair in the flesh affected by the eruption) – that the hair in the middle of the bald, blanched spot on the head, like a fortress that is in the middle of the city.",
+                "הפוך – that the hair was turned to yellow because of the bald, blanched spot in the head, as for example, that the bald, blanched spot in the head preceded the hair.",
+                "ושאינו הפוך – that the yellow/golden hair preceded the bald, blanched spot in the head.",
+                "שאין שער אחד מציל מידו – that if there is in the plague two white hairs, even filled with black hairs, they don’t protect (on the two) white hairs that they should not be defiled. But the yellow/golden hair, if there is with it [two] black hairs, it does not defile. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "הצומח – black hair that grew in the bald, blanched spot on the head.",
+                "מציל מיד שער צהוב ומיד פשיון – that if he had been declared a certified leper through golden hair or with spreading, and two black hairs grew, he is pure.",
+                "בין מכונס – that both of them are in one place.",
+                "בין מפוזר – one to the east of the plague and one to the west [of the plague].",
+                "והמשואר – that the two black hairs preceded those for the bald, blanched spot on the head, as for example, if the hair of his head or his beard had been torn loose like a split [Cilician] bean, there remained within the bald, blanched spot two black hairs.",
+                "מבוצר (of the hair in the flesh affected by the eruption – are cut off) – if they are cut off in the middle of the bald, blanched spot on the head, they protect. But if they stand from the side, they do not protect.",
+                "עד שיהא רחוק מן הקמה – until there would be these two hairs [of the same color] far from the hairs that surround the bald, blanched spot on the head (or beard) like the measure of two hairs. But the hairs that are around the bald, blanched spot [on the head] are called קמה/standing, and when these hairs are two hairs distant from the standing hairs, they are considered like they are an eruption surrounded with sound flesh within the plague.",
+                "אחת צהובה ואחת שחורה – with the golden [hair] that preceded the bald, blanched spot, there wasn’t a token/sign of defilement, it is necessary for him (i.e., the Tanna/teacher of the Mishnah) to state that they don’t combine with the black hair to protect from the golden hair and from the spreading. But our anonymous Mishnah is according to Rabbi Eliezer ben Yaakov who stated nearby ahead (see the next Mishnah), that the golden hair that preceded the bald, blanched spot on the head does not defile and it does not protect."
+            ],
+            [
+                "רבי יהודה מטמא – as it is taught in the Mishnah above (i.e., Mishnah 2 of this chapter) that Rabbi Yehuda defiles already turned (i.e., its color) or not turned.",
+                "ר' אליעזר בן יעקב אומר לא מטמא ולא מציל – Rabbi Eliezer ben Yaakov and Rabbi Shimon explain the matter of the first Tanna/teacher (in the second Mishnah) that they brought it pure, Rabbi Eliezer ben Yaakov holds that it is pure, for the first Tanna/teacher to state that it doesn’t defile, but it doesn’t protect. But Rabbi Shimon holds that it is pure and protects as he states, but above, we made the legal decision that the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "כיצד מגלחין את הנתק – at the end of the first week (to his isolation/being shut up/quarantined) that it did not spread and did not give rise to golden hair (as it is written – Leviticus 13:33 – “the person with the scall shall shave himself [but without shaving the scall; the priest shall isolate him for another seven days]).”",
+                "היה מגלח חוצה לו – he shaves around the bald, blanched spot [on the head or in the beard].",
+                "ומניח שתי שערות – as it is written (Leviticus 13:33): \"והתגלח ואת-הנתק לא יגלח\"/ “the person with he scall shall shave himself, but without shaving the scall,” for what does he have in it? For hasn’t the hair already been torn loose and fallen out? But rather, near the bald, blanched spot (i.e., the “scall”) he doesn’t shave, that he leaves around the bald, blanched spot two hairs from every side, it is found that the bald, blanched spot (i.e., the scall) is surround by hair like a crown.",
+                "החליטו בשער צהוב – and after he was declared a certified leper through it, the golden hair went away and after that came back.",
+                "וכן בפשיון – that the golden hair did not return but rather that it spread, whether this (i.e., golden hair) or that (i.e., spreading), he is a certified leper like he was.",
+                "בתחלה בסוף שבוע ראשון – meaning to say, this law that we stated is in effect whether he was declared a certified leper with the golden hair when he was brought to the Kohen, whether he was declared to be a certified leper with golden hair at the end of the first week, or at the end of he second week, or after the release, as for example, it remained unchanged for two weeks and he was released, but after the release, two yellow hairs appeared and he was declared a certified leper. But in all of them, [if] the golden hair went away and then returned, or that it didn’t return but the scall/bald, blanched spot, he is as he was.",
+                "החליטו בפשיון – as it was explained that he was declared a certified leper with the golden hair, such one explains his being declared a certified leper through spreading. But here, with spreading, we don’t have this reading at the beginning, for the spreading does not defile other than after isolation/being shut up."
+            ],
+            [
+                "שני נתקים זה בצד זה – and there is in each of them a like a Cilician split bean. For with bald, blanched spots (i.e., scalls), we require like the size of a split [Cilician] bean, as it is written (Leviticus 13:31): “But if the priest finds the scall affection”/נגע הנתק – and an analogy is made between נגע/plague and נתק/bald, blanched spot on the head (or on the beard), just as the plague is like the size of a split [Cilician] bean, so even the bald, blanched spot on the head (or on the beard) is like the size of a split [Cilician] bean. But if two bald, blanched spots/scalls are placed one next to the other and there is a line of hair that separating the two bald, blanched spots/scalls, and divides it into two like a partition that separates.",
+                "נפרץ – the hair of that line/row [that separates them].",
+                "במקום אחד – at the end of the first week of isolation/being shut up/quarantine or at the end of the second week or after the release.",
+                "טמא – for the bald, blanched spot/scall had spread.",
+                "בשני מקומות – that line/row that separated below and above and remained from that line/row two hairs in the middle.",
+                "טהור – for they (i.e., of the hair affected by the eruption) are surrounded and protected.",
+                "כמה תהא הפרצה – if in the two places they were separated, the measurement of the gap in the place of the two hairs, and thusly the hairs are considered be surrounded.",
+                "ואם במקום אחד נפרצו טמא – even if it was severed/broken off like the size of a split [Cilician] bean, it is impure, for the black hair is not surrounded and gathered in within the plague, since it is not severed in -two places."
+            ],
+            [
+                "זה לפנים מזה – as for example, if a bald, blanched spot/scall in the head [or in the beard] is like a split Cilician bean squared, and a row/line of hair completely surrounds it, except for that row/line that surrounds the bald, blanched spot/scall like [the size of] a split [Cilician] bean all around it, that, a strip of scall the width of a lentil surrounds the row of hair, and this is the measurement of the scall that surrounds the hair in the flesh affected by the eruption.",
+                "נפרץ ממקום אחד טמא – the inner part, for the black hair at its side and which is not surrounded inside it. But the outer part is pure, for there are black hairs that are surrounded inside it.",
+                "משתי מקומות טהור – the inside and all the more so, the outside, that both of them were made into one scall, and within them are two black hairs which are surrounded.",
+                "כמה תהא הפרצה – from the two places and it will be pure, the place of the two hairs.",
+                "נפרץ ממקום אחד כגריס טהור – for we have said (in the previous Mishnah), that if it was separated in one place, it is impure, that is, with less than a split [Cilician] bean. But after it was severed/broken off like a split [Cilician] bean, even in one place, the two scalls became one, and the hair that remains are surrounded."
+            ],
+            [
+                "ובו שער צהוב טמא – golden/yellow hair defiles, whether at the beginning [or] whether at the end of the first week, whether at the end of the second week,[or] whether after the release.",
+                "נולד בו שער שחור טהור – if it (i.e., the two black hairs) grew after the bald, blanched spot in the head [or the beard] even though they are not an eruption surrounded with sound flesh. But if it is a remainder, especially an eruption surrounded with sound flesh, that is distant by two hairs from the standing flesh of the head as we have stated.",
+                "אע\"פ שהלך לו שער שחור טהור – for since the golden/yellow [hair] has been purified, it further does not defile, even though the black [hair] fell out, but, if he was declared a certified leper through spreading and the black [hair] came and purified the spreading and afterwards, the black [hair] went away, the spreading returns and defiles, or that it spread and contracted and then once again spread, we don’t say since the bald, blanched spot [in the head] became pure it does not defile.",
+                "כל נתק שטהר שעה אחת – whether that he was declared a certified leper through spreading and it contracted, or that black hair came and purified him, whether he was declared a certified leper with golden/yellow hair and black hair came and purified him and afterwards the black [hair] went away, or what that had contracted returned and became a bald, blanched spot, again this bald, blanched spot is not defilement forever, even though that we hold that the tokens/signs of his uncleanness, such as golden/yellow hair and spreading, and we don’t have need with these that already is purified with black hair, but even if it spread after the black went away or that other yellow/golden hair grew in it, since the bald, blanched spot was purified already, it further has no uncleanness.",
+                "ר' שמעון אומר כל שער צהוב שטהר שעה אחת – as for example, this that refers to at the time when the black [hair] comes, it has no uncleanness forever. But if after the black [hair] came, yellow/golden hair appeared in the bald, blanched spot or it spread afterwards, it is impure, for we don’t say that every bald, blanched spot that is purified. And the Halakha is according to the first Tanna/teacher [of the Mishnah]."
+            ],
+            [
+                "וניתק כל ראשו – that the bald, blanched spot spread throughout the head, whether that he was certified as a leper with golden hair, whether he was certified as a leper through spreading.",
+                "טהור – that in all of it, spreading all over purifies (see Tractate Negaim, Chapter 7, Mishnah 5 and Chapter 8, Mishnayot 1 and 2). And from where do we learn that spreading throughout purifies in the head, as it is written (Leviticus 13:40): \"ואיש כי ימרט ראשו קרח הוא טהור הוא\"/ “If a man loses the hair of his head and becomes bald, he is pure.” Regarding the beard, from where do we learn [that the same is the case]? The inference teaches us: \"ואיש\"/if a man – to include the beard. But if the bald, blanched spot comes throughout at the outset, he is not pure, that just as if it turns all white at the beginning, he is not pure with regard to the bright white spot on the skin.",
+                "אין מעכבין זה את זה – if there was a bald, blanched spot on his head like the size of a split [Cilician] bean and afterwards all of his head became torn loose, even though the beard was not torn loose, he is pure. And similarly, when there is white spreading all over in the beard, but it doesn’t spread all white in the head, he is pure, for they do not hinder one another.",
+                "ודין הוא – that they do hinder.",
+                "שיש דבר אחד מפסיק ביניהן – that the hair of the head and of the beard that they do not become defiled with the bright white spot on the skin that intervenes between the skin of the face to the rest of the body. But the skin of the face and the rest of the body do hinder each other, for all that is appropriate to be defiled through the plague of the bright white spot on the skin hinders the eruption of the bright white spot on the skin which causes the leper to be declared clean.",
+                "אין מצטרפין זה עם זה – in the place that the head and the beard join together. If a half of a split [Cilician] bean was to originate in this one (i.e., the head) and a half of a split [Cilician] bean was to originate in that one, they do not combine.",
+                "ואין פושין מזה לזה – if there is a bald, blanched spot the size of a split [Cilician] bean on the head near/adjacent to the beard, and at the end of the first week or at the end of the second week or after the release, it spread on the beard, it is not considered spreading.",
+                "מן הפרק של לחי – [from the joint of the] upper [jawbone]. He pulls/stretches a thread from ear to ear, all that is from the thread and above is the head, and all that is from the thread and below is the beard.",
+                "פיקה של גרגרת (thyroid cartilage/Adam’s apple) – the top of the thyroid cartilage begins to protrude and go downward, and the flesh that surrounds the thyroid cartridge from outside is called פיקה /protruding cartilage."
+            ],
+            [
+                "הקרחת והגבחת ( a leprous affection on the back of the head – making it bald -from the crown sliding backwards; leprous affection on the front of the head making it bald- from the crown sliding down forward to where the hair begins) – both of them are in the head, but from where the slanting of the skull and backward is called קדקוד/the skull, opposite his face is called גבחת/the front of the head, as it is taught in the Mishnah nearby (i.e., in this Mishnah. And they are not like bald, blanched spots in the head, for the bald, blanched spots return and grow hair, but the leprous affection on the back of the head and the leprous affection on the front of the head do not return/come back and grow hair.",
+                "מיטמאות בשני שבועות – as it is written (Leviticus 13:43): \"כמראה צרעת עור בשר\"/ “like the leprosy of body skin in appearance, just as the body skin is in two weeks, so too here (i.e., with baldness of the back or front of the head) in two weeks.",
+                "ובמחיה ובסיון – as it is written (Leviticus 13:42): “[But if a white affection streaked with red appears on the bald part in the front or at the back of the head,] it is a scaly eruption that is spreading over the bald part in the front [or at the back of the head].”/\"צרעת פורחת היא בקרחתו\" . [The word] צרעת/affection – teaches that it defiles through quick flesh; [the word]פורחת /spreading, teaches that it defiles through spreading; [the word] \"היא\"/that it, teaches that it does not defile with white hair.",
+                "נשם (a medicine which produces depilation) – it is a drug that the person who consumes it does not grow hair, and the person who smeared it does not grow hair.",
+                "מכה שאינה ראויה לגדל שער – as for example a large would where the flesh becomes a rough, scabby surface/a scar.",
+                "פיקה של צואר (protruding cartilage of the neck) – this is the first vertebrae of the neck.",
+                "ואין פושות מזו לזו – from the leprous affection on the back of the head to the leprous affection on the front of the head or from the leprous affection on the front of the head to the leprous affection on the back of the head.",
+                "אם יש שער – that interrupts between them between the leprous affection on the back of the head and the leprous affection on the front of the head. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "כל הבגדים – to include the clothing of slaves and women and minors, and even of a resident alien/גר תושב. But as long as they (i.e., the clothing) are from wool or flax, as it is written (Leviticus 13:47): “[When an eruptive affection occurs] in a cloth of wool or linen fabric/\"בבגד צמר או בבגד פשתים\", clothes of wool but there is no flax in them, but not clothing of something else.",
+                "יראו בתחילה – even with a plague that was in them prior to their coming into the hand of an Israelite. For this cloth is fit for plagues, but that the domain of a heathen hinders it, therefore the days that there was a plague in them while it was still in the domain of a heathen do not count from the number, but when it came into the domain of a Israelite, it should be examined at the outset.",
+                "עורות הים אינן מיטמאין – as it is written (Leviticus 13:48): \"לפשתים ולצמר או בעור\"/ “[in the warp or in the woof] of the linen or the wool, or in a skin [or in anything made of skin],” just as wool and flax are a species that grows on the land, even skin from a species that grows on the land.",
+                "חיבר להן – to the skins of fish that grow from the sea.",
+                "מן הגדל בארץ אפילו חוט אפילו משיחה – and as long as they attach it in the manner of its attachment, with two stitches or more."
+            ],
+            [
+                "שטרפן (that were hackled/combed)- that were mixed and he made cloth from them.",
+                "אם רוב מן הגמלים וכו' - that the wool of the sheep is abolished/suspended in the majority [of the camel’s wool].",
+                "מחצה למחצה – that the wool of camels is like the wool of sheep in equal shares.",
+                "וכן הפשתן והקנבוס שטרפן זה בזה – and he made of them cloth, their law is like the law of the wool of camels and the wool of sheep that were hackled."
+            ],
+            [
+                "הצבועים – even at the hands of Heaven.",
+                "הבתים בין צבועים – even at the hands of man.",
+                "העורות כבתים – and even if they are colored at the hands of man become susceptible to uncleanness through plagues. But the Halakha that colored clothing is not susceptible to uncleanness and even at the hands of Heaven, as it is written (Leviticus 13:47): [“When an eruptive affection occurs in] a cloth of wool or linen fabric,” / \"בגד צמר או בבגד פשתים\", just as linen/flax is like its creation, even wool is like its creation. And it is written (Leviticus 13:48): “[In the warp or in the woof] of the linen or the wool, [or in a skin or anything made of skin],” just as flax/linen is white, even wool is white, and the colored skins made by man do not become susceptible to uncleanness through plagues, but at the hands of Heave, they do become susceptible to uncleanness through plagues, according to the words of Rabbi Shimon."
+            ],
+            [
+                "ששתיו צבוע – its warp is colored, but that which is colored is not susceptible to uncleanness.",
+                "וערבו לבן – but if we follow after the woof which is white, it is susceptible to uncleanness.",
+                "הכל הולך אחר הנראה – with undefined clothing the woof is seen, [whereas] with mattresses and bolsters, the warp is seen. But everything is according to the artisanry.",
+                "ירקרק – the palest of the pale (green) colors (see Leviticus 13:49 and 14:37).",
+                "אדמדם – the red that is among the reddish, meaning to say, that the appearance of the greens and the redness/reddish color in them is very strong. ירקרק/palest of pale green is like the wing of a peacock and like the long and thin foliage of a palm branch (that is prickly). אדמדם/red that is among the reddish is like the nice crimson of the blood.",
+                "היה ירקרק כגיסת ולסוף שבוע פשה אדמדם אצל ירקרק: ",
+                "נשתנה ופשה – as for example, that it was at the outset palest of pale green like a split [Cilician] bean, and at the end of the week, it spread and became large like a rock, but whether it was the starting point of leprosy or whether its spread was red that is among the reddish.",
+                "נשתנה ולא פשה – at the beginning it was like a split [Cilician] bean of pale green color and at the end like a split [Cilician] bean of reddish color.",
+                "כאילו לא נשתנה – and that which spread requires burning, and that which did not spread, we shut up/isolate/quarantine for a second week.",
+                "יראה (בתחלה) – that it is considered as if it hanged to another plague. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "העומד – unchanged at the end of the first week, that it didn’t spread nor did its appearance become dim/faint.",
+                "יכבס – the place of the plague and isolate/quarantine him.",
+                "העומד בשני – at the end of the second week it didn’t become dim/faint nor did it spread, [it should be burned].",
+                "הפושה בזה ובזה – at the end of he first week or at the end of the second week.",
+                "הכהה בתחילה – when it was brought to the Kohen and he saw it but prior to his isolating/quarantining him, it became faint.",
+                "יכבס ויסגיר – as if it became faint at the end of the first week.",
+                "הכהה – that it was at the beginning a strong greenish color or reddish color, and it became medium green or medium red.",
+                "אינו זקוק לו (it is not subject to it) – it is not necessary to isolate/quarantine him, and he is pure. And the Halakha is according to the Sages.",
+                "הכהה בראשון יכבס ויסגיר – it is as if it did not grow faint.",
+                "הכהה בשני – that at the end of the second week, he found it that it had become faint.",
+                "קורעו ושורף מה שקרע, וצריך מטלית – the language of a patch/טלאי (see Joshua 9:5: “they had worn-out, patched sandals on their feet, and threadbare clothes on their bodies”). A piece of cloth in place of the ear, as it is written (Leviticus 13:57): “And if it occurs again in the cloth – [whether in warp or in woof – or in any article of skin],”/\"ואם תראה עוד [בבגד או-בשתי או-בערב או כבל-כלי-עור]\" , but [the word] “again” is none other than in its place, which teaches that one covers it with a patch.",
+                "רבי נחמיה אומר כו' – but the Halakha is not according to Rabbi Nehemiah."
+            ],
+            [
+                "חזר הנגע לבגד – in another place from the cloth, but not upon the patch that he placed on the place of the tear.",
+                "מציל את המטלית – when he burns the entire cloth, as it is written (Leviticus 13:57): \"ואם תראה עוד\"/”And if it occurs again [in the cloth – whether in warp or in woof – or in any article of skin],” and he burns the cloth. [But] he saves the patch, that patch that he put on the place of the tear he saves, and he doesn’t burn it with the cloth.",
+                "חזר למטלית – o that place that he attached to it.",
+                "שורף את הבגד – as if it returned to the cloth itself. But the patch does not require burning, but rather if it is three [handbreadths] by three [handbreadths], he isolates/quarantines it, and if it remained unchanged two weeks or it spread in the first week, he burns it. But if it is less than three [fingerbreadths] by three [fingerbreadths] it is not susceptible to uncleanness by plagues.",
+                "הטולה מן המוסגר – that he made a patch from the piece of cloth that had been in isolation on the pure/clean cloth. And the isolated one is called to a cloth that remained unchanged in the first week but in the second became pale/dim, that he tears out from it the plague and burns what he tore, but the rest of the cloth is called מוסגר/isolated/quarantined.",
+                "חזר הנגע לבגד – that is isolated/quarantined. That this piece that was taken from it which is now a patch for a pure cloth, even though the cloth that is isolated/quarantined requires burning, as it is written (Leviticus 13:57): \"ואם תראה עוד בבגד\"/”And if it occurs again in the cloth.”",
+                "מציל את המטלית – that is this patch that was taken from it and attached on to a pure/clean cloth, we save/protect it and we don’t burn it with the quarantined/isolated cloth.",
+                "חזר – the plague.",
+                "למטלית – to this piece that was taken from the isolated/quarantined [cloth].",
+                "ישרף – the quarantined [cloth] in every place that it is , as if it was the piece that was attached to it. And that piece may serve he second cloth that is attached to it. בסימנים – that it is shut up/isolated/quarantined with the second cloth. For the law of the second is as if the plague is in it, whether in regard to isolation, or whether in regard to burning and washing and every matter. But after it served the second cloth, even if the plague went away completely from the piece, it (requires burning, for when the plague returned from its outset, it was already required burning."
+            ],
+            [
+                "קייטא – clothing that it is customary to wear in the days of the heat. The Aramaic translation of קיץ/summer is summer/קייטא. But it appears to me that it is the Roman language that calls the dress of a woman KUTYA.",
+                "שיש לו פספסין (that it has stripes)- striped/speckled in many colors, white and green and black and similar to those. [The word] פספסין – is the language of פס יד/the palm/the hand from the wrist to the tip of the finger, that the wrist is from the white cloth and the wrist is from the cloth of color.",
+                "ולבנים פושים מזה לזה – from [one] white [garment] to [another] white [garment]. But even though the colored part interrupts, it is considered spreading. For spreading far defiles with like the size of a split [Cilician] bean.",
+                "והרי הוא פספס יחידי (And lo, it is a distinctive check?) – meaning to say, if he didn’t have in it other than one speckled white area and all the rest are speckled colored. Does it require isolation or not because it lacks to where it would spread?",
+                "אמר להן לא שמעתי – meaning to say, I received from my Teachers/Rabbis that it requires isolation, but they did not explain the reason why.",
+                "אלמד בו – meaning to say, permit me to state before you a reason for the matter.",
+                "אם לפרש דברי חכמים הן – that you will not contradict what I have received [from my Rabbis].",
+                "שמא יעמוד שני שבועות – that even though he lacks in what manner it will spread, it is able to come to uncleanness, for if it remains unchanged for two weeks.",
+                "הפסיון הסמוך – that it spreads adjacent to/near the starting point of the leprosy.",
+                "הרחוק – that the starting point of the leprosy is at one end of the cloth and the spreading is at the other end.",
+                "והחוזר – as for example, that it became dim/pale in the second [week] that he tears it and burns what he tore, as it is written (Leviticus 13:57): \"ואם תיראה עוד בבגד...ושרף [באש תשרפנו את אשר-בו הנגע]\"/And if it occurs again in the cloth [whether in warp or in woof – or in any article of skin, it is a wild growth; the affected article] shall be consumed in fire.” (Bartenura does NOT accurately quote the verse as he has the word \"ושרף\"/and he shall burn – which does not appear in the text of the Torah.). And this is that which returns, and its measurement is like that of a split [Cilician] bean."
+            ],
+            [
+                "השתי והערב – [the warp and woof] of wool, that is recognized whether warp to woof,that the warp is thin and the woof is very thick.",
+                "השתי מישלק – as it is written (Leviticus 13:47-48): “in a cloth made of wool or linen fabric. In the warp or in the woof of the linen or the wool,” just as the cloth, when its work was completed, even the warp and the woof, when their work is completed. But the first Tanna/teacher holds, or with the warp, the matter was interrupted.",
+                "משישלק – in boiling water. But there are books that have the reading \"משישלה\", meaning to say that when they would be pulled/drawn out and transfer it from the dyer’s kettle when they boil them in it to whiten them.",
+                "והאונין של פשתן (bundles of wet flax) – bundles of yard of flax. But because the flax is not recognized between warp and woof like wool, because of this, there is no division in them between warp to woof.",
+                "משיתלבנו – that they place them in the oven so that they will heat up with the vapor of the oven and they be whitened/bleached there.",
+                "פקעת (coil of thread) – wood that the women surround the yarn from the reed used as a spindle into it.",
+                "כדי לארוג ממנה שלש על שלש – in order that there be there the measurement to make all of the cloth of three fingerbreadths by three fingerbreadths from it, also the warp [and] also the woof, as it is taught [in the Mishnah], “and even it is all warp, even if all of it is woof.”",
+                "היתה פסיקות (broken threads) – that the threads in the coil of thread were broken, there is no attachment. But if they are knotted, there is attachment.",
+                "אפילו פסיקה אחת – that there isn’t throughout all of the coil of thread other than one tear and he knotted it, it is not an attachment. But the Halakha is not according to Rabbi Yehuda.."
+            ],
+            [
+                "המעלה מן הפקעת (one who winds thread from one coil to another) – sometimes when women make a coil of thread a cubit [in length] or two cubits [in length], and rolls and surrounds from one to the other to make a large coil, if before she winds all of it, a plague appears on one of them, and the thread fastens them, the second is pure.",
+                "סליל (shuttle containing the spool) – a hallow piece of wood like a species of a reed that they fasten upon it the yarn.",
+                "כובד העליונה (the upper beam from which the warp depends) – two round pieces of wood that the weaves attach on them their warp and rolls them, and the plague appears on the one beam.",
+                "השני טהור – that it was not an attachment.",
+                "וכן שני דפי לחוק (and similarly, the two wings of a shirt) – also are not an attachment. And they are not similar to tour shirts that we cut and attach to it the sleeves and the other pieces with a stitch of a complete attachment, for that is definitely considered attaching as if it is one cloth, but we are speaking that they are not attached all that much.",
+                "בנפש המסכת (the woof of the standing loom) – the thread of the woof that enters into the warp like the soul into the body, and until that settles on their defined place near that which is woven it is like the warp to combine with it to a plague like a split [Cilician] bean. Alternatively, at the outset, when he weaves in it the two portions of he web produced by passing the spool with the woof across the warp prior to weaving in it three [fingerbreadths] by three [fingerbreadths].",
+                "בשתי העומד (the standing warp) – they are the threats of the warp that are between the upper beam and the lower beam, the roller on which the web is wound as it advances, that stands there to be woven and to anoint them the threads of the woof. And this comes to tell us that it does not say that each and every thread stands on its own and that it doesn’t have the width of a split [Cilician] bean, but rather all of it is attached one to the other. But if a plague (also) appears on this side, it is impure on the other side.",
+                "אם היה רצוף (if he warp – on the loom – is joined closely – the threads being properly arranged) – that the threads are joined closely one next to the other like a cobweb/block pavement, for such is the manner of the weavers to arrange them so that their weaving is corresponding, then it is considered attachment. But if not like this, we view each thread as if it stands on its own and it is not an attachment. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "נראה – the plague. בשתי העומד האריג טהור (the standing warp, the web is clean/pure) – for he will not weave any further in the future.",
+                "השתי העומד טהור – that is what he doesn’t plan to cut from the warp with that which is woven (i.e., the web).",
+                "הנימין (fringes) – threads that are the top of the sheet and at its bottom.",
+                "מציל את האומריות (it protects the bordered garment/hems) – the rim of the cloth. That he doesn’t burn it, as it is written (Leviticus 13:52): \"ושרף את-הבגד [או את-השתי או את-הערב] בצמר או בפשתים\"/ “the cloth – [whether warp or woof] in wool or linen, [or any article of skin-in which the affection is found,] shall be burned, [for it is a malignant eruption; it shall be consumed in fire],” to teach you that they don’t burn the hems with them.",
+                "ואפילו הן ארגמן – that you should not say that it doesn’t protect other than when the hims are of a different species that doesn’t defile with plagues as for example, of silk or of gold, which comes to teach us, that even if they are of purple [wool] which is colored wool it protects."
+            ],
+            [
+                "כל הראוי ליטמא טמא מת – with wool or flax or with skins.",
+                "אע\"פ שאינו מיטמא מדרס – such as a cloth of three [fingerbreadths] by three [fingerbreadths], that is not defiled by threading until it has three handbreadths by three handbreadths, and it becomes susceptible to be defiled through contact with a corpse, and all the more so, that everything that becomes susceptible to become defiled through treading becomes susceptible to become defiled through plagues, as long as it is white things that are not colored.",
+                "קלע של ספינה ווילון וכו' (sail of a ship and a curtain/veil) – all of these are considered that they are susceptible to be defiled through corpse uncleanness but they are not susceptible to be defiled through treading.",
+                "שביס (woolen band with which the hairnet is fastened) – it is the language of “the fillets and the crescents” that is written in Isaiah (3:18).",
+                "וגלגלון (girdle of net-work, bandage, wrap) – a belt that they gird him with.",
+                "סגוס (a coarse woolen blanket – mentioned usually as a mates to sleep on) – a very thick cloth and it is alike a cloak/cover of hair.",
+                "באריג ובמוכין (on the web and on a soft spongy substance/hackled wool, rag) – on the body of the cloak/cover of hair and on the hairs that protrude from it. And the Halakha is according to Rabbi Eliezer ben Yaakov.",
+                "החמת והתורמל (the waterskin and the shepherd’s leather wallet) – vessels of leather, and they tie them and the leather is folded in the place of the knot, and the plague is in its folds is not seen unless the leather is spread out. And for this it is taught [in the Mishnah]: \"נראין כדרכן\"/and they are examined in their usual way, meaning to say, that they don’t spread them out, but rather he (i.e., the Kohen) sees it as such as it is . the waterskin, and leather bottle/skin. The תורמל – is like a kind of large leather pocket that the shepherd places his belongings into it.",
+                "מתוכו לאחוריו ([and it spreads] from its inside to its outer surface) – if from the outset the plague appears from in its insides, and he was shut up/quarantined, and at the end of the week, the plague appears on its outer surface, it is considered spreading. But n the Tosefta (Tractate Negaim, Chapter 5, Halakha 5:14) it implies, that we are speaking here especially with hides but not with clothing."
+            ],
+            [
+                "בגד מוסגר – that had in it a plague and it became dyed, and the plague is not recognized in it.",
+                "כולם טהורים – that which is definite it defiles, but it doesn’t defile that which is doubtful.",
+                "ועשאו מוכין – small tears that are less than three [fingerbreadths] by three [fingerbreadths], but they were not separated completely.",
+                "כולן טמאין – that since it is joined to defilement/uncleanness, the doubt does not purify it.",
+                "טמא ואסור הנאתו – for it requires burning."
+            ]
+        ],
+        [
+            [
+                "כל הבתים and especially in the Land of Israel, as it is written (Leviticus 14:34): “[and I inflict an eruptive plague] upon a house in the land you possess.”",
+                "חוץ משל נכרים – if they purchased a chouse in the Land of Israel. For such is implied, \"אחוזתכם\"/[in the land] you possess (Leviticus 14:34) is susceptible to be defiled by plagues, but the possession of heathens is not susceptible to be defiled by plagues. And just as their possession is not susceptible to be defiled by plagues, so their clothes and their bodies are not susceptible to be defiled by plagues.",
+                "יראו בתחילה – and the days that there was a plague in them all the while that they were in the hands of the heathens, do not count from the total amount.",
+                "בית עגול – that have no corners.",
+                "טריגון (triangular) – that they have three corners. [The number] “three” in the Roman language is TREI. And the same law applies concerning a house that has six corners or five.",
+                "אינו מיטמא בנגעים – for concerning plagues, it is written (Leviticus 14:37 and 14:39): \"קירות\", \"קירות\" (Leviticus 14:37: \"והנה הנגע בקירת הבית\"/the plague in the walls of the house; Leviticus 14:39: \"והנה פשה בקירת הבית\"/ “[if he sees that] the plague has spread on the walls of the house) twice – and the minority/the least of [this plural] is two, hence four.",
+                "ובאסקריא (mast, yard – where the captain sits for looking out, raft) – it is the mast/yard of a ship. But there are books that the reading אכסדיא/raft and hey are the beams that they tie together and place them in the rivers and in the sea. And in the language of the Bible, they are called רפסודות (2 Chronicles 2:15): “[We undertake to cut down as many trees of Lebanon as you need, and deliver them to you] as rafts by sea to Jaffa; you will transport them to Jerusalem.”/\"רפסדות על-ים יפו ואתה תעלה אתם ירושלם\".",
+                "אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): \"בבית ארץ [אחזתכם]\"/upon a house in the land that you possess”, until the house will be attached to the ground.",
+                "על ארבע קורות – like or on four beams. For the house was built on top of beams.",
+                "אפילו על ארבעה עמודים – for the pillars are attached to the ground and they are considered four corners to the house and the roof that is upon them is susceptible to being defiled through plagues and even though it is open from all of its sides."
+            ],
+            [
+                "בית שאחד מצדדיו – one of the four walls is covered with marble MARMARA.",
+                "בסלע – a rock which is there from the Six Days of Creation.",
+                "בלבנים – that are made in a kiln/furnace.",
+                "בעפר – that the wall is made from clods/handfuls of earth.",
+                "טהור – that we require that the four walls of the house will be susceptible to uncleanness through plagues, but if one of the walls is made of something that is not appropriate to be made unclean, as for example, all of these that we have mentioned (i.e., stone, bricks, dirt), the house is clean.",
+                "בית שלא היו בו אבנים ועצים ועפר – all three of them, but rather, one of them was in it, and the plague appeared in that one, it is pure. For we require that it be appropriate to be made susceptible to uncleanness prior to seeing the plague.",
+                "עד שיהיו בו אבנים ועצים ועפר – as it is written (Leviticus 14:45): “[The house shall be torn down - ] its stones, and timber and all the coating on the house –[and taken to an impure place outside the city].”"
+            ],
+            [
+                "עד שיראה כשני גריסים – as it is written (Leviticus 14:37): \"וראה את-הנגע והנה הנגע בקירת הבית\"/ “If, when he examines the plague, the plague in the walls of the house,” it teaches that the it is not the plagues of plagues of the house do not make it susceptible to uncleanness, until there will appear like [the size of] two split [Cilician] beans.",
+                "או על אבל אחת – and that is the reason that Rabbi Yishmael stated four stones, for the four walls of the house, for each wall has one stone. But for Rabbi Akiba who stated, until that there should appear like [the size of] two split [Cilician] beans on two stones, not on one stone, for not less than eight stones, as each wall has two stones.",
+                "רבי אליעזר בר' שמעון אומר כו' – the reason of Rabbi Eliezer the son of Rabbi Shimon [Tractate Sanhedrin 71a] as it is written (Leviticus 14:37): \"קיר\" (i.e., \"ומראיהן שפל מן-הקיר\"/that appear to go deep in the wall) and it is written (Leviticus 14:37): \"קירות\" (i.e., \"והנה הנגע בקירת הבית\" /the plague in the walls of the house is found), What is a wall that is like multiple walls? He would say that this the corner, and in each wall, we require the measure of a plague, and that is like the split [Cilician] bean squared on each one. But the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "עצים – as we have stated (see Mishnah 2 of this chapter, that a house is not susceptible to be unclean until it has wood in it, how much [wood] will be in each and every wall. כדי ליתן תחת השקוף (as much wood as is needed to place under an arch/lintel – to keep it in shape)- thus it needs for each and every wall.",
+                "שקוף – place that the door arches/bends upon it, and they regularly place wood under it.",
+                "סנדל לאחורי השקוף – the regularly place wood for the back of the lintel to protect it, and it is called aסנדל /sandal [support] , like that the sandal protects/supports the foot. שקוף/arch or lintel, is called whether of the opening [of the house] or the window.",
+                "פצים (boards – the board nailed against the wall to form a door-frame/door-post) – it the language of chips and tears. Like (Psalms 60:4): “You have made the land quake; You have torn it open.”/\"הרעשתה ארץ פצמתה\".",
+                "קירות האבוס (walls of cattle stall) – of cattle.",
+                "וקירות המחיצה – of [courtyards), gardens and orchards.",
+                "אין מיטמאין בנגעים – as it is written (Leviticus 14:37): \"בקירת-הבית\"/in the walls of the house, but not the walls of the cattle stall nor the walls of the partition.",
+                "ירושלים וחוצה לארץ אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): \"בבית ארץ אחוזתכם\"/in the land you possess, but outside the Land is not your possession, and Jerusalem also was not divided among the tribes."
+            ],
+            [
+                "לא יגזור (will not decisively rule) –the judge will not make a legal ruling to state that it is a definitive plague, from as it is written (Leviticus 14:35): \"[ובא אשר-לו בבית והיגד לכהן לאמר] כנגע נראה לי בבית\"/ “[The owner of the house shall come and tell the priest, saying,] ‘Something like a plague has appeared upon my house,’” but it is not written [a definitive] נגע/plague (but rather, something like a plague).",
+                "אפילו חבילי עצים (and even bundles of wood) – which are not included in the uncleanness, one must remove. But as it is written (Leviticus 14:36): \"ולא יטמא כל-אשר בבית\" / “so that nothing in the house may become unclean,” that implies that the All-Merciful was stringent regarding uncleanness, Rabbi Yehuda holds that this is a matter on its own , to inform us that vessels that were initially also defiled, if he left them. But the Halakah is not according to Rabbi Yehuda.",
+                "עסק זה לפינוי – in astonishment, and to busy himself to empty out the house, Scripture needed that you must remove things that are not susceptible to receive defilement, by force, Scripture does not come to expound other than like Rabbi Meir expounds that the Torah has compassion on the money of Israelites.",
+                "פכו (his cruse) – the language of small cruses.",
+                "תפיו (to set upon for cooking/ewer) – a place that one makes and cooks on it his dishes, as for example, an earthenware oven and [an earthenware] double stove that ae susceptible to become unclean. But there are books that have the reading טפיו/his stand for a portable oven/dripping, and it is a very small earthenware vessel that the liquid does not leave from it other by constant dripping. And all of these do not have purification in a Mikveh.",
+                "וא\"כ על של רשע – that the plagues come on account of gossip/evil talk."
+            ],
+            [
+                "אינו הולך לתוך ביתו – as it is written (Leviticus 14:38): “The priest shall come out of the house [to the entrance of the house, and close up the house for seven days].” It is possible that he would go to his house and shut it up, the inference teaches us (Leviticus 14:38): “to the entrance of the house”/\"אל-פתח הבית\", or on the entrance of the house, it is possible that he would stand underneath the lintel and shut it up, as the inference teaches us (Leviticus 14:38): “The priest shall come out of the house”/\"ויצא הכהן מן-הבית\" until he uproots from everything in the house (see also Tractate Nedarim 56b and Hullin 10b).",
+                "ולא סיד מכל מקום (and not lime from any place) – as it is written (Leviticus 14:42): “and take other coating ]and plaster the house[”/\"ועפר אחר יקח [וטח את-הבית]\", but he lime is not dirt, but rather burnt stone.",
+                "לא אחת תחת שתים – a large stone that replaces the place of the two [stones].",
+                "מכאן אמרו אוי לרשע ואוי לשכנו – if a wall interrupts between two houses and the plague appears on the wall on the side of this house, the owner of the other house has to deal with him on this, as it is written (Leviticus 14:40): “[The priest] shall order the stones with the plague in them to be pulled out”/\"[וצוה הכהן] וחלצו את-האבנים אשר בהן הנגע\", in the plural language (i.e., וחלצו את האבנים – they shall pull out the stones). And the one for whom the plague is on the side of his house is called an “evil” person, for plagues come on account of gossip/evil talk, as we have stated.",
+                "שניהם קוצעים (both of the neighbors must bear the expense for tearing out – the leprous stone, and for scraping the wall) – it is the language of (Leviticus 14:41): “The house shall be scraped inside all around”/”ואת-הבית יקצע מבית סביב\" .",
+                "יקח וטח – it is singular language (Leviticus 14:42): \"ועפר איר יקח וטח את-הבית\"/ “and take other coating and plaster the house,” to exclude his neighbor that does not deal with him in plastering."
+            ],
+            [
+                "בא בסוף השבוע –(Leviticus 12:48): \"אחרי הטח את-בית\"/ “after the house was replastered,” he (i.e., the Kohen) returns and quarantines it/shuts it up, but if at the end of the week, the plague returns, “he tears down the house,”/\"ונתץ את הבית\" (Leviticus 12:45).",
+                "הפשיון הסמוך – that it spread close/adjacent to the plague.",
+                "והחוזר כשני גריסין – as it is written (Leviticus 14:43): \"ואם-ישוב הנגע\"/ “if the plague again breaks out in the house,” like a person who states: “so-and-so returned to his place.” But the plague that is in the houses at the outset do not other defile other than with two split [Cilician] beans in size."
+            ]
+        ],
+        [
+            [
+                "עשרה בתים. הכהה בראשון (ten conditions which develop concerning plagues in houses) – at the end of the first week it grows dim, or the plague goes away completely. These are two plagues, for they are considered as two.",
+                "קולפו – he scrapes it (between one stone and another) in the place of a plague alone, and the house is pure/clean.",
+                "הכהה – at the end of the second week, and it goes away completely. Two others, that makes four.",
+                "הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע (if it spreads in the first week, he must tear out – the leprous stone – and scrape – the wall – and plaster and give it a week) – but if it (i.e., the plague) returned, he tears it down by chipping off his part of the house. This is five.",
+                "לא חזר טעון צפרים – this makes six.",
+                "עמד בעיניו בשבוע ראשון ופשה בשני חולץ וקוצה וטח ונותן לו שבוע – if it returned, he tears it down by chipping. This makes seven.",
+                "לא חזר טעון צפרים – this makes eight.",
+                "עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע – that the law for remaining unchanged in the second week is like the law of spreading, if it returned, he tears it down by chipping. This is nine.",
+                "לא חזר טעון צפרים – this makes ten.",
+                "אם עד שלא טיהרו בצפרים נראה בו נגע – this is like [the plague] returns, and requires cutting out/breaking up, but from when he purifies it, it is for him like a new plague and he shuts it up/quarantines it."
+            ],
+            [
+                "האבן שבזוית – that is between him and his neighbor jointly.",
+                "חולץ את כולו – for when they (i.e., the Rabbis) expound \"וחלצו /]“the priest shall order the stones with the plague in them] to be pulled out,” (Leviticus 13:40 – with a plural construction), teaching that both of them pull out/tear out [the stones].",
+                "בזמן שהוא נותץ (and at the time when he has to tear down – see Leviticus 13:45) – the entire house.",
+                "נותץ שלו – for concerning cutting out/breaking up, it is written (Leviticus 13:45): “its stones and timber”/”את אבניו ואת עציו\" , its stones that are his and its timber that is his.",
+                "ראש ופתין (if a [twin] house is built with cross-beam and king-beam/principal beam common to both compartments) – it explains in the Arukh, that particular stone or that piece of wood that takes hold from the western side of the course of stones is his, and of the eastern side, the course of stones is his neighbors, he put the stone or that piece of wood is the cross beam. And those stones and pieces of wood that are in this course of stones on the west is one, and that course of stones in the east is one, for they are from the principal beam common to both compartments."
+            ],
+            [
+                "נותן את הקורות לעלייה – and he supports them with pillars and does not tear them down with the house, as it is written (Leviticus 13:45): “its stones and timber and all the coating on the house”/את-אבניו ואת-עציו ואת כל-עפר הבית\", but not the stones and timber and coating of the upper story.",
+                "נתצין עמו (are torn down with it) – for [the Rabbis] expound on: \"את-אבניו ואת-עציו ואת כל-עפר הבית\"/ “its stones and timber and all the coating on the house” (Leviticus 13:45), all the stones that were built with it and all the pieces of wood that were built with it and all of the coating that was built with it,” for since there is no upper story on top it, all of them were built with it.",
+                "מלבנים (a casing to protect that portion of the beam which rests on the wall) – kinds of square bricks that one spreads out/stretches on the roofs. But there are those who explain that they are similar to door-posts that they make in windows from the outside for beauty, but they are not attached with plaster on the window.",
+                "שריגות (lattices) – like a kind of net-work that they make in the window that they look out from there to the public domain.",
+                "מלבן (frame)– a long piece of wood that is on the wall that is made to hold upon it the heads of the beams that they should not rot from the moisture of the wall.",
+                "בכזית – because leprosy is made an analogy to a corpse, as it is written (Numbers 12:12): “Let her (i.e., Miriam) not be as one dead, [who emerges from his mother’s womb with half his flesh eaten away].”",
+                "במשהו – like the limbs of a corpse, as it is taught in [Tractate] Ahilot [Chapter 1, Mishnah 7]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "בית המוסגר מטמא מתוכו – as it is written (Leviticus 14:46): “Whoever enters the house while it is closed up shall be impure until evening.” But the leprous stones themselves, even when locked up, defile from their outsides.",
+                "והמוחלט מתוכו ומאחוריו – a person who touches/comes in contact with a house from its outside, is impure. As it is written regarding a [house] that is certified unclean (Leviticus 14:44): \"צרעת ממארת היא בבית טמא הוא\"/”it is a malignant eruption in the house; it is impure.” What does the inference of \"טמא הוא\" /”it is impure” teach us? It adds that a person is impure whether from the inside or whether from the outside.",
+                "זה וזה מטמאין בביאה – to defile all who enters inside of it."
+            ],
+            [
+                "הבונה מן המוסגר בטהור – after he had torn out and scraped and [re-] plastered and gave it a week, within the days of [the house] being shut up he took from that same house stones and built them in another house.",
+                "וחזר נגע לבית – that was shut up/quarantined.",
+                "חולץ את האבנים – that he took from it, and removes them from the pure [house], and they are impure like the uncleanness of the house that he took them from.",
+                "חזר הנגע לאבנים – that he built in the pure [new] house.",
+                "הבית – that is shut up, should be torn down/chipped off, as if they were fixed in it. And they stones also require tearing out, but that we wait for them until they will serve in the second house [for the purpose of inspecting whether] tokens [of uncleanness recur in the second house] , that require shutting up/quarantining , and its law for every manner like every house in which a plague appears at the outset."
+            ],
+            [
+                "בית שהוא מיסך על גבי בית המנוגע – as for example, that the house that is certified as leprous is built within another house. And similarly, a tree that the leprous house is built underneath it.",
+                "הנכנס לחיצון טהור – for this one stands alone and that one stands alone. And it is similar to a house and the upper story, for if leprosy is in the house, the upper story is pure.",
+                "ומה אם אבן אחת – that is from the house with leprosy, which defiles all that is in the tent.",
+                "הבית כולו – that is underneath another house, all the more so that it would defile all that is within the outer house. And the Halakha is according to Rabbi Eliezer (see also Tractate Negaim, Chapter 11, Mishnah 6)."
+            ],
+            [
+                "והטהור עובר טמא – as it is written regarding the leper (Leviticus 13:46): “[Being impure, he shall dwell apart;] his dwelling shall be outside the camp.”/ \"מחוץ למחנה מושבו\" , from here that his dwelling is impure, therefore, when the impure individual stands underneath the tree, the place of the tree becomes his dwelling place and the pure person that passes there is impure. But when the impure person passes and doesn’t stand to rest himself, this is not called his dwelling, and even though that the pure person sits there, the pure person is not susceptible to receive defilement.",
+                "ואם עמד – the impure person, the place of the tree is defiled and the pure person is defiled who passes there.",
+                "וכן באבן המנוגע – if a person who carries it (i.e., a leprous stone) passes underneath the tree, the pure person standing there is not defiled.",
+                "ואם הניחה טמא – and the same law applies even if he did not place it down, but rather that the person carrying it stood."
+            ],
+            [
+                "טהור שהכניס ראשו ורובו – for less than one’s head and the majority of one’s body is not considered coming in.",
+                "שהכניס ממנה שלש אצבעות על שלש אצבעות – it is considered as if all of the cloak had entered. But not less than this, for less than three [fingerbreadths] by three [fingerbreadths] is not susceptible to receive defilement and is not considered.",
+                "וטמאה – as for example, a cloak afflicted with leprosy that an olive’s bulk of it entered into a pure house.",
+                "טמאתו – for an analogy is made between leprosy and a corpse. But a leprous cloak that became defiled through oming in, we derive if from Scripture, as it is written (Leviticus 14:55): “for an eruption on a cloth or a house.”/\"ולצרעת הבגד והבית\", an analogy is made from a cloth to a house, for just as aa house defiles when one enters it, for it is written (Leviticus 14:46): “Whoever enters the house”/\"והבא אל הבית וגו' \", even a cloth defiles through entry. From where do we learn that this includes everything as for example warp and woof and hides, the inference teaches us (Leviticus 13:59): \"זאת תורת נגע-צרעת בגד הצמר [או הפשתים או השתי או הערב או כל כלי-עור לטהרו או לטמאו].\"/ “Such is the procedure for eruptive affections of cloth, [woolen or linen, in warp or in woof, or of any article of skin, for pronouncing it pure or impure.],” an analogy is made between all of them to a cloth, just as a cloth defiles through entry, so all of them defile through entry."
+            ],
+            [
+                "וכליו על כתפו – folded and placed on his shoulder in the manner of a burden [to carry].",
+                "וטבעותיו בידיו – placed in the palm of his hand that is not according to the manner of dressing.",
+                "הוא והן טמאין מיד – for we call them also with vessels (Leviticus 14:46): “Whoever enters the house [while it is closed up] shall be impure [until evening].”/\"והבא אל-הבית...יטמא\" .",
+                "היה לבוש כליו – that now his vessels ae not impure, other than on account of himself.",
+                "והן טהורים עד שישהה בכדי אכילת פרס – as it is written (Leviticus 14:47): “Whoever sleeps in the house must wash his clothes, and whoever eats in the house must wash his clothes.” And it is taught in a Baraita: I have established only eating and sleeping, but from where can I derive that not eating or not sleeping [is included]? The inference comes to teach us, \"יכבס את-בגדיו\"/he must wash his clothes – is an inclusion (i.e., widening the scope of the Halakha), if so, why does it state (in Leviticus 14:47): \"השכב בבית...והאכל בבית\"/one who sleeps in the house….and one who eats in the house? To give a measurement to (Leviticus 13:46): \"והבא אל-הבית\"/whoever enters the house, which does not require washing of clothes until he remains there long enough eats while he is lying down, meaning to say, when he is reclining. And how much is the measurement of eating? In order to eat a piece of bread, which is one-half of a loaf of an Eruv (see Tractate Eruvin 8b and the dispute between Rashi and Maimonides; according to Rabbi Yohanan ben Beroka, a full loaf is six eggs and half of it is three eggs; according to Rabbi Shimon, the loaf is eight eggs and half of it is four eggs; Maimonides decides according to Rabbi Yohanan ben Beroka, whereas Rashi decides like Rabbi Shimon). According to the words of Rashi, they are four eggs, and according to the words of Maimonides they are three eggs.",
+                "מיסב ואוכלן בלפתן (sits and eats them with their condiments) – that its measure is less than if he [would] eat them without their condiments, that through the taste of their condiments, he hurries to eat."
+            ],
+            [
+                "היה עומד בפנים – within the leprous house.",
+                "ופשט ידיו לחוץ וטבעותיו בידיו – here we are speaking that his rings are on his fingers like he wears them, and if he delayed in order to eat a piece of bread, they are impure, for they are clinging to his body, but if they were in the palm of his hand in the manner of burden, the Tosefta (Tractate Negaim, Chapter 7, Halakha 9) proves that they are impure immediately.",
+                "בזמן שאין כל גופו טמא – as for example, here when he stands outside and he is not defiled all the while that he did not put his head and the greater part of his body inside.",
+                "אינו דין שלא יטמא מה שעליו עד שישהה כדי אכילת פרס – And Rabbi Yehuda states, we found that the power of something impure to protect is greater than the power of something pure to protect, for an Israelite when they become susceptible to impurity, they protect vessels in the leprous house, for they don’t defile until he remains enough time to eat a piece of bread, but the heathen and cattle which are not susceptible to receive impurity, they do not protect vessels in a leprous house, for the clothing that is upon them are impure immediately. But the Halakha Is not according to Rabbi Yehuda."
+            ],
+            [
+                "עד ארבע אמות – Rabbi Shimon holds that above four cubits is another domain, for the height of an average person is three cubits, and one cubit is for the prostration accompanied by stretched of hands and feet. But the Halakha is not according to Rabbi Shimon.",
+                "כלים מיד טמאים – meaning to say, vessels that we stated even up until the beams according to the first Tanna/teacher, and until four cubits according to Rabbi Shimon, immediately become susceptible to impurity when he enters with them into the leprous house.",
+                "כדי הדלקת הנר – when he enters with permission, Rabbi Yehuda agrees/admits that the become susceptible to impurity immediately, but he doesn’t dispute other than when he enters without permission, because the dwelling of a leper defiles as we stated (earlier in this Mishnah), and when he enters with permission it is his dwelling immediately, but when he enters without permission, it is not his dwelling unless he remains enough time to light a candle and it doesn’t go out. But if he didn’t remain enough time in order to light a candle, it is not his dwelling, and that fact that [the master] throw him out is because he was preoccupied in lighting the candle because it was the onset of the Sabbath or on weekdays, and he was not able to bring it forth."
+            ],
+            [
+                "נכנס בית הכנסת – a leper that comes to enter into a synagogue.",
+                "עושים לו מחיצה גבוהה עשרה טפחים – for less than ten [handbreadths] is not considered a partition to protect.",
+                "ברוחב ארבע אמות – corresponding to the four cubits of prayer (see Tractate Berakhot 31b). Alternatively, because this is the measurement of the place of a person, as we stated in [Tractate] Eruvin, in the chapter מי שהוציאוהו /He who took forth beyond the Sabbath limits [folio 48a].",
+                "נכנס ראשון ויוצא אחרון – in order that those who are standing in the synagogue do not become defiled through his entrance and his departure, when he passes from the entrance until the partition, for we are concerned lest he stand a bit at the time that he passes, and all of those standing there will be defiled.",
+                "כל המציל בצמיד פתיל – as for example an earthenware vessel and all of those are considered in Tractate Kelim in Chapter 10: “Which are the vessels that are protected by a tightly fitting lid?”",
+                "כל המציל מכוסה אוהל המת – such as a pit and a cistern that don’t require a tightly fit lid but rather a covering, as is taught in Tractate Ahilot, Chapter 5 [The Oven] (Mishnah 6). And the Halakha is according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כיצד מטהרין. פיילי (a broad, flat bowl) – a bowl (out of which the sprinkling is done). (Amos 6:6): “They drink [straight] from the wine bowls [And anoint themselves with the choicest oils – But they are not concerned about the ruin of Joseph],” which we translate into Aramaic, that they drink from bowls of wine.",
+                "חדשה – as it is written (Leviticus 14:5): “[The priest shall order one of the birds of slaughtered] over fresh water in an earthen vessel.”/\"[וצוה הכהן ושחט את-הצפור האחת] אל-כלי-חרש על-מים חיים. An analogy is made between a vessel to water. Just as water that no work had been done with it, even a vessel that no work had been done with it.",
+                "רביעית – because it is written (Leviticus 14:6): “[and dip them together with the live bird] in the blood of the bird that was slaughtered over the fresh water,” living water that the blood of the bird is recognized in them. And the Sages estimated/measured it as a quarter-log [of living water].",
+                "מים חיים – that always flows and doesn’t stop.",
+                "צפרים דרור (undomesticated birds/free birds) – that live in the house as they do in the field (see also Psalms 84:4 and Proverbs 26:2).",
+                "ןקוברה לפניו – because it is prohibited for deriving benefit.",
+                "ושני תולעת (scarlet-dyed yarn) – it is the language of scarlet colored wool. KARMAZI in the foreign language.",
+                "וכרכן בשיירי לשון (and bound them together with the ends of the strip of wool) – the cedar wood, hyssop and crimson stuff (i.e., wool), he would place them together, and the strip would go out and be a surplus over the cedar wood and hyssop, and he would bind them together so that all three of them would be in one band.",
+                "והקיף – the language of proximity and bringing close. Like [Tractate Betzah 32b, Chapter 4, Mishnah 5]: They bring two jars together, to give the heave-offering that is not from that which is surrounded, meaning to say that he would place adjacent to them the tips of the wings and the head of the tail of the living [second] bird, and immerse all of them together in blood and in water that is the earthenware vessel.",
+                "לאחר ידו – on the back of the hand of the leper.",
+                "ויש אומרים על מצחו – but the Halakha is not according to those who say [to sprinkle it on his forehead].",
+                "על השקוף – of the house that is plagued/leprous."
+            ],
+            [
+                "לא לים – if he is in a city that sits on the border of the sea.",
+                "ולא למדבר – if the city sits near the wilderness/desert.",
+                "שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה – from here that he does not turn his face towards the city.",
+                "העביר תער על כל בשרו – not exactly. For he would not shave other than every place where there is a gathering of hair, [and it appears, to exclude the hair of] the covered parts of the body/posterior, for Scripture states (Leviticus 14:9): “On the seventh day he shall shave off all his hair,” – a generalization; “of head, beard and eyebrows” – a detail; “When he has shaved off all his hair,” he returned and made a generalization, the application of the Halakha under discussion is limited to items somewhat similar to the detail, just as the detail is explained, a place where hair is gathered and appears, even every place where there is a gathering of hair and it appears. But the first shaving that he shaves at the time of his certification as a leper, we learn it through a verbal analogy from the second shaving, that he shaves a second time after he counted seven days, for it states during the days of his being a certified leper (Leviticus 14:8), “[The one to be purified shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be pure], etc., and it states in the days of his counting that he shall shave all his hair, etc. (see above). Just as shaving during the days of his counting, except in the covered parts of the body/posterior, even the shaving that is stated during the days of his completion, excluding the covered parts of the body/posterior.",
+                "טהור מלטמא בביאה – and to defile through lying and sitting, in the manner that he would defile in the days of his being a certified leper.",
+                "מטמא כשרץ – to defile a person and clothing through contact, but not through carrying.",
+                "מנודה בביתו – for this matter that he is prohibited to engage in sexual relations, as it is written (Leviticus 14:8): “but he must remain outside his tent [seven days],” but [the word], \"אהלו\"/his tent is none other than his wife. And similarly it states (Deuteronomy 5:27): “[Go, say to them,] ‘Return to your tents,’” that Moses permitted to them sexual relations after the Revelation of Mount Sinai."
+            ],
+            [
+                "טהור מלטמא כשרץ – ‘but he invalidates heave-offering [and nothing more].",
+                "ושלש טהרות כיולדת – and the same law applies to a person with gonorrhea who had three attacks and concerning a woman who had a flux, that in all of them, he immersed [in a Mikveh] and came up, he eats [Second] Tithe. When his (i.e., the leper’s seventh day) sun has set, he eats heave offering. When he brought his atonement sacrifice, he eats Holy Things. These are three purifications. And that it (i.e., the Mishnah) took that of the woman in childbirth, it is written explicitly (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure, [if married to a Kohen), for the eating of Holy Things."
+            ],
+            [
+                "והלוים – at the time that they chosen for service in the wilderness (see Numbers 8:7: “[This is what you shall do to purify them: sprinkle on them water of purification,] and let them go over their whole body with a razor, [and wash their clothes; thus they shall be purified].”), but it does not apply for all generations."
+            ],
+            [
+                "מצותן שיהיו שוות – for the All-Merciful writes, “birds”/צפרים (i.e., Leviticus 14:4: “The priest shall order two live birds…to be brought to him for him who is to be purified.”) and the least of [the plural of] “birds” is two. The two [birds] that the All-Merciful wrote [in the Torah], why do I need it? But rather to teach that both of them should be equal.",
+                "ונמצאת טריפה כו' – for it is written \"חיות\" /live (see Leviticus 14:4: “The priest shall order two live pure birds\"/\"שתי צפרים חיות טהרות\" , excluding those which are defective/having a fatal organic disease.",
+                "תמות המשתלח – it should be left until it dies on its own."
+            ],
+            [
+                "כרביע כרע המטה – as it explains further on, that he divides he leg of the bed into two [parts], and these two he divides them into four. And this is the quarter of the leg [of the bed]. And this comes to teach us that the commandment is to define exactly, that it will be one-quarter of a leg [in thickness] not less and not more.",
+                "שם לווי (a surname, epithet – nor any hyssop which is qualified by an epithet)– that they escort and attach it to something else, the Greek hyssop, the stibium hyssop and the Roman hyssop."
+            ],
+            [
+                "ביום השמיני –(referring to Leviticus 14:10: “On the eight day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a grain offering, and one LOG of oil.”) When he shaved on the seventh day, he brings his sacrifices (i.e., sin offering, guilt-offering and burnt offering) on the eighth [day]. But if he delayed and didn’t shave other than on the eighth [day], he brings his sacrifices on the ninth [day], because it requires the setting of the sun between shaving and the bringing of his sacrifices."
+            ],
+            [
+                "וסמך שתי ידיו עליו – but prior to laying his hands upon it, it requires waving, for the guilt offering of a leper requires waving/shaking it live (see Leviticus 14:24: “The priest shall take the lamb of reparation offering – i.e., the guilt offering – and the LOG of oil, and elevate them as an elevation offering before the LORD\"/\"והניף אתם הכהן תנופה לפני ה'\" ).",
+                "ואחד ביד – as it is written (Leviticus 14:14): “The priest shall take some of the blood of the reparation offering (i.e., the guilt offering) and the priest shall put it on the ridge of the right ear of him who is being purified l[and on the thumb of his right hand, and on the big toe of his right foot].” Just as the placing is done by the Kohen’s essence himself, even the receiving [of the blood] is done by the Kohen essence himself.",
+                "אינו צריך טבילה – for he had already immersed the previous evening, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair…he shall wash his clothes and bathe his body in water.” But the Sages state, for since he is likely to [be susceptible for] uncleanness, lest he did not guard himself properly in purity and became defiled after he immersed [in a Mikveh], therefore he requires another immersion from doubt. But the Halakha is according to the Sages."
+            ],
+            [
+                "הכניס ראשו (he put his head inside) – because someone who requires a ceremony of atonement does not enter in the Israelite courtyard, and the blood of the guilt-offering (i.e., reparation offering) was invalidated by leaving if he went outside of the courtyard, therefore, the leper would stand in the Gate of Nikanor which was between the Courtyard of the Women and the Courtyard of the Israelites, but he puts his head inside the courtyard until they place the gifts on his earlobe, and he puts his hand and foot in until he (i.e., the Kohen) places it (i.e., the blood) on his right thumb and right big-toe.",
+                "תנוך (the ridge) – this is the middle partition of an ear.",
+                "רבי יהודה אומר וכו' – but the Halakha is not according to Rabbi Yehuda.",
+                "אין לו טהרה עולמית – for we require as it is written in Scripture. And especially that his ear was lopped off/mutilated or his [right] thumbs/big toes after they were made dependent upon purification.",
+                "רבי אליעזר אומר נותן הוא על מקומו (Rabbi Eliezer states: He puts It (i.e., the blood) on their place) – for we don’t require it as it is written in Scripture. But the Halakha is not according to Rabi Eliezer. And similarly, the Halakha is not according to Rabbi Shimon who stated that if he put it on his left [thumb and left toe] he has fulfilled his obligation."
+            ],
+            [
+                "נטל מלוג השמן – that he brought up the LOG [of oil] with the guilt-offering in the place of its slaughtering in the north and it was designated there.",
+                "לתוך כפו של חבירו – as it is written (Leviticus 14:15): “[The priest shall take some of the LOG of oil] and pour it into palm of the Kohen’s [left hand], which implies that the Kohen who is doing the sprinkling would pour into the palm of another Kohen.",
+                "כנגד בית קדשי הקדשים – because it states (Leviticus 14:16): “seven times before the LORD.” But he would not bring in the oil to sprinkle opposite the curtain, but rather he would stand in the Courtyard and would turn his face to the side of the House of the Holy of Holies and would sprinkle on the ground of the Courtyard.",
+                "על כל הזאה טבילה (for every sprinkling is a [corresponding] dipping [of the finger]) – for every time that he sprinkles, he dips his finger in the oil, but not that he would dip his finger one time and sprinkle from that dipping two or three sprinklings, for seven times, refers to the dipping of the finger as well.",
+                "בין שנתן בין שלא נתן כיפר – and the person is pure.",
+                "ומעלין עליו כאילו לא כיפר (but so far as the priest is concerned, it is credited to him as if he didn’t make atonement) – before Heaven, for he did not perform the commandment in the best way. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "חסר הלוג – the oil of the leper.",
+                "עד שלא יצק (before he poured it out) – to his left palm, he should fill it. But we don’t say that the LOG was established for him which are the sacred vessels.",
+                "עד שלא נתן – seven gifts. For Rabbi Shimon holds that the giving of the seven [sprinklings] establishes it, and not the pouring. But the Halakah is not according to Rabbi Shimon."
+            ],
+            [
+                "הכל הולך אחר החטאת – for in the sin-offering and the burnt offering, the rich and poor are divided/separated, that the rich brings from the cattle, and the poor brings from the fowl, two turtle-doves or two pigeons, therefore, if at the time of the offering of the sin-offering, he was poor and he brought the sin offering of fowl, even though he became rich afterwards, he would supplement the sacrifice of the poor person and bring the burnt offering of a fowl. And similarly, if he was rich and he brought the sin-offering of cattle, even though he became poor, he needs to bring the burnt offering of cattle.",
+                "רבי יהודה אומר אחר האשם – that with regard to the guilt-offering, the poor and rich are equivalent, and it is the first of the sacrifices of the leper, and designated for his purification more than all others. And both of them are expounded upon from one Scriptural verse, as it is written (Leviticus 14:32): \"אשר לא-תשיג ידו בטהרתו\"/”and whose means for his purification are limited,” Rabbi Shimon holds that that which procures atonement for him, and that is the sin-offering. But Rabbi Yehuda holds the thing that makes him fit and purifies him, and that is the guilt-offering. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "שהביא קרבן עשיר יצא – [even ab initio he brings] and a blessing should come upon him [by bringing a sacrifice that is above his means]. And since it (i.e., the Mishnah) requires to teach in the concluding clause (i.e., that a rich leper cannot bring the sacrifice designated for a poor leper) that he does not fulfill his obligation, the first clause teaches that he fulfills his obligation.",
+                "מביא אדם על [ידי] בנו ובתו – even though he is rich, he brings for them the sacrifice of a poor person if they are poor. And this sacrifice purifies them to eat Holy Things, as we stated (see Mishnah 3 of this chapter) he brought his atonement, he eats Holy Things.",
+                "אף על ידי אשתו מביא קרבן עשיר – for his wife is like his body, he cannot bring for her the sacrifice of a poor person if he is rich. And not only the sacrifice of the leper alone, but the same law applies to every sacrifice that she is liable for, he does not bring on her account a sacrifice for a poor person if he is rich."
+            ],
+            [
+                "זאת שאלו אנשי אלכסנדריא את ר' יהושע – the second leper who is living, what happens to him, how can he become pure to eat Holy Things, for if the other leper were living, even though their [bird] sacrifices were mixed up, this one (i.e., Kohen) would offer up in the name of someone and the other (i.e., Kohen) would offer up in the name of someone. Or if one of them had died, and there were two sacrifices before us, there were the sacrifices of the dead and this one would offer the other sacrifice. But now, he is not able to offer this, for perhaps it is of the dead person and it the sin-offering of the person who owned it, and it went to death. But the other sacrifice he also is not able to bring, for perhaps the one that was offered was his and he is exempted, and it is found that he brings non-holy animals to the courtyard. And he is not able to make a condition with a free-will offering, for the sin-offering does not come as a free-will offering.",
+                "יכתוב נכסיו לאחר – for he is a poor person and it is appropriate to bring the sacrifice of a poor person, but the sin-offering of fowl comes on the doubt, and there isn’t anything in it because of non-holy offerings in the Courtyard. But if he doesn’t make his possessions ownerless and he brought the sin-offering of a fowl, he was not purified, for a rich person who brought a sacrifice of a poor person did not fulfill his obligation. But from the guilt-offering that he brings, one is not able to bring an raise a question about how one is able to bring a guilt-offering in a case of doubt, perhaps he brings non-holy animals to the Courtyard, for since his gifts for the guilt-offering are equivalent to the peace offerings, he can bring a guilt-offering and make a stipulation, if I am liable for a guilt offering, this should be for a guilt-offering, but if not, that my guilt offering was offering, this should be for a peace-offering, what he is not able to do regarding a sin-offering for the sprinkling/smearing of blood of a sin-offering is not equivalent to a peace offering, for the sprinkling of blood of a sin-offering [four “gifts”] is [sprinkled] above the red line (i.e., painted in red and encircling the Temple altar at precisely half its height), but peace offerings [of two “gifts”] is below the red line."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "https://www.sefaria.org/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה נגעים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..da8dcc81acb8593b7c10f4aed235ff7c7514bfed
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/On Your Way.json	
@@ -0,0 +1,941 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Negaim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה נגעים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>מראות נגעים שנים.</b> כתיבי בקרא בהדיא שאת ובהרת:",
+                "<b>שהן ארבעה.</b> יש לך לרבות עוד שנים אחרים דלא כתיבי בקרא, והן תולדה דשאת ותולדה דבהרת. דמרבינן להו מספחת, שאין ספחת שם נגע אלא לשון טפלה, וכן הוא אומר (שמואל א ב׳) ספחני נא אל אחת הכהונות, והטיל הכתוב ספחת בין שאת לבהרת, לומר לך שיש תולדה לשאת ויש תולדה לבהרת:",
+                "<b>בהרת עזה כשלג.</b> לבנה ביותר. דכתיב (ויקרא י״ג) ואם בהרת לבנה היא, היא לבנה ואין למעלה ממנה לבנה:",
+                "<b>שאת כקרום ביצה.</b> דסבר האי תנא אין שאת אלא לשון גובה. וכן הוא אומר (ישעיה ב׳) ועל כל הגבעות הנשאות. ואין לך כהה בלבנונית בכל ארבעה מראות כקרום ביצה, לפיכך הוא גבוה יותר מכולן, כמראה צל גבוה מן החמה:",
+                "<b>שניה לה כצמר לבן.</b> והוא עז בלבנוניתו יותר מסיד ההיכל שהיא תולדה דבהרת. משום דאמר קרא שאת לבנה. לענין מאי קרייה רחמנא לבנה, על כרחך לתולדתה, שהיא לבנה יותר מתולדה דבהרת:",
+                "<b>שאת כצמר לבן.</b> רבנן סברי, שני מראות עזות שהן שלג וצמר לבן, הן לשני אבות בהרת ושאת, ושני מראות כהות מהן שהן סיד ההיכל וקרום ביצה והן תולדות. תן תולדה גדולה לגדול, דהיינו סיד ההיכל לבהרת שהוא אב גדול, ותולדה קטנה לקטן דהיינו קרום ביצה לשאת שהוא קטן מבהרת. ונפקא מינה בפלוגתייהו דרבנן ותנא קמא לענין צירוף, דחצי גריס מאב וחצי גריס מתולדה דידיה מצטרפין, וכן שני האבות שאת ובהרת מצטרפין, דדרשינן והיה בעור בשרו לנגע, מלמד שמצטרפין זה עם זה, מדכתיב והיה ולא כתיב והיו, עשה כל הנגעים אחד. אבל שתי התולדות אין מצטרפות, דתולדה דבהרת אינה מצטרפת עם תולדה דשאת, דלא קאי והיה אלא אשאת ובהרת דכתיבי בהדיא, ולא אתולדות דאתו מרבויא. והשתא, לתנא קמא שלג וקרום ביצה מצטרפין, שלג וצמר לבן אין מצטרפין. ולרבנן, שלג וצמר מצטרפין, שלג וקרום אין מצטרפין. והלכה כחכמים:",
+                "<b>צמר לבן.</b> צמר נקי של כבש בן יומו לאחר שרחצוהו ונתלבן:"
+            ],
+            [
+                "<b>הפתוך שבשלג.</b> המעורב בלובן ואודם שבבהרת העזה כשלג נראה, כיין המזוג בשלג. שלבנוניתו מרובה ואדמימות שבו מועט:",
+                "<b>והפתוך שבסיד ההיכל.</b> והמעורב שבנגע שהוא כסיד ההיכל, נראה, כדם המזוג בחלב. שאדמימות שבו מרובה. ואע״ג דלא תני פתוך אלא בבהרת ותולדתה, הוא הדין דיש פתוך נמי בשאת ותולדתה, דתניא בתורת כהנים, שאת לבנה, מלמד שמטמאה חלקה. בהרת לבנה אדמדמת, מלמד שמטמאה פתוך. מנין ליתן את האמור של זה בזה, תלמוד לומר נגע צרעת:",
+                "<b>שבזה ושבזה.</b> שבשלג ושבסיד:",
+                "<b>דיהה.</b> חסרה מן הלובן, שאינה צחה בלבנונית כמותה. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>מארבעה מראות הללו מצטרפין.</b> גרסינן. ולא גרסינן ארבעה מראות, שאין כל הארבעה מראות מצטרפין, דאין התולדה מצטרפת אלא עם אב שלה, ושתי תולדות זו עם זו אינן מצטרפין. אבל שני אבות מצטרפין. מדכתיב והיה בעור בשרו, ולא כתיב והיו, משמע שעושה שאת ובהרת כאחד, דאי איכא חצי גריס מזה וחצי גריס מזה מצטרפין לכגריס. ורמב״ם כתב, דכל הארבעה מראות מצטרפין, בין שתי התולדות זו עם זו בין אב עם תולדה שאינה שלו, כל מקרום ביצה ולמעלה מצטרפין. והתוספתא מסייעתו:",
+                "<b>לפטור להחליט ולהסגיר.</b> לכל הנך מילי מצטרפין. וכולהו מפרש להו:",
+                "<b>להסגיר העומד בסוף שבוע ראשון.</b> דכתיב (ויקרא י״ג:ה׳) וראהו הכהן ביום השביעי והנה הנגע עמד בעיניו והסגירו הכהן שבעת ימים שנית:",
+                "<b>ולפטור את העומד בסוף שבוע שני.</b> שהעומד בשיעורו ולא פשה ועמד במראהו, אע״פ שלא ירד למטה מארבעה מראות, פוטרו בסוף שבוע שני. והא דכתיב [שם] וראה הכהן אותו ביום השביעי שנית והנה כהה הנגע וגו׳ וטיהרו הכהן, לאו למימרא דאין מטהרו אלא אם כן כהה, אלא אשמעינן קרא דאפילו נשתנה משלג לסיד או מסיד לשלג לא אמרינן נגע אחר הוא וחוזר ומסגירו כתחילה אלא כעומד דמי ומטהרו:",
+                "<b>להחליט את שנולד בו מחיה או שער לבן בתחלה.</b> כשהובא בתחילתו אל הכהן ויש בו בהרת כגריס ומחית בשר כעדשה מרובעת בתוך מקום הבהרת, מחליטו מיד. וכן נמי שער לבן, אם היה שחור ולא הספיק להסגירו עד שהפך ללבן, מחליטו מיד. אבל פשיון לא מטמא בתחילה אפילו פושה והולך עד שלא הסגיר:",
+                "<b>בסוף שבוע ראשון.</b> כלומר להחליט כמו כן בסוף שבוע ראשון, שמתחילה לא היו לו סימנין הללו והסגירו, ולסוף שבוע ראשון מצא בו מחיה או שער לבן, מחליטו:",
+                "<b>או בסוף שבוע שני.</b> כגון דבסוף שבוע ראשון עמד בעיניו ולא היה בו לא שער לבן ולא מחיה, [והסגירו פעם שנית], ובסוף שבוע שני נולדו בו סימנים הללו, מחליטו:",
+                "<b>לאחר הפטור.</b> כלומר ואפילו לאחר הפטור שבסוף שבוע שני לא נולדו בו סימני טומאה ופטרו, ולאחר כמה ימים נולדו, מחליטו:",
+                "<b>להחליט את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני.</b> כגון בהרת כגריס שאין בה מחיה ולא שער לבן והסגירה, אם פשתה בסוף שבוע ראשון או לא פשתה אלא בסוף שבוע שני, מחליטו. ואם לא פשתה לא בשבוע ראשון ולא בשבוע שני ופטרו ולאחר כמה ימים פשתה, מחליטו:",
+                "<b>להחליט את ההופך כולו לבן מתוך הפטור.</b> אם אחר שפטרו וטיהרו הכהן פרחה הצרעת בכולו, טמא מוחלט:",
+                "<b>לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר.</b> אם לאחר שטמאו הכהן, או לאחר שהוזקק להסגר קודם שטמאו, פרחה הצרעת בכולו, פוטרו וטהור, שהפריחה עושה מן הטהור טמא ומן הטמא טהור. והמוסגר טמא מקרי:",
+                "<b>אלו מראות נגעים.</b> ארבעה מראות אלו שהזכרנו, חלקות או פתוכות:"
+            ],
+            [
+                "<b>מראות נגעים שלשים וששה.</b> גרסינן. ולא גרסינן מראות נגעים ששה עשר. ושלשים ושש הוו, ארבעה מראות חלקות וארבעה מראות פתוכות דעור בשר, וכנגדן בשחין ומכוה, ששחין ומכוה אחת הן ולא חלקן הכתוב אלא לומר לך שאין מצטרפין, וכנגדן בנתקים, וכנגדן בקרחת וגבחת, שקרחת וגבחת אחת הן, הרי שלשים ושנים מראות, וירקרק ואדמדם דנגעי בגדים, וירקרק ואדמדם דנגעי בתים, הרי שלשים וששה:",
+                "<b>עקביא בן מהללאל אומר שבעים ושנים.</b> הנך שלשים וששה בתחילה כשהובא אל הכהן, ושלשים וששה אחריני כנגדן בסוף שבוע ראשון או בסוף שבוע שני של הסגר או בסוף שבוע שלישי לנגעי בתים להבחין בין מראה שלכתחלה למראה שבסוף, הרי שבעים ושנים. כך פירשן הרמב״ם, וישר הוא. אלא דקשיא לי בגוה שהוא מונה שמונה מראות דנתקין, ואנן קיי״ל דנתקין מטמאין בכל מראות ואין להם מראות מיוחדות כשאר נגעים:",
+                "<b>ששבוע שני שלו חל בשבת.</b> דשני הסגרות שלשה עשר יום דיום שביעי של שבוע ראשון עולה לכאן ולכאן, דכתיב (ויקרא י״ג:נ״ד) והסגירו [הכהן] שבעת ימים שנית, מלמד שיום שביעי עולה לו מן המנין מלפניו ומאחריו. וכן שלשה שבועות דנגעי בתים אינם אלא תשעה עשר יום, דראשון ושביעי של שבוע אמצעי עולין לפניהם ולאחריהם:",
+                "<b>חל להיות בתוך השבת.</b> שביום השבת חל שביעי, אין רואים אותו בשבת, מפני שהוא נראה כדן את הדין בשבת, אלא ממתין עד לאחר השבת. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>היה בו שער לבן.</b> ביום השבת. ואם היה רואהו היה מחליטו, ולאחר השבת הלך לו, הרי זה להקל. ואע״ג דאי נמי חלטו בשבת, כשהלך לו אחר השבת היה מטהרו, מכל מקום היה צריך להביא קרבן כדין מצורע מוחלט שנתרפא, ועכשיו פטור:",
+                "<b>היו לבנות.</b> אי נמי היו לבנות ביום השבת שהיה ראוי להחליטו, ולמחר השחירו, הרי זה להקל:",
+                "<b>אחת לבנה ואחת שחורה והשחירו שתיהן.</b> כדי נסבה, דאין כאן להקל, דבין כך ובין כך טהור. ואגב סיפא דלהחמיר נקט לה דקתני והלבינו שתיהן:",
+                "<b>ארוכות.</b> היו השערות ביום השבת כדי לקרוץ בזוג, דהיינו שיעור טומאה, ולמחר נתקצרו, היינו להקל:",
+                "<b>אחת ארוכה ואחת קצרה.</b> כדי נסבה, דבין כך ובין כך טהור. אלא אגב סיפא דלהחמיר נקט לה דקתני והאריכו שתיהן:",
+                "<b>נסמך השחין.</b> לשתי שערות, לאחר השבת, ובשבת לא היה בו שחין, דאילו בשבת ראהו היה מחליטו מחמת השערות לבנות שבתוך הבהרת, ועכשיו לאחר השבת שבא השחין ונסמך לשתיהן או לאחת מהן, אינן סימן טומאה:",
+                "<b>הקיף השחין וכו׳</b> או שהקיף השחין לשתי השערות לבנות:",
+                "<b>או לאחת מהן או חלקן השחין.</b> שבא השחין או מחית השחין או המכוה או מחית המכוה או הבוהק בין שער לשער. כל הני דבשבת לא היו ולאחר שבת באו, הרי זה להקל:",
+                "<b>היתה בו מחיה.</b> בשבת, שהיא סימן טומאה, והלכה לה לאחר השבת. אי נמי היתה מרובעת בשבת, והיה ראוי להחליטו, ולאחר השבת נעשית עגולה או ארוכה דהשתא אינה סימן טומאה. אי נמי היתה מבוצרת המחיה בשבת באמצע הבהרת, כמין מבצר של עיר שיושב באמצע העיר, ומתוך כך היה ראוי להחליטו, ולאחר השבת נעשית מן הצד. אי נמי היתה בשבת מכונסת כעדשה במקום אחד, ולאחר השבת נתפזרה:",
+                "<b>ובא השחין ונכנס לתוכה.</b> כלומר בשבת לא היה שם שחין והיתה המחיה סימן טומאה, ובא השחין ונכנס לתוכה:",
+                "<b>הקיפה או חלקה או מיעטה.</b> כלומר, או שלא בא השחין על כל הנגע אלא על קצת המחיה, ופחתה מכעדשה:",
+                "<b>השחין ומחית השחין המכוה ומחית המכוה והבהק.</b> כל הני אמיעטה קיימו, שמיעטה השחין או מחית השחין, דהיינו שנעשה קרום כקליפת השום. או המכוה או מחית המכוה. כל הני שבשבת לא היו ולאחר השבת באו. וכן הבוהק שבשבת היו מארבעה מראות ונעשה בוהק למחרתו ומיעט המחיה, דשחין ובוהק ממעטין מחיה, כדתניא בתורת כהנים בשר חי ולא השחין, בשר חי ולא הבוהק:",
+                "<b>היה בו פשיון.</b> בשבת:",
+                "<b>והלך לו הפשיון.</b> לאחר השבת, דמה שפשה בשבת כנס למחרתו:",
+                "<b>או שהלכה האום.</b> עיקר הנגע נקרא אום. והלכה האום ונשאר הפשיון, או שנתמעטה האום ואין בין שניהם כגריס:",
+                "<b>השחין ומחית השחין.</b> כלומר, אי נמי בשבת פשה ולא היה מפסיק בשבת בין האום לפשיון לא שחין ולא מחית השחין ולא מכוה ולא מחית המכוה ולא בוהק, ולאחר השבת הפסיק אחד מאלו, הרי זה להקל:  "
+            ],
+            [
+                "<b>נסמך השחין.</b> בשבת:",
+                "<b>לשתיהן.</b> לשתי השערות, דהשתא לא הוו סימן טומאה, שאין שער לבן סימן טומאה אלא כשהוא בנגע עצמו, לא בתוך השחין או בתוך המכוה:",
+                "<b>או הקיף השחין וכו׳</b> דאם ראהו בשבת לא היה מחליטו:",
+                "<b>והלכו להן.</b> לאחר השבת, שנעשה מקום השחין והמכוה צלקת, והרי הוא כעור בשר, ונשאר עור הבשר עם הנגע כבתחילה, ועם שער הלבן, ומחליטו, הרי זה להחמיר:",
+                "<b>חולקין בין האום לפשיון.</b> שהיו מפסיקין בשבת בין עיקר הנגע לפשיון:",
+                "<b>והלכו להן.</b> לאחר השבת, ואין שם דבר המפסיק, הרי אלו להחמיר:"
+            ]
+        ],
+        [
+            [
+                "<b>בהרת.</b> גרמוני. לבן ביותר. ובהרת עזה כשלג נראית בו כהה מתוך לבנונית יתירה שבבשרו, ופוטרין אותו:",
+                "<b>והכהה.</b> נראית בכושי עזה. מתוך שבשרו שחור. ומסגירין אותו, דבתר בשרו של נראה אזלינן:",
+                "<b>בני ישראל אני כפרתן.</b> מתוך חבתן היה אומר אני כפרתן. כלומר כל העונש שראוי לבוא עליהן אני מקבל על עצמי כדי לכפר עליהן. שהן בינונים וממוצעים ואינם נוטים לאחת משתי הקצוות:",
+                "<b>לא לבנים ולא שחורים.</b> אלא כאשכרוע, שאינו לא לבן ולא שחור. אשכרוע, מין של ארז, בוש״ו בלע״ז. תאשור, אשכרוע. וקא סבר ר׳ ישמעאל דבמה שמיטהר האחד מיטהרים כולם, ובמה שמיטמא האחד מיטמאין כולם. וקיימי רבי ישמעאל ור׳ עקיבא בחדא שיטתא:",
+                "<b>ציירים.</b> אומנין שמציירין צורות לנוי:",
+                "<b>כבינוני.</b> כסם הבינוני:",
+                "<b>מראות נגעים להקל.</b> וטעמא דר׳ יהודה מפרש בתורת כהנים, כתוב אחד אומר בעור בשרו, וכתוב אחד אומר בעור הבשר, מצינו שמראות נגעים להקל אבל לא להחמיר, כיצד, יראה גרמוני בבשרו להקל נמצאת מקיים בעור בשרו. ואת הכושי כבינוני להקל נמצאת מקיים בעור הבשר:",
+                "<b>זה וזה כבינוני.</b> גרמוני וכושי כבינוני, והיינו ר׳ עקיבא:"
+            ],
+            [
+                "<b>אין רואין את הנגעים בשחרית ובין הערבים וכו׳</b> דילפינן מקרא דכתיב לכל מראה עיני הכהן, מה כהן שחסר מאור עיניו אינו רואה את הנגעים. אף יום שחסר מאורו אין רואין בו את הנגעים:",
+                "<b>רבי יהודה אומר בד׳ בה׳ כו׳</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אין פותחין, לו חלונות.</b> דכתיב (ויקרא י״ד:ל״ה) כנגע נראה לי, לי ולא לנרי, מכאן אמרו בית אפל אין פותחין לו חלונות:"
+            ],
+            [
+                "<b>כעודר וכמוסק.</b> דרך העודר מפסק רגליו. ודרך המוסק מגביה זרועותיו. עודר, חופר בקרקע. מוסק, לוקט את זיתיו:",
+                "<b>כעורכת.</b> את הפת, שמפסקת את רגליה:",
+                "<b>וכמניקה את בנה.</b> לענין תחת הדד. דמה שנראה באותה שעה אינו נחשב בית הסתרים:",
+                "<b>כאורגת בעומדים לשחי.</b> שמגבהת ידה הימנית לארוג ומגלה בית השחי שלה:",
+                "<b>כטווה בפשתן.</b> שדרך הטווה להגביה ידה השמאלית ומגלה השחי השמאלי. ומה שאינו נראה בכך, נחשב בית הסתרים. וכתיב לכל מראה עיני הכהן, פרט לבית הסתרים:",
+                "<b>לתגלחתו.</b> ביום טהרתו. וצריך לגלח, דכתיב (ויקרא י״ד) את ראשו ואת זקנו ואת גבות עיניו, מה אלו מקום כינוס שער ונראה, אף כל מקום כינוס שער ונראה, פרט לבית הסתרים:  "
+            ],
+            [
+                "<b>רבי מאיר אומר אף לא נגעי קרוביו.</b> דאיתקוש נגעים לריבים, דכתיב (דברים כ״א:ה׳) כל ריב וכל נגע, מה ריבים שלא בקרובים, אף נגעים שלא בקרובים. ואין הלכה כרבי מאיר:",
+                "<b>חוץ מנדרי עצמו.</b> דכתיב (במדבר ל׳:ג׳) לא יחל דברו, הוא אינו מיחל אבל אחרים מחלין לו:",
+                "<b>אף לא נדרי אשתו שבינה לבין אחרים.</b> כגון נדרים שאינן של עינוי נפש ודברים שאינן בינו לבינה, שהן צריכין חקירת חכם, ושמא יקל גבי אשתו ולא יבקר יפה. ודוקא בפני עצמו אינו יכול להתיר ואפילו הוא יחיד מומחה, אבל מצטרף הוא בכלל שלשה הדיוטות, דכיון דהוו בי תלתא לא חשידי שמא לא יחקרו יפה:",
+                "<b>כל הבכורות אדם רואה.</b> אם יכולין לאכלן במומן:"
+            ]
+        ],
+        [
+            [
+                "<b>הכל מיטמאין.</b> ואפילו קטן. דמהו דתימא איש צרוע כתיב (ויקרא י״ג:ב׳), קמ״ל אדם כי יהיה בעור בשרו כתיב [שם]:",
+                "<b>הכל כשרים לראות את הנגעים.</b> ואע״פ שאינו בקי בהן ובשמותיהן, אם חכם עמו, רואה. אבל בינו לבין עצמו אם אינו בקי בהן ובשמותיהן אינו רואה את הנגעים:",
+                "<b>שהטומאה והטהרה ביד כהן.</b> חכם ישראל רואה את הנגעים ואומר לכהן, אע״פ שהוא שוטה, אמור טמא, אמור טהור:",
+                "<b>בין באיש אחד בין בשני אנשים.</b> שנולדו שני נגעים באיש אחד או בשני אנשים, אין הכהן רואה אותן בבת אחת, שאין הכהן יכול לראות יפה שני נגעים כאחד:",
+                "<b>ומסגירו.</b> אי בר הסגר הוא, כגון ע״י ארבעה מראות:",
+                "<b>ומחליטו.</b> אם ראוי להחליט, כגון ע״י שער לבן או מחיה:",
+                "<b>ופוטרו.</b> אם הוא למטה מארבעה מראות:",
+                "<b>וחוזר לשני.</b> מאחר שנולד השני קודם שהסגיר את הראשון או שהחליטו:",
+                "<b>אין מסגירים את המוסגר.</b> וכן נמי אין מחליטין את המוסגר. דאם הסגירו בנגע אחד ואח״כ נולד לו נגע אחר שראוי להסגירו או להחליטו, אין נזקק לו. וכי מתסי מן הראשון אין על הנגע השני לא תורת מוסגר ולא תורת מוחלט, עד שיזקק לו:",
+                "<b>אבל בתחלה בסוף שבוע מסגיר ומסגיר.</b> אם בתחלת השבוע נולד השני קודם שהסגיר את הראשון, מסגיר על הראשון ומסגיר על השני. וכן בסוף שבוע ראשון אם עמד הראשון בעיניו, מסגירו וחוזר ומסגיר על השני:",
+                "<b>מחליט ומחליט.</b> מחליט על הראשון וחוזר ומחליט על השני:",
+                "<b>מסגיר ופוטר.</b> מסגיר על הראשון ופוטר על השני:",
+                "<b>מחליט ופוטר.</b> מחליט על הראשון ופוטר על השני. וה״ה איפכא, מסגיר ומחליט, או מחליט ומסגיר, פוטר ומסגיר, פוטר ומחליט:"
+            ],
+            [
+                "<b>נותנין לו שבעת ימי המשתה.</b> דכתיב וביום הראות בו, מכדי לכתוב רחמנא ובהראות, מאי וביום, לומר לך יש יום שאתה רואה ויש יום שאי אתה רואה:"
+            ],
+            [
+                "<b>עור הבשר.</b> שנראה בו אחד מארבעה מראות:",
+                "<b>בתחילה.</b> כשהובא אל הכהן בלא הסגר, מיטמא בשער לבן ובמחיה. אבל בפשיון אינו מיטמא עד סוף שבוע ראשון, או סוף שבוע שני, ולאחר הפטור דסוף שבוע שני כשעמד בעיניו ופטרו, אם אחרי כן פשה חוזר וחולטו:",
+                "<b>שלשה עשר יום.</b> דיום שביעי של שבוע ראשון עולה לכאן ולכאן:"
+            ],
+            [
+                "<b>השחין והמכוה מיטמאין בשבוע אחד.</b> דשאר נגעים יש להן שני הסגרות, ואלו אם לא פשה בשבוע ראשון ולא נולד שער לבן, פוטרו. ולשון מיטמאין דנקט, הכי קאמר, כשבאו אלו שני סימנים בסוף שבוע אחד, טמא, הא לא באו, טהור:"
+            ],
+            [
+                "<b>הנתקים.</b> נגעים שבראש או בזקן קרויין נתקים:",
+                "<b>בשער צהוב דק בתחלה.</b> אם בתחלה נולד לו שער צהוב, מחליטו:",
+                "<b>צהוב.</b> דומה לזהב:",
+                "<b>בסוף שבוע ראשון ובסוף שבוע שני.</b> אם בסוף שבוע ראשון פשה או נולד לו שער צהוב, מחליטו. ואם לאו, מסגירו שנית, ואם בסוף שבוע שני פשה או נולד לו שער צהוב, מחליטו. ואם לאו, פוטרו. ואם לאחר הפטור פשה או נולד לו שער צהוב, מחליטו:"
+            ],
+            [
+                "<b>הקרחת והגבחת.</b> לקמן בפ״י מפרש איזו היא קרחת ואיזו היא גבחת:",
+                "<b>במחיה ובפשיון.</b> אבל בשער לבן אין מיטמאין, לפי שאין שער צומח בהן:"
+            ],
+            [
+                "<b>בירקרק ובאדמדם.</b> הא דקרי בבגדים ובבתים סימן טומאה ירקרק ואדמדם, ולא קרי לעיל סימן טומאה לארבעה מראות שבעור בשר, משום דארבעה מראות שבעור בשר אפילו עומדים בו כמה שנים אינן מחליטים בלא שער לבן ובלא פשיון ובלא מחיה, אבל בבגדים כשעמד הירקרק או אדמדם שני שבועות אע״ג דלא פשה כתיב באש תשרפנו, להכי קרי להו בבגדים סימן טומאה. וכן בבתים שלשה שבועות כשחזר הנגע לכמות שהיה או מירקרק לאדמדם או מאדמדם לירקרק, כתיב (ויקרא י״ד:מ״ה) ונתץ את הבית, כאילו פשה, להכי קרי להו סימן טומאה:",
+                "<b>לאחר הפטור.</b> כגון שכהה, אם חזר אחרי כן, שורף:"
+            ],
+            [
+                "<b>תשעה עשר יום.</b> ראשון ושביעי של שבוע אמצעי עולים לפניהם ולאחריהם:",
+                "<b>פחות משבוע אחד.</b> כגון שחין ומכוה:",
+                "<b>שלשה שבועות.</b> כגון נגעי בתים:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בשער.</b> ששער לבן מטמא בתחילה. כשהובא אל הכהן ויש בנגע שער לבן, טמא. מה שאין כן בפשיון שאינו מטמא אלא בסוף שבוע:",
+                "<b>ומטמא בכל מראה לובן.</b> אפילו למטה מארבעה מראות, דכתיב (ויקרא י״ג:ג׳) ומראה הנגע עמוק, מראה הנגע עמוק ולא מראה שער לבן עמוק. משא״כ בפשיון שאין פשיון מטמא למטה מארבעה מראות, שבאותן מראות שהאום מטמא, הפשיון מטמא:",
+                "<b>ואין בו סימן טהרה.</b> ואילו בפשיון יש בו סימן טהרה, שאם פרח בכולו טהור:",
+                "<b>מטמא בכל שהוא.</b> אבל שער לבן אינו מטמא בפחות משתי שערות, דמיעוט שער שתים:",
+                "<b>חוץ מן הנגע.</b> כשפשה חוץ לנגע, טמא. אבל שער לבן בעינן שיהא בנגע, כדכתיב (ויקרא י״ג) ושער בנגע הפך לבן:"
+            ],
+            [
+                "<b>בכל מראה.</b> היינו כמראה הבשר בין כושי בין לבן בין אדום:",
+                "<b>מטמא בכל שהוא.</b> אבל במחיה בעיא כעדשה:",
+                "<b>חוץ מן הנגע מה שאין כן.</b> במחיה. שהמחיה צריכה להיות בתוך הנגע:"
+            ],
+            [
+                "<b>ובמכונס.</b> שהשתי שערות במקום אחד בנגע:",
+                "<b>במפורד.</b> זה במזרח הנגע וזה במערב:",
+                "<b>במבוצר.</b> שתי שערות באמצע הנגע, כמבצר שבאמצע העיר:",
+                "<b>שאינו מבוצר.</b> בחוט היוצא מן הנגע. ויש ברחבו שתי שערות. מה שאין כן במחיה דבעינן מבוצרת ומכונסת:",
+                "<b>הפוכה ושלא הפוכה.</b> בין שהבהרת קדמה למחיה, בין שהמחיה קדמה לבהרת. מה שאין כן בשער לבן, שאם קדם לבהרת, טהור:",
+                "<b>ומעכבת את ההופך כולו לבן.</b> דאם הוחלט במחיה. ופרחה הצרעת בכולו חוץ ממקום המחיה, עדיין טמא הוא. אבל אם פרחה בכולו, אע״ג דכל גופו מלא שער לבן, טהור, שאין שער לבן מעכב:"
+            ],
+            [
+                "<b>עיקרן משחיר וראשן מלבין טהור.</b> דאמר קרא (ויקרא י״ג) ושער בנגע הפך לבן, העיקר הסמוך לנגע הפך לבן:",
+                "<b>כדי לקרוץ בזוג.</b> כדי שינטל בפי הזוג של מספריים. והלכה, דשיעור שער לבן, ארכו אין פחות מכדי שינטל בפי הזוג, אבל הלבנונית שבו בכל שהוא:",
+                "<b>ונראית כשתים טהור.</b> שיש שערות המחולקות בראשן לשתים ובעיקרן אינן אלא אחת:",
+                "<b>הכי גרסינן, בהרת ובה שער לבן ושער שחור טמא.</b> בהרת שהיא כגריס מצומצם ובה שתי שערות לבנות, והשאר מלאה שערות שחורות, טמא. ולא אמרינן שמקום השערות שחורות ממעט הבהרת מכגריס:"
+            ],
+            [
+                "<b>זוקקה לשער לבן ולפשיון.</b> דאי איכא באותו החוט שער לבן, מחליטו. או אם פשה אצל החוט בסוף שבוע, טמא. אבל אם אין ברוחב החוט שתי שערות ואית ביה שער לבן, לא מטמא, דלא חשיב מן הנגע. וכן אם פשה אצל החוט שאין ברחבו שתי שערות, כפשיון רחוק מן הנגע הוא חשוב ובעי כגריס:",
+                "<b>אבל לא למחיה.</b> דאפילו יש ברוחב החוט שתי שערות, אין מחיה שבו מטמאה. שהמחיה צריכה שתהא מבוצרת באמצע הנגע כמבצר שהוא באמצע העיר:",
+                "<b>מצרפן.</b> ונידונים כנגע אחד. ואם פשה אחת מהן משהו, או נולד שער לבן באחת מהן, מחליט על שתיהן:",
+                "<b>ואם לאו אינו מצרפן.</b> ונדונים כשני נגעים, ואם פשתה האחת והאחרת לא פשתה, מחליט בזו ומסגיר בזו. ונפקא מינה, דלכי מיטהר, בעי לאתויי שני קרבנות:"
+            ],
+            [
+                "<b>בהרת כגריס.</b> בלא מקום מחיה. דהיינו תשע עדשות בהרת, ועדשה אחת מחיה. עשר עדשות בין הכל:",
+                "<b>גריס.</b> הן תשע עדשות, ומחיה אין פחות מעדשה. וכל היכא דתנינן בהרת, הוא הדין לשאר מראות חלקות ופתוכות:",
+                "<b>והלכה המחיה.</b> שבא הנגע על מקומה:",
+                "<b>הלך שער לבן.</b> שנשר, או הפך לשחור:",
+                "<b>ר׳ שמעון מטהר.</b> אהלכה מחיה קאי:",
+                "<b>שלא הפכתו בהרת.</b> ששער לבן קדם לבהרת של מקום המחיה:",
+                "<b>שלא הפכתו בהרת כגריס.</b> ששער לבן קדם לבהרת כגריס, דמקום המחיה היה חסר מכגריס. וכאן נמי לא פליג ר״ש אלא אהלכה מחיה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>בהרת ובה מחיה ופשיון.</b> בהרת כגריס והסגירו, ולסוף שבוע מצא בו מחיה ופסיון והחליטו:",
+                "<b>הלכה המחיה.</b> כגון שבא עליה הנגע, טמא הבהרת מפני הפשיון:",
+                "<b>הלך הפשיון.</b> כגון שכנסה הבהרת וחזרה לכגריס:",
+                "<b>וכן שער לבן ופשיון.</b> אם הלך האחד, טמא מפני השני:",
+                "<b>הלכה וחזרה בסוף השבוע.</b> כגון שהסגירו על בהרת כגריס, והלכה הבהרת באמצע השבוע, ובסוף השבוע חזרה:",
+                "<b>הרי היא כמות שהיתה.</b> ומסגירו הסגר שני:",
+                "<b>לאחר הפטור.</b> דראה אותה הכהן בסוף שבוע כשהלכה לה ופטרו, אם אחרי כן חזרה, תיראה בתחילה. והאי חזרה היינו במקומה הראשון, דאי במקום אחר, א״כ הרי זו בהרת אחרת:",
+                "<b>היתה עזה.</b> כשלג כשהסגירו: ונעשית כהה:",
+                "<b>בסוף שבוע ראשון, כגון כסיד או כקרום.</b> או שהיתה כקרום בשעת הסגר, ונעשית עזה כשלג בסוף שבוע ראשון:",
+                "<b>הרי היא כמות שהיתה.</b> וטעונה הסגר שני, כמו עמד בעיניו:",
+                "<b>ובלבד שלא תתמעט מארבעה מראות.</b> שאם נתמעטה מארבעה מראות, פוטרו מיד וטהור:",
+                "<b>כנסה ופשתה.</b> היכא דהסגירה בבהרת כגריס, ובסוף שבוע כנסה, ואח״כ פשתה את מקום הכנוס ולא יותר. או שפשתה בסוף שבוע, ואח״כ כנסה את מקום הפשיון ולא יותר:",
+                "<b>ר׳ עקיבא מטמא.</b> שהרי פשה:",
+                "<b>וחכמים מטהרים.</b> שאין זה פשיון, אלא הרי היא כמו שהיתה. ואי קאי בסוף שבוע ראשון, מסגירו הסגר שני. ואי קאי בסוף שבוע שני, פוטרו וטהור:"
+            ],
+            [
+                "<b>ופשתה כחצי גריס.</b> לצד המזרח:",
+                "<b>והלך מן האום כחצי גריס.</b> לצד המערב:",
+                "<b>תיראה בתחלה.</b> דחשיב כנגע אחר, ונגע חדש הוא זה, ויסגיר:",
+                "<b>וחכמים מטהרים.</b> דלא חשיב פשיון אלא אם כן מוסיף על שיעור הנגע שהיה בתחילה, וזה שאינו עכשיו אלא כגריס, נחשב כראשון שעמד בעיניו וטהור:  "
+            ],
+            [
+                "<b>ופשתה כחצי גריס ועוד כו׳</b> רבי עקיבא מטמא. משום ועוד דאשתייר בה מן הפשיון. ובפשתה לאחר הפטור איירי:",
+                "<b>וחכמים מטהרין.</b> דכיון דאזל ליה חצי גריס מן האום, ליכא מנגע חדש אלא חצי גריס ועוד:",
+                "<b>ופשתה כגריס ועוד.</b> לאחר הפטור, ואחר כך הלכה לה כל האום ולא נשתייר אלא הגריס ועוד החדש:",
+                "<b>רבי עקיבא מטמא.</b> דהא פשה ליה משיעור קמא. ורבנן סברי, כיון דאזל ליה קמא כוליה, והאי נגע דקאי חדש, תיראה בתחילה ויסגיר:"
+            ],
+            [
+                "<b>בהרת כגריס ופשתה כגריס.</b> בשפשתה לאחר הפטור איירי:",
+                "<b>ר׳ עקיבא מטמא.</b> דיש כאן נגע וסימן טומאה עמו:",
+                "<b>תיראה בתחילה.</b> ואע״ג דכשתיראה בתחילה נמי יטמאנה הכהן מיד, דמחיה ושער לבן מטמאים בתחילה, מ״מ נפקא מינה דלרבנן בעי אתויי קרבן אכל חד וחד. ולרבי עקיבא כנגע ראשון חשוב, וכי מתסי מהאי מייתי חד קרבן. ובכל הנך דפליגי ר״ע וחכמים במתניתין, הלכה כחכמים:",
+                "<b>ואין בה כלום.</b> אין בה שער לבן:",
+                "<b>ובה שערה אחת ונולדה בהרת כו׳ הרי זו להסגיר.</b> ואע״פ שקדם כגריס בהרת לשער האחרון, כיון דלא קדמה את הראשון, לא מהני, דבעינן שתקדים כגריס בהרת לשתי השערות:",
+                "<b>בהרת כחצי גריס ובה שתי שערות כו׳ הרי זו להסגיר.</b> ואע״ג דחצי גריס הראשון קדם לשתי שערות, לא מהני, עד שיקדים הגריס שלם לשתי שערות:"
+            ],
+            [
+                "<b>ונולד בהרת כחצי גריס ובה שתי שערות הרי זו להחליט.</b> כל היכא דתנן ובה שתי שערות או ובה שערה אחת, לאו דאתו שערות ובהרת בהדי הדדי, אלא דבהרת קדמה ואח״כ באו שערות:",
+                "<b>ואם שער לבן קודם, לבהרת טהור.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, הבהרת היא שגרמה לשער שיהפך ללבן:",
+                "<b>ספק טמא.</b> ספק אם שער לבן קדם לבהרת, או בהרת קדמה לשער לבן, טמא:",
+                "<b>ורבי יהושע קיהה.</b> גרסינן. מלשון תקהינה שיניו. כלומר, היו שיניו קהות מדברי האומר ספק טמא. דאיהו סבר ספק טהור. ואין הלכה כר׳ יהושע:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ספק נגעים.</b> חוץ מזה. דספק בהרת קדמה ספק שער לבן קדם:",
+                "<b>הרי היא כסלע.</b> נעשית רחבה וגדולה כסלע:",
+                "<b>ספק שהיא היא.</b> וראויה להחליט שהרי פשה:",
+                "<b>ספק שאחרת באה תחתיה.</b> והראשונה הלכה וראויה להסגיר, דאין פשיון מטמא בתחלה:",
+                "<b>טמא.</b> ומחליטו:"
+            ],
+            [
+                "<b>הלך שער לבן.</b> שהוחלט בעבורו:",
+                "<b>וחזר שער לבן.</b> אחר תחתיו:",
+                "<b>וכן במחיה וכן בפשיון.</b> או שלא חזר שער לבן, אלא שנולדה בו מחיה שהיא ג״כ סימן טומאה, או שפשה הנגע:",
+                "<b>בתחילה בסוף שבוע ראשון.</b> כלומר, בין שההחלט היה בתחילה כשהובא אל הכהן, בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור כגון שעמד בעיניו שני שבועות ופטרו ואחר הפטור בא שער לבן והחליטו, בכל הני גווני אם הלך לו שער לבן וחזר שער לבן, או מחיה או פשיון הרי היא כמות שהיתה. כלומר, נשאר בטומאה כמו שהיה, הואיל ויש בו סימן טומאה, אע״פ שאין זה אותו סימן שהיה בשעת החלט:",
+                "<b>וחזר הפשיון וכן בשער לבן.</b> הא דלא קתני הכא וכן במחיה, לפי שכשהלך הפשיון ובאת המחיה, פעמים שיהיה טהור, כגון שהמחיה מיעטה הנגע מכגריס:"
+            ],
+            [
+                "<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה:",
+                "<b>וחכמים מטהרים.</b> וטעמייהו, דכתיב והיא הפכה, שהפכתו היא ולא הפכתו חברתה:",
+                "<b>אף דבריך אין מקוימין.</b> דהאי נמי טהור. והלכה כחכמים:"
+            ],
+            [
+                "<b>בין באיש אחד.</b> אע״ג דמה נפשך יש בו בהרת אחת שפשתה, אותה שתחלתה כגריס ועכשיו כסלע, והיה ראוי להחליטו, אפילו הכי הואיל ואינו יודע על איזה נגע מחליט, טהור מגזירת הכתוב דכתיב (ויקרא י״ג:כ״ב) ואם פשה תפשה בעור וטימא הכהן אותו, את הנגע הודאי הוא מטמא, ואינו מטמא את הנגע שיש בו ספק:",
+                "<b>בין בשני אנשים.</b> אע״פ שאחד מהם טעון הסגר שבעת ימים שנית בסוף שבוע ראשון, והאחר מוחלט, הואיל ואינו יודע איזה להסגיר ואיזה להחליט, שניהם טהורים מגזרת הכתוב:",
+                "<b>ר׳ עקיבא אומר כו׳</b> ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>שניהם טמאין.</b> דבשניהם פשה:",
+                "<b>אף על פי שחזרו להיות כסלע.</b> דהשתא אחד מהם טהור, הואיל והוזקקו לטומאה, שניהם טמאים. דכתיב [שם] וטיהרו הכהן, את הודאי הוא מטהר, ואינו מטהר את הספק:",
+                "<b>עד שיחזרו להיות כגריס.</b> דהשתא ודאי שניהם טהורים, שהפשיון שבעבורו הוחלט הלך משניהם:"
+            ]
+        ],
+        [
+            [
+                "<b>גופה של בהרת.</b> כגריס. חצי פול:",
+                "<b>הקלקי.</b> שם מקום. ופולין שבו גדולים:",
+                "<b>מרובע.</b> וזהו שיעור מצומצם שבבהרת. ואם היה הנגע עגול או על צורה אחרת, אם יש בו כדי שיכנס בתוך הנגע כגריס הקלקי מרובע, טמא, ואם לאו, טהור:"
+            ],
+            [
+                "<b>רבתה הבהרת.</b> מבחוץ:",
+                "<b>טמאה.</b> משום פשיון:",
+                "<b>נתמעטה טהורה.</b> דליכא כגריס:",
+                "<b>רבתה המחיה.</b> וכנסה הבהרת:",
+                "<b>טהורה.</b> דאין המחיה מבוצרת, דבעינן בהרת כעדשה מכל צד סביב למחיה:"
+            ],
+            [
+                "<b>רבתה הבהרת.</b> מבחוץ:",
+                "<b>טמאה.</b> שהרי פשתה בעור:",
+                "<b>נתמעטה טהורה.</b> ואפילו היתה המחיה כעדשה:",
+                "<b>רבתה המחיה.</b> ונעשית כעדשה, טמאה:",
+                "<b>נתמעטה.</b> שפשתה הבהרת עליה:",
+                "<b>ר׳ מאיר מטמא.</b> דחשיב ליה פשיון מבפנים כמו מבחוץ:",
+                "<b>וחכמים מטהרים.</b> דפשיון שבפנים לא חשיב פשיון. והלכה כחכמים:"
+            ],
+            [
+                "<b>שלא יתמעטו מכשיעור.</b> בהרת מכגריס, ומחיה מכעדשה:"
+            ],
+            [
+                "<b>בהרת כגריס.</b> מרובע ורצועה של בשר חי ברוחב כעדשה מקפת אותה מסביב, ולחוץ לאותו בשר חי מקפת בהרת כגריס מסביב, והרי יש כאן שתי בהרות, אחת פנימית ואחת חיצונה, ומחיה מפסקת ביניהן סביב:",
+                "<b>הפנימית להסגיר.</b> דאין לה מחיה באמצעה:",
+                "<b>והחיצונה להחליט.</b> דמחיה המקפת לפנימית סימן טומאה לחיצונה, שהרי היא מבוצרת באמצעה:",
+                "<b>שהבהרת בתוכה.</b> לפי שהבהרת לתוכה אינה חשובה סימן טומאה לחיצונה, דבעינן מבוצרת, נגע מכאן ונגע מכאן ומחיה באמצע, [בלי הפסק דבר אחר בתוך המחיה], והכא יש כאן נגע ומחיה ונגע ומחיה ונגע. ואין הלכה כר׳ יוסי:",
+                "<b>נתמעטה המחיה.</b> שפשתה הבהרת עליה:",
+                "<b>והלכה לה.</b> או שהלכה לה כולה:",
+                "<b>אם מבפנים היא כלתה.</b> שבהרת הפנימית כיסתה המחיה:",
+                "<b>סימן פשיון לפנימית.</b> ומחליטה, שהרי פשתה מבחוץ:",
+                "<b>והחיצונה טהורה.</b> שהלכה מחיתה או נתמעטה מכעדשה:",
+                "<b>אם מבחוץ.</b> שהבהרת החיצונה כיסתה המחיה:",
+                "<b>החיצונה טהורה.</b> שנתמעטה מחיתה או הלכה, ופשיון ליכא שאין הנגע פושה לתוכה:",
+                "<b>והפנימית להסגיר.</b> שהנגע עמד בעיניו:",
+                "<b>בין כך ובין כך.</b> בין כלתה מבפנים בין כלתה מבחוץ:",
+                "<b>טהור.</b> שכשם שאם פשתה החיצונה למחיה שבתוכה אינו פשיון, כך כשפשתה הפנימית למחיה שבתוך הבהרת החיצונה אינו פשיון. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>אימתי.</b> החיצונה טהורה כשפשתה הפנימית או החיצונה על מחיה, דאמרן לעיל שהחיצונה טהורה, הני מילי בזמן שהיא כעדשה מובאת, שהמחיה כעדשה מצומצמת לא פחות ולא יותר. אבל אם היתה המחיה יתירה מכעדשה:",
+                "<b>המותר סימן פשיון לפנימית, והחיצונה טמאה.</b> כלומר, אם פשתה הפנימית על אותו מותר, שתיהן להחליט, פנימית משום פשיון וחיצונה משום מחיה. ואם פשתה החיצונה על אותו מותר, מכל מקום החיצונה להחליט משום מחיה, והפנימית להסגיר. ואין הלכה כרבי שמעון:",
+                "<b>היה בוהק פחות מכעדשה.</b> סמוך לפנימית, והחיצונה מקפת לבוהק:",
+                "<b>סימן פשיון לפנימית.</b> אם פשתה הפנימית וכיסתה את הבוהק, הפנימית להחליט, שהרי פשתה מבחוץ. ואם החיצונה פשתה וכיסתה את הבוהק, אינו סימן פשיון לחיצונה, שאין הנגע פושה לתוכו. והאי דנקט בוהק פחות מכעדשה, דאם היה כעדשה היה מטמא משום מחיה, דקיי״ל מחיה מטמאה בכל המראות. אבל פחות מכעדשה אין כאן מחיה, דאין מחיה פחותה מכעדשה:"
+            ],
+            [
+                "<b>שאינן מיטמאין משום מחיה.</b> דכתיב וראהו הכהן, בעינן שיראה את הנגע עם המחיה כולו כאחד, וכשיש כגריס בראש החוטם או בראשי אצבעות הוא שופע אילך ואילך ואינו יכול לראות כולו כאחד:",
+                "<b>ראשי אזנים.</b> נחשבים כאחד. וכן ראשי דדין. ואין הלכה כר׳ יהודה שמנה ראשי דדין שבאיש:",
+                "<b>וראש הגויה.</b> הוא גיד האמה:",
+                "<b>ויבלות.</b> לשון [או חרוץ או יבלת] (ויקרא כ״ב:כ״ב). פורו״ש בלע״ז:",
+                "<b>ודלדולין.</b> בשר שפירש ונדלדל. ואית דגרסי ותלתולין, בשר שנעשה כמו תל גבוה. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>שאינן מיטמאין בבהרת.</b> בארבעה מראות נגעים, שאת ותולדתה בהרת ותולדתה:",
+                "<b>תוך העין תוך האוזן.</b> שכל אלו אינן חשובים כעור בשר, והכתוב אומר (שם י״ג) והיה בעור בשרו:",
+                "<b>הקמטין.</b> שבשאר הגוף:",
+                "<b>והקמטין שבצואר.</b> תנא סיפא, לגלויי דקמטין דרישא קמטין של שאר הגוף הן. דלא תימא קמטין דצואר דוקא דלא מתחזי כאחריני:",
+                "<b>תחת הדד.</b> כשנראית כמניקה את בנה, מה שאינו נראה באותה שעה אינו מטמא:",
+                "<b>ובית השחי.</b> כשנראה כמוסק זיתים:",
+                "<b>כף הרגל.</b> מה שתחת [הקערורית] של הרגל. דכל אלו אינן עור בשר הנראה:",
+                "<b>והצפורן.</b> לא חשיבא עור בשר:",
+                "<b>הראש והזקן.</b> אינן מיטמאין בבהרת, דכתיב [שם] נתק הוא צרעת הראש או הזקן הוא, אין לראש ולזקן טומאה אלא טומאת נתקין בלבד:",
+                "<b>השחין והמכוה והקדח המורדין.</b> שלא נתרפאו יפה ולא נקרם העור שלהם כקליפת השום:",
+                "<b>אין מיטמאין משום נגע.</b> דבשחין כתיב [שם] שחין ונרפא, ובמכוה נמי כתיב [שם] והיתה מחית המכוה:",
+                "<b>קדח.</b> הוא שחין שבא מחמת דבר אחר, כגון מחמת מכת אבן או עץ או גפת או סיד, ומכוה נמי שלא באה מחמת האש עצמו אלא מחמת תולדות האש, כגון רמץ חם וגפסית חם, כל אלו קרויין קדח. לשון כקדוח אש המסים. וקדח המורד נמי שלא נתרפא ולא העלה קרום כקליפת השום, אינו מטמא משום נגע:",
+                "<b>המורדים.</b> כל זמן שלא נתרפאו שלא העלו קרום, קרויין מורדים, כלומר שעדיין עומדים במרדם. ואית דגרסי מוררים בשני רישי״ן. לשון רר בשרו (שם ט״ו):",
+                "<b>ואין מצטרפים בנגעים.</b> אם היה חצי גריס נגע בעור בשרו וחצי גריס באחת מן המקומות הללו, אין מצטרפים לכגריס:",
+                "<b>ואין הנגע פושה לתוכן.</b> דכיון דלא מיטמאו באום לא מיטמאו נמי בפשיון:",
+                "<b>ואינם מיטמאין משום מחיה.</b> דאם פרח בכולו ויש בראשו או בכף רגלו או בקמטין בשר חי, אין מיטמאין משום מחיה. אי נמי, אם היה אחד מן המקומות הללו מבוצר בתוך הנגע, אינו מיטמא משום מחיה:",
+                "<b>ואינם מעכבים את ההופך כולו לבן.</b> אם פרחה הצרעת בכולו חוץ מאחד מהמקומות הללו, אין מעכבין, דכתיב (ויקרא י״ג) וכסתה הצרעת את כל עור הנגע, עור הראוי להיות בו נגע, פרט לאלו שאין מיטמאין משום נגע:",
+                "<b>חזר הראש והזקן ונקרחו.</b> שנקרח השער שהיה בהן ונעשו כעור בשר. וכן השחין והמכוה והקדח שנעשו צרבת, שנתרפאו וקרם עליהם עור כקליפת השום:",
+                "<b>הרי אלו מיטמאין בנגעים.</b> בארבעה מראות. וה״ה דהוה מצי למתני נתפשטו הקמטין, נמי מיטמאין בנגעים:",
+                "<b>ואין מצטרפין בנגעים.</b> ראש וזקן אין מצטרפין. וכן עור הבשר והזקן, או עור הבשר והראש, אין מצטרפין. דאם בא לו חצי גריס נתק בראש, אי נמי חצי גריס נתק בזקן וחצי גריס נגע בעור בשר, אין מצטרפין. וכן חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:",
+                "<b>ואין הנגע פושה לתוכן.</b> נגע של עור בשר אין פושה לא בנתק הראש ולא בנתק הזקן ולא בשחין ולא במכוה, דלא חשיבי כעור בשר:",
+                "<b>ואין מיטמאין משום מחיה.</b> דנתקים מיטמאין בשער צהוב ופשיון. ושחין ומכוה בשער לבן ופשיון:",
+                "<b>אבל מעכבין את ההופך כולו לבן.</b> שאם פרחה הצרעת בכולו ונשאר הראש או הזקן שנקרחו שלא פרחה הצרעת בהן, או השחין והמכוה והקדח שנעשו צרבת, טמא עד שיפרח בכולו:",
+                "<b>הראש והזקן שלא העלו שער.</b> כגון קטן שלא צמח זקנו או לא השעיר ראשו, נידונים כעור בשר ליטמא בבהרת. וכן הדלדולין שבראש ובזקן דלית בהו שער, נידונים כעור בשר, ומעכבים את הפריחה, והנגע פושה לתוכן, ומצטרפין לכגריס:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו בהרות טהורות, שהיו בו קודם מתן תורה.</b> מי שהיתה בו צרעת קודם מתן תורה, לא היה טמא מחמת אותו נגע לאחר מתן תורה, דכתיב (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו, פרט לזה שכבר היה. וכל הני נמי דחשיב, מהתם נפקי דבעינן שיוולד הנגע בשעה שראוי ליטמא בו ולא קודם, כמו גר עד שלא נתגייר וקטן עד שלא נולד, וכן כולם:",
+                "<b>בקמט ונתגלה.</b> שהיה מתחלה הנגע מוסתר בתוך הקמט והיה טהור מפני שהוא בבית הסתרים, ואח״כ נתגלה:",
+                "<b>ובמורדים.</b> כלומר בשחין ומכוה המורדים שלא נתרפאו ולא העלו קרום כקליפת השום:",
+                "<b>עד שלא העלו שער.</b> בא הנגע, דחשיבי כעור בשר, היינו תחלתן טומאה. וכשעלו שערות, הוי טהרה, שדינן בנתקים. וכשנקרחו, היינו סופן טומאה. וכן שחין ומכוה וקדח דעד שלא באו בא הנגע, היינו טומאה. וכשבא השחין והמכוה והקדח, היינו טהרה. דבעינן שיקדים השחין והמכוה לשאת, דכתיב (ויקרא י״ג:י״ט) והיה במקום השחין שאת, שיקדים השחין לשאת ולא שתקדים השאת לשחין. כשחזרו ונעשו צרבת, היינו טומאה:",
+                "<b>וחיו.</b> שנתרפאו יפה:",
+                "<b>רבי אליעזר בן יעקב מטמא.</b> כיון דבתחילה בא הנגע בעור הבשר וחזר סופו לקדמותו, לא חיישינן להפסק שבינתיים:",
+                "<b>וחכמים מטהרים.</b> הואיל והפסיק הטהרה שבינתיים. והלכה כחכמים:"
+            ],
+            [
+                "<b>נשתנו מראיהן.</b> אבהרות טהורות קאי. כגון דהוות כשלג עד שלא נתגייר, ומשנתגייר נעשית כסיד ההיכל:",
+                "<b>כצמר לבן וכקרום ביצה.</b> כלומר, תחילה היתה כצמר לבן ועכשיו נעשית כקרום ביצה:",
+                "<b>נעשית מספחת שאת או מטפחת עזה.</b> כלומר, שהשאת נעשית מספחת, שחזרה להיות כתולדה שלה. או שהעזה נעשית כמספחת שלה. ופרושי קמפרש לרישא דקתני היתה כשלג ונעשית כסיד ההיכל, היינו שנעשית עזה מספחת. ואותה שהיתה כצמר לבן ונעשית כקרום ביצה, היינו שנעשית שאת מספחת:",
+                "<b>וכסיד ההיכל וכשלג.</b> כלומר היתה כסיד ההיכל ועכשיו נעשית כשלג:",
+                "<b>רבי עקיבא אומר כו׳</b> והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>בהרת.</b> מהשתא איירי בבהרות טמאות:",
+                "<b>ואין בה כלום.</b> לא מחיה ולא שער לבן:",
+                "<b>בתחלה.</b> כשהובא אל הכהן. וכן בסוף שבוע ראשון אם לא נולד בה כלום, יסגיר:",
+                "<b>בסוף שבוע שני.</b> אם לא נולד בה כלום, פטור. וכן לאחר הפטור, אם לא נולד בה כלום, עומד בפטור זה כל ימיו ושוב אינו מסגירו:",
+                "<b>עודהו מסגירו.</b> שהיה רוצה להסגירו, בין בתחלה כשהובא אל הכהן, בין בסוף שבוע ראשון, ולא הספיק להסגירו עד שנולדו סימני טומאה, כגון בתחלה בשער לבן ומחיה, ובסוף שבוע ראשון בשער לבן ומחיה ופשיון, יחליט. אבל משהסגירו, הא תנן לעיל בריש פ״ג, אין מחליטין את המוסגר:",
+                "<b>ופוטר.</b> כלומר או פוטרו, כגון בסוף שבוע שני. ואפילו לאחר הפטור אם נולדו סימני טומאה, יחליט:",
+                "<b>עודהו מחליטו.</b> שהיה [בא] להחליט ולא הספיק עד שהלכו סימני טומאה:",
+                "<b>בתחלה.</b> כשהובא אל הכהן, או בסוף שבוע ראשון, יסגיר. אבל אם משהחליטו הלכו להן, כגון שהחליטו בשער לבן והלך לו שער לבן ובהרת קיימת, אין מסגירו עליה, אלא פוטרו וטהור:"
+            ],
+            [
+                "<b>התולש סימני טומאה.</b> כגון שער לבן בעור בשר, ושער צהוב בנתקים:",
+                "<b>והכווה את המחיה.</b> דמשנכוית אינה סימן טומאה:",
+                "<b>עובר בלא תעשה.</b> דהשמר בנגע הצרעת. וכל מקום שנאמר השמר, פן, ואל, אינו אלא לא תעשה:",
+                "<b>ולטהרה.</b> כלומר ולענין טהרה מה דינו:",
+                "<b>עד שלא בא אצל כהן.</b> אם תלשן, טהור. ואם תלשן לאחר חלוטו, טמא:",
+                "<b>הולכים לגדווד גרסינן.</b> והוא שם מקום:",
+                "<b>בתוך הסגרו מהו.</b> אם תלש סימני טומאה בתוך שבוע של הסגר ראשון או של הסגר שני, מהו:",
+                "<b>התחלתי מביא להם ראיות.</b> בתוספתא מייתי דכך היתה ראיתו, מפני מה עד שלא בא אצל כהן, טהור, לא מפני שלא ראה הכהן סימני הטומאה שבו, התולש סימני הטומאה תוך הסגר נמי דין הוא שיהא טהור, שלא ראה הכהן סימני טומאה שבו. הלכך, אחד עומד בפני הכהן, כלומר אחד אותו העומד בפני הכהן ומיהר לתלוש סימני טומאה קודם שיאמר לו הכהן טמא אתה, ואחד אותו שתלשן תוך ימי הסגרו, בין זה ובין זה טהורין. וכן הלכה:",
+                "<b>מאימתי היא טהרתו.</b> של אותו שתלש סימני טומאה לאחר חלוטו:",
+                "<b>כשיוולד לו נגע אחר ויטהר ממנו.</b> דכיון דנתרפא מן השניה, אגלאי מלתא דחס רחמנא עליה, ואי נמי הוות קיימא קמייתא הוה מיתסי מינה כמו מזו:",
+                "<b>עד שתפרח בכולו.</b> נגע האחרון, דליכא למיחש למידי. דהא אי הוה ביה נמי קמא, השתא מיהא הוי טהור:",
+                "<b>או עד שתתמעט בהרתו מכגריס.</b> דאפילו לא נתלש השער ולא נכוית המחיה, היה נטהר, מכיון דנתמעטה הבהרת מכגריס. ומיהו עד שתפרח בכולו לא קאי אלא אתולש סימני טומאה, אבל כווה את המחיה אינו נטהר בפריחה, שאילו היתה המחיה קיימת לא היה טהור בפריחה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ונקצצה טהורה.</b> דכתיב (ויקרא י״ג:מ״ו) כל ימי אשר הנגע בו יטמא, ולא ימים שהיתה בו בהרת ונקצצה:",
+                "<b>קצצה מתכוין.</b> בתוספתא מוכח דהיכא דקצץ כל הבהרת וקצץ מן הבשר אשר סביבותיה עמה, כולי עלמא לא פליגי דאין לו טהרה עולמית, דקנסוהו רבנן מאחר שנתכוין לשרש אחריה. והיכא דקצצה ושייר ממנה כל שהוא, כולי עלמא לא פליגי דיש לו טהרה בפריחה, כיון דשייר ממנה לא קנסוהו כולי האי. כי פליגי, כשקצצה מצומצמת הבהרת כמו שהיא לא פחות ולא יותר: ",
+                "<b>ר׳ אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו.</b> והלכה כחכמים. הכא לא גרסינן במילתייהו דחכמים או עד שתתמעט בהרת מכגריס, דדוקא גבי תולש סימני טומאה דרישא ונשארה הבהרת, התם שייך למתני עד שתתמעט מכגריס, אבל הכא הרי נקצצה כל הבהרת:",
+                "<b>ואם היתה בראש הערלה ימול.</b> לאו במילה בזמנה איירי, דהא מילתא דפשיטא היא, השתא שבת דאיסור סקילה דחיא, צרעת דאיסור לאו גרידא לא כ״ש, אלא אפילו מילה שלא בזמנה שאינה דוחה את השבת, דוחה את הצרעת, דאתי עשה דמילה ודחי את לא תעשה דצרעת, דהכי קיימא לן בכל התורה כולה, כל מקום שאתה מוצא עשה ולא תעשה, אם אתה יכול לקיים את שניהם, מוטב. ואם לאו, יבא עשה וידחה את לא תעשה:"
+            ]
+        ],
+        [
+            [
+                "<b>הפורח מן הטמא טהור.</b> טמא שנחלט באחד מן הנגעים, ואחר כך פרחה בכולו, טהור:",
+                "<b>חזרו בו ראשי אברים.</b> אם לאחר הפריחה חזרו ונתגלו אפילו ראשי אברים בלבד:",
+                "<b>טמא.</b> דכתיב (ויקרא י״ג:י״ד) וביום הראות בו בשר חי יטמא. והוא שייראו כעדשה:",
+                "<b>עד שתתמעט בהרתו מכגריס.</b> שילך כל הנגע ולא ישתייר בו כגריס:",
+                "<b>מטהור טמא.</b> טהור שפרחה צרעת בכולו. כגון שהחליטו בשער לבן או במחיה ונשר שער לבן או נתכסית המחיה ופטרו, אי נמי הסגירו בבהרת כגריס ועמד בעיניו שני שבועות ופטרו, בכל הני אם אחר פטורו פרחה בכולו, טמא:",
+                "<b>עד שתחזור לכמות שהיתה.</b> דאם נשתייר מן הפריחה כל שהוא סמוך לאום, טמא משום פשיון. והא דתנן בסמוך שאם הלכה מחיה ואח״כ פרחה ככולו, טהור, ותנן נמי בהרת ובה שער לבן פרחה בכולו אע״פ שהשער לבן במקומו, טהור, ומשמע וכל שכן אם אינו במקומו שהוא טהור, התם מיירי שלא פטרו הכהן עדיין כשפרחה בכולו, והכא מיירי כשפטרו ואחר כך פרחה בכולו:"
+            ],
+            [
+                "<b>ואח״כ הלכה לה המחיה.</b> שפשה הנגע עליה. אבל בשעת הפריחה לא הלכה לה מחיה עד אח״כ. [אבל לא נתכסית המחיה], אין הפריחה מטהרתו:"
+            ],
+            [
+                "<b>בהרת.</b> כגריס",
+                "<b>ובה שער לבן.</b> הא קמ״ל דפריחה מטהרת אחר כל סימני טומאה:",
+                "<b>פרחה במקצתו טמא.</b> אצטריך לאשמעינן אפילו פרחה ברובו, דלא אמרינן רובו ככולו. אי נמי אשמעינן דבסוף שבוע ראשון או בסוף שבוע שני טמא בפריחת מקצתו אפילו בכל שהוא משום פשיון:"
+            ],
+            [
+                "<b>שבפריחתן טיהרו טמא.</b> שעל ידי פריחתן טיהרו את הטמא. כשחזרו ונתגלו אחרי כן, חוזר לטומאתו:",
+                "<b>שבחזירתם טמאו טהור.</b> שעל ידי חזרתן שחזרו ונתגלו טמאו את הטהור, אם חזרו ונתכסו שפשה עליהם הנגע, טהור. ואם חזרו ונתגלו אח״כ, טמא. ואצטריך לאשמעינן דאפילו זימני טובא, כדקתני ואפילו מאה פעמים:"
+            ],
+            [
+                "<b>כל הראוי ליטמא בנגע הבהרת.</b> כגון עור בשר:",
+                "<b>מעכב את הפריחה.</b> אם נשתייר ממנו כל שהוא שלא פרחה בו, מעכב את טהרתו:",
+                "<b>וכל שאינו ראוי ליטמא בנגע הבהרת.</b> כגון ראש וזקן וכל הני דחשיב בהדייהו:",
+                "<b>אין מעכבין את הפריחה.</b> דאע״פ שלא פרח הנגע עליהם, כיון דפרח בשאר הגוף, טהור. וראשי אברים לא קא חשיב, דהנהו מעכבין את הפריחה, דראויין ליטמא בנגע הבהרת נינהו, שהרי הנגע פושה בהן:",
+                "<b>ונעשו צרבת טהורים.</b> אע״ג דעכשיו שנקרחו הראש והזקן ראויים ליטמא בנגע הבהרת, וכן שחין ומכוה וקדח המורדים שנעשו צרבת הרי הן כעור בשר, כיון דבשעת הפריחה לא היו ראויין, לא מעכבים וטהור:",
+                "<b>אע״פ שנעשה מקום המחיה בהרת טמא.</b> דפריחה קמייתא לאו פריחה היא, כיון דאשתייר מעור הבשר חצי עדשה סמוך לראש, ופריחה דהשתא שנתכסית המחיה של חצי עדשה נמי לא חשיבא פריחה, כיון דכבר נקרחו ונעשו צרבת והרי הן כעור בשר, ולא מהני עד דפרח נמי עלייהו:"
+            ],
+            [
+                "<b>אחת טמאה.</b> מוחלטת:",
+                "<b>ואחת טהורה.</b> לאחר הפטור. שעמד בעיניו בסוף שבוע שני:",
+                "<b>ופרחה מזו לזו.</b> בין מטהורה לטמאה בין מטמאה לטהורה:",
+                "<b>ואח״כ פרחה בכולו טהור.</b> משום דטהורה נעשית טמאה כשפרח ממנה לטמאה, דהרי פשתה, וכי פרח אח״כ בכולו, הוי פורח מן (הטמאה לטהור) [הטמא, וטהור]:",
+                "<b>בשפתו העליונה.</b> חצי גריס בהרת. ובשפתו התחתונה חצי גריס. וכשסוגר פיו נראית כגריס במקום אחד. וכן בשתי אצבעות ובשני ריסי עיניו, כשמדבקן נראית כגריס שלם:",
+                "<b>אבל לא בבוהק.</b> מראה לבנונית למטה מארבעה מראות ומעכב את הפריחה:",
+                "<b>חזרו בו ראשי אברים.</b> שנתגלו מן הנגע ונעשה בוהק:",
+                "<b>טהור.</b> וה״ה בשאר הגוף. דאע״ג דבוהק מעכב את הפריחה בתחלה, אינו מעכב בסוף. ואגב סיפא דבעי למתני ראשי אברים, תנא הכא ראשי אברים. ובסיפא נקט ראשי אברים להודיעך כחו דר׳ מאיר דאפילו בראשי אברים שנתגלו פחות מכעדשה ונעשו בוהק מטמא ר״מ, וכל שכן בשאר הגוף. והך רישא דחזרו בו ראשי אברים כמין בוהק טהור, כרבנן אתיא ולא כר״מ. ורבנן דמטהרי, לאו דוקא פחות מכעדשה, דאפילו טובא נמי טהור, דבוהק בסוף אינו מעכב. והלכה כחכמים:"
+            ],
+            [
+                "<b>הבא כולו לבן.</b> מתחלה בא כולו מכוסה בנגע:",
+                "<b>יסגיר.</b> כדין בהרת כגריס. שמא יוולד לו שער לבן או מחיה. דאין פריחה מטהרת בתחילה:",
+                "<b>נולד לו שער לבן.</b> בסוף שבוע ראשון או בסוף שבוע שני, יחליט. ואם לא באו סימני טומאה, יפטור:",
+                "<b>השחירו שתיהן.</b> כל הני דחשיב, סימני טהרה נינהו, ומפורשים הם לעיל בסוף פרק קמא:",
+                "<b>נולד לו מחיה או שער לבן.</b> אם לאחר שבאו סימני טהרה הללו נולד לו מחיה או שער לבן, טמא. ואם לאו, טהור:",
+                "<b>וכולן שחזרו בהם ראשי אברים.</b> הבא כולו לבן בתחילה, בין שהוזקק להסגיר בין להחליט בין לפטור, אם חזרו ונתגלו ראשי אברים שלהן, הרי הן כמו שהיו וטהורים, דלא חשיבי מחיה. כיצד, הבא כולו לבן בתחלה והוסגר שני שבועות ולא נולדו בו סימני טומאה, ופטרו, ואח״כ נתגלו בו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הפטור, וטהור. ואם החליטו בשער לבן והשחירו השערות ואח״כ נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך החלט וטהור. ואם בסוף שבוע ראשון או בסוף שבוע שני נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הסגר, וטהור. כך נראית פירוש משנה זו מתוך תורת כהנים. אבל רמב״ם לא פירשה כן:",
+                "<b>פרחה במקצתו.</b> במקצת ראשי אברים שנתגלו:",
+                "<b>טמא.</b> שהרי פשה הנגע:",
+                "<b>פרחה בכולו.</b> אחר שפרחה במקצתו:",
+                "<b>טהור.</b> דהוי ליה פורח מן הטמא. אבל אם מתחלה לאחר שנתגלו ראשי אברים פרחה בכולו בבת אחת, טמא משום פשיון. והא דתנא רישא פרחה במקצתו טמא, הוא הדין פרחה בכולו נמי טמא, ולא נקט פרחה במקצתו אלא משום דבעי למתני בתרה פרחה בכולו טהור, דהיינו לאחר שפרחה במקצתו:  "
+            ],
+            [
+                "<b>מתוך הטהרה טמא.</b> כגון הבא כולו לבן בתחלה, ולאחר הסגר או החלט נטהר, דאם חזרו בו ראשי אברים ונתגלו, טהור, כדפרישנא לעיל. ואם מתוך טהרה זו חזרו ונתכסו בבת אחת, טמא משום פשיון, והיינו דקאמר אם פרחה כולו כאחת מתוך טהרה, טמא, כדפרישנא במתניתין דלעיל דאם פרחה כולו בבת אחת נמי טמא כמו פרחה במקצתו:",
+                "<b>פטור מן הפריעה ומן הפרימה.</b> כל זמן שהוא מוסגר. ואילו טהור מתוך החלט, חייב בפריעה ופרימה, כל זמן שהוא מוחלט. פריעה ופרימה, בגדיו יהיו פרומים וראשו יהיה פרוע:",
+                "<b>מטמאין בביאה.</b> אם באו אל האוהל נטמא כל אשר באוהל:"
+            ],
+            [
+                "<b>פרחה בכולו ואח״כ נתגלו בו ראשי אברים.</b> הכא מיירי שלא הספיק להחליטו עד שפרחה בכולו ונתגלו ראשי אברים, דר ישמעאל מדמי ליה לבא כולו לבן בתחילה חוץ מראשי אברים, דטעון הסגר. ור׳ אלעזר בן עזריה סבר, דכיון דאילו לא פרחה היה מחליטו, דינו כבהרת קטנה ובה מחיה, דאי פרחה בכולו ואח״כ נתגלו ראשי אברים, טמא. ועוד יש לפרש, דאפילו החליטו במחיה ופרחה בכולו וטיהרו, קסבר ר׳ ישמעאל דאין מטמא בחזרת ראשי אברים, דכי מטמא בחזרת ראשי אברים שאחר פריחה היכא דטהר בתורת פריחה, אבל הכא לאו בתורת פריחה טהר, דהא אילו נתמעטה מחיה מכעדשה [נמי] טהור:"
+            ],
+            [
+                "<b>מי שהיה מוחלט.</b> בשער לבן או במחיה או בפשיון:",
+                "<b>לא הספיק להראות לכהן.</b> שסימני טומאה הלכו:",
+                "<b>שאילו הראה לכהן.</b> כשהלכו סימני טומאה היה מטהר, ואם אחר כן היה פורח, היה טמא, דהוה ליה פורח מן הטהור, אבל השתא הוי ליה פורח מן הטמא, וטהור:",
+                "<b>בהרת ואין בה כלום.</b> אין בו סימן מסימני טומאה:",
+                "<b>עד שפרחה בכולו טמא.</b> כלומר, טעון הסגר כבא כולו לבן בתחילה. ואם מתחילה קודם שפרחה הראה אל הכהן היה מסגיר, ובסוך שבוע כשפרחה, הוי ליה פורח מתוך הסגר וטהור:"
+            ]
+        ],
+        [
+            [
+                "<b>השחין והמכוה מיטמאין בשבוע אחד.</b> אם נולד במקומן בהרת, מסגירן שבוע אחד, ולסוף שבוע אם יש בו שער לבן או פשיון, מחליטו. ואם לאו, פוטרו. אבל במחיה אין מיטמאין, דמחית בשר חי בעינן, ואין זה בשר חי, כיון דמקומו שחין ומכוה:",
+                "<b>בגפת.</b> פסולת של זיתים, והוא חם מחמת עצמו. וכן חמי טבריא מחמת מקורן הן חמים ולא מחמת האור:",
+                "<b>כל שאינו מחמת האש זהו שחין.</b> לאתויי אבר מעיקרו:",
+                "<b>רמץ.</b> אפר כירה, וחם מחמת האור:",
+                "<b>כל שהוא מחמת האש.</b> לאתויי חמי האור:"
+            ],
+            [
+                "<b>אין מצטרפין.</b> חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:",
+                "<b>ואין פושין מזה לזה.</b> דאם שחין ומכוה זה אצל זה, ובאחד מהן בהרת כגריס, והסגירה, ובסוף שבוע פשתה לחברו או לעור הבשר, אין מחליטו. וכן אם הבהרת בעור הבשר ופשתה לשחין או למכוה, לא חשוב פשיון:",
+                "<b>היו מורדין.</b> שלא נתרפאו יפה ולא נקרם העור ועדיין מוציאין ליחה, אין מטמאין בנגעים, דכתיב [ויקרא יג] שחין ונרפא, ובמכוה כתיב [שם] והיתה מחית המכוה:",
+                "<b>אע״פ שנעשה מקומו צלקת.</b> שניכר שהיה שם שחין או מכוה ואין שוה לשאר עור בשר, אעפ״כ נידון כעור הבשר, מאחר שנעשה קרום חזק:"
+            ],
+            [
+                "<b>אמרו לו למה.</b> יסגיר הא אי אפשר להוולד לו סימן טומאה:",
+                "<b>לגדל שער אין ראויה.</b> דכף היד אינו מגדל שער לעולם:",
+                "<b>לפשיון אינה פושה.</b> דשחין ומכוה אין פושין לעור הבשר:",
+                "<b>למחיה אינה מטמא.</b> דהא תנן בשני סימנים בשער לבן ובפשיון, ולא במחיה:",
+                "<b>שמא תכנוס.</b> כגריס, וכשיראנה הכהן בסוף שבוע יפטור אותו, ולאחר הפטור תחזור ותפשה בתוך השחין שמקומו כסלע, ויחליט:",
+                "<b>אמרו לו הרי מקומה כגריס.</b> כלומר, ואם היה מקום הצרבת כגריס בלבד והבהרת בתוכה, למה יסגיר, והלא אין שייך לומר כאן שמא תכנוס ותפשה:",
+                "<b>אמר להן לא שמעתי.</b> כלומר גם זה יסגיר, אבל לא שמעתי בו טעם:",
+                "<b>אלמד בו.</b> תרשני שאלמד בדין זה דבר:",
+                "<b>אם לקיים דברי חכמים הן.</b> אם תמצא טעם לקיים דברי חכמים שאמרו שטעון הסגר, אמור, אבל ללמד שאינו טעון הסגר לא תאמר, שאיני מניח מה שקבלתי מרבותי ושומע ממך:",
+                "<b>שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו.</b> ששחין פושה לשחין. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנתקים.</b> נגעים שבראש או בזקן, קרויין נתקים, על שם שהשער ניתק ונופל ונושר מחמת הנגע. והנתקים אין מיטמאין בארבעה מראות כנגע שבמקום בשר, אלא מיטמאים בכל מראות:",
+                "<b>בשער צהוב.</b> דומה לתבנית זהב:",
+                "<b>דק לקוי קצר.</b> מה שאמרה תורה ובו שער צהוב דק, משמעותו לקוי קצר:",
+                "<b>אפילו ארוך.</b> שאין משמעות דק אלא רקיק:",
+                "<b>מה הלשון אומרים.</b> מלשון בני אדם אתה למד. כשאומרים קנה זה דק, מה משמעו, בין לקוי קצר בין לקוי ארוך. ואית ספרים דגרסי, ולא לקוי ארוך. בתמיהה. כלומר שמא לקוי קצר ולא לקוי ארוך:",
+                "<b>נלמד מן השער.</b> דרך בני אדם כשאומרים על השער שהוא דק, על הלקוי קצר אומרים, ולא על הלקוי הארוך. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>מכונס.</b> שתי שערות במקום אחד:",
+                "<b>מפוזר.</b> אחד במזרח הנגע ואחד במערבו:",
+                "<b>מבוצר.</b> שהשער באמצע הנתק, כמבצר שהוא באמצע העיר:",
+                "<b>הפור.</b> שנהפך השער לצהוב מחמת הנתק, כגון שהנתק קדם לשער [צהוב]:",
+                "<b>שאינו הפוך.</b> שקדם שער צהוב לנתק:",
+                "<b>שאין שער אחר מציל מידו.</b> שאם יש בנגע שתי שערות לבנות, אפילו מלא שערות שחורות אינן מצילות (על השתי) שערות לבנות שלא יטמאו. אבל שער צהוב, אם יש עמו [שתי] שערות שחורות אינו מטמא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הצומח מציל.</b> שער שחור שצמח בנתק:",
+                "<b>מיד שער צהוב ומיד פשיון.</b> שאם הוחלט בשער צהוב או בפשיון ; וצמחו בו שתי שערות שחורות, טהור:",
+                "<b>בין מכונס.</b> דשתיהן במקום אחד:",
+                "<b>בין מפוזר.</b> אחד למזרח הנגע ואחד למערבו:",
+                "<b>והמשואר.</b> שקדמו שתי שערות שחורות הללו לנתק, כגון שכשניתק שער ראשו או זקנו כגריס נשארו בתוך הנתק שתי שערות שחורות:",
+                "<b>ומבוצר.</b> אם הן מבוצרות באמצע הנתק, מצילות. אבל [אם] עומדות מן הצד אין מצילות:",
+                "<b>עד שיהא רחוק מן הקמה.</b> עד שיהו שתי שערות הללו רחוקות מן השערות המקיפות את הנתק כשיעור שתי שערות. והשערות שסביב הנתק הן קרויין קמה. וכששערות הללו רחוקות מן הקמה מקום שתי שערות, נחשבות כמבוצרות בתוך הנגע:",
+                "<b>אחת צהובה ואחת שחורה.</b> בצהובה שקדמה לנתק דלא הוי סימן טומאה, אצטריך ליה למימר דאין מצטרפת עם השחורה להציל מיד שער צהוב ומיד הפשיון. וסתם מתניתין כר׳ אליעזר בן יעקב דאמר בסמוך לקמן דשער צהוב שקדם לנתק לא מטמא ולא מציל:"
+            ],
+            [
+                "<b>רבי יהודה מטמא.</b> כדתנן לעיל דרבי יהודה מטמא הפוך ולא הפוך:",
+                "<b>ר׳ אליעזר בן יעקב אומר לא מטמא ולא מציל.</b> רבי אליעזר בן יעקב ור׳ שמעון לפרושי מלתא דתנא קמא דאמר טהור קאתו, ר״א בן יעקב סבר, טהור דאמר ת״ק לומר שאינו מטמא, אבל אינו מציל. ור״ש סבר, טהור ומציל קאמר. ולעיל פסקינן דהלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כיצד מגלחין את הנתק.</b> בסוף שבוע ראשון (להסגרו) שלא פשה ולא נולד בו שער צהוב (כתיב והתגלח):",
+                "<b>היה מגלח חוצה לו.</b> מגלח סביב לנתק, ",
+                "<b>ומניח שתי שערות.</b> דכתיב (ויקרא י״ג:ל״ג) ואת הנתק לא יגלח, וכי מה יש בו, והלא כבר ניתק השער ונפל, אלא סמוך לנתק לא יגלח, שמשייר סביב לנתק שתי שערות מכל צד, נמצא הנתק מוקף שערות כעטרה:",
+                "<b>החליטו בשער צהוב.</b> ואחר שהוחלט בו הלך שער צהוב ואחרי כן חזר:",
+                "<b>וכן בפשיון.</b> שלא חזר שער צהוב אלא שפשה. בין כך ובין כך הרי הוא מוחלט כמו שהיה:",
+                "<b>בתחלה בסוף שבוע ראשון.</b> כלומר, דין זה שאמרנו נוהג בין שהחליטו בשער צהוב בתחילה כשהובא אל הכהן, בין שהחליטו בשער צהוב בסוף שבוע ראשון, או בסוף שבוע שני, או לאחר הפטור, כגון שעמד בעיניו שני שבועות ופטרו ולאחר הפטור נולד שער צהוב והחליטו. ובכולהו הלך שער צהוב וחזר. או שלא חזר אלא שפשה הנתק. הרי הוא כמו שהיה:",
+                "<b>החליטו בפשיון.</b> כמו שמפרש בהחליטו בשער צהוב כך יש לפרש החליטו בפשיון. והכא בפשיון לא גרסינן בתחילה, שאין הפשיון מטמא אלא אחר הסגר:"
+            ],
+            [
+                "<b>שני נתקים זה בצד זה.</b> שיש בכל אחד כגריס הקלקי, דבנתקים נמי בעינן כגריס, דכתיב נגע הנתק, הקיש נגע לנתק, מה הנגע בכגריס, אף נתק בכגריס. ואם שני הנתקים מונחים זה אצל זה ויש שיטת שער מפסקת בין שני הנתקים וחולקת אותה לשנים כמחיצה המפסקת:",
+                "<b>נפרץ.</b> שער של אותה השיטה:",
+                "<b>במקום אחד.</b> בסוף שבוע ראשון של הסגר או בסוף שבוע שני או לאחר הפטור:",
+                "<b>טמא.</b> שהרי פשה הנתק:",
+                "<b>בשני מקומות.</b> שאותה שיטה נפרצה למטה ולמעלה ונשארו מאותה שיטה שתי שערות באמצע:",
+                "<b>טהור.</b> דמבוצרות נינהו ומצילות:",
+                "<b>כמה תהא הפרצה.</b> אם בשני מקומות נפרץ, הוי שיעור הפרצה מקום שתי שערות, דבהכי חשיבי השערות שבאמצע מבוצרות:",
+                "<b>ואם במקום אחד נפרצו טמא.</b> אפילו נפרץ כגריס, טמא, שאין שער שחור מבוצר וכנוס בתוך הנגע, כיון דלא נפרץ בשני מקומות:"
+            ],
+            [
+                "<b>זה לפנים מזה.</b> כגון נתק כגריס הקלקי מרובע, ושיטה של שער מקיפו סביב, וחוץ לאותה שיטה מקיף נתק כגריס כל סביבותיה, דהיינו רצועה של נתק ברוחב כעדשה מקפת את השיטה של שער, שזהו שיעור הנתק המקיף השערות המבוצרות:",
+                "<b>נפרץ ממקום אחד טמא.</b> הפנימי. שהרי שער שחור בצדו ואינו מבוצר לתוכו. אבל החיצון טהור, דהא שתי שערות שחורות מבוצרות לתוכו:",
+                "<b>משני מקומות טהור.</b> הפנימי, וכל שכן החיצון. שנעשו שניהם נתק אחד ובתוכן שתי שערות שחורות מבוצרות:",
+                "<b>כמה תהא הפרצה.</b> משני מקומות ויהא טהור, מקום שתי שערות:",
+                "<b>נפרץ ממקום אחד כגריס טהור.</b> והא דאמרן נפרץ במקום אחד טמא, היינו בפחות מכגריס. אבל מאחר דנפרצה כגריס, אפילו ממקום אחד נעשו שני הנתקים אחד, ושערות הנשארות הרי הן מבוצרות:"
+            ],
+            [
+                "<b>ובו שער צהוב טמא.</b> שער צהוב מטמא בין בתחילה בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור:",
+                "<b>נולד בו שער שחור טהור.</b> אי בצמח לאחר הנתק, אע״פ שאינן מבוצרות. ואי במשואר, דוקא במבוצר, דרחוק מקמת הראש מקום שתי שערות כדאמרן:",
+                "<b>אע״פ שהלך לו שער שחור טהור.</b> דכיון דנטהר הצהוב, תו לא מטמא אע״פ שנשר השחור. אבל אם החליטו בפשיון, ובא השחור וטהר הפשיון ואחרי כן הלך השחור, חוזר הפשיון ומטמא. או שפשה וכנס וחזר ופשה, לא אמרינן כיון דנטהר הנתק לא מטמא:",
+                "<b>כל נתק שטהר שעה אחת.</b> בין שהחליטו בפסיון וכנס, או שבא שער שחור וטיהרו, בין החליטו בשער צהוב ובא שער שחור וטיהרו ואחרי כן הלך השחור, או מה שכנס חזר וניתק, שוב אין לנתק זה טומאה לעולם, אע״ג דקיימו סימני טומאה שלו כגון שער צהוב ופשיון. ולא מיבעי בהני דכבר טהרו בשער שחור, אלא אפילו פשה אחר שהלך השחור או נולד בו שער צהוב אחר, כיון דטהר הנתק כבר שוב אין לו טומאה:",
+                "<b>ר׳ שמעון אומר כל שער צהוב שטהר שעה אחת.</b> כגון האי דהוה קאי בשעה שבא השחור, אין לו טומאה לעולם. אבל אם אחר שהלך השחור נולד בנתק שער צהוב אחר או פשה אחרי כן, טמא, דכל נתק שטהר לא אמרינן. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>וניתק כל ראשו.</b> שפרח הנתק בכל הראש. בין שהוחלט בשער צהוב בין שהוחלט בפשיון:",
+                "<b>טהור.</b> דבכולהו פריחה מטהרת. ומנין שהפריחה מטהרת בראש, דכתיב (ויקרא י״ג:מ׳) ואיש כי ימרט ראשו קרח הוא טהור הוא. בזקן מנין, ת״ל ואיש, לרבות את הזקן. והבא כולו נתק בתחילה אינו טהור, כשם שהבא כולו לבן בתחלה אינו טהור בבהרת:",
+                "<b>אין מעכבין זה את זה.</b> אם היה בראש נתק כגריס ואח״כ ניתק כל הראש, אע״פ שלא ניתק הזקן, טהור. וכן כשפרח בזקן ולא פרח בראש, טהור, דאין מעכבין זה על זה:",
+                "<b>ודין הוא.</b> שיהו מעכבין:",
+                "<b>שיש דבר אחר מפסיק ביניהן.</b> ששער הראש והזקן דאין מיטמאין בבהרת, מפסיקין בין עור הפנים לשאר הגוף. ועור הפנים ושאר הגוף מעכבין זה על זה, דכל שראוי ליטמא בנגע הבהרת מעכב פריחת הבהרת:",
+                "<b>אין מצטרפין זה עם זה.</b> במקום שהראש והזקן מתחברים זה עם זה, אם נולד חצי גריס בזה וחצי גריס בזה, אין מצטרפין:",
+                "<b>ואין פושין מזה לזה.</b> דאם יש נתק כגריס בראש סמוך לזקן, ולסוף שבוע ראשון או לסוף שבוע שני או לאחר הפטור פשה בזקן, לא חשיב פשיון:",
+                "<b>מן הפרק של לחי.</b> העליון. מותח חוט מאוזן לאוזן, כל שמן החוט ולמעלה זהו הראש, וכל שמן החוט ולמטה זה הזקן:",
+                "<b>פיקה של גרגרת.</b> ראש השיפוי כובע, והבשר המקיף בשיפוי כובע מחוץ, קרוי פיקה:"
+            ],
+            [
+                "<b>הקרחת והגבחת.</b> שתיהן בראש, אלא שמשיפוע קדקוד ולאחוריו קרוי קרחת, משיפוע קדקוד כלפי פניו קרוי גבחת, כדתנן בסמוך. ואינם כנתקים, שהנתק חוזר ומגדל שער, והקרחת והגבחת אינן חוזרין ומגדלין שער:",
+                "<b>מיטמאות בשני שבועות.</b> דכתיב (ויקרא י״ג:מ״ג) כמראה צרעת עור בשר, מה עור בשר בשני שבועות, אף כאן בשני שבועות:",
+                "<b>ובמחיה ובפשיון.</b> דכתיב [שם] צרעת פורחת היא בקרחתו. צרעת, מלמד שמטמאה במחיה. פורחת, מלמד שמטמאה בפשיון. היא, מלמד שאינה מיטמאה בשער לבן:",
+                "<b>נשם.</b> סם שהאוכלו אינו מגדל שער, והסך בו אינו מגדל שער:",
+                "<b>מכה שאינה ראויה לגדל שער.</b> כגון מכה גדולה שהבשר נעשה צלקת:",
+                "<b>פיקה של צואר.</b> היא חוליא הראשונה של צואר:",
+                "<b>ואין פושות מזו לזו.</b> מקרחת לגבחת ומגבחת לקרחת. ",
+                "<b>אם יש שער.</b> מפסיק ביניהן בין קרחת לגבחת. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבגדים.</b> לאתויי בגדים של עבדים ונשים וקטנים, ואפילו של גר תושב. ובלבד שהן מצמר ופשתים, כדכתיב (ויקרא י״ג) בבגד צמר או בבגד פשתים, בגדים של צמר ופשתים אין, בגדים של מידי אחרינא לא:",
+                "<b>יראו בתחילה.</b> אפילו בנגע שהיה בהם קודם שבאו לידי ישראל. דהאי בגד הוה חזי לנגעים, אלא שרשותו של נכרי היתה מעכבת, הלכך ימים שהיה בהן הנגע בעודו ברשות הנכרי אינן עולים לו מן המנין, ומשבא לרשות ישראל ייראה בתחלה:",
+                "<b>ועורות הים אינן מיטמאין.</b> דכתיב (ויקרא י״ג:מ״ח) לפשתים ולצמר או בעור, מה צמר ופשתים מין הגדל בארץ, אף עור ממין הגדל בארץ:",
+                "<b>חיבר להן.</b> לעורות של דגים הגדלים מן הים:",
+                "<b>מן הגדל בארץ אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו כדרך חיבורו, בשתי תכיפות או יותר:"
+            ],
+            [
+                "<b>שטרפן.</b> שעירבן ועשה מהן בגד:",
+                "<b>אם רוב מן הגמלים וכו׳</b> שהצמר של רחלים מתבטל ברוב:",
+                "<b>מחצה למחצה.</b> שצמר גמלים כצמר רחלים בשוה:",
+                "<b>וכן הפשתן והקנבוס שטרפן זה בזה.</b> ועשה מהן בגד, דינן כדין צמר גמלים וצמר רחלים שטרפן:"
+            ],
+            [
+                "<b>הצבועים.</b> אפילו בידי שמים:",
+                "<b>הבתים בין צבועים.</b> אפילו בידי אדם:",
+                "<b>העורות כבתים.</b> ואפילו צבועים בידי אדם מיטמאין בנגעים. והלכה שהבגדים אין מיטמאין צבועים ואפילו בידי שמים, דכתיב [שם] בבגד צמר או בבגד פשתים, מה פשתים כברייתו, אף צמר כברייתו. וכתיב לפשתים ולצמר, מה פשתים לבן, אף צמר לבן. ועורות הצבועים בידי אדם אין מיטמאין בנגעים. אבל בידי שמים מיטמאין בנגעים, כדברי ר׳ שמעון:"
+            ],
+            [
+                "<b>ששתיו צבוע.</b> השתי שלו צבוע. ואין צבוע מיטמא:",
+                "<b>וערבו לבן.</b> ואי אזלינן בתר הערב הוא לבן ומיטמא:",
+                "<b>הכל הולך אחר הנראה.</b> בסתם בגדים הערב נראה, בכרים וכסתות השתי נראה. והכל לפי האומנות:",
+                "<b>ירקרק.</b> ירוק שבירוקים:",
+                "<b>אדמדם.</b> אדום שבאדומים. כלומר, שמראה הירקות והאדמימות בהם חזק מאוד. ירקרק, ככנף הטווס וכהוצין של דקל. אדמדם, כזהורית יפה שבדם:",
+                "<b>היה ירקרק.</b> כגריס, ולבסוף שבוע פשה אדמדם אצל ירקרק:",
+                "<b>נשתנה ופשה.</b> כגון שהיה בתחילה ירקרק כגריס, ולבסוף שבוע פשה ונעשה גדול כסלע, ובין האום ובין הפשיון שלו אדמדם:",
+                "<b>נשתנה ולא פשה.</b> בתחילה כגריס של ירקרק, ולבסוף כגריס של אדמדם:",
+                "<b>כאילו לא נשתנה.</b> ואותו שפשה טעון שריפה, ואותו שלא פשה מסגירו שבוע שני:",
+                "<b>יראה [בתחלה]</b> דחשיב לנשתנה כנגע אחר. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>העומד.</b> בעינו בסוף שבוע ראשון, שלא פשה ולא כהה מראיתו:",
+                "<b>יכבס.</b> מקום הנגע ויסגיר:",
+                "<b>העומד בשני.</b> בסוך שבוע שני לא כהה ולא פשה:",
+                "<b>הפושה בזה ובזה.</b> בסוף שבוע ראשון או בסוף שבוע שני:",
+                "<b>הכהה בתחילה.</b> כשהובא אל הכהן וראהו וקודם שהסגיר כהה:",
+                "<b>יכבס ויסגיר.</b> כאילו כהה בסוף שבוע ראשון:",
+                "<b>הכהה.</b> שהיה מתחילה חזק הירקות או האדמימות, ונעשה ירוק בינוני או אדום בינוני:",
+                "<b>אינו זקוק לו.</b> אין זקוק להסגירו, וטהור. והלכה כחכמים:",
+                "<b>הכהה בראשון יכבס ויסגיר.</b> כאילו לא כהה:",
+                "<b>הכהה בשני.</b> דבסוף שבוע שני מצאו שכהה:",
+                "<b>קורעו ושורף מה שקרע, וצריך מטלית.</b> לשון טלאי. חתיכת בגד במקום הקרע, דכתיב ואם תראה עוד, ואין עוד אלא מקומו, מלמד שהוא טולה עליו מטלית:",
+                "<b>רבי נחמיה אומר כו׳</b> ואין הלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>חזר נגע לבגד.</b> במקום אחר מן הבגד. ולא במטלית שנתן על מקום הקריעה:",
+                "<b>מציל את המטלית.</b> כששורף את הבגד כולו. כדכתיב ואם תיראה עוד בבגד וגו׳ ושרף את הבגד. מציל את המטלית, אותו טלאי שנתן על מקום הקריעה מצילו, ואינו שורפו עם הבגד:",
+                "<b>חזר למטלית.</b> לאותו טלאי שחיבר בו:",
+                "<b>שורף את הבגד.</b> כאילו חזר בבגד עצמו. אבל המטלית אינו טעון שריפה, אלא אם הוא שלש על שלש, מסגירו. ואם עמד בעיניו שבועות שנים או פשה בשבוע ראשון, שורף. ואם פחות משלש על שלש אינו מיטמא בנגעים:",
+                "<b>הטולה מן המוסגר.</b> שעשה טלאי מחתיכת בגד מוסגר על בגד טהור. ומוסגר קרי לבגד שעמד בעיניו בשבוע ראשון, ובשבוע שני כהה. דקורע ממנו הנגע ושורף מה שקרע, ושאר הבגד קרוי מוסגר:",
+                "<b>חזר הנגע לבגד המוסגר.</b> שניטלה ממנו חתיכה זו שהיא עתה טלאי לבגד טהור, אע״פ שהבגד המוסגר טעון שריפה כדכתיב ואם תיראה עוד בבגד וגו׳:",
+                "<b>מציל את המטלית.</b> היינו הטלאי הזה שניטל ממנו ומחובר בבגד טהור, מצילו ואינו שורפו עם הבגד המוסגר:",
+                "<b>חזר.</b> הנגע ",
+                "<b>למטלית.</b> לחתיכה זו שניטלה מן המוסגר:",
+                "<b>ישרף.</b> המוסגר בכל מקום שהוא, כאילו היתה חתיכה זו מחוברת בו. וחתיכה תשמש הבגד השני שהיא מחוברת בו, בסימנים. שמסגיר עם הבגד השני. דדינו של שני כאילו הנגע בו, בין לענין הסגר בין לענין שריפה וכיבוס וכל דבר. ולאחר ששמשה הבגד השני, אפילו הלך הנגע לגמרי מן החתיכה, טעון שריפה, שהרי משחזר בו הנגע מתחילתו כבר הוזקק לשריפה:"
+            ],
+            [
+                "<b>קייטא.</b> מלבוש שרגילים ללבוש בימות החמה. תרגום קיץ, קייטא. ולי נראה שהוא לשון רומ״י שקורים למלבוש של אשה קוטייא:",
+                "<b>שיש לה פספסין.</b> מנומרת בצבעים הרבה, לבן וירוק ושחור ודומיהן. פספסין לשון פס יד, שפיסת יד מבגד לבן ופיסת יד מבגד של צבע:",
+                "<b>ולבנים פושים מזה לזה.</b> מלבן ללבן. ואף על פי שהצבוע מפסיק, חשוב פשיון. דפשיון רחוק מטמא בכגריס:",
+                "<b>והרי הוא פספס יחידי.</b> כלומר, אם לא היה בו אלא פספס אחד לבן, וכל שאר הפספסין צבועין, מי בעי הסגר, או לא, משום דאין לו להיכן יפשה:",
+                "<b>אמר להן לא שמעתי.</b> כלומר, קבלתי מרבותי דטעון הסגר, ולא פירשו לי הטעם למה:",
+                "<b>אלמד בו.</b> כלומר, תרשיני לומר לפניך טעם לדבר:",
+                "<b>אם לפרש דברי חכמים הן.</b> שלא תסתור מה שקבלתי:",
+                "<b>שמא יעמוד שני שבועות.</b> שאע״פ שאין לו במה יפשה יכול לבוא לידי טומאה, אם יעמוד בעיניו שני שבועות:",
+                "<b>הפשיון הסמוך.</b> כשפושה סמוך לאום:",
+                "<b>הרחוק.</b> שהאום בראש אחד של בגד והפשיון בראשו השני:",
+                "<b>החוזר.</b> כגון שכהה בשני דקורעו ושורף מה שקרע, וכתיב ואם תיראה עוד בבגד ושרף וגו׳. וזהו החוזר, ושיעורו בכגריס:"
+            ],
+            [
+                "<b>השתי והערב.</b> של צמר, שניכר בין שתי לערב, שהשתי דק והערב עב מאוד:",
+                "<b>השתי משישלק.</b> דכתיב בבגד צמך או בבגד פשתים או בשתי או בערב, מה בגד שנגמרה מלאכתו, אף שתי וערב משתגמר מלאכתן. ות״ק סבר, או בשתי, הפסיק הענין:",
+                "<b>משישלק.</b> במים רותחים. ויש ספרים שגורסים משישלה, כלומר משיהיו שולין ומסירים אותו מן היורה ששולקים אותן בה ללבנן:",
+                "<b>האונין של פשתן.</b> אגודות מטוה של פשתן. ולפי שבפשתן אין ניכר בין שתי לערב כמו בצמר, משום הכי לא מפליג בהו בין שתי לערב:",
+                "<b>משיתלבנו.</b> שנותנים אותן בתנור שיתחממו בהבל התנור ויתלבנו שם:",
+                "<b>פקעת.</b> עץ שהנשים מסבבות המטוה מן הכוש לתוכו:",
+                "<b>כדי לארוג ממנה שלש על שלש.</b> שיהא בה שיעור לעשות כל הבגד של שלש אצבעות על שלש אצבעות ממנה, גם השתי גם הערב, כדקתני ואפילו כולה שתי ואפילו כולה ערב:",
+                "<b>היתה פסיקות.</b> שהיו החוטים שבפקעת מופסקין, לא הוי חיבור. אבל אם היו קשורים הוי חיבור:",
+                "<b>אפילו פסיקה אחת.</b> שאין בכל הפקעת אלא פסיקה אחת וקשרה, לא הוי חבור. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המעלה מן הפקעת לחברתה.</b> פעמים שהנשים עושות פקעת בת אמה או בת שתי אמות ומגלגלות ומסבבות מזו לזו לעשות פקעת גדולה, ואם עד שלא תעלה את כולה נראה נגע באחת מהן וחוט מחברן, הוי השני טהור:",
+                "<b>סליל.</b> עץ חלול כמין קנה שמחברים עליו המטוה:",
+                "<b>כובד העליונה.</b> שני עצים עגולים שהאורגין כורכים בהן השתי שלהן וגוללין, ונראה נגע בכובד האחד:",
+                "<b>השני טהור.</b> דלא הוי חיבור:",
+                "<b>וכן שני דפי חלוק.</b> נמי אינן חיבור. ולא כעין חלוקים שלנו שמחתכים ומחברין בו בתי הזרוע ושאר חתיכות בתפירה של חיבור גמור, דההוא ודאי חשיב חיבור כאילו הוא בגד אחד, אלא מיירי דלא מיחבר כולי האי:",
+                "<b>בנפש המסכת.</b> חוט הערב שנכנס לתוך השתי כנפש לתוך הגוף, ועד שיתישבו על מכונם אצל הארוג הוי כשתי להצטרך עמו לנגע כגריס. אי נמי, בתחילה כשאורג בו שתי בתי נירים קודם שיארג בו ג׳ על ג׳:",
+                "<b>ובשתי העומד.</b> הם חוטי השתי שבין כובד העליון לתחתון, שעומדים שם ליארג ולהסך בהן חוטי הערב. וקא משמע לן דלא תימא כל חוט וחוט עומד בפני עצמו ואין בו רוחב כגריס, אלא כולם חיבור זה לזה, ואם נראה (נמי) נגע בצד זה, טמא בצד אחר:",
+                "<b>אם היה רצוף.</b> שהחוטים רצופים זה אצל זה כעין רצפה, שאורגין זה אצל זה, שכן דרך האורגים ליישבן להיות אריגתם מכוונת, אז חשיבה חיבור. ואי לאו הכי, חזינן כל חוט כאילו עומד בפני עצמו ולא הוי חיבור. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>נראה</b> הנגע, <b>בשתי העומד האריג טהור.</b> כשאין עתיד לארוג יותר:",
+                "<b>השתי העומד טהור.</b> היינו מה שאין עתיד לקצץ מן השתי עם הארוג:",
+                "<b>הנימין.</b> חוטין שבראש הסדין ובסופו:",
+                "<b>מציל את האומריות.</b> שפת הבגד, שאינו שורף אותו, דכתיב ושרף את הבגד בצמר או בפשתים, שאין תלמוד לומר בצמר או בפשתים, אלא ללמדך שאין שורף האומריות עמהן:",
+                "<b>ואפילו הן ארגמן.</b> דלא תימא דאין מציל אלא כשהאומריות של מין אחר שאינו מטמא בנגעים כגון של משי ושל זהב, קמשמע לן ואפילו הן ארגמן שהוא צמר צבוע מציל:  "
+            ],
+            [
+                "<b>כל הראוי, ליטמא טמא מת.</b> בצמר ופשתים או בעור:",
+                "<b>אע״פ שאינו מיטמא מדרס.</b> כגון בגד שלש על שלש, דאינו מיטמא מדרס עד שיהא בו שלשה טפחים על שלשה טפחים, ומיטמא במת. וכל שכן שכל המיטמאין מדרס מיטמאין בנגעים, ובלבד בלבנים שאינם צבועים:",
+                "<b>קלע של ספינה ווילון וכו׳</b> כל הני דחשיב, מיטמאין במת ואין מיטמאים מדרס:",
+                "<b>שביס.</b> לשון השביסים והשהרונים הכתוב בישעיה (ג׳ י״ח):",
+                "<b>וגלגלון.</b> אבנט שחוגרים בו:",
+                "<b>סגוס.</b> בגד עב מאוד והוא כאדרת שער:",
+                "<b>באריג ובמוכין.</b> בגוף האדרת ובשערות הבולטים ממנה. והלכה כר׳ אליעזר בן יעקב:",
+                "<b>החמת והתורמל.</b> כלים של עור, וקושרים אותן ונכפל העור במקום הקשר, ואין הנגע שבכפליו נראה אא״כ מתפשט העור. ולהכי קתני נראין כדרכן, כלומר שאין פושטו, אלא רואהו כך כמות שהוא. חמת, נוד של עור. תורמל, כמין כיס גדול של עור שהרועה מניח חפציו בתוכו:",
+                "<b>מתוכו לאחוריו.</b> אם מתחילה נראה נגע בתוכו והסגירו, ובסוף שבוע נראה נגע באחוריו מבחוץ, חשיב פשיון. ובתוספתא משמע דדוקא בעורות אמרינן הכי, ולא בבגדים:"
+            ],
+            [
+                "<b>בגד המוסגר.</b> שהיה בו נגע וצבעו ואין הנגע ניכר בו:",
+                "<b>כולן טהורים.</b> דאת הודאי הוא מטמא, ואינו מטמא את הספק:",
+                "<b>ועשאו מוכין.</b> קרעים קטנים פחותים משלש על שלש, אלא שלא הובדלו לגמרי:",
+                "<b>כולן טמאין.</b> דכיון שנזקק לטומאה אין הספק מטהרו:",
+                "<b>טמא ואסור בהנאתו.</b> דהא שריפה בעי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבתים.</b> ודוקא בארץ ישראל, דבבית ארץ אחוזתכם כתיב (ויקרא י״ד:ל״ד):",
+                "<b>חוץ משל נכרים.</b> אם קנו בית בארץ ישראל. דהכי משמע, אחוזתכם מיטמאה בנגעים, ואין אחוזת הנכרים מיטמאה בנגעים. וכשם שאין אחוזתם מיטמאה בנגעים, כך בגדיהם וגופם אין מיטמאים בנגעים:",
+                "<b>יראו בתחילה.</b> והימים שהיה בהם הנגע כל זמן שהיו ביד נכרים, אינם עולים להן מן החשבון:",
+                "<b>בית עגול.</b> שאין בו זויות:",
+                "<b>טריגון.</b> שיש לו שלש זויות. שלש בלשון רומי טר״י. והוא הדין בית שיש לו שתי זויות או חמש:",
+                "<b>אינו מיטמא בנגעים.</b> דגבי נגעים כתיב קירות קירות שתי פעמים, ומיעוט קירות שנים, הרי ארבעה:",
+                "<b>ובאסקריא.</b> הוא תורן הספינה. ויש ספרים שגורסים אכסדיא, והן קורות שקושרים ביחד ומוליכין אותן בנהרות ובים. ובלשון מקרא קרויין רפסודות:",
+                "<b>אינן מיטמאין בנגעים.</b> דכתיב בבית ארץ, עד שיהיה הבית מחובר בארץ:",
+                "<b>על ארבע קורות.</b> כמו או על ארבע קורות. שהיה הבית בנוי על גבי הקורות:",
+                "<b>אפילו על ארבעה עמודים.</b> שהעמודים מחוברים בארץ והן נחשבים ארבע זויות לבית והגג עליהן, מיטמא בנגעים אע״פ שהוא פתוח מכל צדדיו:"
+            ],
+            [
+                "<b>בית שאחד מצדדיו.</b> אחד מארבעה כתליו מחופה בשיש מרמר״א:",
+                "<b>בסלע.</b> צור שהיא שם מששת ימי בראשית:",
+                "<b>בלבנים.</b> עשויים בכבשן:",
+                "<b>בעפר.</b> שהכותל עשוי מגושי עפר:",
+                "<b>טהור.</b> דבעינן שיהיו ארבעה קירות הבית ראויין ליטמא בנגעים, ואם אחד מן הקירות עשוי בדבר שאין ראוי ליטמא, כגון כל הני דאמרינן, הבית טהור:",
+                "<b>בית שלא היו בו אבנים ועצים ועפר.</b> כל שלשתן, אלא אחד מהן היה בו, ונראה הנגע באותו האחד, טהור. דבעינן שיהא ראוי ליטמא קודם ראיית הנגע:",
+                "<b>עד שיהיו בו אבנים ועצים ועפר.</b> דכתיב (ויקרא י״ד:מ״ה) את אבניו ואת עציו ואת כל עפר הבית:"
+            ],
+            [
+                "<b>עד שיראה כשני גריסין.</b> דכתיב [שם] וראה את הנגע והנה הנגע, מלמד שאין נגעי בתים מיטמאין, עד שיראו כשני גריסין:",
+                "<b>או על אבן אחת.</b> והיינו טעמא דאמר רבי ישמעאל ארבע אבנים לארבעה כותלי הבית, לכל כותל אבן אחת. ולרבי עקיבא דאמר עד שיראו כשני גריסים על שתי אבנים לא על אבן אחת, אין פחות משמונה אבנים, לכל כותל שתי אבנים:",
+                "<b>רבי אלעזר בר׳ שמעון אומר כו׳</b> טעמא דר׳ אלעזר בר׳ שמעון [בסנהדרין דף ע״א] דכתיב קיר וכתיב קירות, איזהו קיר שהוא כקירות, הוי אומר זה קרן זוית, ובכל קיר בעינן שיעור נגע, דהיינו כגריס הקלקי מרובע בכל אחד ואחד. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>עצים.</b> כדאמרינן שאין הבית מיטמא עד שיהיו בו עצים, כמה יהיו בכל כותל וכותל, כדי ליתן תחת השקוף. כך צריך לכל קיר וקיר:",
+                "<b>שקוף.</b> מקום שהדלת שוקף עליו, ורגילין ליתן עץ תחתיו:",
+                "<b>סנדל לאחורי השקוף.</b> רגילים להניח עץ לאחורי השקוף להגין, ונקרא סנדל, כמו שהסנדל מגין על הרגל. שקוף, נקרא בין של פתח בין של חלון:",
+                "<b>פצים.</b> לשון סדק וקרע. כמו (תהילים ס׳:ד׳) הרעשת ארץ פצמתה:",
+                "<b>קירות האבוס.</b> של בהמה:",
+                "<b>וקירות המחיצה.</b> של (חצרות) גנות ופרדסים:",
+                "<b>אין מיטמאין בנגעים.</b> דכתיב בקירות הבית, ולא בקירות האבוס ולא בקירות המחיצה:",
+                "<b>ירושלים וחוצה לארץ אינן מיטמאין בנגעים.</b> דכתיב (ויקרא י״ד:ל״ד) בבית ארץ אחוזתכם, וחוצה לארץ אינה אחוזתכם, וירושלים נמי לא נתחלקה לשבטים:"
+            ],
+            [
+                "<b>לא יגזור.</b> לא יפסוק הדיין לומר שהוא נגע ודאי, מדכתיב כנגע נראה לי בבית, ולא כתיב נגע:",
+                "<b>אפילו חבילי עצים.</b> שאינן בכלל טומאה, צריך לפנות. והא דכתיב ולא יטמא כל אשר בבית, דמשמע דאטומאה קפיד רחמנא, סבירא ליה לרבי יהודה דמלתא באנפי נפשה היא, לאשמועינן דכלים דהוו מעיקרא נמי מיטמו אי שביק להו. ואין הלכה כר׳ יהודה:",
+                "<b>עסק זה לפינוי.</b> בתמיה, וכי להעסיקו לפנות את הבית הוצרך הכתוב, שאתה מזקיקו לפנות דברים שאין מקבלים טומאה, על כרחך לא בא הכתוב לדרוש אלא כמו שדורש ר׳ מאיר שהתורה חסה על ממונן של ישראל:",
+                "<b>פכו.</b> לשון פכים קטנים:",
+                "<b>תפיו.</b> מקום שאופה ומבשל בו קדירתו, כגון תנור וכירים של חרס המיטלטלין. ויש ספרים שגורסים טפיו בטי״ת, והוא כלי חרס קטן מאוד שאין המשקה יוצא הימנו אלא טיף טיף. וכל אלו אין להם טהרה במקוה:",
+                "<b>א״כ על של רשע.</b> שהנגעים באים על לשון הרע:"
+            ],
+            [
+                "<b>אינו הולך לתוך ביתו.</b> דכתיב ויצא הכהן מן הבית. יכול ילך לביתו ויסגיר, תלמוד לומר אל פתח הבית, אי אל פתח הבית, יכול יעמוד תחת המשקוף ויסגיר, תלמוד לומר ויצא מן הבית, עד שיעקר מכל הבית:",
+                "<b>ולא סיד מכל מקום.</b> דכתיב ועפר אחר יקח, וסיד לא הוי עפר אלא אבן שריפה:",
+                "<b>לא אחת תחת שתים.</b> אבן גדולה שממלאה מקום השתים:",
+                "<b>מכאן אמרו אוי לרשע ואוי לשכנו.</b> שאם כותל מפסיק בין שני בתים ונראה נגע בכותל לצד בית זה, כעל הבית האחר צריך להטפל עמו, דכתיב וחלצו את האבנים, לשון רבים. ולזה שהנגע לצד ביתו קורא רשע, שהנגעים באים על לשון הרע כדאמרן:",
+                "<b>שניהם קוצעים.</b> לשון ואת הבית יקציע:",
+                "<b>יקח וטח.</b> לשון יחיד, למעוטי חברו שאין מטפל עמו בטיחה:"
+            ],
+            [
+                "<b>בא בסוף שבוע.</b> אחרי הטוח הבית, חוזר ומסגירו, ואם בסוף שבוע חזר הנגע, ונתץ את הבית:",
+                "<b>הפשיון הסמוך.</b> שפשה סמוך לנגע:",
+                "<b>והחוזר כשני גריסים.</b> דכתיב ואם ישוב הנגע, כאדם האומר חזר פלוני למקומו, והנגע שבבתים בתחילה אינו מטמא אלא בשני גריסים, כדאמרן:"
+            ]
+        ],
+        [
+            [
+                "<b>עשרה בתים.</b> הכהה בראשון. בסוף שבוע ראשון כהה, או הלך הנגע לגמרי. הרי שני בתים, דכשנים הן חשובים:",
+                "<b>קולפו.</b> קולף מקום הנגע בלבד, והבית טהור:",
+                "<b>הכהה.</b> בסוף שבוע שני, וההולך לגמרי. שנים אחרים, הרי ארבעה:",
+                "<b>הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע.</b> ואם חזר, נותץ. הרי חמשה:",
+                "<b>לא חזר טעון צפרים.</b> הרי ששה: ",
+                "<b>עמד בעיניו בשבוע ראשון ופשה בשני, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ.</b> הרי שבעה:",
+                "<b>לא חזר טעון צפרים.</b> הרי שמונה:",
+                "<b>עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע.</b> שדין העומד בעיניו בשבוע שני כדין הפושה. <b>חזר, נותץ.</b> הרי תשעה:",
+                "<b>לא חזר טעון צפרים.</b> הרי עשרה:",
+                "<b>אם עד שלא טיהרו בצפרים נראה בו נגע.</b> הרי הוא כחוזר, וטעון נתיצה. אבל משטיהרו, הוי ליה כנגע חדש ומסגירו:"
+            ],
+            [
+                "<b>האבן שבזוית.</b> שהיא בינו ובין חברו בשותפות:",
+                "<b>חולץ את כולו.</b> כדדרשינן וחלצו, מלמד ששניהם חולצים:",
+                "<b>בזמן שהוא נותץ.</b> את הבית כולו:",
+                "<b>נותץ שלו.</b> דגבי נתיצה כתיב את אבניו ואת עציו, אבניו שלו ועציו שלו:",
+                "<b>ראש ופתין.</b> פירש הערוך, אותה האבן או אותו העץ שתופס מצד מערב נדבך שלו, ולצד מזרח נדבך של חברו, שם אותה האבן או אותו העץ, ראש. ואותם האבנים ועצים שבנדבך זה במערב אחת, ובנדבך זה במזרח אחת, שמן פתין:"
+            ],
+            [
+                "<b>נותן את הקורות לעלייה.</b> וסומכן בעמודין ואינו נותצן עם הבית, דכתיב את אבניו ואת עציו ואת [כל] עפר הבית, ולא אבנים ועצים ועפר של עלייה:",
+                "<b>נתצין עמו.</b> דדרשינן את אבניו ואת עציו ואת עפר הבית, כל אבנים שנבנו עמו וכל עצים שנבנו עמו וכל עפר שנבנה עמו. וכיון דאין עלייה על גביו, הרי כולם נבנו עמו:",
+                "<b>מלבנים.</b> כמין לבנים מרובעות ששוטחים על הגגות. ויש מפרשים, כעין מזוזות שעושים בחלונות מבחוץ לנוי, ואין מחוברים בטיט בחלון:",
+                "<b>שריגות.</b> כמין סבכה שעושים בחלון שמסתכלים משם לרה״ר:",
+                "<b>מלבן.</b> עץ ארוך שעל הקיר העשוי להושיב עליו ראשי הקורות שלא ירקבו מלחלוחית החומה:",
+                "<b>בכזית.</b> משום דצרעת אתקש למת, דכתיב (במדבר י״ב:י״ב) אל נא תהי כמת:",
+                "<b>במשהו.</b> כאברים של מת, דתנן באהלות, האברים אין להם שיעור. ואין הלכה כר׳ אלעזר:"
+            ],
+            [
+                "<b>בית המוסגר מטמא מתוכו.</b> כדכתיב והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב. והאבנים המנוגעים עצמן, אפילו במוסגר, מטמאין מאחוריהן:",
+                "<b>והמוחלט מתוכו ומאחוריו.</b> הנוגע בבית מאחוריו, טמא, דכתיב במוחלט, צרעת ממארת בבית טמא הוא, מה תלמוד לומר טמא הוא, הוסיף לו שיהא טמא בין מתוכו בין מאחוריו:",
+                "<b>זה וזה מטמאין בביאה.</b> לטמא כל הנכנס בתוכו:"
+            ],
+            [
+                "<b>הבונה מן המוסגר בטהור.</b> לאחר שחלץ וקצע וטח ונתן לו שבוע, בתוך ימי הסגרו לקח מאותו בית אבנים ובנאן בבית אחר:",
+                "<b>חזר נגע לבית.</b> המוסגר:",
+                "<b>חולץ את האבנים.</b> שלקח ממנו ומסלקן מן הטהור, והן טמאים כטומאת הבית שנטלן ממנו:",
+                "<b>חזר הנגע לאבנים.</b> שנבנה בטהור:",
+                "<b>הבית</b> המוסגר, ינתץ, כאילו היו קבועים בו. והני אבנים נמי בעו נתיצה, אלא שממתין להם עד שישמשו הבית השני בסימנין, דטעון הסגר, ודינו לכל דבר ככל בית שנראה בו נגע בתחילה:"
+            ],
+            [
+                "<b>בית שהוא מיסך על גבי בית המנוגע.</b> כגון שבית המנוגע בנוי בתוך בית אחר. וכן אילן שבית המנוגע בנוי תחתיו:",
+                "<b>הנכנס לחיצון טהור.</b> דהאי לחודיה קאי והאי לחודיה קאי. ודמי לבית ועלייה, דאי קאי מצורע בבית, עלייה טהורה:",
+                "<b>ומה אם אבן אחת.</b> שמבית המנוגע, מטמאה כל אשר באוהל:",
+                "<b>הבית כולו.</b> שהוא תחת בית אחר, לא כל שכן שיטמא כל מה שבתוך החיצון. והלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>והטהור עובר טמא.</b> דכתיב במצורע, מחוץ למחנה מושבו, מכאן שמושבו טמא. הלכך כשהטמא עומד תחת האילן, נעשה מקום האילן מושבו והטהור העובר שם טמא. אבל כשהטמא עובר ואינו עומד לפוש שם, אין זה קרוי מושבו, ואע״פ שהטהור יושב שם, טהור ואינו מקבל טומאה:",
+                "<b>ואם עמד</b> הטמא, נטמא מקום האילן ונטמא הטהור העובר שם:",
+                "<b>וכן באבן המנוגעת.</b> אם אדם הנושאה עובר תחת האילן, הטהור העומד שם לא נטמא:",
+                "<b>ואם הניחה טמא.</b> והוא הדין אפילו לא הניחה, אלא שעמד הנושאה:  "
+            ],
+            [
+                "<b>טהור שהכניס ראשו ורובו.</b> דבציר מראשו ורובו לא חשיבא ביאה:",
+                "<b>שהכניס ממנה שלש אצבעות על שלש אצבעות.</b> חשיבא כאילו נכנסה כל הטלית כולה. אבל פחות מכן לא, דבציר משלש על שלש אינה מקבלת טומאה ולא חשיבא:",
+                "<b>וטמאה.</b> כגון טלית המנוגעת שהכניס ממנה כזית לבית טהור:",
+                "<b>טמאתו.</b> דצרעת אתקש למת. וטלית המנוגעת דמטמאה בביאה נפקא לן מקרא דכתיב [ויקרא יד] ולצרעת הבגד ולבית, מקיש בגד לבית, מה בית מטמא בביאה דהא כתיב [שם] והבא אל הבית וגו׳, אף בגד מטמא בביאה. מנין לרבות את כולן כגון שתי וערב ועורות, תלמוד לומר [שם יג] זאת תורת נגע צרעת בגד הצמר, מקיש כולן לבגד, מה בגד מטמא בביאה, אף כולן מטמאין בביאה:"
+            ],
+            [
+                "<b>וכליו על כתפו.</b> מקופלים ומונחים על כתיפו דרך משאוי:",
+                "<b>וטבעותיו בידיו.</b> מונחים על פס ידו שלא כדרך מלבוש:",
+                "<b>הוא והן טמאין מיד.</b> דקרינן נמי בכלים והבא אל הבית יטמא:",
+                "<b>היה לבוש בכליו.</b> דהשתא אין כליו טמאים אלא מחמת דידיה:",
+                "<b>והן טהורים עד שישהה בכדי אכילת פרס.</b> דכתיב והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו, ותניא, אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס בגדיו, ריבה. א״כ למה נאמר אוכל ושוכב, ליתן שיעור לבא אל הבית שאין טעון כיבוס בגדים עד שישהה כדי שיעור אכילה כשהוא שוכב, כלומר כשהוא מיסב. וכמה שיעור אכילה, כדי אכילת פרס, שהוא חצי ככר של עירוב, לדברי רש״י הם ארבע ביצים, ולדברי רמב״ם שלש ביצים:",
+                "<b>מיסב ואוכל בלפתן.</b> ששיעורו מועט משאלו [היה] אוכלן בלא לפתן, שמתוך טעם של לפתן ממהר לאכול:"
+            ],
+            [
+                "<b>היה עומד בפנים.</b> תוך בית המנוגע:",
+                "<b>ופשט ידיו לחוץ וטבעותיו בידיו.</b> הכא מיירי כשטבעותיו באצבעותיו דרך מלבוש, ואם שהה כדי אכילת פרס, טמאות, דבתר גופו גרירי. ואם היו בפס ידו דרך משאוי, מוכיח בתוספתא שהם טמאות מיד:",
+                "<b>בזמן שאין כל גופו טמא.</b> כגון הכא דהוא עומד בחוץ ולא נטמא כל זמן שלא הכניס ראשו ורובו:",
+                "<b>אינו דין שלא יטמא את מה שעליו עד שישהה כדי אכילת פרס.</b> ורבי יהודה אומר, מצינו שיפה כח הטמא להציל, מכח הטהור להציל, שהרי ישראל שמקבלים טומאה מצילין כלים בבית המנוגע, שאין מטמאין עד שישהה כדי אכילת פרס, ונכרי ובהמה שאין מקבלים טומאה אין מצילין כלים בבית המנוגע, שהבגדים שעליהם טמאים מיד. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>עד ארבע אמות.</b> קסבר ר׳ שמעון, למעלה מארבע אמות רשותא אחריתא הוא, דקומתו של אדם בינוני שלש אמות, ואמה אחת לפישוט ידים ורגלים. ואין הלכה כרבי שמעון:",
+                "<b>כלים מיד טמאים.</b> כלומר כלים שאמרנו עד הקורות לתנא קמא ועד ארבע אמות לר׳ שמעון, מיד הן מיטמאין כשנכנס עמהן לבית המנוגע:",
+                "<b>כדי הדלקת הנר.</b> כשנכנס ברשות, מודה ר׳ יהודה דמיטמאין מיד, ולא פליג אלא כשנכנס שלא ברשות. משום דמושבו של מצורע מטמא כדאמרן, וכשנכנס ברשות הוי מושבו מיד, אבל כשנכנס שלא ברשות לא הוי מושבו אלא אם כן שהה כדי הדלקת הנר ולא אפקיה. ואם לא שהה כדי הדלקת הנר, לא הוי מושבו. דהאי דלא אפקיה, משום דטריד בהדלקת הנר דביני שמשי או דימות החול ולא מצי מפיק ליה:"
+            ],
+            [
+                "<b>נכנס לבית הכנסת.</b> מצורע שבא ליכנס לבית הכנסת:",
+                "<b>עושים לו מחיצה גבוהה עשרה טפחים.</b> דפחות מעשרה אינה חשובה מחיצה להציל:",
+                "<b>ברוחב ארבע אמות.</b> כנגד ארבע אמות של תפילה. אי נמי, משום דזהו שיעור מקומו של אדם, כדאמרינן בעירובין בפרק מי שהוציאוהו (עירובין דף מ״ח):",
+                "<b>נכנס ראשון ויוצא אחרון.</b> כדי שלא יטמאו העומדים בבית הכנסת בכניסתו וביציאתו, כשהוא עובר מן הפתח ועד המחיצה. דחיישינן שמא יעמוד מעט בשעה שהוא עובר, ויטמאו כל העומדים שם:",
+                "<b>כל המציל בצמיד פתיל.</b> כגון כלי חרס וכל הנהו דחשיב במסכת כלים פרק ואלו כלים מצילים:",
+                "<b>כל המציל מכוסה באוהל המת.</b> כגון בור ודות דלא בעי צמיד פתיל אלא כיסוי, כדתנן במסכת אהלות פרק התנור (משנה ו׳). והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מטהרין.</b> פיילי. מזרק. השותים במזרקי יין (עמוס ו׳:ו׳) מתרגמינן דשתיין בפיילי חמר:",
+                "<b>חדשה.</b> דכתיב (ויקרא י״ד:ה׳) אל כלי חרש על מים, מקיש כלי למים, מה מים שלא נעשה בהן מלאכה, אף כלי שלא נעשה בו מלאכה:",
+                "<b>רביעית.</b> משום דכתיב [שם] בדם הצפור השחוטה ובמים החיים, מים חיים שדם הצפור ניכר בהן. ושיערו חכמים רביעית:",
+                "<b>מים חיים.</b> שלעולם נובעים ואינן פוסקים:",
+                "<b>צפרים דרור.</b> שדרות בבית כבשדה:",
+                "<b>וקוברה בפניו.</b> לפי שאסורה בהנאה:",
+                "<b>ושני תולעת.</b> לשון צמר צבוע שני. כרמז״י בלע״ז:",
+                "<b>וכרכן בשיירי לשון.</b> עץ ארז ואזוב ושני תולעת היה מניחן יחד, והלשון יוצא ועודף על עץ ארז ואזוב, והיה כורכן בו דהוו שלשתן באגודה אחת:",
+                "<b>והקיף.</b> לשון סמיכה והקרבה. כמו [ביצה דף ל״ב] מקיפים שתי חביות. לתרום שלא מן המוקף. כלומר היה סומך להן ראשי אגפים וראש הזנב של הצפור החיה, וטובל כולן ביחד בדם ובמים שבכלי חרס:",
+                "<b>לאחר ידו.</b> על גב ידו של מצורע:",
+                "<b>ויש אומרים על מצחו.</b> ואין הלכה כיש אומרים:",
+                "<b>על השקוף.</b> של בית שהוא מנוגע:"
+            ],
+            [
+                "<b>לא לים.</b> אם הוא בעיר היושבת על שפת הים:",
+                "<b>ולא למדבר.</b> אם העיר יושבת אצל המדבר:",
+                "<b>שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה.</b> מכאן שאינו הופך פניו לעיר:",
+                "<b>העביר תער על כל בשרו.</b> לאו דוקא. שלא היה מגלח אלא כל מקום כנוס שער, [ונראה, לאפוקי שער] בית הסתרים, דאמר קרא (ויקרא י״ד) והיה ביום השביעי יגלח את כל שערו, כלל. את ראשו ואת זקנו ואת גבות עיניו, פרט. ואת כל שערו יגלח, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מקום כנוס שער ונראה, אף כל מקום כנוס שער ונראה. ותגלחת ראשונה שמגלח בזמן חלוטו, למדוה בגזירה שוה מתגלחת שניה, שמגלח שניה לאחר שספר שבעת ימים, דנאמר בימי חלוטו וגלח את כל שערו וגו׳, ונאמר בימי ספרו יגלח את כל שערו וגו׳, מה תגלחת האמורה בימי ספרו פרט לבית הסתרים, אף תגלחת האמורה בימי גמרו פרט לבית הסתרים:",
+                "<b>טהור מלטמא בביאה.</b> ומלטמא משכב ומושב, כדרך שהיה מטמא כימי חלוטו:",
+                "<b>מטמא כשרץ.</b> לטמא אדם ובגדים במגע, אבל לא במשא:",
+                "<b>מנודה מביתו.</b> לענין זה שאסור בתשמיש המטה, דכתיב (ויקרא י״ד) וישב מחוץ לאהלו, ואין אהלו אלא אשתו, וכן הוא אומר (דברים ה׳) שובו לכם לאהליכם, כשהתיר להם תשמיש המטה לאחר מעמד הר סיני:  "
+            ],
+            [
+                "<b>טהור מלטמא כשרץ.</b> ופוסל תרומה [ותו לא]:",
+                "<b>ושלש טהרות ביולדת.</b> והוא הדין בזב בעל שלש ראיות, ובזבה. דבכולהו טבל ועלה אוכל במעשר, העריב שמשו אוכל בתרומה, הביא כפרתו אוכל בקדשים, הרי שלש טהרות. והאי דנקט יולדת טפי מזב וזבה, משום דביולדת כתיב בהדיא (שם י״כ) וכפר עליה הכהן וטהרה, לאכילת קדשים:"
+            ],
+            [
+                "<b>והלוים.</b> בעת שנבחרו לשירות במדבר, ואינה נוהגת לדורות:"
+            ],
+            [
+                "<b>מצותן שיהיו שוות.</b> דלכתוב רחמנא צפרים, ומיעוט צפרים שתים. שתי דכתב רחמנא למה לי, אלא ללמד שיהיו שתיהם שוות:",
+                "<b>ונמצאת טריפה כו׳</b> דחיות כתיב [שם יד], פרט לטריפות:",
+                "<b>תמות המשתלחת.</b> יניחנה עד שתמות מאליה:"
+            ],
+            [
+                "<b>כרביע כרע המטה.</b> כדמפרש ואזיל, שמחלק כרע המטה לשנים, ואלו השנים מחלקן לארבעה, וזהו רביע כרע. וקמ״ל דמצוה לצמצם שיהיה רביע כרע, לא פחות ולא יותר:",
+                "<b>שם לווי.</b> שמלוין ומחברין אותו לדבר אחר. אזוב יון, אזוב כוחלי, אזוב רומי:"
+            ],
+            [
+                "<b>ביום השמיני.</b> כשגילח בשביעי, מביא קרבנותיו בשמיני. אבל אם שהה ולא גילח אלא בשמיני, מביא קרבנותיו בתשיעי, לפי שטעון הערב שמש בין גילוח להבאת קרבנותיו:"
+            ],
+            [
+                "<b>וסמך שתי ידיו עליו.</b> וקודם סמיכה היה טעון תנופה, שאשם מצורע טעון תנופה חי:",
+                "<b>ואחד ביד.</b> דכתיב (ויקרא י״ד:כ״ה) ולקח הכהן ונתן על תנוך אוזן המיטהר, מה נתינה בעצמו של כהן, אף קבלה בעצמו של כהן:",
+                "<b>אינו צריך טבילה.</b> שכבר טבל מבערב, כדכתיב [שם] והיה ביום השביעי יגלח וגו׳ וכבס בגדיו ורחץ בשרו במים. וחכמים אומרים, הואיל והיה עלול לטומאה, שמא לא שמר עצמו בטהרה כראוי ונטמא אחר שטבל, לפיכך צריך טבילה אחרת מספק. והלכה כחכמים:"
+            ],
+            [
+                "<b>הכניס ראשו.</b> לפי שעזרת ישראל אין מחוסר כפורים נכנס לה, ודם האשם היה נפסל ביוצא אם יצא חוץ לעזרה, לפיכך היה המצורע עומד בשער ניקנור שהוא בין עזרת נשים לעזרת ישראל, ומכניס ראשו לתוך העזרה עד שנותנים המתנות על תנוך אזנו, ומכניס ידו ורגלו עד שיתן על בהונותיו:",
+                "<b>תנוך.</b> זה גדר האמצעי של אוזן:",
+                "<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:",
+                "<b>אין לו טהרה עולמית.</b> דבעינן כדכתיב בקרא. ודוקא שנקטעה אזנו או בהונותיו לאחר שהוזקק לטהרה:",
+                "<b>רבי אליעזר אומר נותן הוא על מקומן.</b> דלא בעינן כדכתיב בקרא. ואין הלכה כרבי אליעזר. וכן אין הלכה כרבי שמעון דאמר אם נתן על של שמאל יצא:"
+            ],
+            [
+                "<b>נטל מלוג השמן.</b> שהעלה את הלוג עם האשם במקום שחיטתו בצפון והיה מזומן שם:",
+                "<b>לתור כפו של חברו.</b> משום דכתיב ויצק על כף הכהן, משמע שהכהן העושה את ההזאות היה יוצק על כף כהן אחר:",
+                "<b>כנגד בית קדשי הקדשים.</b> משום שנאמר שבע פעמים לפני ה׳. ולא שהיה מכניס את השמן בהיכל להזות כנגד הפרוכת, אלא בעזרה היה עומד והיה הופך פניו לצד בית קודש הקדשים ומזה על קרקע העזרה:",
+                "<b>על כל הזאה טבילה.</b> על כל פעם שמזה טובל אצבעו בשמן, ולא שיטבול אצבעו פעם אחת ויזה מאותה טבילה שתים ושלש הזאות. דשבע פעמים, אטבילת אצבעו נמי קאי:",
+                "<b>בין שנתן בין שלא נתן כיפר.</b> וטהר גברא:",
+                "<b>ומעלין עליו כאילו לא כיפר.</b> קמי שמיא, שלא עשה מצוה מן המובחר. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>חסר הלוג.</b> שמן של מצורע:",
+                "<b>עד שלא יצק.</b> לכפו השמאלית, ימלאנה. ולא אמרינן דקבעה ליה הלוג שהוא כלי שרת, אלא יציקה קבעה:",
+                "<b>עד שלא נתן.</b> שבע מתנות. דסבר ר׳ שמעון מתן שבע קבע, ולא יציקה. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>הכל הולך אחר חטאת.</b> דבחטאת ועולה חלוק העשיר והעני, דעשיר מביא מן הבהמה, ועני מביא מן העוף, שתי תורים או שני בני יונה, הלכך אם בשעת הקרבת החטאת היה עני והביא חטאת העוף, אע״פ שהעשיר אח״כ, משלים קרבן עני ומביא עולת העוף. וכן אם היה עשיר והביא חטאת בהמה, אע״פ:",
+                "<b>רבי יהודה אומר אחר האשם.</b> דבאשם שוין עני ועשיר, והוא ראשון לקרבנות המצורע, ומיוחד לטהרתו יותר מכולן. ושניהם מקרא אחד דרשו, דכתיב (ויקרא י״ד) אשר לא תשיג ידו בטהרתו, ר״ש סבר, דבר המכפרו, והוא החטאת. ור׳ יהודה סבר, דבר המכשירו ומטהרו, והוא האשם. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שהביא קרבן עשיר יצא.</b> [אפילו לכתחלה מביא] ותבוא עליו ברכה. ואיידי דבעי למתני בסיפא לא יצא, תנא רישא יצא:",
+                "<b>מביא אדם על [ידי] בנו ובתו.</b> אע״פ שהוא עשיר, מביא עליהם קרבן עני אם הם עניים, וקרבן זה מטהרן לאכול בזבחים, כדאמרן הביא כפרתו אוכל בקדשים:",
+                "<b>אף על ידי אשתו מביא קרבן עשיר.</b> דאשתו שהיא כגופו אינו יכול להביא עליה קרבן עני אם הוא עשיר. ולא קרבן מצורע בלבד, אלא הוא הדין לכל קרבן שהיא חייבת, אינו מביא עליה קרבן עני אם הוא עשיר:"
+            ],
+            [
+                "<b>זאת שאלו אנשי אלכסנדריא את ר׳ יהושע.</b> מצורע שני שהוא בחיים מה תהא עליו, היאך יטהר לאכול בקדשים, שאילו היה מצורע האחר חי, אע״פ שנתערבו קרבנותיהן זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. או אם מת האחד והיו שני הקרבנות לפנינו, היו הקרבנות מתים וזה מקריב קרבן אחר. אבל השתא אינו יכול להקריב את זה, דשמא של מת הוא והויא חטאת שמתו בעליה דלמיתה אזלא. וקרבן אחר נמי אינו יכול להביא, דשמא אותו שקרב היה שלו ונפטר, ונמצא מביא חולין לעזרה. ואינו יכול להתנות בנדבה, שאין חטאת באה נדבה:",
+                "<b>יכתוב נכסיו לאחר.</b> והוי עני וראוי להביא קרבן דלות, וחטאת העוף באה על הספק ואין בה משום חולין בעזרה. ואם אינו מפקיר נכסיו והביא חטאת העוף, לא טהר, דעשיר שהביא קרבן עני לא יצא. ומן האשם שמביא ליכא לאקשויי היכי מצי מייתי אשם בספק דלמא חולין לעזרה מייתי, דכיון דאשם שוין מתנותיו לשלמים, יכול להביא אשם ולהתנות, אם אני חייב אשם יהא זה לאשם, ואם לאו, שקרב אשם שלי, יהא זה לשלמים, מה שאינו יכול לעשות כן בחטאת, שאין מתנות דמים של חטאת שוות לשלמים, דמתן דמים של חטאת [ארבע מתנות] למעלה מחוט הסקרא, ושלמים [שתי מתנות] למטה מחוט הסקרא:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..e4288d27739d4caeb79cd3e4ec0c2605e206c7d3
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Negaim/Hebrew/merged.json	
@@ -0,0 +1,937 @@
+{
+    "title": "Bartenura on Mishnah Negaim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Negaim",
+    "text": [
+        [
+            [
+                "<b>מראות נגעים שנים.</b> כתיבי בקרא בהדיא שאת ובהרת:",
+                "<b>שהן ארבעה.</b> יש לך לרבות עוד שנים אחרים דלא כתיבי בקרא, והן תולדה דשאת ותולדה דבהרת. דמרבינן להו מספחת, שאין ספחת שם נגע אלא לשון טפלה, וכן הוא אומר (שמואל א ב׳) ספחני נא אל אחת הכהונות, והטיל הכתוב ספחת בין שאת לבהרת, לומר לך שיש תולדה לשאת ויש תולדה לבהרת:",
+                "<b>בהרת עזה כשלג.</b> לבנה ביותר. דכתיב (ויקרא י״ג) ואם בהרת לבנה היא, היא לבנה ואין למעלה ממנה לבנה:",
+                "<b>שאת כקרום ביצה.</b> דסבר האי תנא אין שאת אלא לשון גובה. וכן הוא אומר (ישעיה ב׳) ועל כל הגבעות הנשאות. ואין לך כהה בלבנונית בכל ארבעה מראות כקרום ביצה, לפיכך הוא גבוה יותר מכולן, כמראה צל גבוה מן החמה:",
+                "<b>שניה לה כצמר לבן.</b> והוא עז בלבנוניתו יותר מסיד ההיכל שהיא תולדה דבהרת. משום דאמר קרא שאת לבנה. לענין מאי קרייה רחמנא לבנה, על כרחך לתולדתה, שהיא לבנה יותר מתולדה דבהרת:",
+                "<b>שאת כצמר לבן.</b> רבנן סברי, שני מראות עזות שהן שלג וצמר לבן, הן לשני אבות בהרת ושאת, ושני מראות כהות מהן שהן סיד ההיכל וקרום ביצה והן תולדות. תן תולדה גדולה לגדול, דהיינו סיד ההיכל לבהרת שהוא אב גדול, ותולדה קטנה לקטן דהיינו קרום ביצה לשאת שהוא קטן מבהרת. ונפקא מינה בפלוגתייהו דרבנן ותנא קמא לענין צירוף, דחצי גריס מאב וחצי גריס מתולדה דידיה מצטרפין, וכן שני האבות שאת ובהרת מצטרפין, דדרשינן והיה בעור בשרו לנגע, מלמד שמצטרפין זה עם זה, מדכתיב והיה ולא כתיב והיו, עשה כל הנגעים אחד. אבל שתי התולדות אין מצטרפות, דתולדה דבהרת אינה מצטרפת עם תולדה דשאת, דלא קאי והיה אלא אשאת ובהרת דכתיבי בהדיא, ולא אתולדות דאתו מרבויא. והשתא, לתנא קמא שלג וקרום ביצה מצטרפין, שלג וצמר לבן אין מצטרפין. ולרבנן, שלג וצמר מצטרפין, שלג וקרום אין מצטרפין. והלכה כחכמים:",
+                "<b>צמר לבן.</b> צמר נקי של כבש בן יומו לאחר שרחצוהו ונתלבן:"
+            ],
+            [
+                "<b>הפתוך שבשלג.</b> המעורב בלובן ואודם שבבהרת העזה כשלג נראה, כיין המזוג בשלג. שלבנוניתו מרובה ואדמימות שבו מועט:",
+                "<b>והפתוך שבסיד ההיכל.</b> והמעורב שבנגע שהוא כסיד ההיכל, נראה, כדם המזוג בחלב. שאדמימות שבו מרובה. ואע״ג דלא תני פתוך אלא בבהרת ותולדתה, הוא הדין דיש פתוך נמי בשאת ותולדתה, דתניא בתורת כהנים, שאת לבנה, מלמד שמטמאה חלקה. בהרת לבנה אדמדמת, מלמד שמטמאה פתוך. מנין ליתן את האמור של זה בזה, תלמוד לומר נגע צרעת:",
+                "<b>שבזה ושבזה.</b> שבשלג ושבסיד:",
+                "<b>דיהה.</b> חסרה מן הלובן, שאינה צחה בלבנונית כמותה. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>מארבעה מראות הללו מצטרפין.</b> גרסינן. ולא גרסינן ארבעה מראות, שאין כל הארבעה מראות מצטרפין, דאין התולדה מצטרפת אלא עם אב שלה, ושתי תולדות זו עם זו אינן מצטרפין. אבל שני אבות מצטרפין. מדכתיב והיה בעור בשרו, ולא כתיב והיו, משמע שעושה שאת ובהרת כאחד, דאי איכא חצי גריס מזה וחצי גריס מזה מצטרפין לכגריס. ורמב״ם כתב, דכל הארבעה מראות מצטרפין, בין שתי התולדות זו עם זו בין אב עם תולדה שאינה שלו, כל מקרום ביצה ולמעלה מצטרפין. והתוספתא מסייעתו:",
+                "<b>לפטור להחליט ולהסגיר.</b> לכל הנך מילי מצטרפין. וכולהו מפרש להו:",
+                "<b>להסגיר העומד בסוף שבוע ראשון.</b> דכתיב (ויקרא י״ג:ה׳) וראהו הכהן ביום השביעי והנה הנגע עמד בעיניו והסגירו הכהן שבעת ימים שנית:",
+                "<b>ולפטור את העומד בסוף שבוע שני.</b> שהעומד בשיעורו ולא פשה ועמד במראהו, אע״פ שלא ירד למטה מארבעה מראות, פוטרו בסוף שבוע שני. והא דכתיב [שם] וראה הכהן אותו ביום השביעי שנית והנה כהה הנגע וגו׳ וטיהרו הכהן, לאו למימרא דאין מטהרו אלא אם כן כהה, אלא אשמעינן קרא דאפילו נשתנה משלג לסיד או מסיד לשלג לא אמרינן נגע אחר הוא וחוזר ומסגירו כתחילה אלא כעומד דמי ומטהרו:",
+                "<b>להחליט את שנולד בו מחיה או שער לבן בתחלה.</b> כשהובא בתחילתו אל הכהן ויש בו בהרת כגריס ומחית בשר כעדשה מרובעת בתוך מקום הבהרת, מחליטו מיד. וכן נמי שער לבן, אם היה שחור ולא הספיק להסגירו עד שהפך ללבן, מחליטו מיד. אבל פשיון לא מטמא בתחילה אפילו פושה והולך עד שלא הסגיר:",
+                "<b>בסוף שבוע ראשון.</b> כלומר להחליט כמו כן בסוף שבוע ראשון, שמתחילה לא היו לו סימנין הללו והסגירו, ולסוף שבוע ראשון מצא בו מחיה או שער לבן, מחליטו:",
+                "<b>או בסוף שבוע שני.</b> כגון דבסוף שבוע ראשון עמד בעיניו ולא היה בו לא שער לבן ולא מחיה, [והסגירו פעם שנית], ובסוף שבוע שני נולדו בו סימנים הללו, מחליטו:",
+                "<b>לאחר הפטור.</b> כלומר ואפילו לאחר הפטור שבסוף שבוע שני לא נולדו בו סימני טומאה ופטרו, ולאחר כמה ימים נולדו, מחליטו:",
+                "<b>להחליט את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני.</b> כגון בהרת כגריס שאין בה מחיה ולא שער לבן והסגירה, אם פשתה בסוף שבוע ראשון או לא פשתה אלא בסוף שבוע שני, מחליטו. ואם לא פשתה לא בשבוע ראשון ולא בשבוע שני ופטרו ולאחר כמה ימים פשתה, מחליטו:",
+                "<b>להחליט את ההופך כולו לבן מתוך הפטור.</b> אם אחר שפטרו וטיהרו הכהן פרחה הצרעת בכולו, טמא מוחלט:",
+                "<b>לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר.</b> אם לאחר שטמאו הכהן, או לאחר שהוזקק להסגר קודם שטמאו, פרחה הצרעת בכולו, פוטרו וטהור, שהפריחה עושה מן הטהור טמא ומן הטמא טהור. והמוסגר טמא מקרי:",
+                "<b>אלו מראות נגעים.</b> ארבעה מראות אלו שהזכרנו, חלקות או פתוכות:"
+            ],
+            [
+                "<b>מראות נגעים שלשים וששה.</b> גרסינן. ולא גרסינן מראות נגעים ששה עשר. ושלשים ושש הוו, ארבעה מראות חלקות וארבעה מראות פתוכות דעור בשר, וכנגדן בשחין ומכוה, ששחין ומכוה אחת הן ולא חלקן הכתוב אלא לומר לך שאין מצטרפין, וכנגדן בנתקים, וכנגדן בקרחת וגבחת, שקרחת וגבחת אחת הן, הרי שלשים ושנים מראות, וירקרק ואדמדם דנגעי בגדים, וירקרק ואדמדם דנגעי בתים, הרי שלשים וששה:",
+                "<b>עקביא בן מהללאל אומר שבעים ושנים.</b> הנך שלשים וששה בתחילה כשהובא אל הכהן, ושלשים וששה אחריני כנגדן בסוף שבוע ראשון או בסוף שבוע שני של הסגר או בסוף שבוע שלישי לנגעי בתים להבחין בין מראה שלכתחלה למראה שבסוף, הרי שבעים ושנים. כך פירשן הרמב״ם, וישר הוא. אלא דקשיא לי בגוה שהוא מונה שמונה מראות דנתקין, ואנן קיי״ל דנתקין מטמאין בכל מראות ואין להם מראות מיוחדות כשאר נגעים:",
+                "<b>ששבוע שני שלו חל בשבת.</b> דשני הסגרות שלשה עשר יום דיום שביעי של שבוע ראשון עולה לכאן ולכאן, דכתיב (ויקרא י״ג:נ״ד) והסגירו [הכהן] שבעת ימים שנית, מלמד שיום שביעי עולה לו מן המנין מלפניו ומאחריו. וכן שלשה שבועות דנגעי בתים אינם אלא תשעה עשר יום, דראשון ושביעי של שבוע אמצעי עולין לפניהם ולאחריהם:",
+                "<b>חל להיות בתוך השבת.</b> שביום השבת חל שביעי, אין רואים אותו בשבת, מפני שהוא נראה כדן את הדין בשבת, אלא ממתין עד לאחר השבת. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>היה בו שער לבן.</b> ביום השבת. ואם היה רואהו היה מחליטו, ולאחר השבת הלך לו, הרי זה להקל. ואע״ג דאי נמי חלטו בשבת, כשהלך לו אחר השבת היה מטהרו, מכל מקום היה צריך להביא קרבן כדין מצורע מוחלט שנתרפא, ועכשיו פטור:",
+                "<b>היו לבנות.</b> אי נמי היו לבנות ביום השבת שהיה ראוי להחליטו, ולמחר השחירו, הרי זה להקל:",
+                "<b>אחת לבנה ואחת שחורה והשחירו שתיהן.</b> כדי נסבה, דאין כאן להקל, דבין כך ובין כך טהור. ואגב סיפא דלהחמיר נקט לה דקתני והלבינו שתיהן:",
+                "<b>ארוכות.</b> היו השערות ביום השבת כדי לקרוץ בזוג, דהיינו שיעור טומאה, ולמחר נתקצרו, היינו להקל:",
+                "<b>אחת ארוכה ואחת קצרה.</b> כדי נסבה, דבין כך ובין כך טהור. אלא אגב סיפא דלהחמיר נקט לה דקתני והאריכו שתיהן:",
+                "<b>נסמך השחין.</b> לשתי שערות, לאחר השבת, ובשבת לא היה בו שחין, דאילו בשבת ראהו היה מחליטו מחמת השערות לבנות שבתוך הבהרת, ועכשיו לאחר השבת שבא השחין ונסמך לשתיהן או לאחת מהן, אינן סימן טומאה:",
+                "<b>הקיף השחין וכו׳</b> או שהקיף השחין לשתי השערות לבנות:",
+                "<b>או לאחת מהן או חלקן השחין.</b> שבא השחין או מחית השחין או המכוה או מחית המכוה או הבוהק בין שער לשער. כל הני דבשבת לא היו ולאחר שבת באו, הרי זה להקל:",
+                "<b>היתה בו מחיה.</b> בשבת, שהיא סימן טומאה, והלכה לה לאחר השבת. אי נמי היתה מרובעת בשבת, והיה ראוי להחליטו, ולאחר השבת נעשית עגולה או ארוכה דהשתא אינה סימן טומאה. אי נמי היתה מבוצרת המחיה בשבת באמצע הבהרת, כמין מבצר של עיר שיושב באמצע העיר, ומתוך כך היה ראוי להחליטו, ולאחר השבת נעשית מן הצד. אי נמי היתה בשבת מכונסת כעדשה במקום אחד, ולאחר השבת נתפזרה:",
+                "<b>ובא השחין ונכנס לתוכה.</b> כלומר בשבת לא היה שם שחין והיתה המחיה סימן טומאה, ובא השחין ונכנס לתוכה:",
+                "<b>הקיפה או חלקה או מיעטה.</b> כלומר, או שלא בא השחין על כל הנגע אלא על קצת המחיה, ופחתה מכעדשה:",
+                "<b>השחין ומחית השחין המכוה ומחית המכוה והבהק.</b> כל הני אמיעטה קיימו, שמיעטה השחין או מחית השחין, דהיינו שנעשה קרום כקליפת השום. או המכוה או מחית המכוה. כל הני שבשבת לא היו ולאחר השבת באו. וכן הבוהק שבשבת היו מארבעה מראות ונעשה בוהק למחרתו ומיעט המחיה, דשחין ובוהק ממעטין מחיה, כדתניא בתורת כהנים בשר חי ולא השחין, בשר חי ולא הבוהק:",
+                "<b>היה בו פשיון.</b> בשבת:",
+                "<b>והלך לו הפשיון.</b> לאחר השבת, דמה שפשה בשבת כנס למחרתו:",
+                "<b>או שהלכה האום.</b> עיקר הנגע נקרא אום. והלכה האום ונשאר הפשיון, או שנתמעטה האום ואין בין שניהם כגריס:",
+                "<b>השחין ומחית השחין.</b> כלומר, אי נמי בשבת פשה ולא היה מפסיק בשבת בין האום לפשיון לא שחין ולא מחית השחין ולא מכוה ולא מחית המכוה ולא בוהק, ולאחר השבת הפסיק אחד מאלו, הרי זה להקל:  "
+            ],
+            [
+                "<b>נסמך השחין.</b> בשבת:",
+                "<b>לשתיהן.</b> לשתי השערות, דהשתא לא הוו סימן טומאה, שאין שער לבן סימן טומאה אלא כשהוא בנגע עצמו, לא בתוך השחין או בתוך המכוה:",
+                "<b>או הקיף השחין וכו׳</b> דאם ראהו בשבת לא היה מחליטו:",
+                "<b>והלכו להן.</b> לאחר השבת, שנעשה מקום השחין והמכוה צלקת, והרי הוא כעור בשר, ונשאר עור הבשר עם הנגע כבתחילה, ועם שער הלבן, ומחליטו, הרי זה להחמיר:",
+                "<b>חולקין בין האום לפשיון.</b> שהיו מפסיקין בשבת בין עיקר הנגע לפשיון:",
+                "<b>והלכו להן.</b> לאחר השבת, ואין שם דבר המפסיק, הרי אלו להחמיר:"
+            ]
+        ],
+        [
+            [
+                "<b>בהרת.</b> גרמוני. לבן ביותר. ובהרת עזה כשלג נראית בו כהה מתוך לבנונית יתירה שבבשרו, ופוטרין אותו:",
+                "<b>והכהה.</b> נראית בכושי עזה. מתוך שבשרו שחור. ומסגירין אותו, דבתר בשרו של נראה אזלינן:",
+                "<b>בני ישראל אני כפרתן.</b> מתוך חבתן היה אומר אני כפרתן. כלומר כל העונש שראוי לבוא עליהן אני מקבל על עצמי כדי לכפר עליהן. שהן בינונים וממוצעים ואינם נוטים לאחת משתי הקצוות:",
+                "<b>לא לבנים ולא שחורים.</b> אלא כאשכרוע, שאינו לא לבן ולא שחור. אשכרוע, מין של ארז, בוש״ו בלע״ז. תאשור, אשכרוע. וקא סבר ר׳ ישמעאל דבמה שמיטהר האחד מיטהרים כולם, ובמה שמיטמא האחד מיטמאין כולם. וקיימי רבי ישמעאל ור׳ עקיבא בחדא שיטתא:",
+                "<b>ציירים.</b> אומנין שמציירין צורות לנוי:",
+                "<b>כבינוני.</b> כסם הבינוני:",
+                "<b>מראות נגעים להקל.</b> וטעמא דר׳ יהודה מפרש בתורת כהנים, כתוב אחד אומר בעור בשרו, וכתוב אחד אומר בעור הבשר, מצינו שמראות נגעים להקל אבל לא להחמיר, כיצד, יראה גרמוני בבשרו להקל נמצאת מקיים בעור בשרו. ואת הכושי כבינוני להקל נמצאת מקיים בעור הבשר:",
+                "<b>זה וזה כבינוני.</b> גרמוני וכושי כבינוני, והיינו ר׳ עקיבא:"
+            ],
+            [
+                "<b>אין רואין את הנגעים בשחרית ובין הערבים וכו׳</b> דילפינן מקרא דכתיב לכל מראה עיני הכהן, מה כהן שחסר מאור עיניו אינו רואה את הנגעים. אף יום שחסר מאורו אין רואין בו את הנגעים:",
+                "<b>רבי יהודה אומר בד׳ בה׳ כו׳</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>אין פותחין, לו חלונות.</b> דכתיב (ויקרא י״ד:ל״ה) כנגע נראה לי, לי ולא לנרי, מכאן אמרו בית אפל אין פותחין לו חלונות:"
+            ],
+            [
+                "<b>כעודר וכמוסק.</b> דרך העודר מפסק רגליו. ודרך המוסק מגביה זרועותיו. עודר, חופר בקרקע. מוסק, לוקט את זיתיו:",
+                "<b>כעורכת.</b> את הפת, שמפסקת את רגליה:",
+                "<b>וכמניקה את בנה.</b> לענין תחת הדד. דמה שנראה באותה שעה אינו נחשב בית הסתרים:",
+                "<b>כאורגת בעומדים לשחי.</b> שמגבהת ידה הימנית לארוג ומגלה בית השחי שלה:",
+                "<b>כטווה בפשתן.</b> שדרך הטווה להגביה ידה השמאלית ומגלה השחי השמאלי. ומה שאינו נראה בכך, נחשב בית הסתרים. וכתיב לכל מראה עיני הכהן, פרט לבית הסתרים:",
+                "<b>לתגלחתו.</b> ביום טהרתו. וצריך לגלח, דכתיב (ויקרא י״ד) את ראשו ואת זקנו ואת גבות עיניו, מה אלו מקום כינוס שער ונראה, אף כל מקום כינוס שער ונראה, פרט לבית הסתרים:  "
+            ],
+            [
+                "<b>רבי מאיר אומר אף לא נגעי קרוביו.</b> דאיתקוש נגעים לריבים, דכתיב (דברים כ״א:ה׳) כל ריב וכל נגע, מה ריבים שלא בקרובים, אף נגעים שלא בקרובים. ואין הלכה כרבי מאיר:",
+                "<b>חוץ מנדרי עצמו.</b> דכתיב (במדבר ל׳:ג׳) לא יחל דברו, הוא אינו מיחל אבל אחרים מחלין לו:",
+                "<b>אף לא נדרי אשתו שבינה לבין אחרים.</b> כגון נדרים שאינן של עינוי נפש ודברים שאינן בינו לבינה, שהן צריכין חקירת חכם, ושמא יקל גבי אשתו ולא יבקר יפה. ודוקא בפני עצמו אינו יכול להתיר ואפילו הוא יחיד מומחה, אבל מצטרף הוא בכלל שלשה הדיוטות, דכיון דהוו בי תלתא לא חשידי שמא לא יחקרו יפה:",
+                "<b>כל הבכורות אדם רואה.</b> אם יכולין לאכלן במומן:"
+            ]
+        ],
+        [
+            [
+                "<b>הכל מיטמאין.</b> ואפילו קטן. דמהו דתימא איש צרוע כתיב (ויקרא י״ג:ב׳), קמ״ל אדם כי יהיה בעור בשרו כתיב [שם]:",
+                "<b>הכל כשרים לראות את הנגעים.</b> ואע״פ שאינו בקי בהן ובשמותיהן, אם חכם עמו, רואה. אבל בינו לבין עצמו אם אינו בקי בהן ובשמותיהן אינו רואה את הנגעים:",
+                "<b>שהטומאה והטהרה ביד כהן.</b> חכם ישראל רואה את הנגעים ואומר לכהן, אע״פ שהוא שוטה, אמור טמא, אמור טהור:",
+                "<b>בין באיש אחד בין בשני אנשים.</b> שנולדו שני נגעים באיש אחד או בשני אנשים, אין הכהן רואה אותן בבת אחת, שאין הכהן יכול לראות יפה שני נגעים כאחד:",
+                "<b>ומסגירו.</b> אי בר הסגר הוא, כגון ע״י ארבעה מראות:",
+                "<b>ומחליטו.</b> אם ראוי להחליט, כגון ע״י שער לבן או מחיה:",
+                "<b>ופוטרו.</b> אם הוא למטה מארבעה מראות:",
+                "<b>וחוזר לשני.</b> מאחר שנולד השני קודם שהסגיר את הראשון או שהחליטו:",
+                "<b>אין מסגירים את המוסגר.</b> וכן נמי אין מחליטין את המוסגר. דאם הסגירו בנגע אחד ואח״כ נולד לו נגע אחר שראוי להסגירו או להחליטו, אין נזקק לו. וכי מתסי מן הראשון אין על הנגע השני לא תורת מוסגר ולא תורת מוחלט, עד שיזקק לו:",
+                "<b>אבל בתחלה בסוף שבוע מסגיר ומסגיר.</b> אם בתחלת השבוע נולד השני קודם שהסגיר את הראשון, מסגיר על הראשון ומסגיר על השני. וכן בסוף שבוע ראשון אם עמד הראשון בעיניו, מסגירו וחוזר ומסגיר על השני:",
+                "<b>מחליט ומחליט.</b> מחליט על הראשון וחוזר ומחליט על השני:",
+                "<b>מסגיר ופוטר.</b> מסגיר על הראשון ופוטר על השני:",
+                "<b>מחליט ופוטר.</b> מחליט על הראשון ופוטר על השני. וה״ה איפכא, מסגיר ומחליט, או מחליט ומסגיר, פוטר ומסגיר, פוטר ומחליט:"
+            ],
+            [
+                "<b>נותנין לו שבעת ימי המשתה.</b> דכתיב וביום הראות בו, מכדי לכתוב רחמנא ובהראות, מאי וביום, לומר לך יש יום שאתה רואה ויש יום שאי אתה רואה:"
+            ],
+            [
+                "<b>עור הבשר.</b> שנראה בו אחד מארבעה מראות:",
+                "<b>בתחילה.</b> כשהובא אל הכהן בלא הסגר, מיטמא בשער לבן ובמחיה. אבל בפשיון אינו מיטמא עד סוף שבוע ראשון, או סוף שבוע שני, ולאחר הפטור דסוף שבוע שני כשעמד בעיניו ופטרו, אם אחרי כן פשה חוזר וחולטו:",
+                "<b>שלשה עשר יום.</b> דיום שביעי של שבוע ראשון עולה לכאן ולכאן:"
+            ],
+            [
+                "<b>השחין והמכוה מיטמאין בשבוע אחד.</b> דשאר נגעים יש להן שני הסגרות, ואלו אם לא פשה בשבוע ראשון ולא נולד שער לבן, פוטרו. ולשון מיטמאין דנקט, הכי קאמר, כשבאו אלו שני סימנים בסוף שבוע אחד, טמא, הא לא באו, טהור:"
+            ],
+            [
+                "<b>הנתקים.</b> נגעים שבראש או בזקן קרויין נתקים:",
+                "<b>בשער צהוב דק בתחלה.</b> אם בתחלה נולד לו שער צהוב, מחליטו:",
+                "<b>צהוב.</b> דומה לזהב:",
+                "<b>בסוף שבוע ראשון ובסוף שבוע שני.</b> אם בסוף שבוע ראשון פשה או נולד לו שער צהוב, מחליטו. ואם לאו, מסגירו שנית, ואם בסוף שבוע שני פשה או נולד לו שער צהוב, מחליטו. ואם לאו, פוטרו. ואם לאחר הפטור פשה או נולד לו שער צהוב, מחליטו:"
+            ],
+            [
+                "<b>הקרחת והגבחת.</b> לקמן בפ״י מפרש איזו היא קרחת ואיזו היא גבחת:",
+                "<b>במחיה ובפשיון.</b> אבל בשער לבן אין מיטמאין, לפי שאין שער צומח בהן:"
+            ],
+            [
+                "<b>בירקרק ובאדמדם.</b> הא דקרי בבגדים ובבתים סימן טומאה ירקרק ואדמדם, ולא קרי לעיל סימן טומאה לארבעה מראות שבעור בשר, משום דארבעה מראות שבעור בשר אפילו עומדים בו כמה שנים אינן מחליטים בלא שער לבן ובלא פשיון ובלא מחיה, אבל בבגדים כשעמד הירקרק או אדמדם שני שבועות אע״ג דלא פשה כתיב באש תשרפנו, להכי קרי להו בבגדים סימן טומאה. וכן בבתים שלשה שבועות כשחזר הנגע לכמות שהיה או מירקרק לאדמדם או מאדמדם לירקרק, כתיב (ויקרא י״ד:מ״ה) ונתץ את הבית, כאילו פשה, להכי קרי להו סימן טומאה:",
+                "<b>לאחר הפטור.</b> כגון שכהה, אם חזר אחרי כן, שורף:"
+            ],
+            [
+                "<b>תשעה עשר יום.</b> ראשון ושביעי של שבוע אמצעי עולים לפניהם ולאחריהם:",
+                "<b>פחות משבוע אחד.</b> כגון שחין ומכוה:",
+                "<b>שלשה שבועות.</b> כגון נגעי בתים:"
+            ]
+        ],
+        [
+            [
+                "<b>יש בשער.</b> ששער לבן מטמא בתחילה. כשהובא אל הכהן ויש בנגע שער לבן, טמא. מה שאין כן בפשיון שאינו מטמא אלא בסוף שבוע:",
+                "<b>ומטמא בכל מראה לובן.</b> אפילו למטה מארבעה מראות, דכתיב (ויקרא י״ג:ג׳) ומראה הנגע עמוק, מראה הנגע עמוק ולא מראה שער לבן עמוק. משא״כ בפשיון שאין פשיון מטמא למטה מארבעה מראות, שבאותן מראות שהאום מטמא, הפשיון מטמא:",
+                "<b>ואין בו סימן טהרה.</b> ואילו בפשיון יש בו סימן טהרה, שאם פרח בכולו טהור:",
+                "<b>מטמא בכל שהוא.</b> אבל שער לבן אינו מטמא בפחות משתי שערות, דמיעוט שער שתים:",
+                "<b>חוץ מן הנגע.</b> כשפשה חוץ לנגע, טמא. אבל שער לבן בעינן שיהא בנגע, כדכתיב (ויקרא י״ג) ושער בנגע הפך לבן:"
+            ],
+            [
+                "<b>בכל מראה.</b> היינו כמראה הבשר בין כושי בין לבן בין אדום:",
+                "<b>מטמא בכל שהוא.</b> אבל במחיה בעיא כעדשה:",
+                "<b>חוץ מן הנגע מה שאין כן.</b> במחיה. שהמחיה צריכה להיות בתוך הנגע:"
+            ],
+            [
+                "<b>ובמכונס.</b> שהשתי שערות במקום אחד בנגע:",
+                "<b>במפורד.</b> זה במזרח הנגע וזה במערב:",
+                "<b>במבוצר.</b> שתי שערות באמצע הנגע, כמבצר שבאמצע העיר:",
+                "<b>שאינו מבוצר.</b> בחוט היוצא מן הנגע. ויש ברחבו שתי שערות. מה שאין כן במחיה דבעינן מבוצרת ומכונסת:",
+                "<b>הפוכה ושלא הפוכה.</b> בין שהבהרת קדמה למחיה, בין שהמחיה קדמה לבהרת. מה שאין כן בשער לבן, שאם קדם לבהרת, טהור:",
+                "<b>ומעכבת את ההופך כולו לבן.</b> דאם הוחלט במחיה. ופרחה הצרעת בכולו חוץ ממקום המחיה, עדיין טמא הוא. אבל אם פרחה בכולו, אע״ג דכל גופו מלא שער לבן, טהור, שאין שער לבן מעכב:"
+            ],
+            [
+                "<b>עיקרן משחיר וראשן מלבין טהור.</b> דאמר קרא (ויקרא י״ג) ושער בנגע הפך לבן, העיקר הסמוך לנגע הפך לבן:",
+                "<b>כדי לקרוץ בזוג.</b> כדי שינטל בפי הזוג של מספריים. והלכה, דשיעור שער לבן, ארכו אין פחות מכדי שינטל בפי הזוג, אבל הלבנונית שבו בכל שהוא:",
+                "<b>ונראית כשתים טהור.</b> שיש שערות המחולקות בראשן לשתים ובעיקרן אינן אלא אחת:",
+                "<b>הכי גרסינן, בהרת ובה שער לבן ושער שחור טמא.</b> בהרת שהיא כגריס מצומצם ובה שתי שערות לבנות, והשאר מלאה שערות שחורות, טמא. ולא אמרינן שמקום השערות שחורות ממעט הבהרת מכגריס:"
+            ],
+            [
+                "<b>זוקקה לשער לבן ולפשיון.</b> דאי איכא באותו החוט שער לבן, מחליטו. או אם פשה אצל החוט בסוף שבוע, טמא. אבל אם אין ברוחב החוט שתי שערות ואית ביה שער לבן, לא מטמא, דלא חשיב מן הנגע. וכן אם פשה אצל החוט שאין ברחבו שתי שערות, כפשיון רחוק מן הנגע הוא חשוב ובעי כגריס:",
+                "<b>אבל לא למחיה.</b> דאפילו יש ברוחב החוט שתי שערות, אין מחיה שבו מטמאה. שהמחיה צריכה שתהא מבוצרת באמצע הנגע כמבצר שהוא באמצע העיר:",
+                "<b>מצרפן.</b> ונידונים כנגע אחד. ואם פשה אחת מהן משהו, או נולד שער לבן באחת מהן, מחליט על שתיהן:",
+                "<b>ואם לאו אינו מצרפן.</b> ונדונים כשני נגעים, ואם פשתה האחת והאחרת לא פשתה, מחליט בזו ומסגיר בזו. ונפקא מינה, דלכי מיטהר, בעי לאתויי שני קרבנות:"
+            ],
+            [
+                "<b>בהרת כגריס.</b> בלא מקום מחיה. דהיינו תשע עדשות בהרת, ועדשה אחת מחיה. עשר עדשות בין הכל:",
+                "<b>גריס.</b> הן תשע עדשות, ומחיה אין פחות מעדשה. וכל היכא דתנינן בהרת, הוא הדין לשאר מראות חלקות ופתוכות:",
+                "<b>והלכה המחיה.</b> שבא הנגע על מקומה:",
+                "<b>הלך שער לבן.</b> שנשר, או הפך לשחור:",
+                "<b>ר׳ שמעון מטהר.</b> אהלכה מחיה קאי:",
+                "<b>שלא הפכתו בהרת.</b> ששער לבן קדם לבהרת של מקום המחיה:",
+                "<b>שלא הפכתו בהרת כגריס.</b> ששער לבן קדם לבהרת כגריס, דמקום המחיה היה חסר מכגריס. וכאן נמי לא פליג ר״ש אלא אהלכה מחיה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>בהרת ובה מחיה ופשיון.</b> בהרת כגריס והסגירו, ולסוף שבוע מצא בו מחיה ופסיון והחליטו:",
+                "<b>הלכה המחיה.</b> כגון שבא עליה הנגע, טמא הבהרת מפני הפשיון:",
+                "<b>הלך הפשיון.</b> כגון שכנסה הבהרת וחזרה לכגריס:",
+                "<b>וכן שער לבן ופשיון.</b> אם הלך האחד, טמא מפני השני:",
+                "<b>הלכה וחזרה בסוף השבוע.</b> כגון שהסגירו על בהרת כגריס, והלכה הבהרת באמצע השבוע, ובסוף השבוע חזרה:",
+                "<b>הרי היא כמות שהיתה.</b> ומסגירו הסגר שני:",
+                "<b>לאחר הפטור.</b> דראה אותה הכהן בסוף שבוע כשהלכה לה ופטרו, אם אחרי כן חזרה, תיראה בתחילה. והאי חזרה היינו במקומה הראשון, דאי במקום אחר, א״כ הרי זו בהרת אחרת:",
+                "<b>היתה עזה.</b> כשלג כשהסגירו: ונעשית כהה:",
+                "<b>בסוף שבוע ראשון, כגון כסיד או כקרום.</b> או שהיתה כקרום בשעת הסגר, ונעשית עזה כשלג בסוף שבוע ראשון:",
+                "<b>הרי היא כמות שהיתה.</b> וטעונה הסגר שני, כמו עמד בעיניו:",
+                "<b>ובלבד שלא תתמעט מארבעה מראות.</b> שאם נתמעטה מארבעה מראות, פוטרו מיד וטהור:",
+                "<b>כנסה ופשתה.</b> היכא דהסגירה בבהרת כגריס, ובסוף שבוע כנסה, ואח״כ פשתה את מקום הכנוס ולא יותר. או שפשתה בסוף שבוע, ואח״כ כנסה את מקום הפשיון ולא יותר:",
+                "<b>ר׳ עקיבא מטמא.</b> שהרי פשה:",
+                "<b>וחכמים מטהרים.</b> שאין זה פשיון, אלא הרי היא כמו שהיתה. ואי קאי בסוף שבוע ראשון, מסגירו הסגר שני. ואי קאי בסוף שבוע שני, פוטרו וטהור:"
+            ],
+            [
+                "<b>ופשתה כחצי גריס.</b> לצד המזרח:",
+                "<b>והלך מן האום כחצי גריס.</b> לצד המערב:",
+                "<b>תיראה בתחלה.</b> דחשיב כנגע אחר, ונגע חדש הוא זה, ויסגיר:",
+                "<b>וחכמים מטהרים.</b> דלא חשיב פשיון אלא אם כן מוסיף על שיעור הנגע שהיה בתחילה, וזה שאינו עכשיו אלא כגריס, נחשב כראשון שעמד בעיניו וטהור:  "
+            ],
+            [
+                "<b>ופשתה כחצי גריס ועוד כו׳</b> רבי עקיבא מטמא. משום ועוד דאשתייר בה מן הפשיון. ובפשתה לאחר הפטור איירי:",
+                "<b>וחכמים מטהרין.</b> דכיון דאזל ליה חצי גריס מן האום, ליכא מנגע חדש אלא חצי גריס ועוד:",
+                "<b>ופשתה כגריס ועוד.</b> לאחר הפטור, ואחר כך הלכה לה כל האום ולא נשתייר אלא הגריס ועוד החדש:",
+                "<b>רבי עקיבא מטמא.</b> דהא פשה ליה משיעור קמא. ורבנן סברי, כיון דאזל ליה קמא כוליה, והאי נגע דקאי חדש, תיראה בתחילה ויסגיר:"
+            ],
+            [
+                "<b>בהרת כגריס ופשתה כגריס.</b> בשפשתה לאחר הפטור איירי:",
+                "<b>ר׳ עקיבא מטמא.</b> דיש כאן נגע וסימן טומאה עמו:",
+                "<b>תיראה בתחילה.</b> ואע״ג דכשתיראה בתחילה נמי יטמאנה הכהן מיד, דמחיה ושער לבן מטמאים בתחילה, מ״מ נפקא מינה דלרבנן בעי אתויי קרבן אכל חד וחד. ולרבי עקיבא כנגע ראשון חשוב, וכי מתסי מהאי מייתי חד קרבן. ובכל הנך דפליגי ר״ע וחכמים במתניתין, הלכה כחכמים:",
+                "<b>ואין בה כלום.</b> אין בה שער לבן:",
+                "<b>ובה שערה אחת ונולדה בהרת כו׳ הרי זו להסגיר.</b> ואע״פ שקדם כגריס בהרת לשער האחרון, כיון דלא קדמה את הראשון, לא מהני, דבעינן שתקדים כגריס בהרת לשתי השערות:",
+                "<b>בהרת כחצי גריס ובה שתי שערות כו׳ הרי זו להסגיר.</b> ואע״ג דחצי גריס הראשון קדם לשתי שערות, לא מהני, עד שיקדים הגריס שלם לשתי שערות:"
+            ],
+            [
+                "<b>ונולד בהרת כחצי גריס ובה שתי שערות הרי זו להחליט.</b> כל היכא דתנן ובה שתי שערות או ובה שערה אחת, לאו דאתו שערות ובהרת בהדי הדדי, אלא דבהרת קדמה ואח״כ באו שערות:",
+                "<b>ואם שער לבן קודם, לבהרת טהור.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, הבהרת היא שגרמה לשער שיהפך ללבן:",
+                "<b>ספק טמא.</b> ספק אם שער לבן קדם לבהרת, או בהרת קדמה לשער לבן, טמא:",
+                "<b>ורבי יהושע קיהה.</b> גרסינן. מלשון תקהינה שיניו. כלומר, היו שיניו קהות מדברי האומר ספק טמא. דאיהו סבר ספק טהור. ואין הלכה כר׳ יהושע:"
+            ]
+        ],
+        [
+            [
+                "<b>כל ספק נגעים.</b> חוץ מזה. דספק בהרת קדמה ספק שער לבן קדם:",
+                "<b>הרי היא כסלע.</b> נעשית רחבה וגדולה כסלע:",
+                "<b>ספק שהיא היא.</b> וראויה להחליט שהרי פשה:",
+                "<b>ספק שאחרת באה תחתיה.</b> והראשונה הלכה וראויה להסגיר, דאין פשיון מטמא בתחלה:",
+                "<b>טמא.</b> ומחליטו:"
+            ],
+            [
+                "<b>הלך שער לבן.</b> שהוחלט בעבורו:",
+                "<b>וחזר שער לבן.</b> אחר תחתיו:",
+                "<b>וכן במחיה וכן בפשיון.</b> או שלא חזר שער לבן, אלא שנולדה בו מחיה שהיא ג״כ סימן טומאה, או שפשה הנגע:",
+                "<b>בתחילה בסוף שבוע ראשון.</b> כלומר, בין שההחלט היה בתחילה כשהובא אל הכהן, בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור כגון שעמד בעיניו שני שבועות ופטרו ואחר הפטור בא שער לבן והחליטו, בכל הני גווני אם הלך לו שער לבן וחזר שער לבן, או מחיה או פשיון הרי היא כמות שהיתה. כלומר, נשאר בטומאה כמו שהיה, הואיל ויש בו סימן טומאה, אע״פ שאין זה אותו סימן שהיה בשעת החלט:",
+                "<b>וחזר הפשיון וכן בשער לבן.</b> הא דלא קתני הכא וכן במחיה, לפי שכשהלך הפשיון ובאת המחיה, פעמים שיהיה טהור, כגון שהמחיה מיעטה הנגע מכגריס:"
+            ],
+            [
+                "<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה:",
+                "<b>וחכמים מטהרים.</b> וטעמייהו, דכתיב והיא הפכה, שהפכתו היא ולא הפכתו חברתה:",
+                "<b>אף דבריך אין מקוימין.</b> דהאי נמי טהור. והלכה כחכמים:"
+            ],
+            [
+                "<b>בין באיש אחד.</b> אע״ג דמה נפשך יש בו בהרת אחת שפשתה, אותה שתחלתה כגריס ועכשיו כסלע, והיה ראוי להחליטו, אפילו הכי הואיל ואינו יודע על איזה נגע מחליט, טהור מגזירת הכתוב דכתיב (ויקרא י״ג:כ״ב) ואם פשה תפשה בעור וטימא הכהן אותו, את הנגע הודאי הוא מטמא, ואינו מטמא את הנגע שיש בו ספק:",
+                "<b>בין בשני אנשים.</b> אע״פ שאחד מהם טעון הסגר שבעת ימים שנית בסוף שבוע ראשון, והאחר מוחלט, הואיל ואינו יודע איזה להסגיר ואיזה להחליט, שניהם טהורים מגזרת הכתוב:",
+                "<b>ר׳ עקיבא אומר כו׳</b> ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>שניהם טמאין.</b> דבשניהם פשה:",
+                "<b>אף על פי שחזרו להיות כסלע.</b> דהשתא אחד מהם טהור, הואיל והוזקקו לטומאה, שניהם טמאים. דכתיב [שם] וטיהרו הכהן, את הודאי הוא מטהר, ואינו מטהר את הספק:",
+                "<b>עד שיחזרו להיות כגריס.</b> דהשתא ודאי שניהם טהורים, שהפשיון שבעבורו הוחלט הלך משניהם:"
+            ]
+        ],
+        [
+            [
+                "<b>גופה של בהרת.</b> כגריס. חצי פול:",
+                "<b>הקלקי.</b> שם מקום. ופולין שבו גדולים:",
+                "<b>מרובע.</b> וזהו שיעור מצומצם שבבהרת. ואם היה הנגע עגול או על צורה אחרת, אם יש בו כדי שיכנס בתוך הנגע כגריס הקלקי מרובע, טמא, ואם לאו, טהור:"
+            ],
+            [
+                "<b>רבתה הבהרת.</b> מבחוץ:",
+                "<b>טמאה.</b> משום פשיון:",
+                "<b>נתמעטה טהורה.</b> דליכא כגריס:",
+                "<b>רבתה המחיה.</b> וכנסה הבהרת:",
+                "<b>טהורה.</b> דאין המחיה מבוצרת, דבעינן בהרת כעדשה מכל צד סביב למחיה:"
+            ],
+            [
+                "<b>רבתה הבהרת.</b> מבחוץ:",
+                "<b>טמאה.</b> שהרי פשתה בעור:",
+                "<b>נתמעטה טהורה.</b> ואפילו היתה המחיה כעדשה:",
+                "<b>רבתה המחיה.</b> ונעשית כעדשה, טמאה:",
+                "<b>נתמעטה.</b> שפשתה הבהרת עליה:",
+                "<b>ר׳ מאיר מטמא.</b> דחשיב ליה פשיון מבפנים כמו מבחוץ:",
+                "<b>וחכמים מטהרים.</b> דפשיון שבפנים לא חשיב פשיון. והלכה כחכמים:"
+            ],
+            [
+                "<b>שלא יתמעטו מכשיעור.</b> בהרת מכגריס, ומחיה מכעדשה:"
+            ],
+            [
+                "<b>בהרת כגריס.</b> מרובע ורצועה של בשר חי ברוחב כעדשה מקפת אותה מסביב, ולחוץ לאותו בשר חי מקפת בהרת כגריס מסביב, והרי יש כאן שתי בהרות, אחת פנימית ואחת חיצונה, ומחיה מפסקת ביניהן סביב:",
+                "<b>הפנימית להסגיר.</b> דאין לה מחיה באמצעה:",
+                "<b>והחיצונה להחליט.</b> דמחיה המקפת לפנימית סימן טומאה לחיצונה, שהרי היא מבוצרת באמצעה:",
+                "<b>שהבהרת בתוכה.</b> לפי שהבהרת לתוכה אינה חשובה סימן טומאה לחיצונה, דבעינן מבוצרת, נגע מכאן ונגע מכאן ומחיה באמצע, [בלי הפסק דבר אחר בתוך המחיה], והכא יש כאן נגע ומחיה ונגע ומחיה ונגע. ואין הלכה כר׳ יוסי:",
+                "<b>נתמעטה המחיה.</b> שפשתה הבהרת עליה:",
+                "<b>והלכה לה.</b> או שהלכה לה כולה:",
+                "<b>אם מבפנים היא כלתה.</b> שבהרת הפנימית כיסתה המחיה:",
+                "<b>סימן פשיון לפנימית.</b> ומחליטה, שהרי פשתה מבחוץ:",
+                "<b>והחיצונה טהורה.</b> שהלכה מחיתה או נתמעטה מכעדשה:",
+                "<b>אם מבחוץ.</b> שהבהרת החיצונה כיסתה המחיה:",
+                "<b>החיצונה טהורה.</b> שנתמעטה מחיתה או הלכה, ופשיון ליכא שאין הנגע פושה לתוכה:",
+                "<b>והפנימית להסגיר.</b> שהנגע עמד בעיניו:",
+                "<b>בין כך ובין כך.</b> בין כלתה מבפנים בין כלתה מבחוץ:",
+                "<b>טהור.</b> שכשם שאם פשתה החיצונה למחיה שבתוכה אינו פשיון, כך כשפשתה הפנימית למחיה שבתוך הבהרת החיצונה אינו פשיון. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>אימתי.</b> החיצונה טהורה כשפשתה הפנימית או החיצונה על מחיה, דאמרן לעיל שהחיצונה טהורה, הני מילי בזמן שהיא כעדשה מובאת, שהמחיה כעדשה מצומצמת לא פחות ולא יותר. אבל אם היתה המחיה יתירה מכעדשה:",
+                "<b>המותר סימן פשיון לפנימית, והחיצונה טמאה.</b> כלומר, אם פשתה הפנימית על אותו מותר, שתיהן להחליט, פנימית משום פשיון וחיצונה משום מחיה. ואם פשתה החיצונה על אותו מותר, מכל מקום החיצונה להחליט משום מחיה, והפנימית להסגיר. ואין הלכה כרבי שמעון:",
+                "<b>היה בוהק פחות מכעדשה.</b> סמוך לפנימית, והחיצונה מקפת לבוהק:",
+                "<b>סימן פשיון לפנימית.</b> אם פשתה הפנימית וכיסתה את הבוהק, הפנימית להחליט, שהרי פשתה מבחוץ. ואם החיצונה פשתה וכיסתה את הבוהק, אינו סימן פשיון לחיצונה, שאין הנגע פושה לתוכו. והאי דנקט בוהק פחות מכעדשה, דאם היה כעדשה היה מטמא משום מחיה, דקיי״ל מחיה מטמאה בכל המראות. אבל פחות מכעדשה אין כאן מחיה, דאין מחיה פחותה מכעדשה:"
+            ],
+            [
+                "<b>שאינן מיטמאין משום מחיה.</b> דכתיב וראהו הכהן, בעינן שיראה את הנגע עם המחיה כולו כאחד, וכשיש כגריס בראש החוטם או בראשי אצבעות הוא שופע אילך ואילך ואינו יכול לראות כולו כאחד:",
+                "<b>ראשי אזנים.</b> נחשבים כאחד. וכן ראשי דדין. ואין הלכה כר׳ יהודה שמנה ראשי דדין שבאיש:",
+                "<b>וראש הגויה.</b> הוא גיד האמה:",
+                "<b>ויבלות.</b> לשון [או חרוץ או יבלת] (ויקרא כ״ב:כ״ב). פורו״ש בלע״ז:",
+                "<b>ודלדולין.</b> בשר שפירש ונדלדל. ואית דגרסי ותלתולין, בשר שנעשה כמו תל גבוה. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>שאינן מיטמאין בבהרת.</b> בארבעה מראות נגעים, שאת ותולדתה בהרת ותולדתה:",
+                "<b>תוך העין תוך האוזן.</b> שכל אלו אינן חשובים כעור בשר, והכתוב אומר (שם י״ג) והיה בעור בשרו:",
+                "<b>הקמטין.</b> שבשאר הגוף:",
+                "<b>והקמטין שבצואר.</b> תנא סיפא, לגלויי דקמטין דרישא קמטין של שאר הגוף הן. דלא תימא קמטין דצואר דוקא דלא מתחזי כאחריני:",
+                "<b>תחת הדד.</b> כשנראית כמניקה את בנה, מה שאינו נראה באותה שעה אינו מטמא:",
+                "<b>ובית השחי.</b> כשנראה כמוסק זיתים:",
+                "<b>כף הרגל.</b> מה שתחת [הקערורית] של הרגל. דכל אלו אינן עור בשר הנראה:",
+                "<b>והצפורן.</b> לא חשיבא עור בשר:",
+                "<b>הראש והזקן.</b> אינן מיטמאין בבהרת, דכתיב [שם] נתק הוא צרעת הראש או הזקן הוא, אין לראש ולזקן טומאה אלא טומאת נתקין בלבד:",
+                "<b>השחין והמכוה והקדח המורדין.</b> שלא נתרפאו יפה ולא נקרם העור שלהם כקליפת השום:",
+                "<b>אין מיטמאין משום נגע.</b> דבשחין כתיב [שם] שחין ונרפא, ובמכוה נמי כתיב [שם] והיתה מחית המכוה:",
+                "<b>קדח.</b> הוא שחין שבא מחמת דבר אחר, כגון מחמת מכת אבן או עץ או גפת או סיד, ומכוה נמי שלא באה מחמת האש עצמו אלא מחמת תולדות האש, כגון רמץ חם וגפסית חם, כל אלו קרויין קדח. לשון כקדוח אש המסים. וקדח המורד נמי שלא נתרפא ולא העלה קרום כקליפת השום, אינו מטמא משום נגע:",
+                "<b>המורדים.</b> כל זמן שלא נתרפאו שלא העלו קרום, קרויין מורדים, כלומר שעדיין עומדים במרדם. ואית דגרסי מוררים בשני רישי״ן. לשון רר בשרו (שם ט״ו):",
+                "<b>ואין מצטרפים בנגעים.</b> אם היה חצי גריס נגע בעור בשרו וחצי גריס באחת מן המקומות הללו, אין מצטרפים לכגריס:",
+                "<b>ואין הנגע פושה לתוכן.</b> דכיון דלא מיטמאו באום לא מיטמאו נמי בפשיון:",
+                "<b>ואינם מיטמאין משום מחיה.</b> דאם פרח בכולו ויש בראשו או בכף רגלו או בקמטין בשר חי, אין מיטמאין משום מחיה. אי נמי, אם היה אחד מן המקומות הללו מבוצר בתוך הנגע, אינו מיטמא משום מחיה:",
+                "<b>ואינם מעכבים את ההופך כולו לבן.</b> אם פרחה הצרעת בכולו חוץ מאחד מהמקומות הללו, אין מעכבין, דכתיב (ויקרא י״ג) וכסתה הצרעת את כל עור הנגע, עור הראוי להיות בו נגע, פרט לאלו שאין מיטמאין משום נגע:",
+                "<b>חזר הראש והזקן ונקרחו.</b> שנקרח השער שהיה בהן ונעשו כעור בשר. וכן השחין והמכוה והקדח שנעשו צרבת, שנתרפאו וקרם עליהם עור כקליפת השום:",
+                "<b>הרי אלו מיטמאין בנגעים.</b> בארבעה מראות. וה״ה דהוה מצי למתני נתפשטו הקמטין, נמי מיטמאין בנגעים:",
+                "<b>ואין מצטרפין בנגעים.</b> ראש וזקן אין מצטרפין. וכן עור הבשר והזקן, או עור הבשר והראש, אין מצטרפין. דאם בא לו חצי גריס נתק בראש, אי נמי חצי גריס נתק בזקן וחצי גריס נגע בעור בשר, אין מצטרפין. וכן חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:",
+                "<b>ואין הנגע פושה לתוכן.</b> נגע של עור בשר אין פושה לא בנתק הראש ולא בנתק הזקן ולא בשחין ולא במכוה, דלא חשיבי כעור בשר:",
+                "<b>ואין מיטמאין משום מחיה.</b> דנתקים מיטמאין בשער צהוב ופשיון. ושחין ומכוה בשער לבן ופשיון:",
+                "<b>אבל מעכבין את ההופך כולו לבן.</b> שאם פרחה הצרעת בכולו ונשאר הראש או הזקן שנקרחו שלא פרחה הצרעת בהן, או השחין והמכוה והקדח שנעשו צרבת, טמא עד שיפרח בכולו:",
+                "<b>הראש והזקן שלא העלו שער.</b> כגון קטן שלא צמח זקנו או לא השעיר ראשו, נידונים כעור בשר ליטמא בבהרת. וכן הדלדולין שבראש ובזקן דלית בהו שער, נידונים כעור בשר, ומעכבים את הפריחה, והנגע פושה לתוכן, ומצטרפין לכגריס:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו בהרות טהורות, שהיו בו קודם מתן תורה.</b> מי שהיתה בו צרעת קודם מתן תורה, לא היה טמא מחמת אותו נגע לאחר מתן תורה, דכתיב (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו, פרט לזה שכבר היה. וכל הני נמי דחשיב, מהתם נפקי דבעינן שיוולד הנגע בשעה שראוי ליטמא בו ולא קודם, כמו גר עד שלא נתגייר וקטן עד שלא נולד, וכן כולם:",
+                "<b>בקמט ונתגלה.</b> שהיה מתחלה הנגע מוסתר בתוך הקמט והיה טהור מפני שהוא בבית הסתרים, ואח״כ נתגלה:",
+                "<b>ובמורדים.</b> כלומר בשחין ומכוה המורדים שלא נתרפאו ולא העלו קרום כקליפת השום:",
+                "<b>עד שלא העלו שער.</b> בא הנגע, דחשיבי כעור בשר, היינו תחלתן טומאה. וכשעלו שערות, הוי טהרה, שדינן בנתקים. וכשנקרחו, היינו סופן טומאה. וכן שחין ומכוה וקדח דעד שלא באו בא הנגע, היינו טומאה. וכשבא השחין והמכוה והקדח, היינו טהרה. דבעינן שיקדים השחין והמכוה לשאת, דכתיב (ויקרא י״ג:י״ט) והיה במקום השחין שאת, שיקדים השחין לשאת ולא שתקדים השאת לשחין. כשחזרו ונעשו צרבת, היינו טומאה:",
+                "<b>וחיו.</b> שנתרפאו יפה:",
+                "<b>רבי אליעזר בן יעקב מטמא.</b> כיון דבתחילה בא הנגע בעור הבשר וחזר סופו לקדמותו, לא חיישינן להפסק שבינתיים:",
+                "<b>וחכמים מטהרים.</b> הואיל והפסיק הטהרה שבינתיים. והלכה כחכמים:"
+            ],
+            [
+                "<b>נשתנו מראיהן.</b> אבהרות טהורות קאי. כגון דהוות כשלג עד שלא נתגייר, ומשנתגייר נעשית כסיד ההיכל:",
+                "<b>כצמר לבן וכקרום ביצה.</b> כלומר, תחילה היתה כצמר לבן ועכשיו נעשית כקרום ביצה:",
+                "<b>נעשית מספחת שאת או מטפחת עזה.</b> כלומר, שהשאת נעשית מספחת, שחזרה להיות כתולדה שלה. או שהעזה נעשית כמספחת שלה. ופרושי קמפרש לרישא דקתני היתה כשלג ונעשית כסיד ההיכל, היינו שנעשית עזה מספחת. ואותה שהיתה כצמר לבן ונעשית כקרום ביצה, היינו שנעשית שאת מספחת:",
+                "<b>וכסיד ההיכל וכשלג.</b> כלומר היתה כסיד ההיכל ועכשיו נעשית כשלג:",
+                "<b>רבי עקיבא אומר כו׳</b> והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>בהרת.</b> מהשתא איירי בבהרות טמאות:",
+                "<b>ואין בה כלום.</b> לא מחיה ולא שער לבן:",
+                "<b>בתחלה.</b> כשהובא אל הכהן. וכן בסוף שבוע ראשון אם לא נולד בה כלום, יסגיר:",
+                "<b>בסוף שבוע שני.</b> אם לא נולד בה כלום, פטור. וכן לאחר הפטור, אם לא נולד בה כלום, עומד בפטור זה כל ימיו ושוב אינו מסגירו:",
+                "<b>עודהו מסגירו.</b> שהיה רוצה להסגירו, בין בתחלה כשהובא אל הכהן, בין בסוף שבוע ראשון, ולא הספיק להסגירו עד שנולדו סימני טומאה, כגון בתחלה בשער לבן ומחיה, ובסוף שבוע ראשון בשער לבן ומחיה ופשיון, יחליט. אבל משהסגירו, הא תנן לעיל בריש פ״ג, אין מחליטין את המוסגר:",
+                "<b>ופוטר.</b> כלומר או פוטרו, כגון בסוף שבוע שני. ואפילו לאחר הפטור אם נולדו סימני טומאה, יחליט:",
+                "<b>עודהו מחליטו.</b> שהיה [בא] להחליט ולא הספיק עד שהלכו סימני טומאה:",
+                "<b>בתחלה.</b> כשהובא אל הכהן, או בסוף שבוע ראשון, יסגיר. אבל אם משהחליטו הלכו להן, כגון שהחליטו בשער לבן והלך לו שער לבן ובהרת קיימת, אין מסגירו עליה, אלא פוטרו וטהור:"
+            ],
+            [
+                "<b>התולש סימני טומאה.</b> כגון שער לבן בעור בשר, ושער צהוב בנתקים:",
+                "<b>והכווה את המחיה.</b> דמשנכוית אינה סימן טומאה:",
+                "<b>עובר בלא תעשה.</b> דהשמר בנגע הצרעת. וכל מקום שנאמר השמר, פן, ואל, אינו אלא לא תעשה:",
+                "<b>ולטהרה.</b> כלומר ולענין טהרה מה דינו:",
+                "<b>עד שלא בא אצל כהן.</b> אם תלשן, טהור. ואם תלשן לאחר חלוטו, טמא:",
+                "<b>הולכים לגדווד גרסינן.</b> והוא שם מקום:",
+                "<b>בתוך הסגרו מהו.</b> אם תלש סימני טומאה בתוך שבוע של הסגר ראשון או של הסגר שני, מהו:",
+                "<b>התחלתי מביא להם ראיות.</b> בתוספתא מייתי דכך היתה ראיתו, מפני מה עד שלא בא אצל כהן, טהור, לא מפני שלא ראה הכהן סימני הטומאה שבו, התולש סימני הטומאה תוך הסגר נמי דין הוא שיהא טהור, שלא ראה הכהן סימני טומאה שבו. הלכך, אחד עומד בפני הכהן, כלומר אחד אותו העומד בפני הכהן ומיהר לתלוש סימני טומאה קודם שיאמר לו הכהן טמא אתה, ואחד אותו שתלשן תוך ימי הסגרו, בין זה ובין זה טהורין. וכן הלכה:",
+                "<b>מאימתי היא טהרתו.</b> של אותו שתלש סימני טומאה לאחר חלוטו:",
+                "<b>כשיוולד לו נגע אחר ויטהר ממנו.</b> דכיון דנתרפא מן השניה, אגלאי מלתא דחס רחמנא עליה, ואי נמי הוות קיימא קמייתא הוה מיתסי מינה כמו מזו:",
+                "<b>עד שתפרח בכולו.</b> נגע האחרון, דליכא למיחש למידי. דהא אי הוה ביה נמי קמא, השתא מיהא הוי טהור:",
+                "<b>או עד שתתמעט בהרתו מכגריס.</b> דאפילו לא נתלש השער ולא נכוית המחיה, היה נטהר, מכיון דנתמעטה הבהרת מכגריס. ומיהו עד שתפרח בכולו לא קאי אלא אתולש סימני טומאה, אבל כווה את המחיה אינו נטהר בפריחה, שאילו היתה המחיה קיימת לא היה טהור בפריחה. והלכה כחכמים:"
+            ],
+            [
+                "<b>ונקצצה טהורה.</b> דכתיב (ויקרא י״ג:מ״ו) כל ימי אשר הנגע בו יטמא, ולא ימים שהיתה בו בהרת ונקצצה:",
+                "<b>קצצה מתכוין.</b> בתוספתא מוכח דהיכא דקצץ כל הבהרת וקצץ מן הבשר אשר סביבותיה עמה, כולי עלמא לא פליגי דאין לו טהרה עולמית, דקנסוהו רבנן מאחר שנתכוין לשרש אחריה. והיכא דקצצה ושייר ממנה כל שהוא, כולי עלמא לא פליגי דיש לו טהרה בפריחה, כיון דשייר ממנה לא קנסוהו כולי האי. כי פליגי, כשקצצה מצומצמת הבהרת כמו שהיא לא פחות ולא יותר: ",
+                "<b>ר׳ אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו.</b> והלכה כחכמים. הכא לא גרסינן במילתייהו דחכמים או עד שתתמעט בהרת מכגריס, דדוקא גבי תולש סימני טומאה דרישא ונשארה הבהרת, התם שייך למתני עד שתתמעט מכגריס, אבל הכא הרי נקצצה כל הבהרת:",
+                "<b>ואם היתה בראש הערלה ימול.</b> לאו במילה בזמנה איירי, דהא מילתא דפשיטא היא, השתא שבת דאיסור סקילה דחיא, צרעת דאיסור לאו גרידא לא כ״ש, אלא אפילו מילה שלא בזמנה שאינה דוחה את השבת, דוחה את הצרעת, דאתי עשה דמילה ודחי את לא תעשה דצרעת, דהכי קיימא לן בכל התורה כולה, כל מקום שאתה מוצא עשה ולא תעשה, אם אתה יכול לקיים את שניהם, מוטב. ואם לאו, יבא עשה וידחה את לא תעשה:"
+            ]
+        ],
+        [
+            [
+                "<b>הפורח מן הטמא טהור.</b> טמא שנחלט באחד מן הנגעים, ואחר כך פרחה בכולו, טהור:",
+                "<b>חזרו בו ראשי אברים.</b> אם לאחר הפריחה חזרו ונתגלו אפילו ראשי אברים בלבד:",
+                "<b>טמא.</b> דכתיב (ויקרא י״ג:י״ד) וביום הראות בו בשר חי יטמא. והוא שייראו כעדשה:",
+                "<b>עד שתתמעט בהרתו מכגריס.</b> שילך כל הנגע ולא ישתייר בו כגריס:",
+                "<b>מטהור טמא.</b> טהור שפרחה צרעת בכולו. כגון שהחליטו בשער לבן או במחיה ונשר שער לבן או נתכסית המחיה ופטרו, אי נמי הסגירו בבהרת כגריס ועמד בעיניו שני שבועות ופטרו, בכל הני אם אחר פטורו פרחה בכולו, טמא:",
+                "<b>עד שתחזור לכמות שהיתה.</b> דאם נשתייר מן הפריחה כל שהוא סמוך לאום, טמא משום פשיון. והא דתנן בסמוך שאם הלכה מחיה ואח״כ פרחה ככולו, טהור, ותנן נמי בהרת ובה שער לבן פרחה בכולו אע״פ שהשער לבן במקומו, טהור, ומשמע וכל שכן אם אינו במקומו שהוא טהור, התם מיירי שלא פטרו הכהן עדיין כשפרחה בכולו, והכא מיירי כשפטרו ואחר כך פרחה בכולו:"
+            ],
+            [
+                "<b>ואח״כ הלכה לה המחיה.</b> שפשה הנגע עליה. אבל בשעת הפריחה לא הלכה לה מחיה עד אח״כ. [אבל לא נתכסית המחיה], אין הפריחה מטהרתו:"
+            ],
+            [
+                "<b>בהרת.</b> כגריס",
+                "<b>ובה שער לבן.</b> הא קמ״ל דפריחה מטהרת אחר כל סימני טומאה:",
+                "<b>פרחה במקצתו טמא.</b> אצטריך לאשמעינן אפילו פרחה ברובו, דלא אמרינן רובו ככולו. אי נמי אשמעינן דבסוף שבוע ראשון או בסוף שבוע שני טמא בפריחת מקצתו אפילו בכל שהוא משום פשיון:"
+            ],
+            [
+                "<b>שבפריחתן טיהרו טמא.</b> שעל ידי פריחתן טיהרו את הטמא. כשחזרו ונתגלו אחרי כן, חוזר לטומאתו:",
+                "<b>שבחזירתם טמאו טהור.</b> שעל ידי חזרתן שחזרו ונתגלו טמאו את הטהור, אם חזרו ונתכסו שפשה עליהם הנגע, טהור. ואם חזרו ונתגלו אח״כ, טמא. ואצטריך לאשמעינן דאפילו זימני טובא, כדקתני ואפילו מאה פעמים:"
+            ],
+            [
+                "<b>כל הראוי ליטמא בנגע הבהרת.</b> כגון עור בשר:",
+                "<b>מעכב את הפריחה.</b> אם נשתייר ממנו כל שהוא שלא פרחה בו, מעכב את טהרתו:",
+                "<b>וכל שאינו ראוי ליטמא בנגע הבהרת.</b> כגון ראש וזקן וכל הני דחשיב בהדייהו:",
+                "<b>אין מעכבין את הפריחה.</b> דאע״פ שלא פרח הנגע עליהם, כיון דפרח בשאר הגוף, טהור. וראשי אברים לא קא חשיב, דהנהו מעכבין את הפריחה, דראויין ליטמא בנגע הבהרת נינהו, שהרי הנגע פושה בהן:",
+                "<b>ונעשו צרבת טהורים.</b> אע״ג דעכשיו שנקרחו הראש והזקן ראויים ליטמא בנגע הבהרת, וכן שחין ומכוה וקדח המורדים שנעשו צרבת הרי הן כעור בשר, כיון דבשעת הפריחה לא היו ראויין, לא מעכבים וטהור:",
+                "<b>אע״פ שנעשה מקום המחיה בהרת טמא.</b> דפריחה קמייתא לאו פריחה היא, כיון דאשתייר מעור הבשר חצי עדשה סמוך לראש, ופריחה דהשתא שנתכסית המחיה של חצי עדשה נמי לא חשיבא פריחה, כיון דכבר נקרחו ונעשו צרבת והרי הן כעור בשר, ולא מהני עד דפרח נמי עלייהו:"
+            ],
+            [
+                "<b>אחת טמאה.</b> מוחלטת:",
+                "<b>ואחת טהורה.</b> לאחר הפטור. שעמד בעיניו בסוף שבוע שני:",
+                "<b>ופרחה מזו לזו.</b> בין מטהורה לטמאה בין מטמאה לטהורה:",
+                "<b>ואח״כ פרחה בכולו טהור.</b> משום דטהורה נעשית טמאה כשפרח ממנה לטמאה, דהרי פשתה, וכי פרח אח״כ בכולו, הוי פורח מן (הטמאה לטהור) [הטמא, וטהור]:",
+                "<b>בשפתו העליונה.</b> חצי גריס בהרת. ובשפתו התחתונה חצי גריס. וכשסוגר פיו נראית כגריס במקום אחד. וכן בשתי אצבעות ובשני ריסי עיניו, כשמדבקן נראית כגריס שלם:",
+                "<b>אבל לא בבוהק.</b> מראה לבנונית למטה מארבעה מראות ומעכב את הפריחה:",
+                "<b>חזרו בו ראשי אברים.</b> שנתגלו מן הנגע ונעשה בוהק:",
+                "<b>טהור.</b> וה״ה בשאר הגוף. דאע״ג דבוהק מעכב את הפריחה בתחלה, אינו מעכב בסוף. ואגב סיפא דבעי למתני ראשי אברים, תנא הכא ראשי אברים. ובסיפא נקט ראשי אברים להודיעך כחו דר׳ מאיר דאפילו בראשי אברים שנתגלו פחות מכעדשה ונעשו בוהק מטמא ר״מ, וכל שכן בשאר הגוף. והך רישא דחזרו בו ראשי אברים כמין בוהק טהור, כרבנן אתיא ולא כר״מ. ורבנן דמטהרי, לאו דוקא פחות מכעדשה, דאפילו טובא נמי טהור, דבוהק בסוף אינו מעכב. והלכה כחכמים:"
+            ],
+            [
+                "<b>הבא כולו לבן.</b> מתחלה בא כולו מכוסה בנגע:",
+                "<b>יסגיר.</b> כדין בהרת כגריס. שמא יוולד לו שער לבן או מחיה. דאין פריחה מטהרת בתחילה:",
+                "<b>נולד לו שער לבן.</b> בסוף שבוע ראשון או בסוף שבוע שני, יחליט. ואם לא באו סימני טומאה, יפטור:",
+                "<b>השחירו שתיהן.</b> כל הני דחשיב, סימני טהרה נינהו, ומפורשים הם לעיל בסוף פרק קמא:",
+                "<b>נולד לו מחיה או שער לבן.</b> אם לאחר שבאו סימני טהרה הללו נולד לו מחיה או שער לבן, טמא. ואם לאו, טהור:",
+                "<b>וכולן שחזרו בהם ראשי אברים.</b> הבא כולו לבן בתחילה, בין שהוזקק להסגיר בין להחליט בין לפטור, אם חזרו ונתגלו ראשי אברים שלהן, הרי הן כמו שהיו וטהורים, דלא חשיבי מחיה. כיצד, הבא כולו לבן בתחלה והוסגר שני שבועות ולא נולדו בו סימני טומאה, ופטרו, ואח״כ נתגלו בו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הפטור, וטהור. ואם החליטו בשער לבן והשחירו השערות ואח״כ נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך החלט וטהור. ואם בסוף שבוע ראשון או בסוף שבוע שני נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הסגר, וטהור. כך נראית פירוש משנה זו מתוך תורת כהנים. אבל רמב״ם לא פירשה כן:",
+                "<b>פרחה במקצתו.</b> במקצת ראשי אברים שנתגלו:",
+                "<b>טמא.</b> שהרי פשה הנגע:",
+                "<b>פרחה בכולו.</b> אחר שפרחה במקצתו:",
+                "<b>טהור.</b> דהוי ליה פורח מן הטמא. אבל אם מתחלה לאחר שנתגלו ראשי אברים פרחה בכולו בבת אחת, טמא משום פשיון. והא דתנא רישא פרחה במקצתו טמא, הוא הדין פרחה בכולו נמי טמא, ולא נקט פרחה במקצתו אלא משום דבעי למתני בתרה פרחה בכולו טהור, דהיינו לאחר שפרחה במקצתו:  "
+            ],
+            [
+                "<b>מתוך הטהרה טמא.</b> כגון הבא כולו לבן בתחלה, ולאחר הסגר או החלט נטהר, דאם חזרו בו ראשי אברים ונתגלו, טהור, כדפרישנא לעיל. ואם מתוך טהרה זו חזרו ונתכסו בבת אחת, טמא משום פשיון, והיינו דקאמר אם פרחה כולו כאחת מתוך טהרה, טמא, כדפרישנא במתניתין דלעיל דאם פרחה כולו בבת אחת נמי טמא כמו פרחה במקצתו:",
+                "<b>פטור מן הפריעה ומן הפרימה.</b> כל זמן שהוא מוסגר. ואילו טהור מתוך החלט, חייב בפריעה ופרימה, כל זמן שהוא מוחלט. פריעה ופרימה, בגדיו יהיו פרומים וראשו יהיה פרוע:",
+                "<b>מטמאין בביאה.</b> אם באו אל האוהל נטמא כל אשר באוהל:"
+            ],
+            [
+                "<b>פרחה בכולו ואח״כ נתגלו בו ראשי אברים.</b> הכא מיירי שלא הספיק להחליטו עד שפרחה בכולו ונתגלו ראשי אברים, דר ישמעאל מדמי ליה לבא כולו לבן בתחילה חוץ מראשי אברים, דטעון הסגר. ור׳ אלעזר בן עזריה סבר, דכיון דאילו לא פרחה היה מחליטו, דינו כבהרת קטנה ובה מחיה, דאי פרחה בכולו ואח״כ נתגלו ראשי אברים, טמא. ועוד יש לפרש, דאפילו החליטו במחיה ופרחה בכולו וטיהרו, קסבר ר׳ ישמעאל דאין מטמא בחזרת ראשי אברים, דכי מטמא בחזרת ראשי אברים שאחר פריחה היכא דטהר בתורת פריחה, אבל הכא לאו בתורת פריחה טהר, דהא אילו נתמעטה מחיה מכעדשה [נמי] טהור:"
+            ],
+            [
+                "<b>מי שהיה מוחלט.</b> בשער לבן או במחיה או בפשיון:",
+                "<b>לא הספיק להראות לכהן.</b> שסימני טומאה הלכו:",
+                "<b>שאילו הראה לכהן.</b> כשהלכו סימני טומאה היה מטהר, ואם אחר כן היה פורח, היה טמא, דהוה ליה פורח מן הטהור, אבל השתא הוי ליה פורח מן הטמא, וטהור:",
+                "<b>בהרת ואין בה כלום.</b> אין בו סימן מסימני טומאה:",
+                "<b>עד שפרחה בכולו טמא.</b> כלומר, טעון הסגר כבא כולו לבן בתחילה. ואם מתחילה קודם שפרחה הראה אל הכהן היה מסגיר, ובסוך שבוע כשפרחה, הוי ליה פורח מתוך הסגר וטהור:"
+            ]
+        ],
+        [
+            [
+                "<b>השחין והמכוה מיטמאין בשבוע אחד.</b> אם נולד במקומן בהרת, מסגירן שבוע אחד, ולסוף שבוע אם יש בו שער לבן או פשיון, מחליטו. ואם לאו, פוטרו. אבל במחיה אין מיטמאין, דמחית בשר חי בעינן, ואין זה בשר חי, כיון דמקומו שחין ומכוה:",
+                "<b>בגפת.</b> פסולת של זיתים, והוא חם מחמת עצמו. וכן חמי טבריא מחמת מקורן הן חמים ולא מחמת האור:",
+                "<b>כל שאינו מחמת האש זהו שחין.</b> לאתויי אבר מעיקרו:",
+                "<b>רמץ.</b> אפר כירה, וחם מחמת האור:",
+                "<b>כל שהוא מחמת האש.</b> לאתויי חמי האור:"
+            ],
+            [
+                "<b>אין מצטרפין.</b> חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:",
+                "<b>ואין פושין מזה לזה.</b> דאם שחין ומכוה זה אצל זה, ובאחד מהן בהרת כגריס, והסגירה, ובסוף שבוע פשתה לחברו או לעור הבשר, אין מחליטו. וכן אם הבהרת בעור הבשר ופשתה לשחין או למכוה, לא חשוב פשיון:",
+                "<b>היו מורדין.</b> שלא נתרפאו יפה ולא נקרם העור ועדיין מוציאין ליחה, אין מטמאין בנגעים, דכתיב [ויקרא יג] שחין ונרפא, ובמכוה כתיב [שם] והיתה מחית המכוה:",
+                "<b>אע״פ שנעשה מקומו צלקת.</b> שניכר שהיה שם שחין או מכוה ואין שוה לשאר עור בשר, אעפ״כ נידון כעור הבשר, מאחר שנעשה קרום חזק:"
+            ],
+            [
+                "<b>אמרו לו למה.</b> יסגיר הא אי אפשר להוולד לו סימן טומאה:",
+                "<b>לגדל שער אין ראויה.</b> דכף היד אינו מגדל שער לעולם:",
+                "<b>לפשיון אינה פושה.</b> דשחין ומכוה אין פושין לעור הבשר:",
+                "<b>למחיה אינה מטמא.</b> דהא תנן בשני סימנים בשער לבן ובפשיון, ולא במחיה:",
+                "<b>שמא תכנוס.</b> כגריס, וכשיראנה הכהן בסוף שבוע יפטור אותו, ולאחר הפטור תחזור ותפשה בתוך השחין שמקומו כסלע, ויחליט:",
+                "<b>אמרו לו הרי מקומה כגריס.</b> כלומר, ואם היה מקום הצרבת כגריס בלבד והבהרת בתוכה, למה יסגיר, והלא אין שייך לומר כאן שמא תכנוס ותפשה:",
+                "<b>אמר להן לא שמעתי.</b> כלומר גם זה יסגיר, אבל לא שמעתי בו טעם:",
+                "<b>אלמד בו.</b> תרשני שאלמד בדין זה דבר:",
+                "<b>אם לקיים דברי חכמים הן.</b> אם תמצא טעם לקיים דברי חכמים שאמרו שטעון הסגר, אמור, אבל ללמד שאינו טעון הסגר לא תאמר, שאיני מניח מה שקבלתי מרבותי ושומע ממך:",
+                "<b>שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו.</b> ששחין פושה לשחין. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנתקים.</b> נגעים שבראש או בזקן, קרויין נתקים, על שם שהשער ניתק ונופל ונושר מחמת הנגע. והנתקים אין מיטמאין בארבעה מראות כנגע שבמקום בשר, אלא מיטמאים בכל מראות:",
+                "<b>בשער צהוב.</b> דומה לתבנית זהב:",
+                "<b>דק לקוי קצר.</b> מה שאמרה תורה ובו שער צהוב דק, משמעותו לקוי קצר:",
+                "<b>אפילו ארוך.</b> שאין משמעות דק אלא רקיק:",
+                "<b>מה הלשון אומרים.</b> מלשון בני אדם אתה למד. כשאומרים קנה זה דק, מה משמעו, בין לקוי קצר בין לקוי ארוך. ואית ספרים דגרסי, ולא לקוי ארוך. בתמיהה. כלומר שמא לקוי קצר ולא לקוי ארוך:",
+                "<b>נלמד מן השער.</b> דרך בני אדם כשאומרים על השער שהוא דק, על הלקוי קצר אומרים, ולא על הלקוי הארוך. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>מכונס.</b> שתי שערות במקום אחד:",
+                "<b>מפוזר.</b> אחד במזרח הנגע ואחד במערבו:",
+                "<b>מבוצר.</b> שהשער באמצע הנתק, כמבצר שהוא באמצע העיר:",
+                "<b>הפור.</b> שנהפך השער לצהוב מחמת הנתק, כגון שהנתק קדם לשער [צהוב]:",
+                "<b>שאינו הפוך.</b> שקדם שער צהוב לנתק:",
+                "<b>שאין שער אחר מציל מידו.</b> שאם יש בנגע שתי שערות לבנות, אפילו מלא שערות שחורות אינן מצילות (על השתי) שערות לבנות שלא יטמאו. אבל שער צהוב, אם יש עמו [שתי] שערות שחורות אינו מטמא. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>הצומח מציל.</b> שער שחור שצמח בנתק:",
+                "<b>מיד שער צהוב ומיד פשיון.</b> שאם הוחלט בשער צהוב או בפשיון ; וצמחו בו שתי שערות שחורות, טהור:",
+                "<b>בין מכונס.</b> דשתיהן במקום אחד:",
+                "<b>בין מפוזר.</b> אחד למזרח הנגע ואחד למערבו:",
+                "<b>והמשואר.</b> שקדמו שתי שערות שחורות הללו לנתק, כגון שכשניתק שער ראשו או זקנו כגריס נשארו בתוך הנתק שתי שערות שחורות:",
+                "<b>ומבוצר.</b> אם הן מבוצרות באמצע הנתק, מצילות. אבל [אם] עומדות מן הצד אין מצילות:",
+                "<b>עד שיהא רחוק מן הקמה.</b> עד שיהו שתי שערות הללו רחוקות מן השערות המקיפות את הנתק כשיעור שתי שערות. והשערות שסביב הנתק הן קרויין קמה. וכששערות הללו רחוקות מן הקמה מקום שתי שערות, נחשבות כמבוצרות בתוך הנגע:",
+                "<b>אחת צהובה ואחת שחורה.</b> בצהובה שקדמה לנתק דלא הוי סימן טומאה, אצטריך ליה למימר דאין מצטרפת עם השחורה להציל מיד שער צהוב ומיד הפשיון. וסתם מתניתין כר׳ אליעזר בן יעקב דאמר בסמוך לקמן דשער צהוב שקדם לנתק לא מטמא ולא מציל:"
+            ],
+            [
+                "<b>רבי יהודה מטמא.</b> כדתנן לעיל דרבי יהודה מטמא הפוך ולא הפוך:",
+                "<b>ר׳ אליעזר בן יעקב אומר לא מטמא ולא מציל.</b> רבי אליעזר בן יעקב ור׳ שמעון לפרושי מלתא דתנא קמא דאמר טהור קאתו, ר״א בן יעקב סבר, טהור דאמר ת״ק לומר שאינו מטמא, אבל אינו מציל. ור״ש סבר, טהור ומציל קאמר. ולעיל פסקינן דהלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כיצד מגלחין את הנתק.</b> בסוף שבוע ראשון (להסגרו) שלא פשה ולא נולד בו שער צהוב (כתיב והתגלח):",
+                "<b>היה מגלח חוצה לו.</b> מגלח סביב לנתק, ",
+                "<b>ומניח שתי שערות.</b> דכתיב (ויקרא י״ג:ל״ג) ואת הנתק לא יגלח, וכי מה יש בו, והלא כבר ניתק השער ונפל, אלא סמוך לנתק לא יגלח, שמשייר סביב לנתק שתי שערות מכל צד, נמצא הנתק מוקף שערות כעטרה:",
+                "<b>החליטו בשער צהוב.</b> ואחר שהוחלט בו הלך שער צהוב ואחרי כן חזר:",
+                "<b>וכן בפשיון.</b> שלא חזר שער צהוב אלא שפשה. בין כך ובין כך הרי הוא מוחלט כמו שהיה:",
+                "<b>בתחלה בסוף שבוע ראשון.</b> כלומר, דין זה שאמרנו נוהג בין שהחליטו בשער צהוב בתחילה כשהובא אל הכהן, בין שהחליטו בשער צהוב בסוף שבוע ראשון, או בסוף שבוע שני, או לאחר הפטור, כגון שעמד בעיניו שני שבועות ופטרו ולאחר הפטור נולד שער צהוב והחליטו. ובכולהו הלך שער צהוב וחזר. או שלא חזר אלא שפשה הנתק. הרי הוא כמו שהיה:",
+                "<b>החליטו בפשיון.</b> כמו שמפרש בהחליטו בשער צהוב כך יש לפרש החליטו בפשיון. והכא בפשיון לא גרסינן בתחילה, שאין הפשיון מטמא אלא אחר הסגר:"
+            ],
+            [
+                "<b>שני נתקים זה בצד זה.</b> שיש בכל אחד כגריס הקלקי, דבנתקים נמי בעינן כגריס, דכתיב נגע הנתק, הקיש נגע לנתק, מה הנגע בכגריס, אף נתק בכגריס. ואם שני הנתקים מונחים זה אצל זה ויש שיטת שער מפסקת בין שני הנתקים וחולקת אותה לשנים כמחיצה המפסקת:",
+                "<b>נפרץ.</b> שער של אותה השיטה:",
+                "<b>במקום אחד.</b> בסוף שבוע ראשון של הסגר או בסוף שבוע שני או לאחר הפטור:",
+                "<b>טמא.</b> שהרי פשה הנתק:",
+                "<b>בשני מקומות.</b> שאותה שיטה נפרצה למטה ולמעלה ונשארו מאותה שיטה שתי שערות באמצע:",
+                "<b>טהור.</b> דמבוצרות נינהו ומצילות:",
+                "<b>כמה תהא הפרצה.</b> אם בשני מקומות נפרץ, הוי שיעור הפרצה מקום שתי שערות, דבהכי חשיבי השערות שבאמצע מבוצרות:",
+                "<b>ואם במקום אחד נפרצו טמא.</b> אפילו נפרץ כגריס, טמא, שאין שער שחור מבוצר וכנוס בתוך הנגע, כיון דלא נפרץ בשני מקומות:"
+            ],
+            [
+                "<b>זה לפנים מזה.</b> כגון נתק כגריס הקלקי מרובע, ושיטה של שער מקיפו סביב, וחוץ לאותה שיטה מקיף נתק כגריס כל סביבותיה, דהיינו רצועה של נתק ברוחב כעדשה מקפת את השיטה של שער, שזהו שיעור הנתק המקיף השערות המבוצרות:",
+                "<b>נפרץ ממקום אחד טמא.</b> הפנימי. שהרי שער שחור בצדו ואינו מבוצר לתוכו. אבל החיצון טהור, דהא שתי שערות שחורות מבוצרות לתוכו:",
+                "<b>משני מקומות טהור.</b> הפנימי, וכל שכן החיצון. שנעשו שניהם נתק אחד ובתוכן שתי שערות שחורות מבוצרות:",
+                "<b>כמה תהא הפרצה.</b> משני מקומות ויהא טהור, מקום שתי שערות:",
+                "<b>נפרץ ממקום אחד כגריס טהור.</b> והא דאמרן נפרץ במקום אחד טמא, היינו בפחות מכגריס. אבל מאחר דנפרצה כגריס, אפילו ממקום אחד נעשו שני הנתקים אחד, ושערות הנשארות הרי הן מבוצרות:"
+            ],
+            [
+                "<b>ובו שער צהוב טמא.</b> שער צהוב מטמא בין בתחילה בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור:",
+                "<b>נולד בו שער שחור טהור.</b> אי בצמח לאחר הנתק, אע״פ שאינן מבוצרות. ואי במשואר, דוקא במבוצר, דרחוק מקמת הראש מקום שתי שערות כדאמרן:",
+                "<b>אע״פ שהלך לו שער שחור טהור.</b> דכיון דנטהר הצהוב, תו לא מטמא אע״פ שנשר השחור. אבל אם החליטו בפשיון, ובא השחור וטהר הפשיון ואחרי כן הלך השחור, חוזר הפשיון ומטמא. או שפשה וכנס וחזר ופשה, לא אמרינן כיון דנטהר הנתק לא מטמא:",
+                "<b>כל נתק שטהר שעה אחת.</b> בין שהחליטו בפסיון וכנס, או שבא שער שחור וטיהרו, בין החליטו בשער צהוב ובא שער שחור וטיהרו ואחרי כן הלך השחור, או מה שכנס חזר וניתק, שוב אין לנתק זה טומאה לעולם, אע״ג דקיימו סימני טומאה שלו כגון שער צהוב ופשיון. ולא מיבעי בהני דכבר טהרו בשער שחור, אלא אפילו פשה אחר שהלך השחור או נולד בו שער צהוב אחר, כיון דטהר הנתק כבר שוב אין לו טומאה:",
+                "<b>ר׳ שמעון אומר כל שער צהוב שטהר שעה אחת.</b> כגון האי דהוה קאי בשעה שבא השחור, אין לו טומאה לעולם. אבל אם אחר שהלך השחור נולד בנתק שער צהוב אחר או פשה אחרי כן, טמא, דכל נתק שטהר לא אמרינן. והלכה כתנא קמא:"
+            ],
+            [
+                "<b>וניתק כל ראשו.</b> שפרח הנתק בכל הראש. בין שהוחלט בשער צהוב בין שהוחלט בפשיון:",
+                "<b>טהור.</b> דבכולהו פריחה מטהרת. ומנין שהפריחה מטהרת בראש, דכתיב (ויקרא י״ג:מ׳) ואיש כי ימרט ראשו קרח הוא טהור הוא. בזקן מנין, ת״ל ואיש, לרבות את הזקן. והבא כולו נתק בתחילה אינו טהור, כשם שהבא כולו לבן בתחלה אינו טהור בבהרת:",
+                "<b>אין מעכבין זה את זה.</b> אם היה בראש נתק כגריס ואח״כ ניתק כל הראש, אע״פ שלא ניתק הזקן, טהור. וכן כשפרח בזקן ולא פרח בראש, טהור, דאין מעכבין זה על זה:",
+                "<b>ודין הוא.</b> שיהו מעכבין:",
+                "<b>שיש דבר אחר מפסיק ביניהן.</b> ששער הראש והזקן דאין מיטמאין בבהרת, מפסיקין בין עור הפנים לשאר הגוף. ועור הפנים ושאר הגוף מעכבין זה על זה, דכל שראוי ליטמא בנגע הבהרת מעכב פריחת הבהרת:",
+                "<b>אין מצטרפין זה עם זה.</b> במקום שהראש והזקן מתחברים זה עם זה, אם נולד חצי גריס בזה וחצי גריס בזה, אין מצטרפין:",
+                "<b>ואין פושין מזה לזה.</b> דאם יש נתק כגריס בראש סמוך לזקן, ולסוף שבוע ראשון או לסוף שבוע שני או לאחר הפטור פשה בזקן, לא חשיב פשיון:",
+                "<b>מן הפרק של לחי.</b> העליון. מותח חוט מאוזן לאוזן, כל שמן החוט ולמעלה זהו הראש, וכל שמן החוט ולמטה זה הזקן:",
+                "<b>פיקה של גרגרת.</b> ראש השיפוי כובע, והבשר המקיף בשיפוי כובע מחוץ, קרוי פיקה:"
+            ],
+            [
+                "<b>הקרחת והגבחת.</b> שתיהן בראש, אלא שמשיפוע קדקוד ולאחוריו קרוי קרחת, משיפוע קדקוד כלפי פניו קרוי גבחת, כדתנן בסמוך. ואינם כנתקים, שהנתק חוזר ומגדל שער, והקרחת והגבחת אינן חוזרין ומגדלין שער:",
+                "<b>מיטמאות בשני שבועות.</b> דכתיב (ויקרא י״ג:מ״ג) כמראה צרעת עור בשר, מה עור בשר בשני שבועות, אף כאן בשני שבועות:",
+                "<b>ובמחיה ובפשיון.</b> דכתיב [שם] צרעת פורחת היא בקרחתו. צרעת, מלמד שמטמאה במחיה. פורחת, מלמד שמטמאה בפשיון. היא, מלמד שאינה מיטמאה בשער לבן:",
+                "<b>נשם.</b> סם שהאוכלו אינו מגדל שער, והסך בו אינו מגדל שער:",
+                "<b>מכה שאינה ראויה לגדל שער.</b> כגון מכה גדולה שהבשר נעשה צלקת:",
+                "<b>פיקה של צואר.</b> היא חוליא הראשונה של צואר:",
+                "<b>ואין פושות מזו לזו.</b> מקרחת לגבחת ומגבחת לקרחת. ",
+                "<b>אם יש שער.</b> מפסיק ביניהן בין קרחת לגבחת. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבגדים.</b> לאתויי בגדים של עבדים ונשים וקטנים, ואפילו של גר תושב. ובלבד שהן מצמר ופשתים, כדכתיב (ויקרא י״ג) בבגד צמר או בבגד פשתים, בגדים של צמר ופשתים אין, בגדים של מידי אחרינא לא:",
+                "<b>יראו בתחילה.</b> אפילו בנגע שהיה בהם קודם שבאו לידי ישראל. דהאי בגד הוה חזי לנגעים, אלא שרשותו של נכרי היתה מעכבת, הלכך ימים שהיה בהן הנגע בעודו ברשות הנכרי אינן עולים לו מן המנין, ומשבא לרשות ישראל ייראה בתחלה:",
+                "<b>ועורות הים אינן מיטמאין.</b> דכתיב (ויקרא י״ג:מ״ח) לפשתים ולצמר או בעור, מה צמר ופשתים מין הגדל בארץ, אף עור ממין הגדל בארץ:",
+                "<b>חיבר להן.</b> לעורות של דגים הגדלים מן הים:",
+                "<b>מן הגדל בארץ אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו כדרך חיבורו, בשתי תכיפות או יותר:"
+            ],
+            [
+                "<b>שטרפן.</b> שעירבן ועשה מהן בגד:",
+                "<b>אם רוב מן הגמלים וכו׳</b> שהצמר של רחלים מתבטל ברוב:",
+                "<b>מחצה למחצה.</b> שצמר גמלים כצמר רחלים בשוה:",
+                "<b>וכן הפשתן והקנבוס שטרפן זה בזה.</b> ועשה מהן בגד, דינן כדין צמר גמלים וצמר רחלים שטרפן:"
+            ],
+            [
+                "<b>הצבועים.</b> אפילו בידי שמים:",
+                "<b>הבתים בין צבועים.</b> אפילו בידי אדם:",
+                "<b>העורות כבתים.</b> ואפילו צבועים בידי אדם מיטמאין בנגעים. והלכה שהבגדים אין מיטמאין צבועים ואפילו בידי שמים, דכתיב [שם] בבגד צמר או בבגד פשתים, מה פשתים כברייתו, אף צמר כברייתו. וכתיב לפשתים ולצמר, מה פשתים לבן, אף צמר לבן. ועורות הצבועים בידי אדם אין מיטמאין בנגעים. אבל בידי שמים מיטמאין בנגעים, כדברי ר׳ שמעון:"
+            ],
+            [
+                "<b>ששתיו צבוע.</b> השתי שלו צבוע. ואין צבוע מיטמא:",
+                "<b>וערבו לבן.</b> ואי אזלינן בתר הערב הוא לבן ומיטמא:",
+                "<b>הכל הולך אחר הנראה.</b> בסתם בגדים הערב נראה, בכרים וכסתות השתי נראה. והכל לפי האומנות:",
+                "<b>ירקרק.</b> ירוק שבירוקים:",
+                "<b>אדמדם.</b> אדום שבאדומים. כלומר, שמראה הירקות והאדמימות בהם חזק מאוד. ירקרק, ככנף הטווס וכהוצין של דקל. אדמדם, כזהורית יפה שבדם:",
+                "<b>היה ירקרק.</b> כגריס, ולבסוף שבוע פשה אדמדם אצל ירקרק:",
+                "<b>נשתנה ופשה.</b> כגון שהיה בתחילה ירקרק כגריס, ולבסוף שבוע פשה ונעשה גדול כסלע, ובין האום ובין הפשיון שלו אדמדם:",
+                "<b>נשתנה ולא פשה.</b> בתחילה כגריס של ירקרק, ולבסוף כגריס של אדמדם:",
+                "<b>כאילו לא נשתנה.</b> ואותו שפשה טעון שריפה, ואותו שלא פשה מסגירו שבוע שני:",
+                "<b>יראה [בתחלה]</b> דחשיב לנשתנה כנגע אחר. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>העומד.</b> בעינו בסוף שבוע ראשון, שלא פשה ולא כהה מראיתו:",
+                "<b>יכבס.</b> מקום הנגע ויסגיר:",
+                "<b>העומד בשני.</b> בסוך שבוע שני לא כהה ולא פשה:",
+                "<b>הפושה בזה ובזה.</b> בסוף שבוע ראשון או בסוף שבוע שני:",
+                "<b>הכהה בתחילה.</b> כשהובא אל הכהן וראהו וקודם שהסגיר כהה:",
+                "<b>יכבס ויסגיר.</b> כאילו כהה בסוף שבוע ראשון:",
+                "<b>הכהה.</b> שהיה מתחילה חזק הירקות או האדמימות, ונעשה ירוק בינוני או אדום בינוני:",
+                "<b>אינו זקוק לו.</b> אין זקוק להסגירו, וטהור. והלכה כחכמים:",
+                "<b>הכהה בראשון יכבס ויסגיר.</b> כאילו לא כהה:",
+                "<b>הכהה בשני.</b> דבסוף שבוע שני מצאו שכהה:",
+                "<b>קורעו ושורף מה שקרע, וצריך מטלית.</b> לשון טלאי. חתיכת בגד במקום הקרע, דכתיב ואם תראה עוד, ואין עוד אלא מקומו, מלמד שהוא טולה עליו מטלית:",
+                "<b>רבי נחמיה אומר כו׳</b> ואין הלכה כר׳ נחמיה:"
+            ],
+            [
+                "<b>חזר נגע לבגד.</b> במקום אחר מן הבגד. ולא במטלית שנתן על מקום הקריעה:",
+                "<b>מציל את המטלית.</b> כששורף את הבגד כולו. כדכתיב ואם תיראה עוד בבגד וגו׳ ושרף את הבגד. מציל את המטלית, אותו טלאי שנתן על מקום הקריעה מצילו, ואינו שורפו עם הבגד:",
+                "<b>חזר למטלית.</b> לאותו טלאי שחיבר בו:",
+                "<b>שורף את הבגד.</b> כאילו חזר בבגד עצמו. אבל המטלית אינו טעון שריפה, אלא אם הוא שלש על שלש, מסגירו. ואם עמד בעיניו שבועות שנים או פשה בשבוע ראשון, שורף. ואם פחות משלש על שלש אינו מיטמא בנגעים:",
+                "<b>הטולה מן המוסגר.</b> שעשה טלאי מחתיכת בגד מוסגר על בגד טהור. ומוסגר קרי לבגד שעמד בעיניו בשבוע ראשון, ובשבוע שני כהה. דקורע ממנו הנגע ושורף מה שקרע, ושאר הבגד קרוי מוסגר:",
+                "<b>חזר הנגע לבגד המוסגר.</b> שניטלה ממנו חתיכה זו שהיא עתה טלאי לבגד טהור, אע״פ שהבגד המוסגר טעון שריפה כדכתיב ואם תיראה עוד בבגד וגו׳:",
+                "<b>מציל את המטלית.</b> היינו הטלאי הזה שניטל ממנו ומחובר בבגד טהור, מצילו ואינו שורפו עם הבגד המוסגר:",
+                "<b>חזר.</b> הנגע ",
+                "<b>למטלית.</b> לחתיכה זו שניטלה מן המוסגר:",
+                "<b>ישרף.</b> המוסגר בכל מקום שהוא, כאילו היתה חתיכה זו מחוברת בו. וחתיכה תשמש הבגד השני שהיא מחוברת בו, בסימנים. שמסגיר עם הבגד השני. דדינו של שני כאילו הנגע בו, בין לענין הסגר בין לענין שריפה וכיבוס וכל דבר. ולאחר ששמשה הבגד השני, אפילו הלך הנגע לגמרי מן החתיכה, טעון שריפה, שהרי משחזר בו הנגע מתחילתו כבר הוזקק לשריפה:"
+            ],
+            [
+                "<b>קייטא.</b> מלבוש שרגילים ללבוש בימות החמה. תרגום קיץ, קייטא. ולי נראה שהוא לשון רומ״י שקורים למלבוש של אשה קוטייא:",
+                "<b>שיש לה פספסין.</b> מנומרת בצבעים הרבה, לבן וירוק ושחור ודומיהן. פספסין לשון פס יד, שפיסת יד מבגד לבן ופיסת יד מבגד של צבע:",
+                "<b>ולבנים פושים מזה לזה.</b> מלבן ללבן. ואף על פי שהצבוע מפסיק, חשוב פשיון. דפשיון רחוק מטמא בכגריס:",
+                "<b>והרי הוא פספס יחידי.</b> כלומר, אם לא היה בו אלא פספס אחד לבן, וכל שאר הפספסין צבועין, מי בעי הסגר, או לא, משום דאין לו להיכן יפשה:",
+                "<b>אמר להן לא שמעתי.</b> כלומר, קבלתי מרבותי דטעון הסגר, ולא פירשו לי הטעם למה:",
+                "<b>אלמד בו.</b> כלומר, תרשיני לומר לפניך טעם לדבר:",
+                "<b>אם לפרש דברי חכמים הן.</b> שלא תסתור מה שקבלתי:",
+                "<b>שמא יעמוד שני שבועות.</b> שאע״פ שאין לו במה יפשה יכול לבוא לידי טומאה, אם יעמוד בעיניו שני שבועות:",
+                "<b>הפשיון הסמוך.</b> כשפושה סמוך לאום:",
+                "<b>הרחוק.</b> שהאום בראש אחד של בגד והפשיון בראשו השני:",
+                "<b>החוזר.</b> כגון שכהה בשני דקורעו ושורף מה שקרע, וכתיב ואם תיראה עוד בבגד ושרף וגו׳. וזהו החוזר, ושיעורו בכגריס:"
+            ],
+            [
+                "<b>השתי והערב.</b> של צמר, שניכר בין שתי לערב, שהשתי דק והערב עב מאוד:",
+                "<b>השתי משישלק.</b> דכתיב בבגד צמך או בבגד פשתים או בשתי או בערב, מה בגד שנגמרה מלאכתו, אף שתי וערב משתגמר מלאכתן. ות״ק סבר, או בשתי, הפסיק הענין:",
+                "<b>משישלק.</b> במים רותחים. ויש ספרים שגורסים משישלה, כלומר משיהיו שולין ומסירים אותו מן היורה ששולקים אותן בה ללבנן:",
+                "<b>האונין של פשתן.</b> אגודות מטוה של פשתן. ולפי שבפשתן אין ניכר בין שתי לערב כמו בצמר, משום הכי לא מפליג בהו בין שתי לערב:",
+                "<b>משיתלבנו.</b> שנותנים אותן בתנור שיתחממו בהבל התנור ויתלבנו שם:",
+                "<b>פקעת.</b> עץ שהנשים מסבבות המטוה מן הכוש לתוכו:",
+                "<b>כדי לארוג ממנה שלש על שלש.</b> שיהא בה שיעור לעשות כל הבגד של שלש אצבעות על שלש אצבעות ממנה, גם השתי גם הערב, כדקתני ואפילו כולה שתי ואפילו כולה ערב:",
+                "<b>היתה פסיקות.</b> שהיו החוטים שבפקעת מופסקין, לא הוי חיבור. אבל אם היו קשורים הוי חיבור:",
+                "<b>אפילו פסיקה אחת.</b> שאין בכל הפקעת אלא פסיקה אחת וקשרה, לא הוי חבור. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המעלה מן הפקעת לחברתה.</b> פעמים שהנשים עושות פקעת בת אמה או בת שתי אמות ומגלגלות ומסבבות מזו לזו לעשות פקעת גדולה, ואם עד שלא תעלה את כולה נראה נגע באחת מהן וחוט מחברן, הוי השני טהור:",
+                "<b>סליל.</b> עץ חלול כמין קנה שמחברים עליו המטוה:",
+                "<b>כובד העליונה.</b> שני עצים עגולים שהאורגין כורכים בהן השתי שלהן וגוללין, ונראה נגע בכובד האחד:",
+                "<b>השני טהור.</b> דלא הוי חיבור:",
+                "<b>וכן שני דפי חלוק.</b> נמי אינן חיבור. ולא כעין חלוקים שלנו שמחתכים ומחברין בו בתי הזרוע ושאר חתיכות בתפירה של חיבור גמור, דההוא ודאי חשיב חיבור כאילו הוא בגד אחד, אלא מיירי דלא מיחבר כולי האי:",
+                "<b>בנפש המסכת.</b> חוט הערב שנכנס לתוך השתי כנפש לתוך הגוף, ועד שיתישבו על מכונם אצל הארוג הוי כשתי להצטרך עמו לנגע כגריס. אי נמי, בתחילה כשאורג בו שתי בתי נירים קודם שיארג בו ג׳ על ג׳:",
+                "<b>ובשתי העומד.</b> הם חוטי השתי שבין כובד העליון לתחתון, שעומדים שם ליארג ולהסך בהן חוטי הערב. וקא משמע לן דלא תימא כל חוט וחוט עומד בפני עצמו ואין בו רוחב כגריס, אלא כולם חיבור זה לזה, ואם נראה (נמי) נגע בצד זה, טמא בצד אחר:",
+                "<b>אם היה רצוף.</b> שהחוטים רצופים זה אצל זה כעין רצפה, שאורגין זה אצל זה, שכן דרך האורגים ליישבן להיות אריגתם מכוונת, אז חשיבה חיבור. ואי לאו הכי, חזינן כל חוט כאילו עומד בפני עצמו ולא הוי חיבור. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>נראה</b> הנגע, <b>בשתי העומד האריג טהור.</b> כשאין עתיד לארוג יותר:",
+                "<b>השתי העומד טהור.</b> היינו מה שאין עתיד לקצץ מן השתי עם הארוג:",
+                "<b>הנימין.</b> חוטין שבראש הסדין ובסופו:",
+                "<b>מציל את האומריות.</b> שפת הבגד, שאינו שורף אותו, דכתיב ושרף את הבגד בצמר או בפשתים, שאין תלמוד לומר בצמר או בפשתים, אלא ללמדך שאין שורף האומריות עמהן:",
+                "<b>ואפילו הן ארגמן.</b> דלא תימא דאין מציל אלא כשהאומריות של מין אחר שאינו מטמא בנגעים כגון של משי ושל זהב, קמשמע לן ואפילו הן ארגמן שהוא צמר צבוע מציל:  "
+            ],
+            [
+                "<b>כל הראוי, ליטמא טמא מת.</b> בצמר ופשתים או בעור:",
+                "<b>אע״פ שאינו מיטמא מדרס.</b> כגון בגד שלש על שלש, דאינו מיטמא מדרס עד שיהא בו שלשה טפחים על שלשה טפחים, ומיטמא במת. וכל שכן שכל המיטמאין מדרס מיטמאין בנגעים, ובלבד בלבנים שאינם צבועים:",
+                "<b>קלע של ספינה ווילון וכו׳</b> כל הני דחשיב, מיטמאין במת ואין מיטמאים מדרס:",
+                "<b>שביס.</b> לשון השביסים והשהרונים הכתוב בישעיה (ג׳ י״ח):",
+                "<b>וגלגלון.</b> אבנט שחוגרים בו:",
+                "<b>סגוס.</b> בגד עב מאוד והוא כאדרת שער:",
+                "<b>באריג ובמוכין.</b> בגוף האדרת ובשערות הבולטים ממנה. והלכה כר׳ אליעזר בן יעקב:",
+                "<b>החמת והתורמל.</b> כלים של עור, וקושרים אותן ונכפל העור במקום הקשר, ואין הנגע שבכפליו נראה אא״כ מתפשט העור. ולהכי קתני נראין כדרכן, כלומר שאין פושטו, אלא רואהו כך כמות שהוא. חמת, נוד של עור. תורמל, כמין כיס גדול של עור שהרועה מניח חפציו בתוכו:",
+                "<b>מתוכו לאחוריו.</b> אם מתחילה נראה נגע בתוכו והסגירו, ובסוף שבוע נראה נגע באחוריו מבחוץ, חשיב פשיון. ובתוספתא משמע דדוקא בעורות אמרינן הכי, ולא בבגדים:"
+            ],
+            [
+                "<b>בגד המוסגר.</b> שהיה בו נגע וצבעו ואין הנגע ניכר בו:",
+                "<b>כולן טהורים.</b> דאת הודאי הוא מטמא, ואינו מטמא את הספק:",
+                "<b>ועשאו מוכין.</b> קרעים קטנים פחותים משלש על שלש, אלא שלא הובדלו לגמרי:",
+                "<b>כולן טמאין.</b> דכיון שנזקק לטומאה אין הספק מטהרו:",
+                "<b>טמא ואסור בהנאתו.</b> דהא שריפה בעי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הבתים.</b> ודוקא בארץ ישראל, דבבית ארץ אחוזתכם כתיב (ויקרא י״ד:ל״ד):",
+                "<b>חוץ משל נכרים.</b> אם קנו בית בארץ ישראל. דהכי משמע, אחוזתכם מיטמאה בנגעים, ואין אחוזת הנכרים מיטמאה בנגעים. וכשם שאין אחוזתם מיטמאה בנגעים, כך בגדיהם וגופם אין מיטמאים בנגעים:",
+                "<b>יראו בתחילה.</b> והימים שהיה בהם הנגע כל זמן שהיו ביד נכרים, אינם עולים להן מן החשבון:",
+                "<b>בית עגול.</b> שאין בו זויות:",
+                "<b>טריגון.</b> שיש לו שלש זויות. שלש בלשון רומי טר״י. והוא הדין בית שיש לו שתי זויות או חמש:",
+                "<b>אינו מיטמא בנגעים.</b> דגבי נגעים כתיב קירות קירות שתי פעמים, ומיעוט קירות שנים, הרי ארבעה:",
+                "<b>ובאסקריא.</b> הוא תורן הספינה. ויש ספרים שגורסים אכסדיא, והן קורות שקושרים ביחד ומוליכין אותן בנהרות ובים. ובלשון מקרא קרויין רפסודות:",
+                "<b>אינן מיטמאין בנגעים.</b> דכתיב בבית ארץ, עד שיהיה הבית מחובר בארץ:",
+                "<b>על ארבע קורות.</b> כמו או על ארבע קורות. שהיה הבית בנוי על גבי הקורות:",
+                "<b>אפילו על ארבעה עמודים.</b> שהעמודים מחוברים בארץ והן נחשבים ארבע זויות לבית והגג עליהן, מיטמא בנגעים אע״פ שהוא פתוח מכל צדדיו:"
+            ],
+            [
+                "<b>בית שאחד מצדדיו.</b> אחד מארבעה כתליו מחופה בשיש מרמר״א:",
+                "<b>בסלע.</b> צור שהיא שם מששת ימי בראשית:",
+                "<b>בלבנים.</b> עשויים בכבשן:",
+                "<b>בעפר.</b> שהכותל עשוי מגושי עפר:",
+                "<b>טהור.</b> דבעינן שיהיו ארבעה קירות הבית ראויין ליטמא בנגעים, ואם אחד מן הקירות עשוי בדבר שאין ראוי ליטמא, כגון כל הני דאמרינן, הבית טהור:",
+                "<b>בית שלא היו בו אבנים ועצים ועפר.</b> כל שלשתן, אלא אחד מהן היה בו, ונראה הנגע באותו האחד, טהור. דבעינן שיהא ראוי ליטמא קודם ראיית הנגע:",
+                "<b>עד שיהיו בו אבנים ועצים ועפר.</b> דכתיב (ויקרא י״ד:מ״ה) את אבניו ואת עציו ואת כל עפר הבית:"
+            ],
+            [
+                "<b>עד שיראה כשני גריסין.</b> דכתיב [שם] וראה את הנגע והנה הנגע, מלמד שאין נגעי בתים מיטמאין, עד שיראו כשני גריסין:",
+                "<b>או על אבן אחת.</b> והיינו טעמא דאמר רבי ישמעאל ארבע אבנים לארבעה כותלי הבית, לכל כותל אבן אחת. ולרבי עקיבא דאמר עד שיראו כשני גריסים על שתי אבנים לא על אבן אחת, אין פחות משמונה אבנים, לכל כותל שתי אבנים:",
+                "<b>רבי אלעזר בר׳ שמעון אומר כו׳</b> טעמא דר׳ אלעזר בר׳ שמעון [בסנהדרין דף ע״א] דכתיב קיר וכתיב קירות, איזהו קיר שהוא כקירות, הוי אומר זה קרן זוית, ובכל קיר בעינן שיעור נגע, דהיינו כגריס הקלקי מרובע בכל אחד ואחד. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>עצים.</b> כדאמרינן שאין הבית מיטמא עד שיהיו בו עצים, כמה יהיו בכל כותל וכותל, כדי ליתן תחת השקוף. כך צריך לכל קיר וקיר:",
+                "<b>שקוף.</b> מקום שהדלת שוקף עליו, ורגילין ליתן עץ תחתיו:",
+                "<b>סנדל לאחורי השקוף.</b> רגילים להניח עץ לאחורי השקוף להגין, ונקרא סנדל, כמו שהסנדל מגין על הרגל. שקוף, נקרא בין של פתח בין של חלון:",
+                "<b>פצים.</b> לשון סדק וקרע. כמו (תהילים ס׳:ד׳) הרעשת ארץ פצמתה:",
+                "<b>קירות האבוס.</b> של בהמה:",
+                "<b>וקירות המחיצה.</b> של (חצרות) גנות ופרדסים:",
+                "<b>אין מיטמאין בנגעים.</b> דכתיב בקירות הבית, ולא בקירות האבוס ולא בקירות המחיצה:",
+                "<b>ירושלים וחוצה לארץ אינן מיטמאין בנגעים.</b> דכתיב (ויקרא י״ד:ל״ד) בבית ארץ אחוזתכם, וחוצה לארץ אינה אחוזתכם, וירושלים נמי לא נתחלקה לשבטים:"
+            ],
+            [
+                "<b>לא יגזור.</b> לא יפסוק הדיין לומר שהוא נגע ודאי, מדכתיב כנגע נראה לי בבית, ולא כתיב נגע:",
+                "<b>אפילו חבילי עצים.</b> שאינן בכלל טומאה, צריך לפנות. והא דכתיב ולא יטמא כל אשר בבית, דמשמע דאטומאה קפיד רחמנא, סבירא ליה לרבי יהודה דמלתא באנפי נפשה היא, לאשמועינן דכלים דהוו מעיקרא נמי מיטמו אי שביק להו. ואין הלכה כר׳ יהודה:",
+                "<b>עסק זה לפינוי.</b> בתמיה, וכי להעסיקו לפנות את הבית הוצרך הכתוב, שאתה מזקיקו לפנות דברים שאין מקבלים טומאה, על כרחך לא בא הכתוב לדרוש אלא כמו שדורש ר׳ מאיר שהתורה חסה על ממונן של ישראל:",
+                "<b>פכו.</b> לשון פכים קטנים:",
+                "<b>תפיו.</b> מקום שאופה ומבשל בו קדירתו, כגון תנור וכירים של חרס המיטלטלין. ויש ספרים שגורסים טפיו בטי״ת, והוא כלי חרס קטן מאוד שאין המשקה יוצא הימנו אלא טיף טיף. וכל אלו אין להם טהרה במקוה:",
+                "<b>א״כ על של רשע.</b> שהנגעים באים על לשון הרע:"
+            ],
+            [
+                "<b>אינו הולך לתוך ביתו.</b> דכתיב ויצא הכהן מן הבית. יכול ילך לביתו ויסגיר, תלמוד לומר אל פתח הבית, אי אל פתח הבית, יכול יעמוד תחת המשקוף ויסגיר, תלמוד לומר ויצא מן הבית, עד שיעקר מכל הבית:",
+                "<b>ולא סיד מכל מקום.</b> דכתיב ועפר אחר יקח, וסיד לא הוי עפר אלא אבן שריפה:",
+                "<b>לא אחת תחת שתים.</b> אבן גדולה שממלאה מקום השתים:",
+                "<b>מכאן אמרו אוי לרשע ואוי לשכנו.</b> שאם כותל מפסיק בין שני בתים ונראה נגע בכותל לצד בית זה, כעל הבית האחר צריך להטפל עמו, דכתיב וחלצו את האבנים, לשון רבים. ולזה שהנגע לצד ביתו קורא רשע, שהנגעים באים על לשון הרע כדאמרן:",
+                "<b>שניהם קוצעים.</b> לשון ואת הבית יקציע:",
+                "<b>יקח וטח.</b> לשון יחיד, למעוטי חברו שאין מטפל עמו בטיחה:"
+            ],
+            [
+                "<b>בא בסוף שבוע.</b> אחרי הטוח הבית, חוזר ומסגירו, ואם בסוף שבוע חזר הנגע, ונתץ את הבית:",
+                "<b>הפשיון הסמוך.</b> שפשה סמוך לנגע:",
+                "<b>והחוזר כשני גריסים.</b> דכתיב ואם ישוב הנגע, כאדם האומר חזר פלוני למקומו, והנגע שבבתים בתחילה אינו מטמא אלא בשני גריסים, כדאמרן:"
+            ]
+        ],
+        [
+            [
+                "<b>עשרה בתים.</b> הכהה בראשון. בסוף שבוע ראשון כהה, או הלך הנגע לגמרי. הרי שני בתים, דכשנים הן חשובים:",
+                "<b>קולפו.</b> קולף מקום הנגע בלבד, והבית טהור:",
+                "<b>הכהה.</b> בסוף שבוע שני, וההולך לגמרי. שנים אחרים, הרי ארבעה:",
+                "<b>הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע.</b> ואם חזר, נותץ. הרי חמשה:",
+                "<b>לא חזר טעון צפרים.</b> הרי ששה: ",
+                "<b>עמד בעיניו בשבוע ראשון ופשה בשני, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ.</b> הרי שבעה:",
+                "<b>לא חזר טעון צפרים.</b> הרי שמונה:",
+                "<b>עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע.</b> שדין העומד בעיניו בשבוע שני כדין הפושה. <b>חזר, נותץ.</b> הרי תשעה:",
+                "<b>לא חזר טעון צפרים.</b> הרי עשרה:",
+                "<b>אם עד שלא טיהרו בצפרים נראה בו נגע.</b> הרי הוא כחוזר, וטעון נתיצה. אבל משטיהרו, הוי ליה כנגע חדש ומסגירו:"
+            ],
+            [
+                "<b>האבן שבזוית.</b> שהיא בינו ובין חברו בשותפות:",
+                "<b>חולץ את כולו.</b> כדדרשינן וחלצו, מלמד ששניהם חולצים:",
+                "<b>בזמן שהוא נותץ.</b> את הבית כולו:",
+                "<b>נותץ שלו.</b> דגבי נתיצה כתיב את אבניו ואת עציו, אבניו שלו ועציו שלו:",
+                "<b>ראש ופתין.</b> פירש הערוך, אותה האבן או אותו העץ שתופס מצד מערב נדבך שלו, ולצד מזרח נדבך של חברו, שם אותה האבן או אותו העץ, ראש. ואותם האבנים ועצים שבנדבך זה במערב אחת, ובנדבך זה במזרח אחת, שמן פתין:"
+            ],
+            [
+                "<b>נותן את הקורות לעלייה.</b> וסומכן בעמודין ואינו נותצן עם הבית, דכתיב את אבניו ואת עציו ואת [כל] עפר הבית, ולא אבנים ועצים ועפר של עלייה:",
+                "<b>נתצין עמו.</b> דדרשינן את אבניו ואת עציו ואת עפר הבית, כל אבנים שנבנו עמו וכל עצים שנבנו עמו וכל עפר שנבנה עמו. וכיון דאין עלייה על גביו, הרי כולם נבנו עמו:",
+                "<b>מלבנים.</b> כמין לבנים מרובעות ששוטחים על הגגות. ויש מפרשים, כעין מזוזות שעושים בחלונות מבחוץ לנוי, ואין מחוברים בטיט בחלון:",
+                "<b>שריגות.</b> כמין סבכה שעושים בחלון שמסתכלים משם לרה״ר:",
+                "<b>מלבן.</b> עץ ארוך שעל הקיר העשוי להושיב עליו ראשי הקורות שלא ירקבו מלחלוחית החומה:",
+                "<b>בכזית.</b> משום דצרעת אתקש למת, דכתיב (במדבר י״ב:י״ב) אל נא תהי כמת:",
+                "<b>במשהו.</b> כאברים של מת, דתנן באהלות, האברים אין להם שיעור. ואין הלכה כר׳ אלעזר:"
+            ],
+            [
+                "<b>בית המוסגר מטמא מתוכו.</b> כדכתיב והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב. והאבנים המנוגעים עצמן, אפילו במוסגר, מטמאין מאחוריהן:",
+                "<b>והמוחלט מתוכו ומאחוריו.</b> הנוגע בבית מאחוריו, טמא, דכתיב במוחלט, צרעת ממארת בבית טמא הוא, מה תלמוד לומר טמא הוא, הוסיף לו שיהא טמא בין מתוכו בין מאחוריו:",
+                "<b>זה וזה מטמאין בביאה.</b> לטמא כל הנכנס בתוכו:"
+            ],
+            [
+                "<b>הבונה מן המוסגר בטהור.</b> לאחר שחלץ וקצע וטח ונתן לו שבוע, בתוך ימי הסגרו לקח מאותו בית אבנים ובנאן בבית אחר:",
+                "<b>חזר נגע לבית.</b> המוסגר:",
+                "<b>חולץ את האבנים.</b> שלקח ממנו ומסלקן מן הטהור, והן טמאים כטומאת הבית שנטלן ממנו:",
+                "<b>חזר הנגע לאבנים.</b> שנבנה בטהור:",
+                "<b>הבית</b> המוסגר, ינתץ, כאילו היו קבועים בו. והני אבנים נמי בעו נתיצה, אלא שממתין להם עד שישמשו הבית השני בסימנין, דטעון הסגר, ודינו לכל דבר ככל בית שנראה בו נגע בתחילה:"
+            ],
+            [
+                "<b>בית שהוא מיסך על גבי בית המנוגע.</b> כגון שבית המנוגע בנוי בתוך בית אחר. וכן אילן שבית המנוגע בנוי תחתיו:",
+                "<b>הנכנס לחיצון טהור.</b> דהאי לחודיה קאי והאי לחודיה קאי. ודמי לבית ועלייה, דאי קאי מצורע בבית, עלייה טהורה:",
+                "<b>ומה אם אבן אחת.</b> שמבית המנוגע, מטמאה כל אשר באוהל:",
+                "<b>הבית כולו.</b> שהוא תחת בית אחר, לא כל שכן שיטמא כל מה שבתוך החיצון. והלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>והטהור עובר טמא.</b> דכתיב במצורע, מחוץ למחנה מושבו, מכאן שמושבו טמא. הלכך כשהטמא עומד תחת האילן, נעשה מקום האילן מושבו והטהור העובר שם טמא. אבל כשהטמא עובר ואינו עומד לפוש שם, אין זה קרוי מושבו, ואע״פ שהטהור יושב שם, טהור ואינו מקבל טומאה:",
+                "<b>ואם עמד</b> הטמא, נטמא מקום האילן ונטמא הטהור העובר שם:",
+                "<b>וכן באבן המנוגעת.</b> אם אדם הנושאה עובר תחת האילן, הטהור העומד שם לא נטמא:",
+                "<b>ואם הניחה טמא.</b> והוא הדין אפילו לא הניחה, אלא שעמד הנושאה:  "
+            ],
+            [
+                "<b>טהור שהכניס ראשו ורובו.</b> דבציר מראשו ורובו לא חשיבא ביאה:",
+                "<b>שהכניס ממנה שלש אצבעות על שלש אצבעות.</b> חשיבא כאילו נכנסה כל הטלית כולה. אבל פחות מכן לא, דבציר משלש על שלש אינה מקבלת טומאה ולא חשיבא:",
+                "<b>וטמאה.</b> כגון טלית המנוגעת שהכניס ממנה כזית לבית טהור:",
+                "<b>טמאתו.</b> דצרעת אתקש למת. וטלית המנוגעת דמטמאה בביאה נפקא לן מקרא דכתיב [ויקרא יד] ולצרעת הבגד ולבית, מקיש בגד לבית, מה בית מטמא בביאה דהא כתיב [שם] והבא אל הבית וגו׳, אף בגד מטמא בביאה. מנין לרבות את כולן כגון שתי וערב ועורות, תלמוד לומר [שם יג] זאת תורת נגע צרעת בגד הצמר, מקיש כולן לבגד, מה בגד מטמא בביאה, אף כולן מטמאין בביאה:"
+            ],
+            [
+                "<b>וכליו על כתפו.</b> מקופלים ומונחים על כתיפו דרך משאוי:",
+                "<b>וטבעותיו בידיו.</b> מונחים על פס ידו שלא כדרך מלבוש:",
+                "<b>הוא והן טמאין מיד.</b> דקרינן נמי בכלים והבא אל הבית יטמא:",
+                "<b>היה לבוש בכליו.</b> דהשתא אין כליו טמאים אלא מחמת דידיה:",
+                "<b>והן טהורים עד שישהה בכדי אכילת פרס.</b> דכתיב והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו, ותניא, אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס בגדיו, ריבה. א״כ למה נאמר אוכל ושוכב, ליתן שיעור לבא אל הבית שאין טעון כיבוס בגדים עד שישהה כדי שיעור אכילה כשהוא שוכב, כלומר כשהוא מיסב. וכמה שיעור אכילה, כדי אכילת פרס, שהוא חצי ככר של עירוב, לדברי רש״י הם ארבע ביצים, ולדברי רמב״ם שלש ביצים:",
+                "<b>מיסב ואוכל בלפתן.</b> ששיעורו מועט משאלו [היה] אוכלן בלא לפתן, שמתוך טעם של לפתן ממהר לאכול:"
+            ],
+            [
+                "<b>היה עומד בפנים.</b> תוך בית המנוגע:",
+                "<b>ופשט ידיו לחוץ וטבעותיו בידיו.</b> הכא מיירי כשטבעותיו באצבעותיו דרך מלבוש, ואם שהה כדי אכילת פרס, טמאות, דבתר גופו גרירי. ואם היו בפס ידו דרך משאוי, מוכיח בתוספתא שהם טמאות מיד:",
+                "<b>בזמן שאין כל גופו טמא.</b> כגון הכא דהוא עומד בחוץ ולא נטמא כל זמן שלא הכניס ראשו ורובו:",
+                "<b>אינו דין שלא יטמא את מה שעליו עד שישהה כדי אכילת פרס.</b> ורבי יהודה אומר, מצינו שיפה כח הטמא להציל, מכח הטהור להציל, שהרי ישראל שמקבלים טומאה מצילין כלים בבית המנוגע, שאין מטמאין עד שישהה כדי אכילת פרס, ונכרי ובהמה שאין מקבלים טומאה אין מצילין כלים בבית המנוגע, שהבגדים שעליהם טמאים מיד. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>עד ארבע אמות.</b> קסבר ר׳ שמעון, למעלה מארבע אמות רשותא אחריתא הוא, דקומתו של אדם בינוני שלש אמות, ואמה אחת לפישוט ידים ורגלים. ואין הלכה כרבי שמעון:",
+                "<b>כלים מיד טמאים.</b> כלומר כלים שאמרנו עד הקורות לתנא קמא ועד ארבע אמות לר׳ שמעון, מיד הן מיטמאין כשנכנס עמהן לבית המנוגע:",
+                "<b>כדי הדלקת הנר.</b> כשנכנס ברשות, מודה ר׳ יהודה דמיטמאין מיד, ולא פליג אלא כשנכנס שלא ברשות. משום דמושבו של מצורע מטמא כדאמרן, וכשנכנס ברשות הוי מושבו מיד, אבל כשנכנס שלא ברשות לא הוי מושבו אלא אם כן שהה כדי הדלקת הנר ולא אפקיה. ואם לא שהה כדי הדלקת הנר, לא הוי מושבו. דהאי דלא אפקיה, משום דטריד בהדלקת הנר דביני שמשי או דימות החול ולא מצי מפיק ליה:"
+            ],
+            [
+                "<b>נכנס לבית הכנסת.</b> מצורע שבא ליכנס לבית הכנסת:",
+                "<b>עושים לו מחיצה גבוהה עשרה טפחים.</b> דפחות מעשרה אינה חשובה מחיצה להציל:",
+                "<b>ברוחב ארבע אמות.</b> כנגד ארבע אמות של תפילה. אי נמי, משום דזהו שיעור מקומו של אדם, כדאמרינן בעירובין בפרק מי שהוציאוהו (עירובין דף מ״ח):",
+                "<b>נכנס ראשון ויוצא אחרון.</b> כדי שלא יטמאו העומדים בבית הכנסת בכניסתו וביציאתו, כשהוא עובר מן הפתח ועד המחיצה. דחיישינן שמא יעמוד מעט בשעה שהוא עובר, ויטמאו כל העומדים שם:",
+                "<b>כל המציל בצמיד פתיל.</b> כגון כלי חרס וכל הנהו דחשיב במסכת כלים פרק ואלו כלים מצילים:",
+                "<b>כל המציל מכוסה באוהל המת.</b> כגון בור ודות דלא בעי צמיד פתיל אלא כיסוי, כדתנן במסכת אהלות פרק התנור (משנה ו׳). והלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד מטהרין.</b> פיילי. מזרק. השותים במזרקי יין (עמוס ו׳:ו׳) מתרגמינן דשתיין בפיילי חמר:",
+                "<b>חדשה.</b> דכתיב (ויקרא י״ד:ה׳) אל כלי חרש על מים, מקיש כלי למים, מה מים שלא נעשה בהן מלאכה, אף כלי שלא נעשה בו מלאכה:",
+                "<b>רביעית.</b> משום דכתיב [שם] בדם הצפור השחוטה ובמים החיים, מים חיים שדם הצפור ניכר בהן. ושיערו חכמים רביעית:",
+                "<b>מים חיים.</b> שלעולם נובעים ואינן פוסקים:",
+                "<b>צפרים דרור.</b> שדרות בבית כבשדה:",
+                "<b>וקוברה בפניו.</b> לפי שאסורה בהנאה:",
+                "<b>ושני תולעת.</b> לשון צמר צבוע שני. כרמז״י בלע״ז:",
+                "<b>וכרכן בשיירי לשון.</b> עץ ארז ואזוב ושני תולעת היה מניחן יחד, והלשון יוצא ועודף על עץ ארז ואזוב, והיה כורכן בו דהוו שלשתן באגודה אחת:",
+                "<b>והקיף.</b> לשון סמיכה והקרבה. כמו [ביצה דף ל״ב] מקיפים שתי חביות. לתרום שלא מן המוקף. כלומר היה סומך להן ראשי אגפים וראש הזנב של הצפור החיה, וטובל כולן ביחד בדם ובמים שבכלי חרס:",
+                "<b>לאחר ידו.</b> על גב ידו של מצורע:",
+                "<b>ויש אומרים על מצחו.</b> ואין הלכה כיש אומרים:",
+                "<b>על השקוף.</b> של בית שהוא מנוגע:"
+            ],
+            [
+                "<b>לא לים.</b> אם הוא בעיר היושבת על שפת הים:",
+                "<b>ולא למדבר.</b> אם העיר יושבת אצל המדבר:",
+                "<b>שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה.</b> מכאן שאינו הופך פניו לעיר:",
+                "<b>העביר תער על כל בשרו.</b> לאו דוקא. שלא היה מגלח אלא כל מקום כנוס שער, [ונראה, לאפוקי שער] בית הסתרים, דאמר קרא (ויקרא י״ד) והיה ביום השביעי יגלח את כל שערו, כלל. את ראשו ואת זקנו ואת גבות עיניו, פרט. ואת כל שערו יגלח, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מקום כנוס שער ונראה, אף כל מקום כנוס שער ונראה. ותגלחת ראשונה שמגלח בזמן חלוטו, למדוה בגזירה שוה מתגלחת שניה, שמגלח שניה לאחר שספר שבעת ימים, דנאמר בימי חלוטו וגלח את כל שערו וגו׳, ונאמר בימי ספרו יגלח את כל שערו וגו׳, מה תגלחת האמורה בימי ספרו פרט לבית הסתרים, אף תגלחת האמורה בימי גמרו פרט לבית הסתרים:",
+                "<b>טהור מלטמא בביאה.</b> ומלטמא משכב ומושב, כדרך שהיה מטמא כימי חלוטו:",
+                "<b>מטמא כשרץ.</b> לטמא אדם ובגדים במגע, אבל לא במשא:",
+                "<b>מנודה מביתו.</b> לענין זה שאסור בתשמיש המטה, דכתיב (ויקרא י״ד) וישב מחוץ לאהלו, ואין אהלו אלא אשתו, וכן הוא אומר (דברים ה׳) שובו לכם לאהליכם, כשהתיר להם תשמיש המטה לאחר מעמד הר סיני:  "
+            ],
+            [
+                "<b>טהור מלטמא כשרץ.</b> ופוסל תרומה [ותו לא]:",
+                "<b>ושלש טהרות ביולדת.</b> והוא הדין בזב בעל שלש ראיות, ובזבה. דבכולהו טבל ועלה אוכל במעשר, העריב שמשו אוכל בתרומה, הביא כפרתו אוכל בקדשים, הרי שלש טהרות. והאי דנקט יולדת טפי מזב וזבה, משום דביולדת כתיב בהדיא (שם י״כ) וכפר עליה הכהן וטהרה, לאכילת קדשים:"
+            ],
+            [
+                "<b>והלוים.</b> בעת שנבחרו לשירות במדבר, ואינה נוהגת לדורות:"
+            ],
+            [
+                "<b>מצותן שיהיו שוות.</b> דלכתוב רחמנא צפרים, ומיעוט צפרים שתים. שתי דכתב רחמנא למה לי, אלא ללמד שיהיו שתיהם שוות:",
+                "<b>ונמצאת טריפה כו׳</b> דחיות כתיב [שם יד], פרט לטריפות:",
+                "<b>תמות המשתלחת.</b> יניחנה עד שתמות מאליה:"
+            ],
+            [
+                "<b>כרביע כרע המטה.</b> כדמפרש ואזיל, שמחלק כרע המטה לשנים, ואלו השנים מחלקן לארבעה, וזהו רביע כרע. וקמ״ל דמצוה לצמצם שיהיה רביע כרע, לא פחות ולא יותר:",
+                "<b>שם לווי.</b> שמלוין ומחברין אותו לדבר אחר. אזוב יון, אזוב כוחלי, אזוב רומי:"
+            ],
+            [
+                "<b>ביום השמיני.</b> כשגילח בשביעי, מביא קרבנותיו בשמיני. אבל אם שהה ולא גילח אלא בשמיני, מביא קרבנותיו בתשיעי, לפי שטעון הערב שמש בין גילוח להבאת קרבנותיו:"
+            ],
+            [
+                "<b>וסמך שתי ידיו עליו.</b> וקודם סמיכה היה טעון תנופה, שאשם מצורע טעון תנופה חי:",
+                "<b>ואחד ביד.</b> דכתיב (ויקרא י״ד:כ״ה) ולקח הכהן ונתן על תנוך אוזן המיטהר, מה נתינה בעצמו של כהן, אף קבלה בעצמו של כהן:",
+                "<b>אינו צריך טבילה.</b> שכבר טבל מבערב, כדכתיב [שם] והיה ביום השביעי יגלח וגו׳ וכבס בגדיו ורחץ בשרו במים. וחכמים אומרים, הואיל והיה עלול לטומאה, שמא לא שמר עצמו בטהרה כראוי ונטמא אחר שטבל, לפיכך צריך טבילה אחרת מספק. והלכה כחכמים:"
+            ],
+            [
+                "<b>הכניס ראשו.</b> לפי שעזרת ישראל אין מחוסר כפורים נכנס לה, ודם האשם היה נפסל ביוצא אם יצא חוץ לעזרה, לפיכך היה המצורע עומד בשער ניקנור שהוא בין עזרת נשים לעזרת ישראל, ומכניס ראשו לתוך העזרה עד שנותנים המתנות על תנוך אזנו, ומכניס ידו ורגלו עד שיתן על בהונותיו:",
+                "<b>תנוך.</b> זה גדר האמצעי של אוזן:",
+                "<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:",
+                "<b>אין לו טהרה עולמית.</b> דבעינן כדכתיב בקרא. ודוקא שנקטעה אזנו או בהונותיו לאחר שהוזקק לטהרה:",
+                "<b>רבי אליעזר אומר נותן הוא על מקומן.</b> דלא בעינן כדכתיב בקרא. ואין הלכה כרבי אליעזר. וכן אין הלכה כרבי שמעון דאמר אם נתן על של שמאל יצא:"
+            ],
+            [
+                "<b>נטל מלוג השמן.</b> שהעלה את הלוג עם האשם במקום שחיטתו בצפון והיה מזומן שם:",
+                "<b>לתור כפו של חברו.</b> משום דכתיב ויצק על כף הכהן, משמע שהכהן העושה את ההזאות היה יוצק על כף כהן אחר:",
+                "<b>כנגד בית קדשי הקדשים.</b> משום שנאמר שבע פעמים לפני ה׳. ולא שהיה מכניס את השמן בהיכל להזות כנגד הפרוכת, אלא בעזרה היה עומד והיה הופך פניו לצד בית קודש הקדשים ומזה על קרקע העזרה:",
+                "<b>על כל הזאה טבילה.</b> על כל פעם שמזה טובל אצבעו בשמן, ולא שיטבול אצבעו פעם אחת ויזה מאותה טבילה שתים ושלש הזאות. דשבע פעמים, אטבילת אצבעו נמי קאי:",
+                "<b>בין שנתן בין שלא נתן כיפר.</b> וטהר גברא:",
+                "<b>ומעלין עליו כאילו לא כיפר.</b> קמי שמיא, שלא עשה מצוה מן המובחר. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>חסר הלוג.</b> שמן של מצורע:",
+                "<b>עד שלא יצק.</b> לכפו השמאלית, ימלאנה. ולא אמרינן דקבעה ליה הלוג שהוא כלי שרת, אלא יציקה קבעה:",
+                "<b>עד שלא נתן.</b> שבע מתנות. דסבר ר׳ שמעון מתן שבע קבע, ולא יציקה. ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>הכל הולך אחר חטאת.</b> דבחטאת ועולה חלוק העשיר והעני, דעשיר מביא מן הבהמה, ועני מביא מן העוף, שתי תורים או שני בני יונה, הלכך אם בשעת הקרבת החטאת היה עני והביא חטאת העוף, אע״פ שהעשיר אח״כ, משלים קרבן עני ומביא עולת העוף. וכן אם היה עשיר והביא חטאת בהמה, אע״פ:",
+                "<b>רבי יהודה אומר אחר האשם.</b> דבאשם שוין עני ועשיר, והוא ראשון לקרבנות המצורע, ומיוחד לטהרתו יותר מכולן. ושניהם מקרא אחד דרשו, דכתיב (ויקרא י״ד) אשר לא תשיג ידו בטהרתו, ר״ש סבר, דבר המכפרו, והוא החטאת. ור׳ יהודה סבר, דבר המכשירו ומטהרו, והוא האשם. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>שהביא קרבן עשיר יצא.</b> [אפילו לכתחלה מביא] ותבוא עליו ברכה. ואיידי דבעי למתני בסיפא לא יצא, תנא רישא יצא:",
+                "<b>מביא אדם על [ידי] בנו ובתו.</b> אע״פ שהוא עשיר, מביא עליהם קרבן עני אם הם עניים, וקרבן זה מטהרן לאכול בזבחים, כדאמרן הביא כפרתו אוכל בקדשים:",
+                "<b>אף על ידי אשתו מביא קרבן עשיר.</b> דאשתו שהיא כגופו אינו יכול להביא עליה קרבן עני אם הוא עשיר. ולא קרבן מצורע בלבד, אלא הוא הדין לכל קרבן שהיא חייבת, אינו מביא עליה קרבן עני אם הוא עשיר:"
+            ],
+            [
+                "<b>זאת שאלו אנשי אלכסנדריא את ר׳ יהושע.</b> מצורע שני שהוא בחיים מה תהא עליו, היאך יטהר לאכול בקדשים, שאילו היה מצורע האחר חי, אע״פ שנתערבו קרבנותיהן זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. או אם מת האחד והיו שני הקרבנות לפנינו, היו הקרבנות מתים וזה מקריב קרבן אחר. אבל השתא אינו יכול להקריב את זה, דשמא של מת הוא והויא חטאת שמתו בעליה דלמיתה אזלא. וקרבן אחר נמי אינו יכול להביא, דשמא אותו שקרב היה שלו ונפטר, ונמצא מביא חולין לעזרה. ואינו יכול להתנות בנדבה, שאין חטאת באה נדבה:",
+                "<b>יכתוב נכסיו לאחר.</b> והוי עני וראוי להביא קרבן דלות, וחטאת העוף באה על הספק ואין בה משום חולין בעזרה. ואם אינו מפקיר נכסיו והביא חטאת העוף, לא טהר, דעשיר שהביא קרבן עני לא יצא. ומן האשם שמביא ליכא לאקשויי היכי מצי מייתי אשם בספק דלמא חולין לעזרה מייתי, דכיון דאשם שוין מתנותיו לשלמים, יכול להביא אשם ולהתנות, אם אני חייב אשם יהא זה לאשם, ואם לאו, שקרב אשם שלי, יהא זה לשלמים, מה שאינו יכול לעשות כן בחטאת, שאין מתנות דמים של חטאת שוות לשלמים, דמתן דמים של חטאת [ארבע מתנות] למעלה מחוט הסקרא, ושלמים [שתי מתנות] למטה מחוט הסקרא:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה נגעים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..220fe523df7deaf9272913f1e997ce8d7ee310a9
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,1177 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Oholot",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה אהלות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "שנים טמאים במת אחד טמא טומאת שבעה -the entire Mishnah is explained further on.",
+                "אדם הנוגע במת, טמא טומאת שבעה – as it is written (Numbers 19:11): “He who touches the corpse of any human being shall be impure for seven days.” Because he has become a primary source of Levitical uncleanness/ritual impurity, as the corpse is a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה.",
+                "אדם הנוגע בו טמא טומאת ערב – as it is written (Numbers 19:22): “[Whatever that impure person touches shall be impure] and the person who touches him shall be impure until evening.” Because he became a secondary source of impurity/ולד הטומאה, has only has ritual impurity until nightfall/טומאת ערב. But the Sages decreed on a person who has contact with a טמא מת/one made unclean through a corpse while he is still connected to the corpse, that he will be ritually impure seven [days] (see Talmud Avodah Zarah 37b)."
+            ],
+            [
+                "כלים הנוגעים במת וכו' – whether metal vessels or vessels or clothing which require only rinsing in order to be restored to Levitical cleanness and clothing, are defiled like the corpse itself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed or died naturally, [or human bone or a grave, shall be impure seven days].” The person who was killed is like a corpse, and this is the law for all the rest of the vessels. Therefore, vessels that come in contact with the corpse become a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה, but vessels [that come in contact] with vessels ae a primary source of ritual impurity for always second-degree of ritual impurity never become like [those vessels] that are first-degree of ritual impurity.",
+                "השלישי בין אדם בין כלים – become first-degree of ritual impurity, and are defiled until nightfall."
+            ],
+            [
+                "כיצד ארבעה – vessels that come in contact with a corpse are progenitors of the primary sources of ritual impurity like it (i.e., a corpse). But a person [who is defiled] with utensils [which came in contact with a corpse becomes] a primary source of ritual impurity/אב הטומאה. And vessels [that were defiled by a corpse that came in contact with a person, is also a primary source of ritual impurity, like the person himself, as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” hence you learned that every person who is defiled for seven days of defilement defiles vessels for a defilement of seven days.",
+                "הרביעי בין אדם בין כלים -become first-degree of ritual impurity. And the say law applies with “How so- for three?” for one is able to teach that a person who comes in contact with a corpse or vessels with a person are defiled with ritual impurity for seven days; the third, whether a person or vessels are defiled with ritual impurity until nightfall, but from the concluding clause [of the Mishnah] for the fourth who are defiled through contact with a corpse, we understand it, that even a person with utensils that came in contact with a corpse and/or vessels that came in contact with a person is taught that there is a period of defilement for seven days. All the more so, a person with the dead himself, or vessels with a [defiled] person, where there is a defilement of ritual impurity for seven days.",
+                "שפוד (a spit) – like a kind of column of metal that is fastened in the tent and upon its end they tie the tent.",
+                "אין האוהל מתחשב (the tent does not come into consideration)- because the tent does not defile the spit, therefore it is not considered in the number of the order of the defilements, but rather, all that is placed in the tent of the corpse is like it is touching the corpse itself, and there are only four here. Alternatively, even if the spit is not within the tent, but rather that it touches the tent from outside, nevertheless, the tent does not come into consideration in the number of the order of our Mishnah. And this proved further on/ahead in the Chapter \"סכום עבה\"/The Thick Coarse Woolen Blanket (Chapter 15), in the Mishnah \"טבליות של עץ\"/Tables of Wood (Mishnah 2)."
+            ],
+            [
+                "שהכלים שלשה – as for example vessels that came in contact with a corpse and vessels [that came in contact] with vessels. And further, vessels are third [degree of ritual uncleanness [which came in contact’ with vessels that are second [degree of ritual uncleanness], all are impure.",
+                "והאדם שנים – as for example, a person [who came in contact] with a corpse and a second person [came in contact] with that person that was defiled [through contact] with a corpse. But a third person who has third [who came in contact] with [a person] with second [degree of uncleanness] is ritually pure.",
+                "שהוא באמצע – as for example, vessels and a person and vessels. For the fourth, whether it is a person or vessels defiles until nightfall, as we learned from our Mishnah above (see Mishnah 1)."
+            ],
+            [
+                "מטמא בגדים – all of this that is not explained [in the Mishnah] as it is written (Leviticus 15:7): “Whoever touches he the body of the one with the discharge shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that he defiles [his] clothing at the time of his contact with the one with the discharge/the person who has gonorrhea.",
+                "ואין הבגדים הנוגעים בזב מטמאין בגדים – because the person with the discharge/gonorrhea is a primary source of Levitical uncleanness/אב הטומאה, and the clothes that touch it become first [degree of ritual uncleanness]. But they do not defile other clothing, for a person and vessels do not become susceptible to receiving defilement other than from a primary source of ritual impurity.",
+                "והבגדים הנושאין את הזב מטמאין אדם – as for example, lying and sitting of a person with a discharge/gonorrhea which defile a person because they become a primary source of ritual impurity like the person with a discharge/gonorrhea himself As it is written (Leviticus 15:10): “Whoever touches anything that was under him shall be impure until evening.”",
+                "ואין אדם הנושא את הזב מטמא את האדם – and even at the time that he carries him prior to his separating. For he is aught other than first degree of ritual impurity and a nothing that is first [degree of ritual impurity] can defile a person."
+            ],
+            [
+                "עד שתצא נפשו – as it is written (Numbers 19:13): “Whoever touches a corpse, the body of a person who has died, [and he does not purify himself, defiles the LORD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on him, he remains impure; his impurity is still upon him],” that Scripture comes to teach that a person does not defile until he dies.",
+                "מגוייד (he who had his arteries opened, bled to death) – cut piecemeal, the language of (Daniel 4:11): “Hew down the tree.”",
+                "זוקק ליבום – all the while that he is rapidly passing away/lying on his deathbed, his sister-in-law (i.e., widow of his brother who died without issue) is forbidden to get married",
+                "ופוטר מן היבום – if he (i.e., the brother-in-law) died, and he left a son who is rapidly passing away. His wife is exempt from Halitzah/the ceremony that frees the widow of a man who died without children from the obligation to marry one of her deceased husband’s brothers and allows her to remarry [through the removal of a special sandal from the foot of one of her deceased husband’s brothers].",
+                "ומאכיל תרומה – if the mother of his mother is an Israelite who was married to a Kohen (see also Mishnah Tractate Yevamot, Chapter 9, Mishnah 5).",
+                "ופוסל – he invalidates his mother from [partaking of] the heave-offering/priest’s due if she is the daughter of a Kohen married to an Israelite.",
+                "וכן בהמה וחיה אין מטמאין- the ritual impurity imparted by an unslaughtered carcass, until their souls depart",
+                "כזנב הלטאה (like the tail of a species of lizard) – meaning to say, what is this spasmatic movement (jerking motion) similar to? To the tail of a species of lizard."
+            ],
+            [
+                "האיברים – there must be upon them flesh and sinews and bones and through this it is considered a limb. And we are speaking of whether the limb was detached from the living or whether a limb from the dead."
+            ],
+            [
+                "פיסת הרגל (the foot to the ankle) – the sole of the foot is the foot.",
+                "ששה בכל אצבע -for five fingers, which are thirty.",
+                "קרסול (ankle) – It is the Aramaic translation of כרעיים/leg, (see Leviticus 11:21): “[But these you may eat among the all the winged swarming things that walk on all fours:] all that have, above their feet, jointed legs [to leap with on the ground,” קרסולי. It is the place of the connection of the foot and the foreleg.",
+                "קטלת ([club-shaped], the thigh with the knee-pan)- above the top of the knee.",
+                "בקנה (forearm) – he bone that is connection to the hand. From the language (Ezekiel 40:5): “The rod that the man held [was six cubits long, plus one handbreadth for each cubit],” that with it they measure the cubit.",
+                "מרפק (elbow) – KODO in the foreign language.",
+                "מאה ואחד מזה – that all that he counted until now was from one side from the body, such as for example, one hand and one leg and one rib.",
+                "מפתח של לב (valve of the heart) -this is the chest. That because of the movement of the chest, the lung causes to blow on the heart, it is found that the chest opens the path that from it the air enters in and goes out to the heart.",
+                "בנקוביו (the perforations/organs of the extremities) – the testicles and the membrum virile.",
+                "בשר כראוי (when there is an appropriate amount of flesh) – in order that it will rise up in length and be healthy (see Tractate Kelim, Chapter 1, Mishnah 5), if it is connected to a living person.",
+                "ואין מטמאין באוהל – for defilement from a tent is not other either with a complete person, as it is written (Numbers 19:14): “When a person dies in a tent,” or with a limb that is similar to a person, as it states (Numbers 19:16): “or human bone,” just as a human being that has flesh and sews and bones and defiles in a tent, even a limb that has flesh and sinews and bones defiles in a tent."
+            ]
+        ],
+        [
+            [
+                "אלו מטמאין באוהל, המת וכזית מן המת -and if this is difficult, an olive’s bulk of a corpse defiles, from that which is defiled from contact with the dead, all the more so, this matter is resolved in the Gemara in [Tractate] Nazir [50a, it is needed only for [the case of] a premature/non-viable birth whose limbs were not connected with sinews as it lacks an olive’s bulk of flesh.",
+                "נצל (decayed matter – liquid and coagulated portions of a corpse) – the flesh of a corpse that swelled up like a kind of ill-smelling secretion.",
+                "מלוא תרוד (A tarvad/spoon-full of dust) – a spoon, and its measurement is two handfuls.",
+                "רקב – the body of a corpse when its moisture has departed and it becomes like a kind of dust. But a handful of a a mass of earth from a grave containing parts of a decaying human body doesn’t defile other than from a corpse that was buried naked in a coffin/bier of marble and covered with a covering of marble, until it is known with certainty that there is combination of decayed matter of cloth or wood or other dirt. But a corpse that was buried in its covering or in a wooden ark or in dust, has no decayed matter. And similarly, a corpse that was buried missing a limb has no decayed matter.",
+                "",
+                "אבר מן המת ואבר מן החי – as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,” a limb that the sword separated from the living is like the corpse.",
+                "ורובע עצמות – one quarter of a Kab (i.e., 24 egg-bulks) of bones.",
+                "מרוב המנין או מרוב הבנין – My Rabbis/Teachers explained, that they are small/minute from having in them the majority of the number [of bones] and/or the majority of the frame, for even though that they don’t have the majority of the number [of bones] nor the majority of the frame, they defile.",
+                "ורוב בנינו ורוב מנינו (the greater portion of a corpse as to the size of limbs and the greater number of joints/limbs)– the majority of the frame of the body, or the majority of the number of the bones even though it is not the majority of the frame of the body, they defile, and even though there isn’t a quarter [of a Kab] in them. And the majority of the frame, such as the legs and the thighs/haunches, and the ribs [and the spine]. And the greater number of joints/limbs, such as the tops of the fingers of the hands and the feet, and similar kinds of things to them, and provided that there will be one-hundred and twenty-five limbs, they defile."
+            ],
+            [
+                "רביעית דם (a quarter-LOG of blood) – that all of it left [the body] after death.",
+                "ורביעית דם תבוסה (a quarter LOG of blood that flows from a person at the time of his death or afterwards – which has the status of a corpse) – that part of a quarter [of a LOG] of blood while living and after death. And further ahead in Chapter 3 [Mishnah 5], it explains this.",
+                "תבוסה – it is the language of (Ezekiel 16:6): “[When I passed by you and saw you] wallowing in your blood, [I said to you: [Live in spite of your blood’].” And the quarter [of a LOG] of blood all of which exited [the body] after death, is from the Rabbis, as it is written (Numbers 19:13): “[Whoever touches] a corpse, the body of person who has died. ",
+                "But [the concept] of דם תבוסה/that part of a quarter [of a LOG] that flows from a person at the time of his death or afterwards. For the Rabbis hold that there is \"יש אם למסורת\" /the consonantal text of the Torah is authoritative [when looking at Leviticus 21:11): \"ועל כל נפשות מת לא יבא\"/He shall not go in where there is any dead body,” [the word] נפשת/dead, is written defectively (i.e., without the letter “Vav” In it).",
+                "רבי עקיבא אומר משני מתים – one-half of a quarter [of a LOG of blood] from this dead person and one-half of a quarter [of a LOG of blood] from another dead person, defiles in the tent, for he (i.e., Rabbi Akiba) holds, \"יש אם למקרא\"/the vocalized text of the Torah is authoritative, [as the Biblical verse from Leviticus 21:11) is pronounced: \"נפשות מת\"/any dead body, implying two souls and one measurement, for since it does not state [in Scripture] \"נפשות מתים\"/dead bodies. But the Halakha is not according to Rabbi Akiba.",
+                "ר' עקיבא אומר כל שהוא – just bones defile with the majority of the number of bones and the majority of the frame, even though one-quarter of a Kab which is the designated measurement for bones, so also, it is defiled if the blood of minor – all of which exited the body, even though it doesn’t have the quarter [of a LOG] which the designated measure for blood.",
+                "וחכמים אומרים רביעית – if you were to say that with the bones that it is known that all of them are in front of you, shall you say regarding the blood that I state that there remains a drop of any amount and that not all of it has come out? But the Halakha is according to the Sages.",
+                "כזית רמה –[a olive’s bulk of a worm] that was born in the flesh of the corpse.",
+                "מטמא כבשרו – that a room that comes out from the corpse even while living, is considered to be like the flesh of a corpse, because, a person while alive is called a worm, as it is written (Job 25:6): “How much less man, a worm, [the Son of man, a maggot].”",
+                "וחכמים מטהרים – And the Halakha is according to the Sages.",
+                "אפר שרופים – a person that was burned and became ash, and the ash of wood was not combined in it.",
+                "שעורו ברובע – [a quarter] of a Kab of ash, defiles.",
+                "וחכמים מטהרי – And the Halakha is according to the Sages.",
+                "עפר קברות – dirt that the blood and moistness of the corpse is mixed in. And a spoonful of dust and a bit more is impure, because it is impossible to fill a spoon and a bit more so that there would not be in it a spoonful (i.e., two handfuls) of the body of a corpse when its moisture has departed, that it stated above (i.e., in Mishnah 1 of this chapter) that this is impure, But here, it also speaks of a corpse that is buried naked in a marble coffin/bier which has other dirt mixed into it.",
+                "ר' שמעון מטהר – But the Halakha is not according to Rabbi Shimon.",
+                "אימנו חיבור לטומהא – for if it had overshadowed over part of it, it is not as if it overshadowed over all of it. And similarly, regarding the matter of contact/touching."
+            ],
+            [
+                "עצם שעורה – defiles through contact and through carrying, as it is written (Numbers 19:18): “[A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there,] or on him who touched/ועל הנגע [the bones or the person who was killed or died naturally or the grave,” but there it does not state, \"בעצם אדם\"/human bone (as we find in Numbers 19:16). [This comes] to teach about the bone the size of a barleycorn that defiles through contact even though it is not recognized that it of a human being. But in the tent, it is written (Numbers 19:14): “When a person dies in a tent,” and with regard to a bone for the matter of defilement through overshadowing in a tent, we require that it is recognized that it (i.e., the bone) is of a human being, for in another place (Numbers 19:16) it (i.e., the Torah) states, “or human bone”/או-בעצם אדם.",
+                "וארץ העמים – Everything that is outside of the Land [of Israel] is called ארץ העמים/the land of the nations [which is ritually impure]. And here we are speaking of a clod/lump of dust that comes from outside the Land which defiles through contact and through carrying but does not defile though overshadowing in a tent. But a person who enters the land of the nations, even if he did not touch nor carry anything, as for example, that he was riding upon a horse, is impure, but on the airspace of the land of the nations they (i.e., the Rabbis) also decreed.",
+                "בית הפרס (area in which uncertainty exists concerning the location of a grave or a corpse) – a field in which a grave was plowed and the bones of the corpse were broken and threshed in the dirt of that field. [And the word] פרס from the language of פרוסה/a broken piece (Isaiah 58:7): “It is to share your bread with the hungry.”",
+                "כמה חסרון בשדרה (how much is a sufficient lack in the backbone) -that it will not be defiled [through overshadowing] in the tent, but rather through contact and through carrying.",
+                "כמלא מקדח (as large as the hole made with the large carpenters’ borer/drill) – as wide as the incision that they make with an awl.",
+                "כדי שינטל מן החי וימות – and the Sages estimated the loss as equivalent to a Sela.",
+                "בקטן של רופאים – with a small awl that the doctors open up the wounds.",
+                "בגדול של לשכה (concerning the large one of the chamber) – that the Sages estimated as an incision like the size of a Pundiyon."
+            ],
+            [
+                "הגולל (the stone placed on top of a burial cave/top-stone) – a large and wide stone that they seal/stop up the mouth of the grave from above. [This is] from the language of (Genesis 29:3): “[When the flocks were gathered there,] the stone would be rolled [from the mouth of the well and the sheep watered.]”",
+                "דופק (the frame supporting the movable stone of a tomb -against which the turning body knocks) -two large stones, one from this side and the another from the other side, so that the stone placed on top of a burial cave rests upon them.",
+                "מטמאין במגע ובאהל – as it is written (Numbers 19:18): “or on him who touched the bones or the person who was killed or died naturally or the grave,” just as the corpse defiles through contact and through overshadowing in a tent, even the grave defiles through contact and through overshadowing in a tent.",
+                "ואינן מטמאין במשא that we expound (Numbers 19:16): “And in the open, anyone who touches a person,” to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb (i.e., גולל ודופק), and it is written: (Numbers 19:16): “anyone who touches,” because of contact he defiles, but he does not defile because of carrying",
+                "אם יש תחתיהן עפר קברות – which defiles through movement, because of the dirt that is moved with them when it defiles through carrying, because of the holding of the corpse. And the Halakha is according to Rabbi Yehoshua.",
+                "דופק דופקין (but the frame supporting the frame stones) – near the frame supporting the movable stone of a tomb, they sometimes place another stone to support it and the stone placed on top of the burial cave is not leaning upon it, and this called דופק דופקין/the buttress/frame stone of buttressing stones."
+            ],
+            [
+                "ואלו אם חסרו טהורים – for they lack the according to the measurement.",
+                "כזית מן המת – for such is the beginning of the creation of a human with an olive’s bulk.",
+                "ורביעית דם – since but at the beginning of the creation of a minor, he has less than a quarter [of a LOG] of blood.",
+                "ואבר מן החי שחסר עצמו (the limb of a living person that is missing his bone) – even a marrow-bone/thigh-bone that is missing from him any part of it does not defile because a limb from a living being, but if is missing from his flesh, it always defiles until he is lacking enough to produce new flesh [on a healing wound]. But a limb from a corpse, is an olive-bulk’s worth of flesh that separates from him, is impure, and a wone like that of a barley-corn that separates from him is also impure."
+            ],
+            [
+                "השדרה והגולגולת משני מתים – half of the vertebrae of the spine from this corpse and half of the vertebrae of the spine from another corpse, the skull.",
+                "ואבר מן החי משני אנשים – half of a limb that is torn off from this living person and half of a limb that is torn off rom another living person, and they appear as one limb.",
+                "וחכמים מטהרין -from defilement by overshadowing in a tent. But they defile through contact and carrying because of a bone the size of a barleycorn. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנדקדקו (that were crushed/powdered) – that were ground. It is the language of (Exodus 30:36): “Beat some of it into powder, [and put some before the Pact in the Tent of Meeting].”",
+                "ר' שמעון מטהא – from all defilement. And they do not defile neither through contact nor through carrying nor through overshadowing in a tent.",
+                "וחכמים מטמאין – with all of them [they defile], as there is a quarter [of a LOG].",
+                "אבר מן החי שנחלק לשנים טהור – and even if he went back and reconnected them, but the connections of a man are not a connection/attachment.",
+                "שניטל חצאים (if it was taken away by halves) – that it was taken from the living person by halves, but not taken from him a complete limb as one, for there was never a measurement for it. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כל מטמאין באוהל – that are stated above at the beginning of chapter two [Mishnah 1].",
+                "שנחלקו – their measurements [were divided] in half.",
+                "",
+                "לתוך הבית – that is within one tent.",
+                "רבי דוסא בן הרכינס מטהר – for he holds that they do not combine to make up according to the measurement.",
+                "הנוגע בכשני חצאי זיתים מן הנבילה – at the opening of the tent, and separates them from the carrion, to state to you, that just as that Rabbi Dosa holds that they don’t combine for defilement through the overshadowing of the tent, here also he holds that they don’t combine for defilement of contact and for carrying, whether regarding a corpse or whether regarding a carrion.",
+                "הנוגע בחצי זית ומאהיל על חצי זית (he who touches half an olive’s bulk and overshadows over half an olive’s bulk) – that the person who overshadows over corpse, is impure as if he was with the corpse in the tent. And in the Gemara [Tractate Hullin, chapter 9] in the chapter העור והרוטב/The Hide and the Broth [of the Meat], folio 125b, it maintains that the overshadowing of the tent in the first clause [of the Mishnah] are pressed ritual impurity (I.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering; anything above the covering remains ritually pure if there is a handbreadth between the corpse and the roof or covering), for there isn’t between the defiling agent/defilement less than a handbreadth, and because of this the Sages declare it impure, for all of it is touching/contact. But the concluding clause [of the Mishnah] that stated: “But a person who is in contact with half an olive’s bulk and another thing overshadows him”/אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכ' -that the Rabbis agree that it is pure, we are speaking of when there is an opening of a handbreadth between the defilement and between the tent. And in this the Rabbis agree that they do not combine, for touching and the tent are two categories, and those things that are from two categories do not combine. But Rabbi Dosa holds that even with pressed ritual impurity/טומאה רצוצה they don’t combine, and not even for contact [with one half of an olive’s bulk] and the contact of the tent [with one half of an olive’s bulk]. But the Halakha is not according to Rabbi Dosa.",
+                "אמר ר' מאיר אף בזו ר' דוסא מטהר וחכמים מטמאין – Rabbi Meir disputes with the first Tanna/teacher [of the Mishnah] who stated that when there is an opening between the defilement and the tent of a handbreadth, the Sages admit that it is pure, and that they don’t combine, but he himself said, that even in this the Rabbis dispute with Rabbi Dosa who state that the contact/touching and the tent are one category, hence they combine to make up the measurement and they defile But the Halakha is not according to Rabbi Meir.",
+                "חוץ מן המגע עם המשא – as for example, that he touched half of the olive’s bulk and he moved a half an olive’s bulk.",
+                "והמשא עם האוהל- that he moved half an olive’s bulk and overshadowed with a tent over half an olive’s bulk.",
+                "משם אחד – as for example, touching and touching, carrying and carrying, tent and tent."
+            ],
+            [
+                "מלא תרווד רקב (ladleful of corpse mold) – that we stated above at the beginning of Chapter Two [Mishnah 1] that it defiles in a tent.",
+                "שנתפזר לתוך הבית – and it was combined with whatever an amount of dust.",
+                "ור' שמעון מטהר – he holds that its end is like its beginning, that just as at its outset if the corpse is buried in burial shrouds or in a wooden casket/bier, it has no mass of earth from a grave containing parts of a decayed human body/רקב, for we require that there will be nothing folded/rolled with him, even its end, after it had become became a mass of earth from a grave containing parts of a decayed human bod, if something else combined with hi it doesn’t defile. But the Halakah is not according to Rabbi Shimon.",
+                "אם מתכבסת הכסות ויוצא ממנה רביעית דם – and how do we measure it? He brings water in a measure and washes it, and he brings other water according to that measure and places in it a quarter [of a LOG] of blood. If their appearance is equivalent, this is defilement, but if not it is ritually pure."
+            ],
+            [
+                "נשפך באויר – within the house.",
+                "אם היה מקומו קטפרס (if the place where he was standing was sloping) – if the place where the blood was split was a declivity/slope.",
+                "והאהיל – and a person [overshadowed] over a part of it.",
+                "טהור – for a slope is not a connection.",
+                "היה אשבורן (a cavity for the reception of water) -a place where it is gathered, like within a hole/indentation.",
+                "או שקרש (or it congealed/became solid) – the blood and even the sloping place, it is a combination and it is impure, and even if it overshadowed over part of it.",
+                "נשפך על האסקופה (if it was poured on the threshold/lintel) – like a kind of balcony/portico that is in front of the opening of the house.",
+                "והיא קטפרס בין מפנים that tilts towards the inside.",
+                "בין מבחוץ – that tilts towards the outside.",
+                "והבית מאהיל – upon part of it. טהור – everything that is in the house from the defilement of the overshadowing of the tent, even though that ultimately the blood will descend inside, it is not a connection.",
+                "חוץ מן השינים והשער והצפורן – as it is written (Numbers 19:16): “or human bone, or a grave, shall be impure seven days],” just as the bone which was created with it, and its stump/that which is cut does not grow again, even all that are created with it, and its stump/that which is cut does not grow again. They excluded teeth which sere not created with, they excluded hair and fingernails that when they are cut, do grow again."
+            ],
+            [
+                "הבית טמא – all that is inside [the house] is impure, for it overshadows on the hair that is connected to the corpse.",
+                "עצם שיש עליו כזית בשר – the bone is considered a handle for the flesh.",
+                "תחובים בידי אדם – for the flesh is not connected to the bone from its essence, but rather a person inserted it thee in the manner that we insert the flesh on a spit."
+            ],
+            [
+                "איזהו דם תבוסה - it is referring to our Mishnah above in Chapter 2 [Mishnah 2], which teaches that a quarter [of a LOG] of blood that flows from a person at the time of his death of afterwards is ritually impure, and it explains here what is “mixed blood”/דם תבוסה/blood that flows at the time of death or after",
+                "שמינית בחייו ושמינית במותו – they combine to [form] a quarter [of a LOG of blood].",
+                "רביעית בחייו ובריבית במותו – that they combined and he took from the mixture a quarter [of a LOG] of blood, this is “mixed blood.” But not one-eighth [of a LOG] during his life and one-eighth [of a LOG] after his death.",
+                "",
+                "כמים – and they do not defile.",
+                "ואיזהו דם תבוסה – that is impure.",
+                "צלוב שדמו שותת (a crucified person whose blood flows gently/gushes forth) – and falls without any interruption, because the drop of death is mixed in it. But dripping, that if falls drop by drop, little by little is nullified and it is pure.",
+                "רבי יהודה אומר לא כי – meaning to say, the matter is not like this.",
+                "אלא השותת טהור – that I state that drop which the soul is dependent upon stood on the wood that it is suspended from, but there isn’t in this drop the last drop of death.",
+                "והמנטף טמא – we don’t say that little by little is nullified, for Rabbi Yehuda holds that blood does not nullify blood. But the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "כזית מן המת פתחו בטפח – the corpse that is in the house and it has many openings, all the vessels that are placed in the cavity of the openings underneath the lintel/cross-piece of the opening from the outside, even though the openings are locked, and there is an interruption between the tent of the corpse and the tent of the vessels, all of them are impure. For the Sages decreed that defilement on a place which is the exit path of defilement that ultimately is of a corpse to exit there, and when we don’t know which path he will remove it, all of them are impure. But if there is an olive’s bulk from a corpse in the house and he intended to remove it through the window that has an opening of a handbreadth, he protects all of the locked openings since he knows the place that ultimately the defilement will leave in that path, but if it is entire corpse and he intended to remove it through the window that has four [handbreadths], he protects all of the locked openings for with the measure of four handbreadths, the Sages estimated that it is appropriate for the removal of the corpse.",
+                "אבל להוציא את הטומאה בפותח טפח – even a complete corpse, its defilement departs through the window all the time that it is open, and defiles the vessels that are in the house that are at its side if there is a window that is open a handbreadth.",
+                "גדול מכזית כמת – specifically like a pressed-in olive’s bulk, its opening is with a handbreadth. But more than an olive’s bulk, its law as is it was a complete corpse, and it doesn’t protect over the locked openings until there would be four [handbreadths].",
+                "רבי יוסי אומר השדרה והגולגולת - that in his Bet Din/court, it is like a complete corpse, and if he intended to remove them through a window, it does not protect the locked openings until there would be four [handbreadths]. And such is the Halakha."
+            ],
+            [
+                "טפח על טפח על רום טפח – a board/plank which is a handbreadth wide by a handbreadth [long] and above from the ground a handbreadth, and overshadows over an olive’s bulk of a corpse or on vessels, brings the defilement on to the vessels.",
+                "מרובע – that if its width was less than that of a handbreadth, even though its length was two handbreadths, we don’t say – place what remains from its length upon its width and make it quadrilateral. For this, it (i.e., the Mishnah) teaches \"מרובע\"/cubic, that there must be in its width a handbreadth and in its length a handbreadth.",
+                "כיצד – meaning to say, how does it interpose before the defilement/uncleanness?",
+                "ביב שהוא קמור (a drain/pipe/gutter which is arched) – digging in the ground and its foundation, that is arched and there the waste-water (i.e., that which is poured in the gutter) that is in the house descends and from there exits to the public domain.",
+                "יש בו פוחת טפח – that is a handbreadth by a handbreadth at the depth of a handbreadth in the drain/gutter itself.",
+                "וביציאתו – in the opening of the drain/gutter that from it the waters go out to the public domain.",
+                "טומאה בתוכו – if there is an olive’s bulk from the corpse within the drain, for the olive’s bulk from the corpse its opening is with a handbreadth.",
+                "הבית טהור – that the defilement/uncleanness leaves through the opening of the drain that goes out to the public domain. And this is what is taught [in the Mishnah]: \"חוצץ בפני הטומאה\"/interposes before the uncleanness.",
+                "טומאה בתוך הבית הביב טהור – for there is no path for the uncleanness to bring it in through the opening of the drain, for the path of the uncleanness is to remove it through the opening of the house but not to bring it into the drain.",
+                "ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא – for the uncleanness/defilement goes up from the drain to the house since it lacks a path to leave through the opening of the drain that goes out to the public domain, for all that is less than a handbreadth the defilement/uncleanness does not leave.",
+                "אין פו פותח טפח ואין ביציאתו פוחת טפח – it is is taken for naught for there isn’t in its outlet an opening of a handbreadth, for since it lacks an opening of a handbreadth, on its outlet we are not concerned,, for it is as if there is like there is no cavity at all and the drain is considered like the ground of the house, and the Sages stated: All that is in the tent will be defiled, including the bottom/ground of the house which is like it until the depth/interior of the earth.",
+                "אחד חור שחררוהו מים – this that is open a handbreadth that brings the defilement/uncleanness, there is no difference if this hole was made through the water or that reptiles/insect perforated it.",
+                "או שאכלתו מלחת (or a cave formed through saline corrosion) – the language of )Jeremiah 17:6): “In a barren land without inhabitant.” It is like white dust similar to salt and it consumes and falls and makes a hole on its own.",
+                "מרבך של אבנים (an irregular pile of large stones) – large stones that are arranged and set up one on the other. But sometimes it is arranged on two [stones] and the lower ones are separated from each other and there is a tent [overshadowing] a handbreadth.",
+                "סואר של קורות (a pile/frame of beams) – beams that are set up on top of the other that stand ready for building, but sometimes there is between them a tent overshadowing a handbreadth.",
+                "כל שאינו עשוי בידי אדם אינו אוהל – which we derive through an analogy/Gezerah Shavah from [the comparison of the usage of the word] אוהל (Numbers 19;14: \"זאת התורה אדם כי ימות באוהל\"/This is the ritual: When a person dies in a tent”) and אוהל (Exodus 40:19; \"ויפרש את האוהל על-המשכן\"/He spread the tent over the Tabernacle”), just as there (in the Tabernacle) it was done at the hands of a person, so also here (regarding the defilement of the corpse) at the hands of man.",
+                "בשקיפים (clefts) – It is the Aramaic translation of (Isaiah 57:5): “Among/under the clefts of the rocks,” the clefts of the rocks",
+                "ובסלעים – in the clefts of the stones/rocks, and the שקיפי and נקיקי הסלעים are one and the same, but one was made through the rain and the other was made on its own. But even though they were not made at the hands of man Rabbi Yehuda agrees/accepts them, for he does not derive the Gezerah Shavah/analogy of “tent”/”tent” from the Tabernacle (see above) but rather for an opening to be handbreadth alone, but more than a handbreadth, such as a fistful, we stated in [Tractate] Sukkah [at the beginning of] the chapter \"הישן\"/He who sleeps (Chapter 2 – folio 20b at the bottom and folio 22a at the top). For Rabbi Yehuda agrees that even if it was made of its own, it brings the uncleanness. And similarly with clefts and rocks. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "מגדל העומד באויר (a tower/cupboard standing isolated) – a wooden turret that has walls but the walls themselves have a cavity in their thickness, such as perforated holes that are open to the inside and the outside but they lack an opening of a handbreadth, and it is customary to hide there needles and hooks/curved pins and small vessels.",
+                "שהוא עומד באויר—underneath the airspace of the sky, such as that it stands in the courtyard.",
+                "טומאה בתוכו – in the cavity of the turret itself.",
+                "כלים שבעוביו – in the thickness of the cavity of the walls.",
+                "מחצה למחצה – from its half of the thickness of the cupboard/turret and towards the inside is like the inside, from its half [of the thickness] towards the outside is like the outside. Whether the defilement is in the turret/cupboard and the vessels are in its thickness, or whether the defilement is in its thickness and the vessels are in the turret/cupboard. But the Halakha is not according to Rabbi Yossi.",
+                "טומאה בתוכו – within the turret/cupboard.",
+                "הבית טמא – even though that its doors are sealed. As it (i.e., the Mishnah) explains the reason that the manner of the defilement/uncleanness is to depart from there to the house.",
+                "טומאה בבית מה שבתוך המגדל – this is with its doors sealed. For if they are opened, it is no worse than a window that is between the two houses. For the reason that what is within the turret/cupboard is ritually pure, is that there is no path for the defilement that is in the house to enter into the turret/cupboard.",
+                "אם יש שם פותח טפח – between the rims of the turret/cupboard and the ground or between the wall of the turret/cupboard to the wall or between the roof the turret to the ceiling of the house.",
+                "טמאים – on account of the defilement that is in the house. But if there isn’t there [an opening] of a handbreadth, the turret/cupboard is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And the defilement of the house does not enter there.",
+                "טומאה שם הבית טמא – if there was defilement between the rims of the turret/cupboard to the ground of the house. Or [there was defilement] between the roof of the turret to the roof of the house or between the walls of the turret to the walls of the house, even though there isn’t between them an opening of a handbreadth. הבית טמא – for the turret/cupboard does not protect regarding the defilement that is below it within the house so that it doesn’t defile all that is in the house."
+            ],
+            [
+                "תיבת המגדל -it is customary to make small chests within the wooden turret/cupboard, in order to hide in them vessels and food and liquids.",
+                "בה פותח טפח – there is in its cavity an opening of a handbreadth, but there is no defilement hidden.",
+                "ואין ביציאתה – in the hole of its opening, there isn’t a handbreadth.",
+                "טומאה בתוכה הבית טמא – and even though that its opening is small. As it explains the reason, because it is the manner of the defilement to go out, by force, its end is to exit through the path of this opening, therefore, it defiles immediately in the path of its exiting.",
+                "שבתוכה טהור מה– since there isn’t in its removal an opening of a handbreadth, it doesn’t bring in the defilement.",
+                "ואין דרך טומאה ליכנס – that its conclusion is not to bring into it a corpse.",
+                "ור' יוסי מטר – for perhaps its end is not exit through the path of this opening which has the measurement of defilement/uncleanness, for it is able to be remove it by halves or to burn it in its place. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "היה – the turret/cupboard was standing within the house, but the opening of the drawer was towards the outside.",
+                "טומאה בתוכה בבית טהור – for what is there is a reason to defile it? For there is no defilement that has an opening of a handbreadth and it is not hidden within. And because the departure of defilement also does not defile, because its departure/exuding is not inside within the house.",
+                "טומאה בבית מה שבתוכו טהור- for it is not the manner of defilement to enter/seep in there.",
+                "מוכני (wheel-work, machine for lifting weights) – a wheel that is made for the turret/cupboard to bring it from place to place.",
+                "משוכה לאחוריו (if its base protruded -backwards)- distanced from the back of the turret/cupboard to the side of the house. For the turret stands on the opening and the wheel-work/base protrudes backwards towards of the house inside, but the defilement there within the wheel-work is opposite the beams of the house. Even though the house overshadows upon it.",
+                "הבית טהור – for the wheel-work/base is considered like a turret/cupboard, for the turret stands at the entrance and opens outward. And the three fingers that it (i.e., the Mishnah) took, if it was protruding more than three fingerbreadths, it would not be like a turret/cupboard, for it is not the manner to distance the wheel-work/base from the turret so much.",
+                "בזמן שיש שם פותח טפח – for the cavity of the wheel-work/base that the defilement is contained in is open a handbreadth, in order that there not be pressed ritual impurity that it breaks through and rises.",
+                "ואינה יוצאת – for the wheel-work/base is not detached completely from the turret/cupboard.",
+                "והמגדל בא במדה (and the cupboard comes in requisite size) – that it holds forty Se’ah in moist with are two Kors in dry. And when it is in requisite size it is not susceptible to receive defilement and it interposes before the defilement. But less than this measure, it is like the rest of the vessels that are susceptible to receive defilement and it does not interpose before the defilement. And every turret/cupboard that is taught in this chapter [of Mishnah], is a cupboard that comes in requisite size."
+            ]
+        ],
+        [
+            [
+                "תנור שהוא עומד בתוך הבית – the incision that is made in the oven that the smoke leaves from it is placed outside of the house.",
+                "והאהילו עליו נושאי המת – when they would carry the corpse to bury it, the corpse overshadowed over the “eye” (i.e., fire-place] [which is outside the house.",
+                "בית שמאי אומרים הכל טמא – for they (i.e., the House of Shammai) hold that the defilement enters into the oven through its “eye (i.e., fire place) and departs through its mouth into the house.",
+                "התנור טמא והבית טהור – the oven which overshadowed the corpse on part of it is impure, but the house is ritually pure, for the defilement does not go out through its mouth [according to the School of Hillel].",
+                "ר' עקיבא אומר אף התנור טהור – for since it (i.e., the corpse) did not overshadow over the oven but only on the “eye” (i.e., fire-place) that comes out from it, the oven is not impure. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "ארובה (the opening/aperture in the roof looking to the ground floor) – like a kind of window that is on the roof of the house which is the bottom of the upper chamber.",
+                "בכונס משקה – when they place the vessel on the liquids that enter, the liquids enter into it through that incision.",
+                "הכל טמא – if there is defilement in the house, the pot and everything that is on the upper chamber is ritually impure. For the pot does not protect, and the defilement ascends through the aperture which has an opening of a handbreadth.",
+                "ובית הלל אומרים הקדירה טמאה – it is a mere stringency that the School of Hillel is strict to invalidate to make the pot impure, for Rabbi Akiba holds that the pot protects over the defilement, as for example that the back of the pot faces downward near the defilement, for an earthenware vessel is not susceptible to receive ritual defilement rom its back. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "מצלת על הכל – [if affords protection] on everything that is in the upper chamber, for it interposes in front of the defilement.",
+                "אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס – he (i.e., the School of Shammai) is speaking about the pot of those who are illiterate. And the reason of the School of Shammai is that the vessels of the illiterate/עם הארץ are impure in regard to a person who a חבר/member of the order for the observance of Levitical laws in daily intercourse, and every impure vessel does not interpose in front of the defilement. And because the illiterate holds his vessels as pure, we state to him that he protects over food and drink and earthenware vessels that are in the upper chamber, that for himself alone that we declare them pure, for those who are members of the order for the observance of Levitical laws in daily intercourse are separate/keep aloof from them and from their contact, for without this, all of their food would be impure. But the other vessels that have purification in a ritual bath/Mikveh, if they will purify them, he (the person who is illiterate) can lend them to a חבר and he would use them with immersion [in a Mikveh] alone, without sprinkling [of ashes] on the third and seventh days."
+            ],
+            [
+                "לגין (a vessel smaller than a pitcher but larger than a cup/flask) – of wood or of metal that is placed in this upper chamber that the pot is placed on the mouth of its aperture in the roof looking to the ground floor.",
+                "הלגין טמא טומאת שבעה – that the pot does not protect over a wooden vessel or a metal vessel as we have stated.",
+                "והמשקים טהורים – that the pot protects over foods and liquids.",
+                "ואם פינה (if she emptied it) – these liquids to another vessel that is the same upper chamber, the other vessel defiles them, for all of the vessels that are in the upper chamber are impure except for earthenware vessels. But the first vessel that the liquids were in are not defiled even though it (i.e., the vessel) is impure with ritual impurity for seven days. For if you said so, if so, the pot that is in the aperture in the roof looking to the ground does not protect over liquids at all, and we state that it protects over food and liquids.",
+                "האשה והערבה טמאים (the woman and the trough are impure) – for the earthenware pot protects them.",
+                "והבצק טהור – for the pot protects over the foods. And especially all the while that she did not separate from it, but if she lifted up [her] two hands from it and returned and kneaded it, this defiles the dough."
+            ],
+            [
+                "כלי גללים – of excrement of cattle.",
+                "כלי אבנים וכלי אדמה – al of these are vessels, even in the hand of illiterate people they are pure, and if they are placed upon the aperture in the roof looking to the ground fall, it protects over everything even on the vessels which require only rinsing to be restored to Levitical cleanness.",
+                "היה כלי טהור לקודש ולחטאת – for the Rabbis appointed them to the illiterate people on the Holy Things, in order that each person would not go and build an altar for himself, therefore, the vessel that is pure for Holy Things protects on everything, even according to the School of Shammai, and similarly, they are deemed faithful on the sin-offering of the ashes of the Red Heifer, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept [for water of lustration] for the Israelite community,” everyone is believed on its preservation.",
+                "מפני שהכלים טהורים – as for example, vessels of excrement and vessels of stones and vessels of earth which are pure from being susceptible to receive impurity. And similarly, earthenware vessels are pure when they are for Holy Things and for purification [water]. Even though they belong to an illiterate person, he is believed, for an illiterate person is believed for Holy Things and for purification [water] as we have stated.",
+                "כל אלו מצילין עם דפנות אוהלים – that is to say, they interpose in the face of defilement when they are placed in a place where there are walls of tents, and this aperture in the roof looking to the ground floor that is between the house and the upper chamber is considered like the walls of tents. But in a place where there are no walls, it does not protect, as will be explained further on (see the next Mishnah)."
+            ],
+            [
+                "הבור והדות שבבית (a cistern and a subterranean masoned cellar that are in the house) – and the corpse is in the house and vessels are in the cistern and cellar, and there is someone who seizes the partitions that are around them. Both a בור/cistern and a דות/cellar are in the ground, but the cistern [is made] through digging and the cellar [is made] through building/masonry.",
+                "וכפישה (an inverted vessel divided into two compartments by the bottom between – put on it as a tight lid) – a large basket that they press/squeeze the olives to produce shrinking and maturing of fruits by underground storage/לכומרן and it holds forty Se’ah or more, and is not susceptible to receive ritual impurity and is placed on the cistern or on the cellar.",
+                "טהור – everything that is in them is [pure] since there are partitions there.",
+                "באר חלקה – that the mouth of the well is level to the ground of the house and there is no partition around it, for here there are no walls.",
+                "או כוורת פחותה (a broken beehive) – as for example large beehive that holds forty Se’ah, that is not susceptible to receive ritual impurity. But it is broken, and is not stuffed up with straw.",
+                "וכפישה נתונה עליו – on the mouth of the cistern or on the mouth of the beehive.",
+                "טמא – for it does not protect other than with the walls of tents, but a cistern lacks walls, and the walls of a beehive are not the walls of tents.",
+                "היה נסר חלק (if it was a smooth board) – that tis is not a vessel.",
+                "או סרידה שאין לה גפיים (or stuffed matting used for stoppers of stoves which lacks handles) -which have no partitions and it is not considered a vessel.",
+                "טהור – if they are placed on a smooth well or on a broken beehive, they protect and are ritually pure. For specifically, the inverted vessel divided into two compartments by the bottom between is a vessel but does not protect other than with the walls of tents, but a board and stuffed matting which lack handles, that are not vessels, protect without the walls of tents. A stuffed matting used for stoppers of stoves, is like a small wooden trough that the baker uses. גפניים/handles are anchors and handles.",
+                "חצי טפח מכאן וחצי טפח מכאן – for a vessel does not protect in a smooth well, that is in a vessel which lack walls one handbreadth [high], but if the vessel has walls that are a handbreadth, it protects over the cistern even though its walls do not protrude at all, and now it is stated that half of handbreadth of a vessel and half of a handbreadth of the walls of a cistern do not combine. And the כפישה/(basket) inverted vessel divided into two parts by the bottom between where they squeeze the fruits that we mentioned above, that if it is placed on a smooth well, it does not protect, we are speaking that it doesn’t have walls [at the height of] a handbreadth."
+            ],
+            [
+                "כשם שמצילים מבפנים – with the walls of tents, so they protect from the outside with walls of tents as I explain further on [in this Mishnah].",
+                "על יתדות מבחוץ – near the wall that will not be continuous from the wall [for a handbreadth] and then it is considered a tent to interrupt between the defilement that is underneath it to the vessels that are over it. And specifically with regard to the wall of the house that this wall was made into a tent, the basket/inverted vessel is considered a tent to interrupt, but the wall of a courtyard and/or a garden is not made into a tent, the basket is not considered a tent to interrupt [the flow of defilement].",
+                "וקדירה תלויה בה – it is proven in the Tosefta {Tractate Ohalot, Chapter 6, Halakha 5 and 6) that if the rims of the pot are pulled from the rims of the beam and outward with an opening of a handbreadth, no one disagrees that it does not protect, and vessels that are in the pot are ritually impure, but the lip of the pot is attached to the beam, no one disagrees that it protects and is ritually pure. Where they disagree is where it is drawn from the beam and there isn’t an opening of a handbreadth. Rabbi Akiba says that it protects and they are pure, whereas the Sages state that it doesn’t protect and they are impure. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אדם וכלים עשויין אהלים לטמא – a tent that is supported by means of a person or through vessels is considered a tent to defile vessels that are underneath it, even if does not correspond to the defilement, as if they are placed in the tent of the corpse.",
+                "אבל לא לטמא – for they are not considered a tent outside in the presence of the defilement.",
+                "נדבך (a course of stones) – a large and wide stone. It is the language of (Ezra 6:4): נדבכין די-אבן גלל/”With a course of timber for each three courses of hewn stones.”",
+                "כלים שעל גביו טמאין – that it doesn’t interpose and it is like the one who doesn’t hold this opinion, for a tent is not made to make pure.",
+                "כלים שתחתיו טמאים – for tents are made to defile.",
+                "ורבי אליעזר מטהר – in both, for he holds that a tent is made to purify and it interposes in the face of defilement. But the Halakha is not according to Rabbi Eliezer.",
+                "נתון על ארבעה כלים – if the course of stones/נדבך was placed upon the four vessels even a vessel of dung that are not susceptible to receive ritual impurity.",
+                "נתון על ארבעה אבנים – which are not vessels, it is considered as a tent to the outside in the face of the defilement.",
+                "דבר שיש בו רוח חיים – except for a human."
+            ],
+            [
+                "אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.",
+                "הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.",
+                "אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.",
+                "ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.",
+                "שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.",
+                "אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.",
+                "טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.",
+                "ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.",
+                "בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.",
+                "וטח בטיח – whether from the inside or whether from the outside.",
+                "אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement."
+            ],
+            [
+                "כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.",
+                "וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.",
+                "מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.",
+                "הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement, ",
+                "he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.",
+                "מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.",
+                "מחצה למחצה – and the defilement is in the middle.",
+                "רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.",
+                "וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.",
+                "כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda)."
+            ],
+            [
+                "כותל שבין שני בתים- and the wall that forms partition/separates between two houses.",
+                "טומאה באחד מהן – one of the houses.",
+                "מעזיבה (a concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story) - a ceiling that separates between the house and the upper chamber.",
+                "רבי יהודה אומר וכו' – But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "טומאה בין הקורות – between the beams of the ceiling that there are boards on them and the concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story/מעזיבה of their back. And our Mishnah is according to Rabbi Yehuda who stated: All of the concrete of stone chippings/clay are with the upper chamber (see previous Mishnah). And now it states that if there was defilement in the beams that are underneath of the concrete of stone chippings/clay, and a partition that is thin like the peel of garlic, it interposes between the defilement to the house so that the defilement is not seen in the house. אם יש במקום הטומאה פותח טפח – that is the that there is a cavity of one-handbreadth in the place of the defilement.",
+                "הכל טמא – the house and the upper chamber.",
+                "רואים את הטומאה כאילו היא אוטם (we regard the Levitical uncleanness – between the rafters – as if it was locked up/an obstruction) – and the defilement does not descend to the house but rather bursts through and ascends/rises.",
+                "היתה נראית לתוך החבית – that there isn’t under it like the peel of garlic.",
+                "בין כך ובין כך – whether there is an opening of a handbreadth wide or whether there isn’t an opening of a handbreadth wide."
+            ],
+            [
+                "בית המשמש את הכותל – the caves that are under the street when they dig a sepulchral chamber for a corpse from this side and a sepulchral chamber for a corpse from the other side, it is found that the wall is made of its own, and because of this, we call it a house which serves the wall that through the digging, the wall was made, but building that is upon the ground, the wall causes the house that it will be a house, and because of this, we call it [see above, Mishnah 3], “a wall that serves the house”",
+                "טומאה בבתים – in the sepulchral chambers and in the cavities/caves.",
+                "ועליהן כקליפת השום טהורין – because they form a partition to the defilement and their law is not like the law of a wall that is between two houses (see Mishnah 4).",
+                "טומאה בוקעת ועולה בוקעת ויורדת – and all that is juxtaposed to the defilement above and/or below is impure according to the law of all covered defilement, but from the sides it is pure, and the same law applies to the pillar that is in the house."
+            ],
+            [
+                "פרח - a thing that protrudes and is wide that comes out at the top of a column/pillar or in its middle.",
+                "כלים שתחת הפרח טהורים – here we are speaking of a column that stands in the public domain or in a garden and the defilement is underneath it, and the “capital” protrudes from the column outward a handbreadth and overshadows over the vessels that are under it.",
+                "טהורים – for the defilement bursts forth and ascends, but all that is on the sides is pure.",
+                "רבי יוחנן בן נורי מטמא – for the “capital” is like the column/pillar, and when the defilement bursts forth, it returns on all the vessels that the “capital” overshadows upon them. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "הטומאה והכלים שתחת הפרח – as for example, that the “capital” overshadows on the defilement and on the vessels.",
+                "פותח טפח – that the “capital” protrudes outside pf the column a handbreadth.",
+                "פרדסקים (closet, chests in the wall) – empty pillars that are placed I the wall of the house and in them are many windows/apertures and they have doors, and the defilement is under those pillars.",
+                "נפתח אחד מהן הבית טמא – that the defilement bursts through within and goes out to the house, And even the defilement from the half of the wall and outward is not judged to be like the house. Nevertheless, the house is impure.",
+                "ורואין את הפרדסקין כאילו הן אוטם – that is to say, if the door is locked and it is not opened, we view it as if there is no cavity there at all, but if the defilement is underneath them, the wall is judged half by half, like all of these that are taught about in the Mishnah above (i.e., in the previous Mishnayot of this chapter), from its middle and inwards, the house is impure; from its middle and outward, the house is pure."
+            ]
+        ],
+        [
+            [
+                "הטומאה. שעל גבה -that are on top of the wall.",
+                "טמאות – for the wall serves them, and the heads of he beams of the upper room are inserted/stuck in the wall and he wall is high and it is a partition for all of the upper rooms for this one is higher than that one. And especially when the place of defilement is a handbreadth by a handbreadth, for all of the wall is considered like a sealed grave and it brings the defilement to all of the upper rooms. But the wall is not judged half by half because it doesn’t have even a chip/split to the side of the upper room.",
+                "עליה אחת בנויה על גבי שני בתים – [that this wall forms a partition between the two houses] and he upper room is built on top of both of them (i.e., the houses).",
+                "היא טמאה – the first upper room, that this wall reaches until the concrete of stone chippings covering the ceiling of the lower story and serving as a flooring for the upper story but the defilement bursts forth and ascends in it.",
+                "וכל העליות שעל גבה טהורות – for the concrete of stone chippings covering the ceiling of the lower story and serving as flooring for the upper story/מעזיבה that is upon it interposes.",
+                "כותל השונית – a wall that is built in the place that sea reaches at the time that it continually stirs up.",
+                "טומאה בוקעת ועולה – if there is defilement underneath it, this wall does not defile all of its surroundings, because there is no cavity of a handbreadth.",
+                "נפש אטומה (a solid tomb-structure – to which there is no access) -a marker that they build on the grave to indicate the neighborhood of an unclean place, and that which is filled up is built upon the defilement itself but the corpse is not buried in bier in order that there will have a cavity of a handbreadth.",
+                "כקבר סתום – that defiles all of its surroundings through contact.",
+                "סמך לה סוכות – it refers to the solid tomb-structure/נפש אטומה referred to above, that we state that a person who comes in contact with it from the sides is ritually pure, but if he made for this marking put up to indicate the neighborhood of an unclean place Sukkot similar to a lintel, this Sukkah is impure, because it is similar to the tent of a corpse.",
+                "ור' יהודה מטהר – since it is from the sides. Bu the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כל שפועי אהלים כאהלים – that if there was defilement underneath the slope even though it is not under the roof of the tent, it is impure, as if it was placed under the roof.",
+                "וכלה עד כאצבע (and finished off at one fingerbreadth) – from above to the side of the roof. That we aren’t concerned regarding a tent of defilement but rather that its inside will have the airspace like the measure of one cubic handbreadth squared.",
+                "טומאה באוהל – the width of the roof that is not sloped is called a tent.",
+                "הנוגע בו מתוכו וכו' – that the inner side of the tent and its outer side are considered like two vessels. But the side that is directed towards/opposite the defilement is like a vessel that comes in contact with the corpse itself, and the second side is like vessels that come in contact with vessels. Therefore, defilement that is within, a person who comes in contact/touches from the inside, has ritual impurity for seven days, for he is a person that touched vessels that came in contact with a corpse as it is taught in the Mishnah in the first chapter (see Tractate Ohalot, Chapter 1, Mishnah 3) that he has ritual impurity for seven days.",
+                "אל הנוגע מאחוריו טמא טומאת ערב – as is taught in the Mishnah regarding vessels [that come in contact] with impure vessels are defiled with ritual impurity for seven days. The third, whether a person or vessels is unclean with defilement that passes in the evening (see Tractate Ohalot, Chapter 1, Mishnah 2). But regarding the defilement from the outside, it is the opposite, for the outer side is like vessels that come in contact with a corpse, and the inner side is like vessels that come in contact with [impure] vessels. And the reason that the is that the inner side and the outer side are considered like two vessels, for the defilement that is within it, because it protects from being the defilement bursting forth and ascending, it lacks the power/strength to defile the person who touches it outside a ritual impurity of seven days, for when the defilement that is outside, since it protects from becoming the defilement that breaks forth and descends, it lacks the strength/power for the inside to defile a person who comes in contact with it for a defilement of seven days. But anyway, the tent itself, whether inside or whether outside is impure a ritual impurity of seven days, for it is like vessels [coming in contact] with [unclean] vessels, and all of our Mishnah is speaking about after the corpse has departed from the tent.",
+                "כחצי זית מתוכו וכחצי זית מאחוריו – Whichever way you turn, the tent is impure a defilement of seven days, for the half of an olive’s bulk that is inside combines with a half of an olive’s bulk from the outside. But a person who comes in contact/touches whether from the inside or from the outside, he has naught other than ritual impurity until nightfall, for since there isn’t an olive’s bulk in one place, it is impossible for each side to be considered other than vessels [coming into contact] with unclean vessels, therefore, the person who comes in contact is impure until nightfall.",
+                "מקצתו מרודד על הארץ ((part of the tent canvas is flat on the ground) – after they explained the tent, they explained the overlapping excess of the curtains of the tent [that are spread] on the ground.",
+                "מרודד – it is the Aramaic translation of (Exodus 39:3): “They hammered out sheets of gold” – beaten, hammered metal.",
+                "טומאה תחתיו – the defilement that is under that beaten, hammered metal.",
+                "או על גביו – on top of the beaten, hammered metal.",
+                "בוקעת ועולה בוקעת ויורדת – and the tent is defiled. But a person who enters inside of it is ritually pure if he didn’t come in contact with it.",
+                "מקצתו – of the tent.",
+                "מרודד על ארובה שבית בית לעליה – and the defilement is in the house.",
+                "רבי יוסי אומר מציל – upon the upper chamber/room.",
+                "כנטיית אוהל -that the aperture in the roof looking to the ground floor is in the airspace of the tent, then it protects over the entire upper chamber that is outside of the tent."
+            ],
+            [
+                "כולן טמאים – all of the vessels that are lying underneath the lintel of the opening in the empty space of the openings from the outside, all are ritually impure, even though that the openings are locked, for the Sages decreed defilement/impurity on the place which is the path for the removal of the defilement, for ultimately the corpse will leave through that path.",
+                "חשב להוציאו באחד מהן – even though it was not opened.",
+                "או בחלון שיש בו ארבעה – that through this the Sages estimated that it is appropriate for the removal of the corpse.",
+                "הציל על כל הפתחים – that are locked.",
+                "יחשוב עד שלא ימות המת – that from when the designation of defilement descended to the openings through the death of the corpse, it further does not ascend from them through intention but rather through action, such as when it is opened.",
+                "ובית הלל אומרים אף משמת – for intention releases the designation of defilement from the openings from here and onwards. But vessels that were in the openings prior to the intention, the School of Hillel agrees that they are impure.",
+                "היה – one of the openings was blocked up with stones.",
+                "סתום – with stones.",
+                "כשיפתח ד' טפחים – the rest of the openings were protected.",
+                "כשיתחיל – to open them, the remainder of the openings were protected.",
+                "בפותח תחלה – as for example a wall that lacks an opening and one comes to make a new opening, the other openings are not protected until he opens it four [handbreadths] by four [handbreadths]."
+            ],
+            [
+                "והוציאוה מבית לבית – and in the second house she gave birth to a dead offspring, but it is doubtful to us if [the offspring came out dead from first house].",
+                "בשמן שהיא ניטלת בגפים (at the time that she is carried by her arms- put around the neck of her supporters) – that her colleagues/friends take it with her arms for she is not able to walk, we are concerned that the offspring came out dead from the first house.",
+                "הקבר – the womb of the woman that was opened when the offspring leaves it.",
+                "אין לנפלים פתיחת הקבר וכו' – this is the conclusion of the matter of Rabbi Yehuda. And this is what he said: that which we said that when the womb opened, there is no time to walk we didn’t say this other than regarding a non-viable birth until the fetus is (on leaving the vagina) forms a round head like a coil, meaning to say that he has a large round head like this spindle that the women sew on it a thread of warp/longitudinal direction, but if the non-viable birth/fetus did not have a round head like a coil but rather smaller than this, even though the womb was opened and the head of the fetus exited outside, she has time to walk and we are concerned lest his head came out from the first house. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "יצא האשון מת – the first fetus came out dead and the second fetus came out alive.",
+                "טהור – the second living [fetus] is [pure] from defilement through contact with a corpse. If they removed the dead [fetus] from the house prior to the second birth, that while it was still in the womb of its mother, it is not defiled, even though the womb was opened, for a pure object that has been swallowed does not defile.",
+                "הראשון חי והשני מת טמא – and even though they removed the living [first child] from the house prior to the birth of the dead [second child], for since the live child came out, the womb was opened and became defiled immediately, for the defilement leaves at the en",
+                "בשפיר אחד טמא – meaning to say, if both of them came out similar to one membrane (i.e., sack of a fetus), that they came out at the same time, it is impure. שפיר/sack of a fetus is the placenta that the fetus is placed on.",
+                "בשני שפירין- meaning to say, similar to two membranes one after the other, even if the first is alive and the second is dead. טהור – for Rabbi Meir holds that even though the womb was opened, it doesn’t defile until it (i.e., the fetus) exists to the airspace of the world. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "יצא רובו – of the offspring/child. But once most of his head departs [the womb) which when his forehead exits (see Tracate Niddah 3b), we don’t touch him.",
+                "שאין דוחים נפש -the offspring/child.",
+                "מפני נפש – the woman (i.e., the mother)."
+            ]
+        ],
+        [
+            [
+                "יש מביאין את הטומאה – that if they overshadowed over the defilement and humans and/or vessels bring the defilement on a person and on the vessels, and even though they didn’t come in contact/touch the defilement.",
+                "וחוצצים – if the defilement is below them, they protect persons and vessels that are upon them. Because they do not interpose in the face of the defilement. And similarly if the defilement is upon them from the outside, it protects vessels that are underneath them.",
+                "שידה (chest) a large wooden box like a kind of ark.",
+                "תיבה – small similar to tables.",
+                "מגדל (turret/cupboard) – of wood made for storage.",
+                "כוורת הקש – large baskets made from straw or from willow or branches of palm trees.",
+                "כוורת הקנים – like baskets that are made from reeds.",
+                "ובור ספינה אלכסנדרית (tank of sweet water in a ship of Alexandrian merchantmen) – the large ships that they go to see on the large ocean (i.e., Mediterranean Sea), they make within it a large wooden vessel like a cistern that the place in it sweet water that is appropriate for drinking.",
+                "והן מחזיקין ארבעים סאה כלה – for since they are large in this measure, they furthermore are not susceptible to receive defilement, and they interpose in the face of defilement.",
+                "סקורטיא (a leather bed-sheet) – a hide that the tanners wear at the time of their work.",
+                "קטבליא (hide used as a spread) - a hid that they spread over the bed and lie upon it, and we call it NETA in Arabic.",
+                "שהן עשויין אהלים – hanging over similar to a tent. And the leather-bed sheet/סקורטיא and the קטבליא/hide used as a spread and the sheet and the matting and the mat are vessels and susceptible to receive ritual defilement, anyway when they are hanging over like tents they interpose before the defilement, for a tent even though it receives defilement interposes in front of the defilement.",
+                "ועדר בהמות – when they are standing and not walking and the head of this one is between the legs of that one.",
+                "ומכונות חיה ועוף – nests of wildlife and birds. It is the language of (Exodus 15:27): “The place You made to dwell in.”",
+                "והעוף ששכן – that was tied on the wall or on the tree.",
+                "והעושה מקום לבינה בשבלים – that cover the ears of corn/spike (i.e., the sheaves), a place that is similar to a house.",
+                "האירוס והקיסום ודלעת יונית וירקת חמורים (the lily with an aromatic root, the ivy, the Greek gourd and the ass-herbs) – all these are kinds of vegetables whose leaves are wide.",
+                "חוץ מן העיגול של דבילה – because that underneath the shade of the pressed cake of figs, they would regularly sit more than the rest of the foods. And this is taught in the Tosefta (Tractate Ohalot, Chapter 9, Halakha 5). But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הזיזין (projections from door frames serving as a shed over the entrance – or a molding projecting from a window-sill serving as a bracket) – a piece of wood or an individual stone that protects out from the wall is called a זיז.",
+                "גזריות – like [the word]גזוזטראות /balconies). A building of stones or of wood that project from the wall.",
+                "והשובכות – of doves.",
+                "והשקיפים והסלעים – we explained this above at the conclusion of chapter 3 [of this tractate] (i.e., clefts in the stones and rocks – one made by the rain and the other made on its own).",
+                "גהרים (projection, jetty) - kind of holes that from there comes the light. And there are those who explain it as kinds of caves and thorns.-",
+                "והשננים (pointed rocks/cliffs) – teeth of the rock.",
+                "מעזיבה רכה – as for example that they make from willow and reeds and place upon them a bit of plaster.",
+                "מעזיבה בינונית – but if they are not able to endure other than a soft concrete of stone chippings, they don’t bring the defilement and do not interpose. And the Halakha is according to the Sages.",
+                "אילן מיסך -the language of (Exodus 25:20): “shielding the cover with their wings.”",
+                "והפרעות היוצאות מן הגדר (the case of protruding boughs on one of which is an uncleanness – which protrudes from the hedge) – it is the manner of a fence that we place on its top thorns and thistles, and they are more abundant on the fence and protrude outward. And [the word] פרעות/long, entangled growth (i.e., protruding boughs). The language of (Numbers 6:5): “[the hair of his head] left to grow untrimmed.”"
+            ],
+            [
+                "ואין מחזיקים ארבעים סאה בלח – for since they are susceptible to receive ritual defilement, they do not interpose.",
+                "שאין עושיין אהלים – they are not insert/planted similar to a tent, but rather are flattened/spread according to the aperture in the roof looking to the ground floor.",
+                "מוסף עליהם הריחים של אדם – that is the hand millstone, which are carried and susceptible to receiving ritual impurity. This excludes the millstone of cattle that are not carried and are not susceptible to receiving ritual impurity."
+            ],
+            [
+                "מסכת פרוסה (the spread web – i.e., the web hanging from the transverse beam) – the threads of the warp/longitudinal direction like they are spread out in a weaver’s vessel prior to weaving the cloth. If they were spread out over an aperture in the roof looking to the ground floor that is between the house and the upper room and the defilement is below it, it protects upon the vessels that are above, but if it overshadows the corpse or on the vessels, it does not bring the defilement, for it is not considered a tent until it is woven.",
+                "וחבילי המטה (the rope-work of the bed) – ropes of he better when it the straps are drawn in bedsteads.",
+                "והמשפלות (wicker baskets carried on a pole over the shoulder) – baskets that they remove the manure In them.",
+                "והסריגים שבחלונות (and the window lattices) – network/matting that they make in the windows, interposes, for the defilement does not pass to one side. And as long as there will not be in all of them an incision like is open to a handbreadth, for an incision/hole that is open to a handbreadth brings in the defilement."
+            ],
+            [
+                "ירקות שמנו – those that are taught in the Mishnah at the beginning of this chapter (Mishnah 1), The lily with the aromatic root/אירוס, and the ivy and the vegetables of ass-herbs and Greek gourd. And these are when attached, for if they are detached, if they became susceptible to receive ritual impurity, they don’t interpose, for something that is susceptible to receive ritual impurity does not interpose in the face of defilement. But if they were among those that were not susceptible, that is pure foods.",
+                "כפת הברד (hailstones) – a piece of the hail. It is the language of (Psalms 147:17): “He tosses down hail like crumbs.” Alternatively, hail that is made like an arch.",
+                "והכפור(frost) – water that flows/runs and comes down when it is frozen.",
+                "גליד – the frozen water of rivers (i.e., ice).",
+                "והמלח – all of these they don’t bring and they don’t interpose. Because they melt and do not endure.",
+                "דולג (which hops/skips) – animals and wild life, and jump at humans. But there are those who say, that hopping and jumping – both of them refer to humans, but rather hopping where his one foot is placed on the ground and he hops with the second; and jumps, with both feet.",
+                "וטלית המפנפת (a sheet suspended as a banner) – that when the wind waves it and it stands in the air like an arched compartment.",
+                "כבש את האבן על גבי הטלית (presses the stone on top of the cloak) – that there was a stone placed on one end of the cloak and the wind blew the second end and it became like a kind of tent.",
+                "מביאה את הטומאה – if it overshadowed over the corpse or on vessels, it brings the defilement o the vessels.",
+                "הבית שבספינה – as for example, that the house at the top of a ship and it overshadows on the vessels that are on the ship and on the corpse that is in the sea at the time that it is travelling. Another explanation, the house that is on the ship and it is not able to withstand the wind that is found, and even if it overshadowed on the corpse and the vessels that are on the ship do not bring the defilement, and it is not considered a tent. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "בשני חצאי זיתים – half an olive’s bulk in this one, and half in that one.",
+                "הבית טמא – that a tightly-fitting cover does not protect on the defilement that is under it so that the house would defile the house, but even though that they are in two jars, for since both of them are in the house they combine to the measurement to defile the house. But the jars are ritually pure, for the defilement of one-half an olive’s bulk that is in its companion jar enters into it, sine it is surrounded with a tight-fitting cover.",
+                "וכן שני חדרים שהן פתוחים לבית – and their doors are locked, and there is a half-olive’s bulk in this room and a half-olive’s bulk in that room, the house is impure, for ultimately the defilement exits, but the rooms are ritually pure, for there is no pay for the defilement to enter in."
+            ]
+        ],
+        [
+            [
+                "כוורת – that it has rims [at the bottom] and holds forty Se’ah in wet which are two KOR in dry, that it is susceptible to receive ritual defilement, and reclines on its side within the opening and part of it is outside and part of it is in the house.",
+                "ופיה לחוץ – and its rim is inside.",
+                "כזית מן המת נתון תחתיה – from outside.",
+                "כל שהוא כנגד הזית – if the olive’s bulk [of the corpse] is underneath it and vessels are on top of it opposite it, or the olive’s bulk [of the corpse] is upon it and vessels are underneath it opposite it.",
+                "תחתיה וגבה טמא – but what is within it is ritually pure. For even though the hive protects over what is within it, it does not protect on what is underneath it or on top of it opposite the olive’s bulk of defilement, for on what is within it, it is the law that it protects, for even if it is placed in the tent of a corpse it protects with a tightly-sealed cover/airtight lid, since it is not susceptible to receive ritual defilement, but what is underneath it and on its back it does not protect since it is a vessel, as is taught in the Mishnah above in Chapter 6 {Mishnah 1]: “Humans and vessels are made into tents to defile, but not to purify.”",
+                "וכל שאינו כנגד הזית תוכה והבית טהור – this is what he said: vessels that are underneath it and on top of it that are not opposite the olive’s bulk of defilement, and within it, meaning to say, vessels that are within it and even if hey are opposite the olive’s bulk [of defilement], and vessels also that are in the house, everything is ritually pure.",
+                "בבית אין טמא אלא הבית – if the olive’s bulk [of defilement] is in the house, there is nothing ritually impure other than the house, but the vessels that within the hive are pure, for its mouth is towards the outside.",
+                "בתוכה הכל טמא – if the olive’s bulk [of defilement] is within the hive, everything is ritually defiled, for we are dealing with a hive which is perforated from the walls with an opening of a handbreadth, as we are required to state further on [Mishnah 3] but rather that the incisions/holes are stopped up with straw, but the closing is not fastened, and it is the manner of the holes/incisions that the defilement goes out to the house since they are not fastened, and even vessels that are under it and on top of from the outside are ritually impure, for since the olive’s bulk [of defilement] we see it as is if it is filled with defilement, and a vessel cannot protect what is underneath it or on top of it. But when the defilement is in the house, we stated above [in this Mishnah] that there is no defilement other than the house, for the defilement does not enter in the hive through the incisions/holes even though they have an opening of a handbreadth, for since they are stuffed up, but it (i.e., the defilement) does not enter through its mouth for its mouth is towards the outside."
+            ],
+            [
+                "היתה גבוהה מן הארץ טפח – that now there is a tent of a handbreadth underneath it.",
+                "הכל טמא – that it brings the defilement into the house since it is a handbreadth high, and vessels that are on top of it, even those that are not opposite the defilement are also impure and even outside, for underneath it is like one that is full of defilement. And it doesn’t protect what on top of it, for the vessel does not protect. And similarly, if the defilement is also in the house everything is ritually impure from this reason, for the tent of the house brings the defilement to what is underneath it and doesn’t protect that which is on top of it. But if the defilement is on top of it, since it doesn’t protect over what is underneath it, we view what is beneath it as one that is filled with defilement, therefore, whatever is in the house and what is underneath it and what is on top of it -everything is impure.",
+                "אלא תוכה -that is to say, everything is impure except for what is within it (i.e., the house) which is pure."
+            ],
+            [
+                "בזמן שהוא כלי – that it was not hollowed out and was not nullified from the category of being a vessel. -",
+                "מחולחלת (hollowed out – not packed entirely) – that the walls are perforated with an opening of a handbreadth. They normally make incisions in the walls of the hive in order the bees can enter and depart, and sometimes that the incisions/holes are stopped up with straw but that the stopper is not fastened tightly.",
+                "היתה פחותה (if it was damaged) – that it was broken through/hollowed out and voided from the category of a vessel.",
+                "ופקוקה בקש – in the place of the hollowing out. But its walls are complete that they are not hollowed out.",
+                "או אפוצה (or made narrower by squeezing the parts together – i.e., pressing the lid down) – or even if its walls were not complete but rather that it was made narrowed, meaning to say, that it was closed in the place where it is hollowed out/not packed entirely, and there isn’t a handbreadth of hollowed out area.",
+                "כנגדו עד התהום טמא – but all of the rest is pure. For since it is not considered a vessel like a tent to protect what is inside it and what is on top of it.",
+                "על גבה – if an olive’s bulk from a corpse is placed on top of it.",
+                "כנגדו עד הרקיע טמא – but all of the rest of pure, for it protects what is inside of it and what is below it. Since it is not a vessel.",
+                "בבית – if an olive’s bulk from the corpse is in the house.",
+                "אין טמא אלא הבית – and all of the rest is pure, for its opening/mouth is outside.",
+                "בתוכה – if the olive’s bulk from the corpse is within it (i.e., inside).",
+                "אין טמא אלא תוכה – and all the rest is pure, for the defilement does not enter into the house because it is not hollowed out and its mouth is towards the outside, and it protects also over what is underneath it and what is on top of it, since It is not a vessel."
+            ],
+            [
+                "תחתיה והבית טמא – for they bring the defilement from this (i.e., underneath the house) to that (i.e., the house).",
+                "תוכה טהור – that which is inside [the house], since the its walls are outside, and what is on top of it is also pure, for it protects on what is outside, for it is not a vessel.",
+                "בתוכה – if the defilement is within it.",
+                "אין טמא אלא תוכה – and all the rest is ritually pure."
+            ],
+            [
+                "היה פיה לפנים – that it was leaning on its side and its rims were outside and its mouth was inside. For now, we are speaking of the time when it is a hollowed-out vessel and is not higher from the ground a handbreadth. But there is no distinction whether its mouth is outside or whether its mouth is inside, but that when its mouth is outside as is taught above (i.e., Mishnah 4) regarding a house, nothing is impure other than the house, but here, when its mouth is inside, it (i.e., the Mishnah) teaches that everything is impure, because the defilement enters through its mouth."
+            ],
+            [
+                "היתה גבוהה – above (see Mishnah 1), its walls are outside as its teaches [in the Mishnah] the defilement that is under it or in the house [or on top of it, everything is impure, other than what is within it,] but here its walls are within, everything is impure."
+            ],
+            [
+                "בזמן שהוא כלי מחולחלת – freely, it (i.e., the Mishnah) took [the term] מחולחלת/hollow, loosely put in (i.e., not packed entirely) for it does not benefit being loosely put in other than its mouth being outside regarding the matter of removal of the defilement from within it to the house, but here, where its walls are inside, it (i.e., the defilement) goes out through its mouth. But since the first clause of the Mishnah taught מחולחלת/loosely put in (i.e., not packed entirely) while it is a vessel, it also took it (i.e., teaches it) here.",
+                "כנגדו עד התהום טמא – but the rest is ritually pure. And we are speaking when it is not a handbreadth high from the ground.",
+                "תוכה או בבית תוכה והבית טמאים – because its walls are inside. But above (see Mishnah 1), where its walls are outside, it is taught that the defilement is in the house, there is no impurity other than in the house, but the rest is pure."
+            ],
+            [
+                "אלא גבה – but inside is impure when the defilement is in the house, because its walls are inside. But above (see Mishnah 1), its walls are outside, its inside and on top of it are pure."
+            ],
+            [
+                "היתה ממלאה את כל הבית – for all of it (i.e., the defilement) is within the house inside and it sits on its rims and its mouth reaches the top of the beam, for there isn’t between it and the ceiling an opening of a handbreadth.",
+                "טומאה בתוכה הבית טמא אמא בבית מה שבתוכה טהור – since this resembles a pipe/gutter that is arched/bent over underneath the house, that has an opening of a handbreadth, and there isn’t in its exiting an opening of a handbreadth as is taught in the Mishnah above in Chapter 3 [Mishnah 7].",
+                "בין עומדת – that is to say, this law is in vogue/practice whether it is standing and it reaches the beams, or whether it is lying on its side and there isn’t between its mouth and the wall of the house an opening of a handbreadth.",
+                "בין אחת בין שתים – this over that and there isn’t between the second opening to the beams an opening of a handbreadth, and similarly, there isn’t between the second rim and its mouth of the first an opening of a handbreadth."
+            ],
+            [
+                "הבית טהור – that the lintel descends and seals/stops up the mouth of the hive, and we are speaking of a case where the hive is not hollowed out. For if it is hollowed out, it is the manner of the hollowing out that the defilement would go out to the house like those mentioned above.",
+                "טומאה בבית מה שבתוכה טהור – we have this reading. That the defilement goes outside and doesn’t enter in into the hive. But in most of the books we have the reading, that what is within it is impure because the defilement leaves from the house via its opening that defiles what is in the hive, and it stand within the doorway."
+            ],
+            [
+                "באויר – in the courtyard or in the garden, where there isn’t a tent there. And its law is like of the hive that is in the midst of the doorway and its mouth is outside, as it is taught in the Mishnah at the beginning of the chapter (see Mishnah 1). And similarly, also if it is above the ground by a handbreadth, like it is above the ground a handbreadth of here at the beginning of the chapter (see Mishnah 2). But that of here, it doesn’t belong to mention a house, for we are dealing with a case where one is standing underneath the airspace."
+            ],
+            [
+                "בזמן שהיא כלי – where it stands in the airspace it doesn’t belong to mention that which is loosely put in/hollow, and because of this, it does not teach here, “or it was made narrower by squeezing the parts together,” as is taught above (see Mishnah 3), for the issue of making it narrower by squeezing the parts together (i.e., pressing the lid down) only applies with something that is put in loosely.",
+                "או מחזקת ארבעים סאה כדברי חכמים – which is in conflict with the first Tanna/teacher as he holds that it holds forty Se’ah. When it is damaged, it is voided from the status of being like a vessel, but it protects what is underneath it and within it and above it.",
+                "כזית מן המת נתון תחתיה – its law is like it is damaged and it is not [a handbreadth] high and its mouth is towards the outside, as it is taught in the Mishnah (see Mishnah 3) above.",
+                "היתה גבוהה מן הארץ טפח – these also, its law is like that of a hive whose mouth is towards the outside and it is damaged and stuffed up [with straw] and above [the ground] a handbreadth as it is taught in the Mishnah (see Mishnah 5) above."
+            ],
+            [
+                "היתה יושבת על שוליה וכו' טומאה תחתיה או בתוכה או על גבה – everything that is on top of it. As we taught concerning the hive that is sitting on its rims and its mouth is above, that is, that the defilement overshadows outward [to it] above rom its mouth.",
+                "בוקעת ועולה – even though above (see Mishnah 11) when it is lying on its side, and the defilement is underneath it, or on top of it, it protects what is inside of it, here its wall is above for it doesn’t protect over what is outside of it [also] doesn’t protect on what is within it, since there is no interruption between the airspace that is within it to the airspace that is above and outside of it. But specifically, opposite the olive’s bulk of impurity and not from the sides, since it is damaged and is not a handbreadth above the ground, for there is no tent there to bring the defilement to the sides.",
+                "אבל היתה גבוהה טפח או מכוסה – even though it is not a handbreadth above [the ground].",
+                "או כפאה על פיה (or turned upside down on its mouth) – where there is a tent to bring the defilement.",
+                "הכל טמא – and the covering is not considered to interrupt/form a partition between the airspace within it to the airspace that is above it, and it is not similar at all to lying on its side. And specially when it is covered with an inverted vessel – divided into two vessels by the bottom between or with other vessels even though it is not susceptible to receive ritual impurity, but when it is covered by a board, even though the defilement is above it, the defilement does not break through the board, as is taught in the Mishnah above in Chapter 5 [Mishnah 6] concerning a hive which is within the house."
+            ],
+            [
+                "היתה פחותה – that it became damaged and it is voided from the category of being a vessel.",
+                "כדברי חכמים – which is in conflict with the first Tanna/teacher and compares something that holds forty Se’ah to something that is damaged and stuffed with straw.",
+                "אין טומאה עלוה לה – at the time that the defilement is below it, it does not ascend into it.",
+                "אף לא יורדת ממנה - at the time that the defilement is within it, it doesn’t descend underneath it.",
+                "תחתיה טמא – but inside it/within it and on top of it, it is pure.",
+                "כנגדו עד הרקיע טמא – but underneath it is pure."
+            ],
+            [
+                "ארון שהיא רחבה – this bier/casket is a cliff/peak of a rock that protrudes from the mountain and is hewn/chiseled into a bier that is wide from the bottom and narrow from the top and its mouth is above.",
+                "הנוגע בה מלמטה טהור – for what is opposite its mouth is considered like the bier/casket, but not that which is on the sides.",
+                "‘רחב מלמעלה וצר מלמטה – or that it was equivalent, a person who touches it from any place is impure, according to the words of Rabbi Eliezer. For the covering splits the defilement in all of it, that the defilement ascends up to the covering and returns and descends over the face of all of it.",
+                "רבי יהושע מטהר – that it is not considered like a bier/coffin other than the handbreadth that is nearest to the cavity of the bier/coffin. Therefore, it does not burst forth from a handbreadth and below.",
+                "העשויה כמין קמטרא (that is made like a chest/box – for clothes, books) – it is vessel whose covering covers the thickness of the walls. It is the Aramaic for (II Kings 10:22): “He [Jehu] said to the man in charge of the wardrobe: [“Bring out the vestments for all the worshippers of Baal],” for the one appointed over the chest/box.",
+                "הנוגע בה מכל מקום טמא – for all that is opposite the covering is impure, for its covering covers all of it.",
+                "כמין גלוסקוס הנוגע בה מכל מקום טהור – its covering is not other than opposite its cavity like a peg that is inserted in a hole/incision in an emergency.",
+                "חוץ ממקום פתחתה – with a covering that is opposite its cavity."
+            ],
+            [
+                "חבית שהיא יושבת – their jars are narrow above to the side of the their mouths, and below to the side of the rims and wide in their middles, and they are like a kind of wide stomach that protrudes from them in their middles from the outside.",
+                "באויר – that is, in the airspace of the world, to exclude that which is under the tent.",
+                "קורקורתה (rimmed bottom of a vessel – corresponding to the bottom – under or on the rim of its bottom) – like its bottom and they are its rims.",
+                "בוקעת ועולה בוקעת ויורד – and all the vessels that are opposite the olive’s bulk [of defilement] are ritually impure, whether undeath it or whether above it or whether within it, something that is like the hive that is above [Mishnah 13] that sits o its rims. But that which is on the sides which is not opposite the olive’s bulk [of defilement] are pure.",
+                "והחבית טמאה – not that the jar itself is impure but we are dealing here with a jar that is not susceptible to receive ritual defilement as will be proven in the concluding clause [of the Mishnah], but that the jar is impure, meaning to say, even vessels that are outside of the jar opposite the defilement are impure, because a mere vessel,its mouth is wide like the measurement of its rimmed bottom and because there is no interruption between the airspace of its inside to the airspace that is on top of it above it [and] outside of it, because it doesn’t protect what is outside of it, it doesn’t protect what is inside/within it.",
+                "תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת – and anything that is opposite the olive’s bulk [of defilement] is impure outside of the jar.",
+                "והחבית טהורה – that is, what is within the jar, even opposite the olive’s bulk [of defilement] for the walls of the jar protrude in the middle and when there is an olive’s bulk [of defilement] under the wall, its wall is similar to the hive which is lying on its side, that is inside is pure, because there is an interruption between the airspace of the inside that is opposite the olive’s bulk [of defilement] to the airspace that is outside of opposite the olive’s bulk [of defilement].",
+                "בתוכה ותחת דופנה – that is to say inside the cavity of its wall. We call it underneath its wall, because the wall goes and becomes narrow to the side of its mouth. And this excludes on its rim that is directed corresponding/opposite to its mouth.",
+                "אם יש בדפנות פותח טפח – that the belly of jar protrudes so much outward that there is in one place up until corresponding with the mouth of the jar a cubic handbreadth.",
+                "",
+                "ואם לאו – but if there isn’t there a handbreadth.",
+                "טומאה בוקעת ועולה – and it is not impure other than opposite the olive’s bulk [of defilement].",
+                "במה דברים אמורים בטהורה – with a jar that is not susceptible to receiving ritual impurity.",
+                "אבל אם היתה טמאה – as for example, a mere jar that was smelted in a kiln/furnace, which does receive defilement.",
+                "או גבוהה אן הארץ טפח או מכוסה או כפויה – and even if it is pure.",
+                "וטומאה תחתיה או בתוכה או על גבה, הכל טמא – that if it susceptible to receive ritual impurity and sits on its rims and the defilement is underneath it or within it or on top of it, even though that an earthenware vessel is not defiled from above it, the jar itself is defiled here. Since this refers to vessels that are within after they are not surrounded by a tight-fitting lid, for a vessel does not protect even on wat is ithin it other than with walls of tents in a place where there isn’t an interruption from the airspace within to the airspace outside of it. And that which is below which is under its rims, and it doesn’t teach under its wall from the outside. But the jar itself is defiled, and since the jar itself is impure, all of the vessels that are within are defiled even that which is not opposite the defilement, for even though we hold that humans and vessels are not defiled from the airspace of an earthenware vessel, here, all the while that the olive’s bulk [of defilement] is underneath it, it defiles from the reason of attachments, since after the jar itself is impure. And similarly, something a handbreadth above from the ground even that is pure we view that which is underneath it as if it filled with defilement, and even the defilement above it. But now, all of these, their law is not equivalent (i.e., the same), for if the jar is susceptible to receive ritual defilement, whatever is within it, even if it is not opposite the defilement is impure. And one who overshadows over it from above, opposite the defilement is impure, but that which is not opposite the defilement is pure. But if it is a handbreadth above the ground or it is covered or turned upside down on its mouth, one who overshadows over it even that which is not opposite the defilement is impure. And we should not be astonished, that which is turned upside downs on its mouth and the defilement is above it, whatever is within it is like the pure vessels that are surrounded with a tight-fitting lid, but it is different here for there is no open space."
+            ]
+        ],
+        [
+            [
+                "ארובה שהיא בתוך הבית (a hatchway which is in the midst of the house) - and it is uncovered to the airspace, for there is no upper chamber roof from above.",
+                "כנגד ארובה טהור (that which is opposite the hatchway) – vessels that are placed below on the ground opposite the hatchway and they see the face of the sky are ritually pure.",
+                "מלמעלן (from above) – on the garret window in the wall projecting above the flat roof.",
+                "עירב את הטומאה (he combined the defilement) – and everything is impure. The house is impure and the person who places his foot in it is also impure.",
+                "וכנגד הטומאה טמא – that the olive’s bulk [of defilement] is stretched to here and to there."
+            ],
+            [
+                "אין בארבה פותח פתח – surely it comes to tell us that with less than a handbreadth we don’t say that with defilement there is a joining/לבוד (i.e., that two solid surfaces are considered to be joined if there is a gap of less than three handbreadths between them).",
+                "נתן את רגלו – the person who sets [his foot] is pure, for it resembles something concealed concerning it, for the defilement does not enter into the tent and doesn’t leave from it with less than an opening of a handbreadth.",
+                "אם טומאה קדמה את רגלו טמא – that surely at the time when he set his foot, he overshadowed over the defilement.",
+                "ואם רגלו קדמה את הטומאה טהור – that before the defilement came, a concealed tent had already been made, and at the time that the defilement enters there is no garret window in the wall projecting above the flat roof that is open a handbreadth in order that the defilement can leave from it.",
+                "שתי רגלים זו על גב זו – of two people, and the first placed his foot on top of the garret window in the wall and the foot of the second [person] is lying on the foot of the first [person], and afterwards, the defilement enters the house underneath the garret window in the wall near the roof, and after that, the first [person] removes his leg and it is found that the foot of the second [person] is placed on the garret window, and even though this second [foot] overshadows over he defilement when the first [person] removed his foot, the second [person] is ritually pure, because the foot of the first [person] preceded the defilement. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Meir."
+            ],
+            [
+                "כנגד ארובה – in the garret window in the wall projecting above the flat roof that doesn’t have an opening of a handbreadth.",
+                "וכנגד הטומאה טמא – that is it overshadows over the defilement.",
+                "כדי שתחלק – that there will be in the part of uncleanness a measure in order to defile the tent, that is, that there will be in all of it two olive’s bulk or more. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "ארובות זו על גב זו – as for example, here is a garret window in the wall projecting above the flat roof between the house and the upper chamber and there is another turret window in the roof of the upper chamber directed against it, and in each of them there is an opening of a handbreadth.",
+                "בין מלמעלה – in the upper garret window/aperture in the roof looking to the ground floor.",
+                "בין מלמטה – in the lower garret window/aperture looking to the ground floor.",
+                "הכל טמא – even what is in the upper chamber. Even though he placed [his foot] in the lower part and not the upper part, for since it is something that is susceptible to receive defilement, it does not interpose before the defilement in the house, and we see it as if it is placed in the mouth of the upper garret window in the wall projecting above the flat roof and mixing/combining the defilement.",
+                "ממנו ולמטן טמא – that it became a concealed tent and everything that is within it is impure.",
+                "ממנו ולמעלן טהור – and it interposes in front of the defilement."
+            ],
+            [
+                "אין טמא אלא התחתון – for since the defilement is in the house but not opposite the garret window, the defilement does not leave/go out with less than a handbreadth [of an opening], and the upper chamber is pure even though the garret window of the upper chamber is concealed.",
+                "הכל טמא – for since the defilement is opposite the garret windows and an impure thing does not interpose, we see it as if it is placed in the mouth of the upper garret window and it combines/mixes the defilement."
+            ],
+            [
+                "ארובה – that it sees the airspace.",
+                "וקדירה נתונה תחתיה – on the ground opposite the garret window. But it is not so wide that if it rises opposite the garret window that its rims would touch the garret window, but rather it goes out and enters with wide space.",
+                "טומאה בוקעת ועולה – but the house is ritually pure, and everything that overshadows it, which is not opposite the defilement is pure. But opposite the defilement is impure, for even though an earthenware vessel is not defiled from above it, here, that the defilement bursts forth within it is also impure, even though the defilement is below it. And all that is in the pot is impure, and even that which is not opposite the defilement.",
+                "תחתיה והבית טמא – that the pot overshadows over the defilement, since it is a handbreadth higher.",
+                "תוכה וגבה טהור – that the pot interposes in front of the defilement and protects with the walls of the tents.",
+                "בתוכה או על גבה הכל טמא – within it and on top of it and below it and the house. For the defilement that is upon it bursts forth underneath it, for it is a handbreadth higher, and further it doesn’t protect since the pot is impure."
+            ],
+            [
+                "היתה נתונה – it refers to the pot.",
+                "בצד אסקופה (at the side of the lintel/threshold, lower door-sill) – that it was placed on the threshold from the outside and stretched inwards so much that if you would ascend there is from it a handbreadth underneath the lintel. And as for example, that the pot was very wide from the bottom and narrow from the top towards its mouth, for when there exists a handbreadth underneath the lintel, still all of its mouth is outside.",
+                "טומאה תחתיה – it speaks of pressed ritual impurity (i.e., when there is less than a handbreadth between the corpse and the roof or covering, and the ritual impurity passes through the roof and rises upward indefinitely).",
+                "בוקעת ועולה – but the house is pure. And for example, that the defilement is from the lintel and outward. For if it was stretched a handbreadth inside, the house is impure.",
+                "תחתיה והבית טמא – since that there is a handbreadth from it inside that brings the defilement into the house.",
+                "תוכה וגבה טהור – that it (i.e., the inside and on top of it) is protected with the wall of the house.",
+                "הכל טמא – that the pot was defiled and it doesn’t interpose. But we view the defilement as if it is beneath it and that the house is impure.",
+                "מודבקת – that the pot is not underneath the lintel at all, but rather above it joined at the side of the lintel, and the width of its joining is not a handbreadth.",
+                "אין טמא אלא תחתיה – since there isn’t a handbreadth underneath the lentil, it doesn’t bring defilement to the house, and the house, and what is within it and what is above it, all are ritually pure."
+            ]
+        ],
+        [
+            [
+                "הבית שנסדק – the roof of the house that was divided on the face of all of it to two parts.",
+                "טומאה בחוץ – to the outer side where the opening is.",
+                "כלים שבפנים טהורים – for it is not the manner of defilement to enter but only to leave.",
+                "ובית הלל אומרים כל שהוא – In the Tosefta (see Tractate Ohalot, Chapter 12, Halakha 1) that “any amount” which is the opinion of the School of Hillel is like the [breadth of the] plumb-line. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "אכסדרה שנסדקה (a covered place in front of the house that was split) – the ceiling of the portico that was divided into two.",
+                "כלים שבצד השני טהורים – for the airspace of the split interrupts, and causes that the defilement does not pass to the second side.",
+                "עירב את הטומאה – because the airspace was closed/concealed.",
+                "בארץ – on the floor of the portico opposite the split that is in the ceiling."
+            ],
+            [
+                "סגוס (a coarse woolen blanket, mattress to sleep on) - a very thick woolen cloth.",
+                "וכוסת – a thick beam. Even though it is high, its thickness is more than a handbreadth.",
+                "אין מביאין את הטומאה – if he placed them on the ground opposite the split that is in the ceiling of the portico, unless there is underneath them a cavity of a handbreadth.",
+                "קפולין – like a folded cloak/Tallit. Many clothes are folded one upon the other.",
+                "עד שתהא העליונה גבוהה מן הארץ טפח – and even though that the clothes are placed underneath it, the upper one brings the defilement, since it is a handbreadth above the ground.",
+                "היה אדם נתון שם – on the ground opposite the split.",
+                "חלול – avity of the body is considered as a cavity, even though that his intestines are within it."
+            ],
+            [
+                "והאהיל על קוברי המת – that is that he overshadowed over the corpse.",
+                "בית שמאי אומרים אינו מביא את הטומאה – The School of Shammai according to its reasoning, that the cavity of is body is not considered an [empty] cavity. Therefore, it does not bring the defilement to the house. But the School of Hillel, according to its reasoning that considers it an [empty] cavity, therefore, even though that his body Is connected to the window, the upper side therein brings the defilements to the house, for there is the cavity of his body that is a handbreadth.",
+                "ומודים – The School of Shammai [agrees with the School of Hillel] concerning a person who is dressed."
+            ],
+            [
+                "היה מוטל על האסקופה – part of him was within the house and part of him was outside of the house.",
+                "אינו מביא את טומאה – for there is no cavity/empty space [here]."
+            ],
+            [
+                "והאהילו עליו טהורים – on part of his body that is outside.",
+                "בית שמאי מטהרין – that the defilement that is in the house doesn’t come underneath him.",
+                "ובית הלל מטמאין – for they hold that a person is an empty cavity and the defilement comes underneath him, and those that overshadowed upon him outside were defiled."
+            ],
+            [
+                "ומת הכלב – for if it (i.e., the dog) lived, even if all of it was in the house, the house is pure, for absorbed defilement [found] in living creatures is not defilement.",
+                "ומוטל על האסקופה – and its neck is inside.",
+                "אם יש בצוארו פותח טפח – the width of the neck is a handbreadth. And they estimate it through a thread that surrounds the neck. For everything that is within the width of a handbreadth, there is in its circumference three handbreadths.",
+                "מביא את הטומאה – to the upper side that within it (i.e., the dog), it overshadows over the defilement and the defilement and conducts it into the house.",
+                "ואם לאו – that there isn’t an opening of a handbreadth.",
+                "אינו מביא את הטומאה – that concerning the matter of bringing the defilement we require an opening of a handbreadth.",
+                "רבי יוסי אומר רואים את הטמאה – we check the place of the defilement on the body of the dog. If it (i.e., the defilement in the belly of the dog) is from the lintel and inside, the house is impure even though its neck does not have the thickness of a handbreadth, for hidden defilement bursts forth and ascends, and it is found that the house overshadowed over the defilement. And the Halakha is according to Rabbi Yossi.",
+                "פיו לפנים – and the hole of his tail (i.e., the dog’s rectum) is from the outside.",
+                "הבית טהור – if the defilement is from the outside. For because of the conducting water through a channel, we do not defile him, for here is no path for the food to leave through its motuh, but rather through the hole in the privy.",
+                "פיו לחוץ – and through its lower part of the body/abdomen is on the inside.",
+                "הבית טמא – for this is the path of the small opening which was at its conclusion to exit.",
+                "בין כך ובין כך – whether its (i.e., the dog’s) mouth is inside or whether its mouth is outside, whether the defilement is opposite the lintel and inside or whether the defilement is outside, whether there is in its neck a handbreadth or whether there isn’t in its neck [the space of] a handbreadth, in every matter the house is impure, for the defilement goes whether through its entrance or whether through its exit.",
+                "כמה תשהה – the flesh of the corpse.",
+                "במעיו – of the dog prior to the dog dying and further would not defile because it would be considered as consumed.",
+                "שלשה ימים מעת לעת – from the time it (i.e., the dog) ate it. As we state in [Tractate Shabbat folio 155b] that it is revealed and known before the Holy One, blessed be He that the food of a dog is small, therefore, it leaves its food remains in its intestines for three days.",
+                "בעופות ובדגים – if they (i.e., birds and/or fish) ate from the flesh of the corpse, in order that it fall into the fire and be burned.",
+                "ר' יהודה בן בתירא אומר וכו' – And the Halakha is according to Rabbi Yehuda ben Beteira."
+            ],
+            [
+                "החדות (the cellar) – like [the word] דות/cellar, that is the same as a בור/cistern, and that is the same as a דות/cellar, but that the בור/cistern is something [made by] digging and דות/cellar is [something made] by building.",
+                "ומנורה בתוכה – within the cellar/דות.",
+                "והפרח של מנורה יוצא וכפישה נתונה עליו (the calyx/cup of the Menorah projects and its inverted vessel – divided into two compartments by the bottom - is put over it [that it would remain in position]) – we have the this reading. Meaning to say, on the calyx/cup/flower. And the cup/calyx is wide at the top of the Menorah that the candle sits upon it. And the כפישה/inverted vessel is a large basket that they press the olives in it in order to produce shrinking and maturing of the frits by underground storage or by exposure to the sun.",
+                "על פי חדות – that doesn’t fall into it.",
+                "טהור – that it is preserved with the walls of the tent, as we stated above in Chapter 5, [Mishnah 6].",
+                "המנורה טמאה – because of the calyx/flower that protrudes from the cellar, the inverted vessel does not protect it. But if you should say, since the Menorah is impure, how can the cellar be pure? For doesn’t it become defiled like the corpse itself that a sword is like that the slain person? One can say, that we are speaking as for example that there isn’t a corpse in the house but rather the sword that touched/came in contact with the corpse, and through it defiles the house and the Menorah, and we hold that the a vessel does not make another vessel something else as was explained in the first chapter (see Mishnah 2).",
+                "אף המנורה טהורה – for we follow after it (i.e., the Menorah) and not its calyx. And it (i.e., the Menorah) is within the cellar exists and is protected with the cellar.",
+                "הכל טמא- whether the cell or whether the Menorah, since if you take the Menorah, the inverted vessel falls into the cellar [and everything is unclean]."
+            ],
+            [
+                "טומאה שם- within the cellar, even though the inverted vessel is on top of it.",
+                "הבית טמא – for there is no airtight fitting lid for defilement.",
+                "טומאה בבית – now we are speaking of the open cistern which lacks an inverted vessel divided into two compartments by the bottom between.",
+                "טהורים – the vessels [are pure]. Since there is in their place a cubic square handbreadth, that are protected there like a gutter/pipe which is bent/arched over under the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7] the defilement is in the house and what is within it is pure.",
+                "רחבים משל בית (if the walls of the cistern are wider than the walls of the house) – as for example that the cavity of the cistern is broader/extended continuously underneath the wall of the house and the wall of the cistern is built from outside of the wall of the house and the utensils are there.",
+                "בין כך ובין כך - even if there isn’t in their place a handbreadth by a handbreadth at the height of a handbreadth, they are pure."
+            ]
+        ],
+        [
+            [
+                "נסר שהוא נתון על פי תנור חדש – that was not heated/kindled, that is not susceptible to receive ritual defilement, And we are speaking of an oven that stands in the courtyard or in the garden.",
+                "בפותח טפח – that the board is wide and extends outward from the oven a handbreadth around it from all its sides.",
+                "שעל גביו – on top of the board.",
+                "טהורים – for since the oven is pure, the vessels are protected, and similarly, if defilement is on top of the board and the vessels are underneath the board.",
+                "ובישן – as for example, that the oven was heated that is susceptible to receive ritual defilement.",
+                "טמא – the oven [is impure]. The board does not protect it. And all the more so, thew vessels that are under the board and that are on the board. And the reason of our Mishnah is that vessels become tents to defile but not to purify, therefore, a new [oven] which is not a vessel protects. An old [oven] which is a vessel does not protect.",
+                "ור' יוחנן בן נורי – specifically with an oven. But regarding vessels, he (i.e., Rabbi Yohanan ben Nuri) agrees that they are impure. And this is brought in the Tosefta (Tractate Ohalot, Chapter 13, Halakha 1).",
+                "נתון על פי שני תנורים – the head of the board on this oven and the other head of the board on the other oven and there is defilement between the two ovens, and we are speaking of old ovens. But the Rabbis go according to their reasoning and Rabbi Yohanan ben Nuri according to his reasoning. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "סרידא (coarse web or matting/stuffed matting used for stoppers of stoves) – like a kind of earthenware lattice-work/grid/mesh. It is the Aramaic translation of (Exodus 27:4, 38:4): “a grating of meshwork”/מעשה רשת – making mesh. And it is smooth and the leftover is outside of the oven a handbreadth from every side.",
+                "הכל טמא – vessels that are underneath it and that are above it, except from vessels that are on top of it opposite the airspace of the oven, because the tent brings defilement underneath it all around the oven and returns and bursts forth above. But even the defilement that is above bursts forth downwards and it is stretched around and returns and bursts forth above.",
+                "כנגד אוירו של תנור טהור – for it is surrounded by an airtight seal and interrupts it.",
+                "כנגדו עד הרקיע טמא – but what is underneath it is ritually pure."
+            ],
+            [
+                "נסר – [a board] which is long and narrow, and when it is placed on the mouth of the oven, it extends outward a handbreadth from the east and a handbreadth from the west but from the south and the north it does not extend outward.",
+                "טומאה בצד זה – underneath the board in the east or in the west.",
+                "כלים שבצד השני טהורים – that there Is no room for the defilement to pass, for the board doesn’t have leftover from the north or from the south.",
+                "ורבי יוסי מטמא – for he holds that the oven does not form a partition. But the Halakha is not according to Rabbi Yossi.",
+                "הבטח (a hollow column-like receptacle of rain water near the house; Maimonides holds that it is a projection in front of the window to stand upon in climbing) – There are books that have the reading of אבטח, and it is a building that is made similar to a bathtub in bathhouses that they place water in them for washing, and a board is placed upon it for the ceiling and board has leftover from two sides. But if there is defilement from this side, it doesn’t go out to the other side because the hollow column-like receptacle of rain water near the house interposes.",
+                "היה בו זיז (if it had an attachment – a projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill as a bracket) – there was a beam going out above from the hollow column-like receptacle of rain water from the east to the west.",
+                "רואין את הבטח כיאלו אינו – for even though the hollow column-like receptacle of rain water near the house interposes with the board, in connection with the attachment/a projection from the door frame serving as a shed over the entrance – it does not interpose. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "סנדל של עריסה – the cradle of a baby that regularly is placed underneath its feet like a metal sandal for beauty or in order that it not rot/decay.",
+                "שפחתו בתוך הבית (that was broken through within the house) – that the roof of the upper chamber was broken through/reduced that the crib is placed upon it and the sandal of the cradle is seen within the house from the reduction that is in the roof, and defilement is within the house.",
+                "אם יש – in the place of the breach.",
+                "פותח טפח – it brings the defilement from the house to the upper chamber.",
+                "ואם לאו – that there isn’t there an opening of a handbreadth.",
+                "מונין בו כדברך שמונין במת – that the sandal and the crib are impure with a ritual impurity for seven days like the law concerning impure vessels that come in contact with vessels, but the baby is impure with ritual impurity until the evening, as it is taught in the Mishnah in the first chapter (Mishnah 2)."
+            ],
+            [
+                "מעזיבה (concrete of stone chippings, clay, used for paving floors, pavement covering the ceiling of the lower story and serving as flooring of the upper story) – plaster and stones that they regularly place on top of the beams.",
+                "",
+                "תחתיה טמא – and that which is on top of it is ritually pure, for the beam interposes. And these words [apply] when there the beams have an opening of a handbreadth when they are a handbreadth wide, but if they are not a handbreadth wide, they do not bring the defilement and they do not interpose, and it is like one that they don’t have it. And it is found that defilement is like it stands in the airspace.",
+                "ביניהן טמא – and that underneath the lower [beam] and on top of the upper [beam] they are pure, for both of them interpose.",
+                "כנגדו עד הרקיע טמא – for underneath all of them (i.e., the beams) it is ritually pure.",
+                "כבין התחתונות – opposite the airspace of the lower ones. And their widths is like the measure of the airspace that is between them, for if they should raise up the lower [beams] or lower he upper [beams], it is found that everything is concealed.",
+                "תחת כולן טמא – it is as if the ceiling was level, and on top of them is pure."
+            ],
+            [
+                "תחת כולה – all the vessels that are under it (i.e., the beam) are impure, for it brings defilement to everything. But on top of it is pure, for it interposes in the face of the defilement.",
+                "ואם לאו – that it (i.e., the beam) is not a handbreadth wide.",
+                "בוקעת ועולה – for if defilement is underneath it, the vessels that are on top of it opposite the defilement are impure.",
+                "בוקעת ויורדת – that if defilement is on top of it, the vessels that are under it opposite the defilement are impure.",
+                "היקפה שלשה טפחים – that all that there is in its width a handbreadth, there is in its circumference three handbreadths, for such we found in [The Second Book of] Chronicles [Chapter 4, Verse 2]: “He made the sea of cast metal ten cubits across from brim to brim, perfectly round; it was five cubits high, and its circumference thirty cubits.”"
+            ],
+            [
+                "עמוד שהוא מוטל לאויר (a column which lay [on the ground] in the open air) – a round column that is cast on the ground and lies on its circle. In the open air, as for example, in the courtyard or in the garden. And from the middle of the circle it begins to overshadow on the ground and gradually becomes shortened from here and there until its bottom is next to/adjacent to the ground, and regarding the mater of bringing defilement we require a handbreadth by a handbreadth at the height of a handbreadth squared, but if there is here to the side that is outward from underneath the height of a handbreadth even though that which is below is adjacent/next to in the place of his lying down on the ground, the height is not a handbreadth completely which defiles in the tent, and it is judged like the sloping of tents. But the round pillar which has in its circumference twenty four handbreadths is found that its width is eight handbreadths, that all that has in its width a handbreadth there is in its circumference twenty-four handbreadths, and it is found that a person is able to make a quadrangle underneath his partition/wall that is from here to and from there a handbreadth by a handbreadth. At the height of a handbreadth, there is here a square of eight [handbreadths] by eight [handbreadths] if you make within it a circle of eight [handbreadths], it is found that the corners overlap eight-fifths [handbreadth] for each and every corner, for each cubit in a square is a cubit and two-fifths crosswise/in a diagonal line, it is found that the diagonal line is in excess of the width by sixteen-fifths, take from them half for this corner and half for that corner, there is for each one eight-fifths, and if you come to make in the corner that is outside of the circle a square of a handbreadth by a handbreadth, it is found that his diagonal line/crosswise is in excess over its width by two-fifths, and it is found that the measure of the diagonal line is seven-fifths, there would not remain for us more than the need other than one-fifth, but because the one-fifth is not exact. And furthermore, that each cubit in a square is a cubit and two-fifths in a diagonal line – which is not completely lying exactly in line, for it is missing a bit from it."
+            ],
+            [
+                "מודבק לאסקופה – that the threshold is wide and defilement is attached on the threshold from the arched gateway with posts and outward, Rabbi Eliezer holds that all of the threshold is like the house, therefore, it defiles the house. But Rabbi Yehoshua holds from he arched gateway with posts and outward, the threshold is not considered like the house. And the Halakha is according to Rabbi Yehoshua.",
+                "ידון מחצה למחצה – from half of the threshold and inward is like inside, and the house is impure, from half and outward is like outside and the house is pure, half and half, the house is impure.",
+                "מודבק למשקוף – underneath the lintel from the arched gateway and posts outward.",
+                "הבית טמא – that even from the arched gateway and posts and outward it is considered a house.",
+                "ור' יוסי מטהר – for it is not considered to him like a house. But the Halakha is not according to Rabbi Yossi.",
+                "רבי אליעזר מטמא – that he considers all of the threshold like a house.",
+                "מטפח ולמטן טהור – for it is similar to the ground.",
+                "מטפח ולמעלן טמא – even though it is attached to the threshold, Rabbi Yehoshua purifies the house, here when then defilement is in the house, Rabbi Yehoshua declares impure the threshold from a handbreadth and higher, because it is the manner of defilement to leave and not to enter. And the Halakha is according to Rabbi Yehoshua."
+            ]
+        ],
+        [
+            [
+                "העושה מאור ((he who leaves a light-hole/opening – in the wall – from the start – when building) – a window that is made for its light.",
+                "בתחילה – because they need to need the concluding clause: \"שיירי המאור\"/”remnants of the light,” it teaches in the first clause, “from the start”/\"בתחילה\".",
+                "מקדח גדול של לשכה (the full capacity of a large borer/drill of the chamber) – It is like the Italian Dupondium and like the Neronian Sela and it has the full capacity of a hole of a yoke/pole. If it has in the window like this measure, it brings the defilement to the other side.",
+                "שיירי המאור – if thee remains from the window that is not concealed.",
+                "חררוהו מים- that the cave was not made at the hand of a person but rather through the running water.",
+                "או שרצים – as for example the mole/weasel and the mouse.",
+                "או שאכלתו מלחת (or formed through corrosion produced by saline corrosion) – that the land is filled with saline corrosion and it burst forth on its own.",
+                "מלא אגרוף – the fist of Ben Battiah (see Tractate Kelim, Chapter 17, Mishnah 12 – Ben Battiah is the nephew of Rabban Yohanan ben Zakkai, one of the leaders of the terrorists during the siege of Jerusalem by the Romans) – a large person whose fist was like the large head of all people.",
+                "חישב עליו לתשמיש – a window that that the running waters or the reptiles made, that he gave thought to use it and to leave there his belongings.",
+                "למאור – to bring in light.",
+                "הסריגות (the lattice In the windows) – the partitions which are like net-work in zig-zag that they make in widows of storehouses.",
+                "והרפפות (loose lattice work with wide meshes – used for sheds) – partitions that are zig-zag that they make in windows of summer houses where they sit there to cool off.",
+                "מצטרפות כמלוא מקדח – the airspace that is between the lattice in the windows, even though there isn’t in one place like the breadth of a hole of a borer/drill, they combine amongst all of them to the size of a borer.",
+                "להביא את הטומאה ולהוציא את הטומאה – this is not referring to the dispute between the School of Shammai and the School of Hillel, but it refers to the measurements of the first clause of the Mishnah. And this is what he said: The size of the hole of the large drill/borer and the size of the fist [of Ben Battiah] and the opening of a handbreadth that we stated, all of these measurements, whether to bring in the defilement into the house or whether to remove the defilement from the house. But Rabbi Shimon disputes this, and holds, whether to bring in or whether to remove, for all of them their measurement is the opening of a handbreadth, and Shimon does not have the measurement of the size of the hole of the borer or the size of the fist at all. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "חלון העשוי לאויר – o bring in the air of the world, that is the window that is made for its light. And because it was necessary to teach that he built a house outside of it, he went back and repeated the teaching.",
+                "בנה בית חוצה לה – opposite the window, and the airspace of the window was voided.",
+                "שיעורה בפותח טפח – like the window that is made for usage.",
+                "נתן את התקרה באמצע החלון – that the window is found half it of it above the ceiling and half of it below.",
+                "החלון התחתון בפותח טפח – like the law of the window made for usage, for here there is no air.",
+                "והעליון מלוא מקדח – that above from the ceiling is for the air."
+            ],
+            [
+                "החור שבדלת – in the middle of the door, that it is not made for the air.",
+                "שייר בו החרש – the artisan who prepared/fixed the door.",
+                "מלמטן – as for example that he left [a hole] near the threshold.",
+                "או מלמעלן – near the lintel.",
+                "הגיפה (he filled the hole out but not entirely)– he closed it.",
+                "ולא מירקה – but didn’t complete it.",
+                "או שפתחונו הרוח – meaning to say, or that he competed the closure but the wind came and opened it.",
+                "שיעורו מלוא אגרוף – for since it opened on its own, it is like the running water or reptiles. But in this concluding clause [of the Mishnah], Rabbi Tarfon does not disagree because the hole that is in the middle the carpenter made with intention, but not because he needs the hole but rather the boards were short and a door was made from them and he had the intention to place a hole/incision in the middle more than to place it below or above. And it is similar to someone who makes with intention, but when he placed it from below or from above, this is not like doing it with one’s hands, but rather because the boards are short, and the hole wasn’t filled."
+            ],
+            [
+                "העושה מקום – that he made a puncture going all the way through in the wall to place there a reed of the weavers.",
+                "ולאספתי (and for the executioner’s sword/weaver’s stave) – a sword in the Greek language they call ASPATI. And weavers have a vessel like the shape of a sword.",
+                "שעורו בכל שהוא – to bring in the defilement to the other side.",
+                "לזון את עיניו – to look out from there to the public domain or to the courtyard.",
+                "ולתשמיש – to hide there his belongings."
+            ],
+            [
+                "אלו ממעטים את הטפח – a window that its measure is when it is open a handbreadth, and one of all of these that is considered here is placed in it and it reduces the airspace from a handbreadth, it interposes, that the defilement doesn’t pass to the other side.",
+                "על ידי רובע עצמות – if there is in the house a quarter [KAB] of bones that defile in a tent, and less than an olive’s bulk from the flesh of a corpse that is placed in the window, it lessens it. And specifically, less than an olive’s bulk, for if it were an olive’s bulk, it itself defiles in a tent. And specifically, through a quarter [Kab] of bones. But if there is in the house an olive’s bulk of flesh from a corpse, nothing less than this olive’s bulk can lessen it, for on the contrary, flesh combines with flesh. And that is the reason also that specifically flesh reduces through bones, but not bones through bones, for bones with bones combine.",
+                "פחות מעצם כשעורה -but a bone like [the size of] a barleycorn does not reduce/lessen the size, because it defiles through contact and through carrying.",
+                "פחות מכזית מן המת – now [the Tanna/teacher of the Mishnah] has repeated his teaching, even though he taught it in the first clause [of the Mishnah] to inform us/teach us that he lessens/reduces [the size] through all that defile in a tent, such as a quarter [LOG] of blood and a spoonful of mass of earth from a grave containing parts of a decayed human body if of a certain quantity and all of those that are taught in Chapter Two [of Tractate Ohalot].",
+                "פחות מכזית מן הנבלה וכו' – all of these that are considered from here and onward, that they reduce whether through bones or whether through flesh.",
+                "ופחות מכביצה אוכלים – that foods less than an egg’s bulk do not defile others and are not susceptible to receive ritual defilement from the Torah, therefore it reduces and interposes in the face of the defilement.",
+                "והתבואה – that took root far from the wall and its foliage straightened and closed the window, for it is attached to the ground.",
+                "וככי שיש הן ממש (the web-like marrow of reeds/substantial spiderweb in which there is substance) – spider’s web that are called the web-like marrow of reeds. But I heard that they are a species of spider’s web that is found within the reed. And sometimes it is very thin and it is web-like marrow of reeds and there is no substance to them, and sometimes it is similar to the weaving of cloth and it is like a web-like marrow of reeds that has substance to it.",
+                "ונבלת עוף טהור שלא חישב עליה – that the carcass of fowl/birds is ritually pure and doesn’t defile until one considers it/given it thought for eating, and then it defiles with the ritual impurity of foods like an egg’s bulk and does not require certification [to be susceptible to ritual uncleanness].",
+                "נבלת עוף טמא שחשב עליה ולא הכשירה – for the carrion of an impure bird/fowl requires intention/though and requires certification [to be susceptible to ritual uncleanness, that is to say, that when water comes upon it or one of the seven liquids (i.e., dew, water, wine, olive oil, blood, milk and honey – see Tractate Makhshirin, Chapter 6, Mishnah 4), but if it is lacking thought/intention or certification of [to be susceptible to ritual uncleanness], it is pure and it reduces/lessens [the handbreadth] and interposes in the face of defilement."
+            ],
+            [
+                "ולא תבואה שבחלון – that actually took root in the window. Because it was his intention to remove it when it ruins the wall, and every thing that is his intention to remove, does not reduce in the window. But above (i.e., the previous Mishnah), it speaks about something that took root far from the wall, that now it is not his intention to remove it.",
+                "השתי והערב המנוגעים (but not – the warp and woof threads that have contracted leprosy) – that the warp and woof [threads] become defiled through plagues/leprosy, and something that is impure does not reduce/lessen.",
+                "ולא לבינה מבית הפרס – the brick is made from the dust of the an area in which uncertainty exists concerning the location of a grave or a corpse [surrounded by one-hundred cubits]. Rabbi Meir holds that it is impure just as the dust of an area in which uncertainty exists concerning the location of a grave or a corpse, therefore, it does not lessen in the window. But the Rabbis hold that they only defiled a clod/lump-like creature that comes from an area where in which uncertainty exists concerning the location of a grave or a corpse, and not the dust even after it was kneaded. And the Halakha is according to the Sages. And the measure of a clod/lump is like a large lump of sacks which is like the sealing clay as required for a seal on bags."
+            ]
+        ],
+        [
+            [
+                "הזיז שפניו למטה (the projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill serving as a bracket --- the finished side of which faces the ground) – like a tablet/board that projects out from the wall outward and its head is bent to the land to side of the opening. Therefore, its tent combines with the opening and brings the defilement in any amount and it is considered as if it has an opening of a handbreadth, but if the defilement is underneath it, the house is impure, that we see its head bent downward as if it reached the ground and it brings defilement to the side of the house.",
+                "וגיזרה – that it faces upward. Its head is bent upward and its tent does not combine with the opening, therefore, it requires an opening of a handbreadth.",
+                "וגבלית (a Giblean balcony) – The Tosefta (Tosefta Ohalot, Chapter 14, Halakha 9) explains that it is vessel which sucks from (is girded to the wall on) both sides and left alone (without support) in the middle.",
+                "שנים עשר טפחים – for the measurement each נדבך/course of stones or tier/layer is four handbreadths, and a נדבך is a row of the stones of the building.",
+                "והעטרות (cornice, molding, wreaths -above the entrance) – stones arranged in a circle that protrude from the wall above from the opening similar to an archway for beauty.",
+                "והפתוחים (and the engravings -above the entrance)- that they make from stone on the opening or on the window for beauty, and sometimes they protrude from the window or from the opening a handbreadth or more."
+            ],
+            [
+                "זיז שעל גבי הפתח וכו' – here we are speaking where the opening is concealed. And because of this, we require that the projection will have an opening of a handbreadth. And this is implied in the Tosefta (see Tosefta Ohalot, Chapter 14, Halakha 9).",
+                "ושעל גבי החלון רום אצבעיים – that is to say, whether a window whose measure is a height of two fingerbreadths, such as the remnants of the light-hole (i.e., opening in the wall from the start – see Tractate Ohalot, Chapter 13, Mishnah 1) or whether its measurement is as large as the hole made with the [large carpenter’s] borer/drill, as for example, that makes the light-hole at the outset, the projection that on top of both of this is whatever the amount.",
+                "ורבי יוסי אומר מלואו (only if its height is of equal measure/of full capacity) – a window whose measure is a height of two fingerbreadths, its projection it’s measure is with two fingerbreadths. But a window whose measurement is as large as the hole made by a borer/drill, its projection we also estimate/assess to be as large as the hole made by a borer/drill. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אפילו גבוה מאה אמה – even if the projection, the measurement of its height from the opening is twelve handbreadths, with a reed they were stringent because it is carried. But Rabbi Yohanan ben Nuri holds that one should not be stringent with a reed more than with the wall projection, and higher than twelve handbreadths with an opening of one handbreadth. And the Halakha is according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "זיז – which is a handbreadth wide and surrounds all the walls of the house from the outside, and opposite the opening/door extends three fingerbreadths, but on the rest of the opening/door, there is no projection. For if there was an extension opposite the opening/door of a handbreadth, the house would be impure according to the words of everyone.",
+                "כלים שתחתיו טמאים – in this Rabbi Yehoshua does not dispute as he disputes in the concluding clause [of the Mishnah], because it is the manner of defilement to depart/go out.",
+                "רבי אליעזר מטמא את הבית – because the projection is stringent that it defiles in any amount, it brings defilement to the house with three fingerbreadths.",
+                "וכן בחצר שהיא מוקפת אכסדרה – but the covered place in front of the house/parlor extends three finger breadths, [if] defilement is in the house, vessels that are in the parlor are impure. [If] defilement is in the parlor, Rabbi Eliezer declares the house to be impure. But Rabbi Yehoshua declares it to be pure. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "שני זיזין זה על גב זה – and they are corresponding this one opposite that one.",
+                "יש בהן פותח פתח – that each one of the wall projections – its width is a handbreadth by a handbreadth.",
+                "וביניהן פותח טפח – the bottom one is above from the ground a handbreadth and the upper one is a handbreadth above from the lower one.",
+                "וטומאה תחתיהן – underneath the bottom one. Everything that is below it is impure and what is above it is pure, for it interposes in the face of the defilement.",
+                "ביניהן – if defilement is between the bottom one (i.e., projection) and the upper one, everything that is between them is impure. But what is under the bottom one and that which is above the higher one, is pure, for they interpose.",
+                "על גביהן – on top of the upper projection. And what is opposite the defilement until the firmament, is impure. And all the rest is pure.",
+                "היה העליון עודף על התחתון וכו' תחתיהן וביניהן טמא – that whether the defilement is under the lower [projection] or whether that the defilement is between them, the very excess that the upper projection is greater than the bottom [projection] by a handbreadth combines the defilement in every place. But what is above the upper [projection] is pure, for it interposes.",
+                "על גביהן – on top of the upper [projection].",
+                "היה העליון עודף על התחתון וכו' טומאה תחתיהן – that is under the lower [projection].",
+                "תחתיהן וביניהן טמא – for that surplus combines/mixes the defilement and brings the defilement to what is below it.",
+                "ביניהן – if the defilement is between them or blow on the ground underneath the supplement, that is opposite the excess/surplus but not below the lower [projection].",
+                "רבי אליעזר אומר תחתיהן וביניהן טמא – for even though there isn’t a handbreadth in the surplus, it brings the defilement under the lower [projection], since the surplus is over it [as a tent].",
+                "ביניהן ותחת המותר טמא – what is between the two projections and what is underneath them on the ground opposite the surplus is impure.",
+                "ותחתיהן טהור – what is underneath the lower [projection], for since there isn’t in the surplus a handbreadth, the defilement does not come underneath the lower [projection]. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [],
+            [
+                "אין בהן פותח טפח – that the [wall] projection do not have the width of a handbreadth, therefore, whether the defilement is below or whether the defilement is above, it does not interpose at all.",
+                "וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח – and they higher than each other by a handbreadth, and their law is like that of two [wall] projections."
+            ]
+        ],
+        [
+            [
+                "סגוס עבה (a thick coarse woolen blanket) – This Mishnah was explained above (i.e., Chapter 11) in the chapter \"הבית שנסדק\"/The house that was split [Mishnah 3]. And since it is necessary to teach about boards/planks, it is taught once again here.",
+                "ואם היו של שיש – even if the larger one was a handbreadth above the ground, it is not considered a tent to bring the defilement, since the lower one reduces the airspace because they are considered like the ground. But boards/planks of wood are not considered like the ground at the time when the upper one is a handbreadth higher than the ground, even though the lower one reduces the airspace, the upper one brings the defilement."
+            ],
+            [
+                "טבליות של עץ – that are adjacent to one another and each of them are a handbreadth above the ground and touch at their corners – each other with its neighbor that is near it, and it is the manner of the corners of the boards that they are not a handbreadth wide, therefore, vessels that are underneath the first that the defilement is under it are impure, but that which is under the second are pure.",
+                "הנוגע בשניה טמא טומאת שבעה – and even though it is taught in the Mishnah in the first chapter [Mishnah 2] that: “Utensils which touch the corpse and utensils [which touch other] utensils are unclean with the uncleanness of seven [days]. The third, whether man or utensils, is unclean with the uncleanness [that passes at] evening.” But it is taught in the Mishnah there (i.e., at the conclusion of Mishnah 3): “The tent does not come under consideration.” Therefore, the board that the defilement is underneath it is not part of the count (i.e., is not included).",
+                "עד שיהא בו ריבוע בפותח טפח (until it has a squared handbreadth) – it is a kind of breached/broken-through chest that has four walls that they would make for a table when the table sits upon it, and that breached chest is called a square. And sometimes, that the table protrudes and extends outside from that square a handbreadth or less or more, and now it states that it needs that the table protrudes outward from that square with an opening of handbreadth, for just as what is within the square does not combine, if defilement is also within the square from the inside, the square interposes and prevents the defilement from passing to the outside."
+            ],
+            [
+                "חביות – many rows of jars [of clay], this one after that one and this over that one.",
+                "שהן יושבות על שוליהן – and their mouths are [facing] upward.",
+                "או מוטות על צדיהן – and their mouths are from the side.",
+                "באויר – in a garden or in a courtyard.",
+                "בפותח טפח – with the width of a handbreadth they touch one another.",
+                "טומאה בוקעת ועולה – to the sides it teaches [in the Mishnah]. That they lie on their sides, even facing the defilement, nothing is impure other than what is below them and on top of them, but what is within them is pure, since that an earthenware vessel does not become impure on top of it, it protects what is inside of it, and what is not facing the defilement, even that it is under them or above them, is pure. And when they sit on their rims, even what is within is not protected, because there is no interruption from the airspace inside it to the airspace that is outside of it, but the jar itself is defiled, and all of the vessels that are in it are defiled, and even if it is not facing the defilement, as we stated the reason at the conclusion of the chapter הכוורת/The Hive (Chapter 9 of Tractate Ohalot, Mishnah 16).",
+                "במה דברים אמורים בטהורות – for since they are pure, they are similar to boards of marble whose bottoms conceal the empty space/cavity of a handbreadth and the defilement bursts through and ascends.",
+                "אבל אם היו טמאות – even if they are not above the ground, the upper ones which are a handbreadth above the ground bring the defilement, for the lower ones do not conceal/stop up, since they are impure, this resembles the ones folded over/doubled on each other and boards on top of each other.",
+                "או גבוהות מן הארץ פותח טפח – they bring the defilement, and even the pure ones since they touch each other in a width of a handbreadth they are all considered like one tent."
+            ],
+            [
+                "שחצצו – that he made in it a partition (i.e., a room which one partitioned off with boards or tapestry on the sides – walls – or on the ceiling).",
+                "מן הצדדין – that the curtains and the boards were placed opposite/corresponding to the walls of the house.",
+                "או מן הקורות – that they were placed underneath the ceiling of the house.",
+                "כלים שבחצץ טהורים (vessels that are in the space between two partitions/the vacuum) – that the curtains and the boards interpose, and are considered like vessels that are on the roof and like vessels that are outside of the wall.",
+                "כלים שבבית טמאים – for there is no interposition for defilement, for this resembles an earthenware vessel that is surrounded with an airtight lid, for if the defilement that is in the house it protects over what is within it, but if the defilement is within it, there is no airtight lid for defilement.",
+                "כלים שבחצץ – the vessel that is with the defilement with in the partition.",
+                "אם יש פותח טפח – that there is an empty space/cavity which is a handbreadth wide.",
+                "ואם לאו טהורים – the vessels that are in the space between the two partitions/the vacuum [are pure]. But a house however is impure."
+            ],
+            [
+                "חצצו מארצו (if one partitioned it off from the floor - laying an additional floor with a vacuum between) – that he covered the bottom [of the floor] of the house with boards or curtains.",
+                "טומאה בחצץ – even if it has a handbreadth [in length] by a handbreadth [in width] at the height of a handbreadth [vessels that are in the house are impure].",
+                "כלים שבבית טמאים – like a gutter/canal that is arched over underneath the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7]: “If it is a handbreadth wide, and its outlet is not a handbreadth-wide, the uncleanness is in in it - the house is unclean. Uncleanness is in the house – what is in it is clean.”",
+                "שארצו של בית כמוהו – when it lacks an opening of a handbreadth."
+            ],
+            [
+                "טומאה בפנים- in the place of the straw.",
+                "שכנגד היציאה – a vacant place which is like the width of a cubit from the opening until the wall that is opposite it that they (i.e., people) enter and depart on that path there to remove the straw and to bring it in. But the vessels that are within the vacant space are impure, which resembles the defilement in the vacuum/space of the two partitions of the vessels that are in the house are impure.",
+                "טומאה בחוץ – that is in the vacant space from the opening until the wall that is opposite it.",
+                "כלים שבפנים – in the place of the straw.",
+                "אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים – that is in the space between two partitions/in the vacuum also if defilement is in the house, vessels that are in the vacuum where there isn’t in their place a handbreadth are impure.",
+                "ואם יש בין התבן ולקורות פותח טפח - that this straw was not nullified to be considered like a vacuum/space of the two partitions and it is like the rest of the belongings that are in the house. But it doesn’t protect on what is inside, whether there is in its place a handbreadth or whether there isn’t in its place a handbreadth [of space]."
+            ],
+            [
+                "וכן כרי של תבואה – that they abandoned.",
+                "אפילו טומאה בצד הכלים – that the defilement was within the heap of stones, and vessels there were adjacent/near to the defilement within the heap but ae not touching the defilement.",
+                "טומאה בוקעת ועולה – but whatever is at its side is pure. And if there is in the place of the defilement a handbreadth [length) by a handbreadth [width] at a height of a handbreadth, it is indeed like a concealed grave and it defiles everything that is around it."
+            ],
+            [
+                "חצר הקבר – he courtyard that surrounds from its four directions four caves of graves.",
+                "טהור עד שיהא בה ארבע אמות – all the while that there are four cubits the person who stands in its midst is ritually pure. But less than four cubits, the person who stands in its midst is impure, but if there aren’t there other than three caves from three directions and the fourth direction of the courtyard is open to the airspace of the world, even if he isn’t is not distanced from the opening of the cave other than whatever the amount, he is pure, as long as he doesn’t touch the lintel of the opening of the cave. And these words [apply] when the courtyard of the grave is marked with a partition, but for a mere corpse [it takes only] four cubits for defilement.",
+                "גולל לקבר – a covering on the opening of the burial cave.",
+                "אלא כנגד הפתח (only the part directly opposite the opening) – of the burial crave. But a person who touches the end that is placed outside of the grave, is ritually pure.",
+                "עשה ראשה גולל לקבר – and behold it stands over the burial cave like a tree. A person who comes in contact with it at four handbreadths near the burial cave is impure because of the stone placed on top of a burial cave/top stone, but from four [handbreadths] and above, he is pure.",
+                "בזמן שהוא עתיד לגוד – to cut it off. And even though he did not cut it yet. [The word] לגוד is like (Daniel 4:20): “[The holy Watcher whom the king saw descend from heaven and say,] Hew down the tree [and destroy it].”",
+                "כולו חיבור – all he while that he did not cut it, and even though he will ultimately cut it down. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הנוגע בה – all the time that it is a covering on the opening of a burial cave.",
+                "טמא טומאת שבעה – as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days],” including the stone placed on top of a burial cave/גולל and the frame supporting the movable stone of a tomb/דופק.",
+                "והחבית והמשקין טהורים – that an earthenware vessel that is surrounded with an air-tight lid is pure from being defiled in the tent of a corpse, as it states (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it is has an air-tight lid upon it, it is pure, and an earthenware vessel that Scripture speaks of is not susceptible to receive defilement from outside it/above it.",
+                "רבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, but rather even though you don’t have a thing that is a living, breathing creature and it defiles, outside of a human being, nevertheless, they defile because of the top-fitting cover all the while that they are top-fitting covers for a burial cave."
+            ],
+            [
+                "המאהיל על המת ונוגע בכלים – the vessels are impure for a period of seven days because of attachments, as for example, that at the time that he touched the corpse or overshadowed it, a person who touches likewise with vessels.",
+                "ואם יש בידיו פותח טפח טמאים – since his hands overshadow over the corpse and over the vessels, they bring the defilement in.",
+                "שני בתים – and their openings correspond with one another.",
+                "מביא את הטומאה – and they remained as two impure houses. For a tent of his hands combines the defilement as if two halves ae placed in this one (i.e., hand) and that one (i.e., hand).",
+                "ואם לאו – that there isn’t an opening of a handbreadth in his hands. A person, however, is impure, as it is taught in the Mishnah further on [Chapter 16, Mishnah 1] and on themselves with whatever amount, but the two houses are ritually pure."
+            ]
+        ],
+        [
+            [
+                "כל המיטלטלין מביאין את הטומאה – because of the tent. For if it overshadows its one head over the corpse and other head over the vessels, it brings the defilement.",
+                "כעובי המרדע (as thick as an ox-goad) – even if it lacks the width of a handbreadth but rather that it has in its circumference a handbreadth. For a thread of a handbreadth surrounds it, for they (i.e., the Rabbis) decreed on its circumference because of is thickness.",
+                "אקפח את בני (May I bury my children -an oath frequently used by Rabbi Tarfon) – I will bury them. [The word] קיפוח/deprivation – is the language of mutilation/excision or cutting. And it is an oath, “may I bury my children if this thing is not true” that this Halakha is forced/prevented, defected/lopped and cut piece-meal. For we require an opening of a handbreadth.",
+                "ששמע השומע – when the question was asked through an actual event/incident in the Bet Midrash/academy and he heard that they defiled and he did not know for what reason they defied it. They defiled the ox-goad because of the utensils that overshadow over the corpse, that the vessel itself that overshadows the corpse is impure regardless of the amount, for we don’t require an opening of a handbreadth other than to bring the defilement under its second head, and they defiled the farmer either because of either for the reason of connections or because he had vessels that touched the corpse and a person [who came in contact] with vessels and is impure for a period of seven days. But the listener erred to state that they defiled him for the reason that the ox-goad brings upon him defilement from the law of the tent.",
+                "שיהו דברי חכמים מקויימים (that the words of the Sages may endure) – that they say that the ox-goad brings the defilement.",
+                "על האדם הנושאן – there are times when a person who carries them does not have upon him anything other than defilement for one night, for his clothing interrupts between his shoulder and the ox-goat and it is for him “that he will offer with that he will offer to that he will offer,” (see Leviticus 21:17, 18 and 22:3) that a person who sees that they defile him a defilement of an evening will err to state that it is because of the tent that they defiled him, because it has a circumference of a handbreadth, and it comes to inform us that the defilement of a tent has naught other than the defilement of an evening. Therefore, they (i.e., the Sages) decreed upon him “like the thickness of an ox-goad” to defile for a period of seven days according to their words (i.e., of the Rabbis) because of the tent.",
+                "ועל עצמן בכל שהוא – for a vessel that overshadows over a corpse is impure, even of any amount.",
+                "ועל שאר אדם וכלים – that is underneath the ox-goad.",
+                "בפותח טפח – because they don’t defilement at all, it doesn’t belong to defile on its circumference because of its thickness."
+            ],
+            [
+                "כוש (reed used a spindle) – a spindle that women spin on. And even though they are flat wooden vessels, it is susceptible to receive Levitical defilement, because of the metal hook/curved pin that is fixed in it.",
+                "אע\"פ שאינן מכוונין (even though they are not directly opposite one another)- for two halves of an olive’s bulk [of a corpse] are not directly opposite each other.",
+                "טמא – the spindle. That it brings the defilement upon itself with any amount.",
+                "הקדר – who sells pots.",
+                "והסל – the balancing pole/staff that he carries the pots. And in the Tractate Kelim (Chapter 17, Mishnah 16) they call it an איסל /pole or yoke carried on two, or more commonly, one shoulder and it is taught in the Mishnah there: \"האיסל שיש בו בית קיבול מעות\"/a carrying yoke in which there is a (hidden) receptacle for money.",
+                "ואם יש באיסל פותח טפח – it brings the defilement on the pots that are underneath it to the second side where they are suspended on it (i.e., the yoke).",
+                "התלוליות (the mounds) – it is the language of a תל/a hill.",
+                "הקרובות בין לעיר – that are adjacent/near to the cemetery.",
+                "בין לדרך – that is near the cemetery.",
+                "אחד חדשות ואחד ישנות – because that the women bury their non-viable births, that up to fifty cubits a woman goes alone and buries her non-viable birth. But the ones far away, a woman doesn’t go alone to bury [the non-viable birth] on the mound/hill, and since she needed a man that would go with her, she goes to the cemetery but doesn’t bury on the hill. And that which we defile the old ones and even the far-off ones, for we are concerned lest the near ones were from their beginnings and the city was destroyed and the matter would be forgotten.",
+                "ור' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "המוצא מת בתחלה – for it was not known that there was a graveyard there, and this what we say in the Gemara in [Tractate] Nazir [folio 64b]: \"המוצא\"/He who finds a corpse, but not that it was accessible; dead, excluding one that was killed, for a killed person has no ground which is pressed by a body in the grave (and which is considered the dead person’s property) and he lacked a neighborhood of graves, and this is what is derived.",
+                "מושכב – and not that he was sitting.",
+                "כדרכו – and not that his head was lying between his thighs. For all of these, we are concerned/worried lest they are heathens, for it is not manner of Israelites to bury their dead as such.",
+                "נוטלו ואת תבוסתו (if one finds in his field a body in the usual position of a buried man, the first time, he may remove it with the ground which it occupies – for burial in another place) – it is permissible to remove him from there and to bury him in another place. And he must take from the dust of the grave with him, the ground which is pressed by the body in the grave (and which is considered the dead man’s property), which is all the crushed, loose earth that is underneath him, and he digs in virgin earth three fingerbreadths as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for he didn’t need to say, “from Egypt”, but rather, this is what he said: “from the dust of Egypt take with me.” But Maimonides had the reading \"תבוסתו\"/his ground that is pressed by a body in a grave (as opposed to the reading in the Mishnah\"תבוסתן\"/their ground that is pressed by a body in a grave, the dust that is mixed from blood and the moisture/secretion of the corpse. It is the language of (Ezekiel 16:6): “[When I passed by you] and saw your wallowing in your blood, [I said to you: ‘live in spite of your blood.’].”",
+                "מצא שלשה. אם יש בין זה לזה מארבע אמות ועד שמונה – meaning to say, from the first grave until the third, there is no less than four cubits and not more than eight [cubits].",
+                "הרי זה שכונת קבורות (behold, this is a graveyard) – and it is recognized that to there burial is provided to them there, and it is prohibited to remove them, for they have acquired their place. And even,one corpse if it is known that to there burial was given to him, it is forbidden to remove him. But that for one or two we suspend [this view] that they were not buried there other than on a temporary basis and it was their intention to have them removed, but with three, it is proven that this is a special place for burials. And the length of the cave is its manner to be six [cubits] long and four [cubits] wide with a diagonal line of the surplus of two cubits which is eight. And because of this, it is taught [in our Mishnah]: “from four cubits and until eight.”",
+                "כמלוא מטה וקובריה – we don’t have this reading here.",
+                "בודק ממנו ולהלן עשרים אמה – that the cave is four cubits wide by six in length, and the courtyard and the caves are open to him from here and from there, six [cubits] by six [cubits], for this is what the Rabbis hold in [Tractate] Bava Batra, in the chapter: \"המוכר פירות\" /He who sells fruit (Chapter 6) [folio 101a, see also the Gemara on folio 102a], it is found that the length of two caves and a courtyard that is between them is eighteen cubits, and because that sometimes they dig one cave in a diagonal, and the diagonal of a cave has a surplus on its square of two cubits, they are found to be twenty cubits, eighteen of the first cave with a diagonal and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, for one diagonal we have stated, two diagonals we have not stated. And that is what is taught [in the Mishnah] regarding twenty. And further one needs to check from above and below twenty cubits, and that is forty cubits, for perhaps this is a cave that is in the eastern part of the courtyard and there still another [cave] that is opposite on the western side of the courtyard; alternatively, this one is on the western side of the courtyard and there is still another on the eastern part of the courtyard.",
+                "מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה – for who would say that from this cemetery there is this cave, perhaps there is another cave and another courtyard of another person, and one must also make to there all of the examinations mentioned above, for just as there is a grave there, just like this, there are others.",
+                "שרגלים לדבר – after that is found already in this field a graveyard.",
+                "שאילו מחלה מצאו – for this grave prior to his having found the first three, he removes it and its soil that it occupies, as it is taught in the first clause of the Mishnah: \"המוצא מת בתחלה כו' נוטלו ואת תפוסתו\"/a person finds a corpse in first instance, he removes it and the soil that is with it."
+            ],
+            [
+                "הבודק – that which is taught in the [previous] Mishnah: \"ובודק הימנו ולהלן עשרים אמה\"/And he examines [the ground] from it and onward for twenty cubits, there is no need to dig it all up, but rather, he digs a cubit by a cubit and leaves a cubit hat he doesn’t dig, and he does this until he reaches the end of twenty [cubits]. And that cubit that he digs he must dig until he reaches the rock or the virgin/untouched soil, which is ground that had never ever been dug.",
+                "המוציא את העפר ממקום הטומאה – from those cubits that he digs.",
+                "אוכל בדמאו – if he is a Kohen, he eats of his heave-offering. It is the language of (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats.” But even though the Kohanim are not permitted to check, they are warned about the defilement, nevertheless, if the Kohen happens by chance to check, he is not forbidden to eat heave-offering where it is not under the presumption of defilement being there.",
+                "המפקח את הגל – of stones that fell upon a person and he died. If he was a Kohen, he does not eat of his doubtful heave offering. For since it is under the presumption that there is defilement there, we are concerned that perhaps [the corpse] was overshadowed, and even we are concerned even if he is doubtfully alive or doubtfully dead."
+            ],
+            [
+                "היה בודק- to complete the twenty cubits.",
+                "לנחל – river.",
+                "לשלולית (to a pool, pond, rivulet) – a rivulet/canal which imparts booty (alluvium) to its banks and other canals of what drink from it.",
+                "או לדרך הרבים – and they don’t bury the dead/corpse in it (i.e., the public road).",
+                "מפסיק - and he doesn’t examine further to complete the twenty cubits.",
+                "והכל טהור – and they don’t have the ground which it occupied (i.e., the earth surrounding the buried corpse), but rather he collects the bones alone and he doesn’t have to take more.",
+                "רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "יז",
+                "החורש. בית הפרס – a place where the defilement is separated and flattened/straightened there. But my Rabbis explained that [the word] פרס is \"דבר פרוס ושבור\" (see also the Bartenura commentary to Tractate Niddah, Chapter 7, Mishnah 5 where the same phrase appears) something that is broken and injured, that the bones of the corpse were broken/divided there. And from the mouth of others I heard that as a result that the feet of human beings are prevented from walking there because of the defilement.",
+                "מלא מענה (a furrow’s length) – of a plough. From the place of he grave that he began to plow until one-hundred cubits along the length of the field by one-hundred [cubits] in width, we are concerned lest the plough carries from him a [piece of human] bone the size of a barleycorn. But if he would continue ploughing outside of the one-hundred cubits, from one-hundred cubits and outward, it is ritually pure, for the plough does not carry bones of a grave other than up until one-hundred cubits.",
+                "בית ארבעה סאין (a space of four Se’ah) – one-hundred cubits in length by one-hundred cubits in width is the place of seeding four Se’ah. For the courtyard of the Tabernacle that was one-hundred by fifty is Bet Se’atayim, as we state in [Tractate] Eruvin [23b], it is found that one-hundred cubits by one-hundred cubits is a Bet Arbah Se’ah.",
+                "רבי יוסי אומר בית חמש – but the Halakha is not according to Rabbi Yossi.",
+                "ובמורד (and in descent) - meaning to say, this measure that we stated to the first Tanna/teacher [of the Mishnah] and to Rabbi Yossi, to him as he holds and to the other (i.e., Rabbi Yossi) as he holds, these words [refer to] when the plough carries in descent, that it [looks like he] is rolling it from afar, and the same law applies when the land is on a plain level. But in an ascent, when he plows and ascends, according to the words of the first Tanna/teacher, he gives a quarter of a Kab of vetches on the knee-shaped pole of the plough- as far as the knee of the plough enters the soil, which is a bent wooden cavity made like a knee that the plough is affixed to, and it makes in its rim/bottom of the vessel a small incision like the measure that went out from it one globule/stone or kernel of a stone fruit, nut from the globules of the vetches, and it brings the plough and the globules fall off bit by bit, and in a place where the vetches have run out, not much falls from them together other than three globules each one by the side of the other and there was completed the Bet HaPras (i.e., the place declared - unclean on account of crushed bones carried over it from a ploughed grave)."
+            ],
+            [
+                "רבי יוסי אומר במורד ולא במעלה – they did not say the law of the Bet HaPras other than in descent, but when the plough ascends to at a height where there is no Bet HaPras at all, for immediately the hand of the plough is emptied and if there is a bone there it falls. But the Halakha is not according to Rabbi Yossi.",
+                "והטיח בסלע (and he struck – with the plough against the rock) – the plough hit the rock and through it, the plough emptied/poured out.",
+                "או שניער את המחרישה (or he shook off the plough) – from the dirt that was upon it. And it comes to teach us that we are not concerned that he did not shake it off well.",
+                "עד שם הוא עושה בית הפרס – and no further, and even within six cubits or five [cubits].",
+                "בית הפרס עושה בית הפרס – One who begins to plough at the end of a Bet HaPras or in the middle, he counts one-hundred cubits from the place that he began to plough, and it becomes a Bet HaPras as if he ploughed from the place of the grave."
+            ],
+            [
+                "חרש חצי מענה (he ploughed half a furrow) – fifty cubits form the place of the grave and he returned afterwards and ploughed from there another fifty cubits, all the one-hundred became/were made into a Bet HaPras. And the Halakha is according to Rabbi Yehoshua.",
+                "מלטימיא (quarry; he who starts ploughing from a quarry – where chips of stones, bones, etc. are deposited, or from a deposit of bones) – like full of bones. The dig is filled with corpses one on top of the other. [The word] טמיא – in the Aramaic language are bones of corpses/dead people.",
+                "מצבירת העצמות (from a pile of bones) – from the place that the bones are piled up there. And this is a matter that is not accessible/frequent that a person will plough on a pit/dig that is filled with corpses and on the pile of bones they are revealed, and they (i.e., the Rabbis) did not decree other than with a grave that was ploughed that is a thing that is accessible.",
+                "ומשדה שאבד הקבר מתוכה – that this is a compound uncertainty, lest he did not plough in the place of he grave, and if you can say, he ploughed, but perhaps he did not carry from it a bone.",
+                "או שנמצא בה קבר- that he ploughed and afterwards it was found, that this is a Rabbinic Bet HaPras, and they did not fine him since he did not know.",
+                "החורש את שאינו שלו – the Rabbis did not fine him for the land is to be that of his colleague is the Bet HaPras. And similarly, regarding a heathen, a fine is not appropriate for him."
+            ],
+            [
+                "שאין בת הפרוס לכותיים – that is to say, that even on the Cutheans they (i.e., the Rabbis) did not fine, all the more so, that they didn’t fine the heathen.",
+                "על גבי טהורה – that the field of the Bet HaPras (i.e., the area in which uncertainty exists concerning the location of a grave or a corpse) is above and it is pure below.",
+                "אפילו אדומה – that the dirt of the pure area is red.",
+                "והלבינה – on account of the dirt of the Bet HaPras which was white."
+            ],
+            [
+                "אין עושין אותה בית הפרס – they (i.e., the Rabbis did not decree defilement other than on a clod/clump of earth in its natural condition, but they did not decree on dirt that was swept away with the water.",
+                "עליה טהורה -whichever way you turn, if the grave is within the house, the house is impure and the upper chamber is ritually pure. If the grave is under the threshold of the entrance of the house, the defilement enters the house and the upper chamber is ritually pure. But when the opening of the upper chamber is not corresponding opposite the opening of the house, we are concerned that perhaps the grave exists underneath the wall that is corresponding to the opening of the upper chamber, and the defilement bursts forth until it reaches to the opening of the upper chamber, and enters into upper chamber through the opening.",
+                "ועפר חוצה לארץ – that is to say, or the dirt of outside of the Land of Israel. For the Land of the Nations and the Bet HaPras together defile through touching and through lifting.",
+                "שבא ברק – as for example a bunch of greens that have many stalks/stems that were uprooted in their clods of earth, for in each stalk/stem on its own, there isn’t dirt like the seal of the packing bags (especially adapted for ship-loads) which is the measure of clods of earth to defile.",
+                "חותם המרצופין – leather bags, like sacks, that those who travel place their vessels into them and seal them with a seal of plaster."
+            ]
+        ],
+        [
+            [
+                "כסאה וכסאתים חותמות – of plaster. And this fact brings Rabbi Yehuda to the assistance of the Rabbis that they didn’t worry about a Se’ah or two Se’ah from the dirt that comes from outside the Land of Israel, for since there wasn’t the seal of one of them on its own like the seal of the leather bags. And the Halakha is according to the Sages.",
+                "כיצד בוצרים בית הפרס (how do they cut grapes in an area in which uncertainty exists concerning the location of a grave or a corpse or crushed bones carried over it from a ploughed grave)- so that the grapes that grew in it would be ritually pure.",
+                "מזין על האדם ועל הכלים – on the third day [they would sprinkle].",
+                "ושונין – on the seventh day [they repeat it].",
+                "ומוציאין חוץ לבית הפרס – and even though that one cuts grapes for the vat for wine-pressing are fit for receiving Levitical uncleanness and this is one of eighteen matters that they decreed on the day [that Rabban Gamaliel was deposed as head of the Sanhedrin (see Tractate Berakhot 28a)], these words [refer to] defilement according to the Torah, but concerning the defilement of the a field where uncertainty exists concerning the location of a grave or corpse or crushed bones carried over it from a ploughed grave is Rabbinic, and we don’t consider it a fitness to become unclean. And because of this, it (i.e., the Mishnah) took [the term] and taught: “they sprinkle on the man and on the vessels [and repeat the process],” in order that they would be pure from defilement according the Torah (see Numbers 19:19, and even though they go back and become defiled in the field declared unclean on account of crushed bones carried over from a ploughed grave at the time of the harvesting of grapes, further, the grapes are not defiled through their contract because of the defilement of the field declared unclean on account of crushed bones carried over from a ploughed grave all the while that they did not have a complete fitness to become unclean.",
+                "ואחרים – who did not enter into the field declared unclean on account of crushed bones carried over from a ploughed grave.",
+                "מקבלין – from those who cut/harvest the grapes.",
+                "ומוליכין לגת – in other vessels. But those who cut/harvest the grapes do not bring them to the vat for wine-pressing, because the vat is filled with liquids and they are pronounced fit [for Levitical uncleanness] for a complete fitness.",
+                "ואם נגעו אלו באלו – those who cut/harvest the grapes came in contact with/touched the others who receive [the grapes].",
+                "טמאים – those who receive [the grapes] and they all of the grapes. For a person that is defiled in a field declared unclean on account of crushed bones carried over from a ploughed grave become a primary source of ritual defilement/ אב הטומאהand it defiles people and vessels [according to the School of Hillel].",
+                "בית שמאי אומרים אוחז את המגל – that they (i.e., the School of Shammai) holds that the person who harvests [grapes] in the vat becomes fit for Levitical uncleanness even for the defilement of a field declared unclean on account of crushed bones carried over from a ploughed grave, and because of this, he must hold on to a sickle wrapped in a fibrous substance/bast of a palm tree when he harvests that does not receive defilement.",
+                "או בוצר בצור (or he harvests with a flint) – and it is a sharp stone that is not a vessel.",
+                "ונותן לתוך הכפישה (places it into an inverted vessel/a vessel divided into two compartments by the bottom between) – a large vessel that one harvests olives in, that it doesn’t receive ritual defilement."
+            ],
+            [
+                "ומוליך לגת – even he himself. For since he is careful and he has recognition that he places it in an inverted vessel and hasn’t touched it.",
+                "במה דברים אמורים כברם הנעשה בית הפרס – that the vines and trees were planted in it prior to it becoming a field declared unclean on account of crushed bones carried over from a ploughed grave. But a person who touches it ab initio in the field declared unclean on account of crushed bones carried over from a ploughed grave [should sell them in the market].",
+                "ימכר לשוק – that we fine him, because he should not have planted in a field declared unclean on account of crushed bones carried over from a ploughed grave. But the Halakha is not according to Rabbi Yossi.",
+                "שלשה בית הפרס הן – that he considers them and leaves. A field in which a grave is ploughed up, and a field that lost a grave, and a field of mourners/tomb niches.",
+                "ניטעת כל נטע (planted with any kind of tree) – he plants in it all the trees that he wishes. But our Mishnah is not according to Rabbi Yossi who forbid this above (see Mishnah 1). But one can say that even Rabbi Yossi did not forbid other than to plant in it a vineyard alone, because the person who harvests grapes to the vat makes it susceptible [to receive ritual defilement], but not to the rest of the trees.",
+                "חוץ מזרע הנקצר – but seed that is uprooted with its roots, we are concerned/worried lest he bring a bone like the size of a barleycorn with the irt that comes up with the roots that are uprooted.",
+                "ואם עקרו – that seed that is sown.",
+                "צובר את גורנו לתוכו (heaps up the threshing floor in it) – into the midst of the field itself. And he threshes it there. And he does not brig it to the house until after threshing, so as to not increase the defilement.",
+                "וכוברו בשתי כברות (and he sifts it twice in two sieves) - one after another, lest a bone the size of a barleycorn become combined with it.",
+                "והקטנית בשלש – because the pulse has more dirt than does the grain, because of this they are more worried. But they are ritually pure, for they have not become fit for Levitical uncleanness. And the Halakha is according to the Sages.",
+                "ושורף את הקש ואת העצה (and he burns the stubble and the pea-stalks) -within the field. Lest they have a bone the size of a barleycorn.",
+                "ואינה מטמאה באוהל – for all of its defilement is because of a bone the size of barleycorn, but the bone the size of a barleycorn does not defile in a tent."
+            ],
+            [
+                "נזרעת כל זרע – this is our reading in most of the books. But in the Tosefta (Tractate Ohalot, Chapter 17, Halakha 10), it teaches: אינה נזרעת כל זרע/no seed is sown there (i.e., this is the reverse of what is explicitly taught in our Mishnah). And such it is in my eyes.",
+                "ואין ניטעת כל נטע (and is not planted with any kind of tree) – and needless to say, we don’t plant ab initio. But even that which is planted will not endure/be preserved, so that people will not be accustomed to this, because the defilement in a tent is more stringent in it.",
+                "חוץ מאילן סרק – that it is permitted to plant in it. And what is aאילן סרק ? A tree which bears no fruit)."
+            ],
+            [
+                "שדה בוכים – a place far from the cemetery that they place there the pier of the corpse and [people] gather there and weep.",
+                "לא ניטעת ולא נזרעת – in the first chapter of [Tractate] Moed Katan [5b] in the Gemara, it explains that because of the despair of the owners that came in contact with it, for since this is the situation, the owners despair from it and it is like he is in distress because many took possession/hold of it and it is forbidden to be upset over it. And specifically, when the owners became despaired that many took possession of it according to law. But if they did not despair, for now, it is not according to the law that they took possession of it, it is permissible to be upset over it.",
+                "ועפרה טהור – for we don’t presume defilement to it at all.",
+                "ועושים ממנו תנורים לקודש – which is not the case in the first two fields of crushed bones carried over from a ploughed area.",
+                "שבודקים לעושה פסח – it refers to a field that a grave was ploughed up. For if a person goes there, he needs to slaughter his Passover sacrifice, they examine it as it is explained in the concluding clause [of this Mishnah], but if there is not found there a bone the size of a barleycorn, he goes and makes his Passover sacrifice.",
+                "ואין בודקין לתרומה – that specifically for Passover that he relies upon this examination, because the defilement of a Bet HaPras/an area containing crushed bones carried over from a ploughed field which is Rabbinic. But the Sages did not stand by their words with regard to extirpation, for whomever does not offer the Passover sacrifice at the appropriate time is liable to extirpation. But regarding the heave-offering, that its consumption is not anything but a positive commandment, the Rabbis stood by their words in the place of a positive commandment and an examination is not effective to permit it for heave-offering.",
+                "ולנזיר – [and to a Nazirite] that went there.",
+                "בית שמאין אומרים בודקין – and if a bone the size of a barleycorn was not found there, he does not shave his head.",
+                "ובית הלל אומרים אין בודקין – that whether it (i.e., a bone the size of a barleycorn) is found or not found, he shaves his head and brings a sacrifice.",
+                "העפר שהוא יכול להסיטו – as for example, crushed, loose earth.",
+                "וממחה (and crumbles it) – make it very fine in his hand so that he can see if has a bone-fragment the size of a barley corn."
+            ],
+            [
+                "כיצד מטהרין בית הפרס – it (i.e., the Mishnah) refers to the first area of a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, which is a field in which a grave was ploughed.",
+                "נוטלין ממנו שלשה טפחים – like the measure of the depth of the plough that rolls/turns over the bones.",
+                "ר' שמעון אומר כו' – but the Halakha is not according to Rabbi Shimon.",
+                "הרוצף(if one paves) - the language of a floor of stones.",
+                "טהור – since he is not able to move them, for if he would walk on top of them and, and they would be moved, there is a concern regarding movement (even without actually coming into contact with it) of a human bone that is underneath them.",
+                "אף העוזק (even someone who beaks clods suspected of containing human bones – and levels it) – he who digs and casts away the stones, if he did this in all of the Bet HaPras/a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, it is pure. [The word] עוזק – is the language of (Isaiah 5:2): “He broke the ground, cleared it of stones.” But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המהלך בבית הפרס – in a field where a grave was ploughed up in it.",
+                "על אבנים שיכול להסיטן – as for example on top of stones that are not lodged/placed and affixed in the ground and they can be moved on account of passing over them, and a human bone the size of a barleycorn is shaken from its position of strength, or rides upon a person or an animal [which cannot endure pressure and walks/treads upon them, the rider is impure, for since the strength at the bottom is bad/poor, on account of the load above, it was moved and it is as if he shakes the bone. But if if the strength of the one being driven has a strong legal right, the rider is not considered as if he shaking the bone. But how is that to be understood – that a person has a weak legal right? All that ride it and his knees and the surrounding parts knock against each other. But an animal whose strength is weak, all that ride it cause it to empty its bowels.",
+                "בהרים ובסלעים – even though they don’t bury a corpse there.",
+                "טמא – because of the dust of the Lands of the Nations that is rolled there.",
+                "בים ובשונית טהור (on the sea and on the beach/rocky cliffs – from the defilement of the soil/ground. That they (i.e., the Rabbis) decreed on the soil of the Land of the Nations to burn the heave-offering and Holy Things that touched its dust, for we don’t burn heave-offering or Holy Things that came to the sea or to the beach/rocky cliffs, for we don’t bury a corpse there, but they have the defilement of the Land of the Nations, for they (i.e., the Rabbis) decreed upon its airspace to suspend, that heave-offering and Holy Things that entered into the airspace of the Land of the Nations and didn’t touch its soil, we don’t eat it nor do we burn it.",
+                "בזעפו – where the sea rages."
+            ],
+            [
+                "הקונה שדה בסוריא – Aram Naharayim and Aram Tzoba that David conquered. But its dust is impure like what is outside of the Land of Israel, but one is liable for tithes and Seventh Year produce like the Land of Israel (see also Tractate Demai, Chapter 6, Mishnah 11 and Second Samuel, Chapter 10 and Second Chronicles, Chapter 19 and Tractate Gittin folio 8a).",
+                "אם יכול להכנס לה בטהרה – for the Land of the Nations does not form a partition between that field that he bought to the Land of Israel.",
+                "בטהרה – that field. And even on its own clod of earth they did not decree, because it belongs to an Israelite, and because of this, it is taught [in the Mishnah]: \"הקונה שדה\"/a person who purchases a field. But if it had the width of a handbreadth from the Land of the Nations or from the cemetery, it interrupts between the Land of Israel and a field that he purchased in Syria, for now, he is not able to enter in ritual purity, the soil of that field is impure like outside of the Land of Israel.",
+                "מדורות הגוים (Gentile dwelling places) – that are in the Land of Israel.",
+                "טמאים – they bury their aborted fetuses in their homes.",
+                "ארבעים יום – like the measure of the creation of the embryo.",
+                "אע\"פ שאין עמו אשה – lawless/unrestrained men in the towns and they bring women to their homes at night.",
+                "עבד – [slave] of an Israelite (i.e., a Canaanite slave that is in the hand of an Israelite – according to the commentary of Tiferet Yisrael).",
+                "או אשה – an Israelite [woman].",
+                "משמרין – the Gentile dwelling places, that they (i.e., Israelites) will not be buried there."
+            ],
+            [
+                "הביבין העמוקים (the deep drains) – water pipes/ducts that they cause a gushing forth [of water] that spills out to the public domain. And there are books where it is written in them הכוכים/sepulchral chambers, the language of a כוך/a cave that is underneath the ground.",
+                "ועפר התיחוח – for one can be concerned that on account of the abortion/non-viable birth that they buried there, the ground became crushed, loose earth.",
+                "חזיר וברדלס (pig and spotted beast/leopard, hyena) – it is their manner to dig and search underneath the ground. But if they would find an abortion/non-viable birth buried underneath the ground, they would remove it from there. ברדלס – is a beast that they call ALTZEBAH in Arabic."
+            ],
+            [
+                "אצטבא (portico/colonnade, balcony) -made for beauty in front of the houses. But they don’t bury there non-viable births.",
+                "עיר נכרים שחרבה – cities of the land of Israel where heathens liveג and they were destroyed/laid waste from the heathens.",
+                "אין בהן משום מדור עובדי כוכבים – that wild animals are found there and they remove all the aborted births that were buried there. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "קברות – it is known that they are graveyards.",
+                "היה ספק – [there was doubt] if they are from the Land of the Nations, [or] if they are from the Land of Israel.",
+                "וטיהרוהו – They (i.e., the Sages) considered it like the Land of Israel. Alternatively, there was doubt there were graveyard there or not, and they (i.e., the Sages) made them pure/clean, since they testified that there were no graveyards there.",
+                "קיני – the name of a place. And they would have the practice there of defilement from doubt, until Rabbi [Judah the Prince] and his Bet Din decided/resolved upon it and made it pure."
+            ],
+            [
+                "אוהלי ערביים – they are not established/set up in one place, and because they are not set up, they don’t bury in it. Alternatively, because they travel and camp from place to place, they did not want to abet the defilement.",
+                "והסוכות – of those who guard/protect the fruit.",
+                "והצריפים – dwellings that do not have a roof. Rather the walls touch at their tops with each other. And they are dwellings of pain/disregard and not fixed.",
+                "בורגנין (keepers or residents of a station house) – huts made in the field to bring into the fruit because of the rains.",
+                "אלקטיות (sheds for stacks of grain in the field)- a roof that stands on four pillars to cool off in the summer when he wind lows in it from all of its sides. And the language אלקטיות, summer houses. It is the Aramaic translation of קיץ/summer. קייטא/summer. Fruit.",
+                "מקום החצים – a place where the people of the city place in it arrows to keep for the time of war.",
+                "מקום לגיונות – where the soldiers/legions of the king camp out."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..6384fc840a0bc5544e1c1192008a227839d049db
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/English/merged.json	
@@ -0,0 +1,1177 @@
+{
+    "title": "Bartenura on Mishnah Oholot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Oholot",
+    "text": [
+        [
+            [
+                "שנים טמאים במת אחד טמא טומאת שבעה -the entire Mishnah is explained further on.",
+                "אדם הנוגע במת, טמא טומאת שבעה – as it is written (Numbers 19:11): “He who touches the corpse of any human being shall be impure for seven days.” Because he has become a primary source of Levitical uncleanness/ritual impurity, as the corpse is a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה.",
+                "אדם הנוגע בו טמא טומאת ערב – as it is written (Numbers 19:22): “[Whatever that impure person touches shall be impure] and the person who touches him shall be impure until evening.” Because he became a secondary source of impurity/ולד הטומאה, has only has ritual impurity until nightfall/טומאת ערב. But the Sages decreed on a person who has contact with a טמא מת/one made unclean through a corpse while he is still connected to the corpse, that he will be ritually impure seven [days] (see Talmud Avodah Zarah 37b)."
+            ],
+            [
+                "כלים הנוגעים במת וכו' – whether metal vessels or vessels or clothing which require only rinsing in order to be restored to Levitical cleanness and clothing, are defiled like the corpse itself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed or died naturally, [or human bone or a grave, shall be impure seven days].” The person who was killed is like a corpse, and this is the law for all the rest of the vessels. Therefore, vessels that come in contact with the corpse become a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה, but vessels [that come in contact] with vessels ae a primary source of ritual impurity for always second-degree of ritual impurity never become like [those vessels] that are first-degree of ritual impurity.",
+                "השלישי בין אדם בין כלים – become first-degree of ritual impurity, and are defiled until nightfall."
+            ],
+            [
+                "כיצד ארבעה – vessels that come in contact with a corpse are progenitors of the primary sources of ritual impurity like it (i.e., a corpse). But a person [who is defiled] with utensils [which came in contact with a corpse becomes] a primary source of ritual impurity/אב הטומאה. And vessels [that were defiled by a corpse that came in contact with a person, is also a primary source of ritual impurity, like the person himself, as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” hence you learned that every person who is defiled for seven days of defilement defiles vessels for a defilement of seven days.",
+                "הרביעי בין אדם בין כלים -become first-degree of ritual impurity. And the say law applies with “How so- for three?” for one is able to teach that a person who comes in contact with a corpse or vessels with a person are defiled with ritual impurity for seven days; the third, whether a person or vessels are defiled with ritual impurity until nightfall, but from the concluding clause [of the Mishnah] for the fourth who are defiled through contact with a corpse, we understand it, that even a person with utensils that came in contact with a corpse and/or vessels that came in contact with a person is taught that there is a period of defilement for seven days. All the more so, a person with the dead himself, or vessels with a [defiled] person, where there is a defilement of ritual impurity for seven days.",
+                "שפוד (a spit) – like a kind of column of metal that is fastened in the tent and upon its end they tie the tent.",
+                "אין האוהל מתחשב (the tent does not come into consideration)- because the tent does not defile the spit, therefore it is not considered in the number of the order of the defilements, but rather, all that is placed in the tent of the corpse is like it is touching the corpse itself, and there are only four here. Alternatively, even if the spit is not within the tent, but rather that it touches the tent from outside, nevertheless, the tent does not come into consideration in the number of the order of our Mishnah. And this proved further on/ahead in the Chapter \"סכום עבה\"/The Thick Coarse Woolen Blanket (Chapter 15), in the Mishnah \"טבליות של עץ\"/Tables of Wood (Mishnah 2)."
+            ],
+            [
+                "שהכלים שלשה – as for example vessels that came in contact with a corpse and vessels [that came in contact] with vessels. And further, vessels are third [degree of ritual uncleanness [which came in contact’ with vessels that are second [degree of ritual uncleanness], all are impure.",
+                "והאדם שנים – as for example, a person [who came in contact] with a corpse and a second person [came in contact] with that person that was defiled [through contact] with a corpse. But a third person who has third [who came in contact] with [a person] with second [degree of uncleanness] is ritually pure.",
+                "שהוא באמצע – as for example, vessels and a person and vessels. For the fourth, whether it is a person or vessels defiles until nightfall, as we learned from our Mishnah above (see Mishnah 1)."
+            ],
+            [
+                "מטמא בגדים – all of this that is not explained [in the Mishnah] as it is written (Leviticus 15:7): “Whoever touches he the body of the one with the discharge shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that he defiles [his] clothing at the time of his contact with the one with the discharge/the person who has gonorrhea.",
+                "ואין הבגדים הנוגעים בזב מטמאין בגדים – because the person with the discharge/gonorrhea is a primary source of Levitical uncleanness/אב הטומאה, and the clothes that touch it become first [degree of ritual uncleanness]. But they do not defile other clothing, for a person and vessels do not become susceptible to receiving defilement other than from a primary source of ritual impurity.",
+                "והבגדים הנושאין את הזב מטמאין אדם – as for example, lying and sitting of a person with a discharge/gonorrhea which defile a person because they become a primary source of ritual impurity like the person with a discharge/gonorrhea himself As it is written (Leviticus 15:10): “Whoever touches anything that was under him shall be impure until evening.”",
+                "ואין אדם הנושא את הזב מטמא את האדם – and even at the time that he carries him prior to his separating. For he is aught other than first degree of ritual impurity and a nothing that is first [degree of ritual impurity] can defile a person."
+            ],
+            [
+                "עד שתצא נפשו – as it is written (Numbers 19:13): “Whoever touches a corpse, the body of a person who has died, [and he does not purify himself, defiles the LORD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on him, he remains impure; his impurity is still upon him],” that Scripture comes to teach that a person does not defile until he dies.",
+                "מגוייד (he who had his arteries opened, bled to death) – cut piecemeal, the language of (Daniel 4:11): “Hew down the tree.”",
+                "זוקק ליבום – all the while that he is rapidly passing away/lying on his deathbed, his sister-in-law (i.e., widow of his brother who died without issue) is forbidden to get married",
+                "ופוטר מן היבום – if he (i.e., the brother-in-law) died, and he left a son who is rapidly passing away. His wife is exempt from Halitzah/the ceremony that frees the widow of a man who died without children from the obligation to marry one of her deceased husband’s brothers and allows her to remarry [through the removal of a special sandal from the foot of one of her deceased husband’s brothers].",
+                "ומאכיל תרומה – if the mother of his mother is an Israelite who was married to a Kohen (see also Mishnah Tractate Yevamot, Chapter 9, Mishnah 5).",
+                "ופוסל – he invalidates his mother from [partaking of] the heave-offering/priest’s due if she is the daughter of a Kohen married to an Israelite.",
+                "וכן בהמה וחיה אין מטמאין- the ritual impurity imparted by an unslaughtered carcass, until their souls depart",
+                "כזנב הלטאה (like the tail of a species of lizard) – meaning to say, what is this spasmatic movement (jerking motion) similar to? To the tail of a species of lizard."
+            ],
+            [
+                "האיברים – there must be upon them flesh and sinews and bones and through this it is considered a limb. And we are speaking of whether the limb was detached from the living or whether a limb from the dead."
+            ],
+            [
+                "פיסת הרגל (the foot to the ankle) – the sole of the foot is the foot.",
+                "ששה בכל אצבע -for five fingers, which are thirty.",
+                "קרסול (ankle) – It is the Aramaic translation of כרעיים/leg, (see Leviticus 11:21): “[But these you may eat among the all the winged swarming things that walk on all fours:] all that have, above their feet, jointed legs [to leap with on the ground,” קרסולי. It is the place of the connection of the foot and the foreleg.",
+                "קטלת ([club-shaped], the thigh with the knee-pan)- above the top of the knee.",
+                "בקנה (forearm) – he bone that is connection to the hand. From the language (Ezekiel 40:5): “The rod that the man held [was six cubits long, plus one handbreadth for each cubit],” that with it they measure the cubit.",
+                "מרפק (elbow) – KODO in the foreign language.",
+                "מאה ואחד מזה – that all that he counted until now was from one side from the body, such as for example, one hand and one leg and one rib.",
+                "מפתח של לב (valve of the heart) -this is the chest. That because of the movement of the chest, the lung causes to blow on the heart, it is found that the chest opens the path that from it the air enters in and goes out to the heart.",
+                "בנקוביו (the perforations/organs of the extremities) – the testicles and the membrum virile.",
+                "בשר כראוי (when there is an appropriate amount of flesh) – in order that it will rise up in length and be healthy (see Tractate Kelim, Chapter 1, Mishnah 5), if it is connected to a living person.",
+                "ואין מטמאין באוהל – for defilement from a tent is not other either with a complete person, as it is written (Numbers 19:14): “When a person dies in a tent,” or with a limb that is similar to a person, as it states (Numbers 19:16): “or human bone,” just as a human being that has flesh and sews and bones and defiles in a tent, even a limb that has flesh and sinews and bones defiles in a tent."
+            ]
+        ],
+        [
+            [
+                "אלו מטמאין באוהל, המת וכזית מן המת -and if this is difficult, an olive’s bulk of a corpse defiles, from that which is defiled from contact with the dead, all the more so, this matter is resolved in the Gemara in [Tractate] Nazir [50a, it is needed only for [the case of] a premature/non-viable birth whose limbs were not connected with sinews as it lacks an olive’s bulk of flesh.",
+                "נצל (decayed matter – liquid and coagulated portions of a corpse) – the flesh of a corpse that swelled up like a kind of ill-smelling secretion.",
+                "מלוא תרוד (A tarvad/spoon-full of dust) – a spoon, and its measurement is two handfuls.",
+                "רקב – the body of a corpse when its moisture has departed and it becomes like a kind of dust. But a handful of a a mass of earth from a grave containing parts of a decaying human body doesn’t defile other than from a corpse that was buried naked in a coffin/bier of marble and covered with a covering of marble, until it is known with certainty that there is combination of decayed matter of cloth or wood or other dirt. But a corpse that was buried in its covering or in a wooden ark or in dust, has no decayed matter. And similarly, a corpse that was buried missing a limb has no decayed matter.",
+                "",
+                "אבר מן המת ואבר מן החי – as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,” a limb that the sword separated from the living is like the corpse.",
+                "ורובע עצמות – one quarter of a Kab (i.e., 24 egg-bulks) of bones.",
+                "מרוב המנין או מרוב הבנין – My Rabbis/Teachers explained, that they are small/minute from having in them the majority of the number [of bones] and/or the majority of the frame, for even though that they don’t have the majority of the number [of bones] nor the majority of the frame, they defile.",
+                "ורוב בנינו ורוב מנינו (the greater portion of a corpse as to the size of limbs and the greater number of joints/limbs)– the majority of the frame of the body, or the majority of the number of the bones even though it is not the majority of the frame of the body, they defile, and even though there isn’t a quarter [of a Kab] in them. And the majority of the frame, such as the legs and the thighs/haunches, and the ribs [and the spine]. And the greater number of joints/limbs, such as the tops of the fingers of the hands and the feet, and similar kinds of things to them, and provided that there will be one-hundred and twenty-five limbs, they defile."
+            ],
+            [
+                "רביעית דם (a quarter-LOG of blood) – that all of it left [the body] after death.",
+                "ורביעית דם תבוסה (a quarter LOG of blood that flows from a person at the time of his death or afterwards – which has the status of a corpse) – that part of a quarter [of a LOG] of blood while living and after death. And further ahead in Chapter 3 [Mishnah 5], it explains this.",
+                "תבוסה – it is the language of (Ezekiel 16:6): “[When I passed by you and saw you] wallowing in your blood, [I said to you: [Live in spite of your blood’].” And the quarter [of a LOG] of blood all of which exited [the body] after death, is from the Rabbis, as it is written (Numbers 19:13): “[Whoever touches] a corpse, the body of person who has died. ",
+                "But [the concept] of דם תבוסה/that part of a quarter [of a LOG] that flows from a person at the time of his death or afterwards. For the Rabbis hold that there is \"יש אם למסורת\" /the consonantal text of the Torah is authoritative [when looking at Leviticus 21:11): \"ועל כל נפשות מת לא יבא\"/He shall not go in where there is any dead body,” [the word] נפשת/dead, is written defectively (i.e., without the letter “Vav” In it).",
+                "רבי עקיבא אומר משני מתים – one-half of a quarter [of a LOG of blood] from this dead person and one-half of a quarter [of a LOG of blood] from another dead person, defiles in the tent, for he (i.e., Rabbi Akiba) holds, \"יש אם למקרא\"/the vocalized text of the Torah is authoritative, [as the Biblical verse from Leviticus 21:11) is pronounced: \"נפשות מת\"/any dead body, implying two souls and one measurement, for since it does not state [in Scripture] \"נפשות מתים\"/dead bodies. But the Halakha is not according to Rabbi Akiba.",
+                "ר' עקיבא אומר כל שהוא – just bones defile with the majority of the number of bones and the majority of the frame, even though one-quarter of a Kab which is the designated measurement for bones, so also, it is defiled if the blood of minor – all of which exited the body, even though it doesn’t have the quarter [of a LOG] which the designated measure for blood.",
+                "וחכמים אומרים רביעית – if you were to say that with the bones that it is known that all of them are in front of you, shall you say regarding the blood that I state that there remains a drop of any amount and that not all of it has come out? But the Halakha is according to the Sages.",
+                "כזית רמה –[a olive’s bulk of a worm] that was born in the flesh of the corpse.",
+                "מטמא כבשרו – that a room that comes out from the corpse even while living, is considered to be like the flesh of a corpse, because, a person while alive is called a worm, as it is written (Job 25:6): “How much less man, a worm, [the Son of man, a maggot].”",
+                "וחכמים מטהרים – And the Halakha is according to the Sages.",
+                "אפר שרופים – a person that was burned and became ash, and the ash of wood was not combined in it.",
+                "שעורו ברובע – [a quarter] of a Kab of ash, defiles.",
+                "וחכמים מטהרי – And the Halakha is according to the Sages.",
+                "עפר קברות – dirt that the blood and moistness of the corpse is mixed in. And a spoonful of dust and a bit more is impure, because it is impossible to fill a spoon and a bit more so that there would not be in it a spoonful (i.e., two handfuls) of the body of a corpse when its moisture has departed, that it stated above (i.e., in Mishnah 1 of this chapter) that this is impure, But here, it also speaks of a corpse that is buried naked in a marble coffin/bier which has other dirt mixed into it.",
+                "ר' שמעון מטהר – But the Halakha is not according to Rabbi Shimon.",
+                "אימנו חיבור לטומהא – for if it had overshadowed over part of it, it is not as if it overshadowed over all of it. And similarly, regarding the matter of contact/touching."
+            ],
+            [
+                "עצם שעורה – defiles through contact and through carrying, as it is written (Numbers 19:18): “[A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there,] or on him who touched/ועל הנגע [the bones or the person who was killed or died naturally or the grave,” but there it does not state, \"בעצם אדם\"/human bone (as we find in Numbers 19:16). [This comes] to teach about the bone the size of a barleycorn that defiles through contact even though it is not recognized that it of a human being. But in the tent, it is written (Numbers 19:14): “When a person dies in a tent,” and with regard to a bone for the matter of defilement through overshadowing in a tent, we require that it is recognized that it (i.e., the bone) is of a human being, for in another place (Numbers 19:16) it (i.e., the Torah) states, “or human bone”/או-בעצם אדם.",
+                "וארץ העמים – Everything that is outside of the Land [of Israel] is called ארץ העמים/the land of the nations [which is ritually impure]. And here we are speaking of a clod/lump of dust that comes from outside the Land which defiles through contact and through carrying but does not defile though overshadowing in a tent. But a person who enters the land of the nations, even if he did not touch nor carry anything, as for example, that he was riding upon a horse, is impure, but on the airspace of the land of the nations they (i.e., the Rabbis) also decreed.",
+                "בית הפרס (area in which uncertainty exists concerning the location of a grave or a corpse) – a field in which a grave was plowed and the bones of the corpse were broken and threshed in the dirt of that field. [And the word] פרס from the language of פרוסה/a broken piece (Isaiah 58:7): “It is to share your bread with the hungry.”",
+                "כמה חסרון בשדרה (how much is a sufficient lack in the backbone) -that it will not be defiled [through overshadowing] in the tent, but rather through contact and through carrying.",
+                "כמלא מקדח (as large as the hole made with the large carpenters’ borer/drill) – as wide as the incision that they make with an awl.",
+                "כדי שינטל מן החי וימות – and the Sages estimated the loss as equivalent to a Sela.",
+                "בקטן של רופאים – with a small awl that the doctors open up the wounds.",
+                "בגדול של לשכה (concerning the large one of the chamber) – that the Sages estimated as an incision like the size of a Pundiyon."
+            ],
+            [
+                "הגולל (the stone placed on top of a burial cave/top-stone) – a large and wide stone that they seal/stop up the mouth of the grave from above. [This is] from the language of (Genesis 29:3): “[When the flocks were gathered there,] the stone would be rolled [from the mouth of the well and the sheep watered.]”",
+                "דופק (the frame supporting the movable stone of a tomb -against which the turning body knocks) -two large stones, one from this side and the another from the other side, so that the stone placed on top of a burial cave rests upon them.",
+                "מטמאין במגע ובאהל – as it is written (Numbers 19:18): “or on him who touched the bones or the person who was killed or died naturally or the grave,” just as the corpse defiles through contact and through overshadowing in a tent, even the grave defiles through contact and through overshadowing in a tent.",
+                "ואינן מטמאין במשא that we expound (Numbers 19:16): “And in the open, anyone who touches a person,” to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb (i.e., גולל ודופק), and it is written: (Numbers 19:16): “anyone who touches,” because of contact he defiles, but he does not defile because of carrying",
+                "אם יש תחתיהן עפר קברות – which defiles through movement, because of the dirt that is moved with them when it defiles through carrying, because of the holding of the corpse. And the Halakha is according to Rabbi Yehoshua.",
+                "דופק דופקין (but the frame supporting the frame stones) – near the frame supporting the movable stone of a tomb, they sometimes place another stone to support it and the stone placed on top of the burial cave is not leaning upon it, and this called דופק דופקין/the buttress/frame stone of buttressing stones."
+            ],
+            [
+                "ואלו אם חסרו טהורים – for they lack the according to the measurement.",
+                "כזית מן המת – for such is the beginning of the creation of a human with an olive’s bulk.",
+                "ורביעית דם – since but at the beginning of the creation of a minor, he has less than a quarter [of a LOG] of blood.",
+                "ואבר מן החי שחסר עצמו (the limb of a living person that is missing his bone) – even a marrow-bone/thigh-bone that is missing from him any part of it does not defile because a limb from a living being, but if is missing from his flesh, it always defiles until he is lacking enough to produce new flesh [on a healing wound]. But a limb from a corpse, is an olive-bulk’s worth of flesh that separates from him, is impure, and a wone like that of a barley-corn that separates from him is also impure."
+            ],
+            [
+                "השדרה והגולגולת משני מתים – half of the vertebrae of the spine from this corpse and half of the vertebrae of the spine from another corpse, the skull.",
+                "ואבר מן החי משני אנשים – half of a limb that is torn off from this living person and half of a limb that is torn off rom another living person, and they appear as one limb.",
+                "וחכמים מטהרין -from defilement by overshadowing in a tent. But they defile through contact and carrying because of a bone the size of a barleycorn. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנדקדקו (that were crushed/powdered) – that were ground. It is the language of (Exodus 30:36): “Beat some of it into powder, [and put some before the Pact in the Tent of Meeting].”",
+                "ר' שמעון מטהא – from all defilement. And they do not defile neither through contact nor through carrying nor through overshadowing in a tent.",
+                "וחכמים מטמאין – with all of them [they defile], as there is a quarter [of a LOG].",
+                "אבר מן החי שנחלק לשנים טהור – and even if he went back and reconnected them, but the connections of a man are not a connection/attachment.",
+                "שניטל חצאים (if it was taken away by halves) – that it was taken from the living person by halves, but not taken from him a complete limb as one, for there was never a measurement for it. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "כל מטמאין באוהל – that are stated above at the beginning of chapter two [Mishnah 1].",
+                "שנחלקו – their measurements [were divided] in half.",
+                "",
+                "לתוך הבית – that is within one tent.",
+                "רבי דוסא בן הרכינס מטהר – for he holds that they do not combine to make up according to the measurement.",
+                "הנוגע בכשני חצאי זיתים מן הנבילה – at the opening of the tent, and separates them from the carrion, to state to you, that just as that Rabbi Dosa holds that they don’t combine for defilement through the overshadowing of the tent, here also he holds that they don’t combine for defilement of contact and for carrying, whether regarding a corpse or whether regarding a carrion.",
+                "הנוגע בחצי זית ומאהיל על חצי זית (he who touches half an olive’s bulk and overshadows over half an olive’s bulk) – that the person who overshadows over corpse, is impure as if he was with the corpse in the tent. And in the Gemara [Tractate Hullin, chapter 9] in the chapter העור והרוטב/The Hide and the Broth [of the Meat], folio 125b, it maintains that the overshadowing of the tent in the first clause [of the Mishnah] are pressed ritual impurity (I.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering; anything above the covering remains ritually pure if there is a handbreadth between the corpse and the roof or covering), for there isn’t between the defiling agent/defilement less than a handbreadth, and because of this the Sages declare it impure, for all of it is touching/contact. But the concluding clause [of the Mishnah] that stated: “But a person who is in contact with half an olive’s bulk and another thing overshadows him”/אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכ' -that the Rabbis agree that it is pure, we are speaking of when there is an opening of a handbreadth between the defilement and between the tent. And in this the Rabbis agree that they do not combine, for touching and the tent are two categories, and those things that are from two categories do not combine. But Rabbi Dosa holds that even with pressed ritual impurity/טומאה רצוצה they don’t combine, and not even for contact [with one half of an olive’s bulk] and the contact of the tent [with one half of an olive’s bulk]. But the Halakha is not according to Rabbi Dosa.",
+                "אמר ר' מאיר אף בזו ר' דוסא מטהר וחכמים מטמאין – Rabbi Meir disputes with the first Tanna/teacher [of the Mishnah] who stated that when there is an opening between the defilement and the tent of a handbreadth, the Sages admit that it is pure, and that they don’t combine, but he himself said, that even in this the Rabbis dispute with Rabbi Dosa who state that the contact/touching and the tent are one category, hence they combine to make up the measurement and they defile But the Halakha is not according to Rabbi Meir.",
+                "חוץ מן המגע עם המשא – as for example, that he touched half of the olive’s bulk and he moved a half an olive’s bulk.",
+                "והמשא עם האוהל- that he moved half an olive’s bulk and overshadowed with a tent over half an olive’s bulk.",
+                "משם אחד – as for example, touching and touching, carrying and carrying, tent and tent."
+            ],
+            [
+                "מלא תרווד רקב (ladleful of corpse mold) – that we stated above at the beginning of Chapter Two [Mishnah 1] that it defiles in a tent.",
+                "שנתפזר לתוך הבית – and it was combined with whatever an amount of dust.",
+                "ור' שמעון מטהר – he holds that its end is like its beginning, that just as at its outset if the corpse is buried in burial shrouds or in a wooden casket/bier, it has no mass of earth from a grave containing parts of a decayed human body/רקב, for we require that there will be nothing folded/rolled with him, even its end, after it had become became a mass of earth from a grave containing parts of a decayed human bod, if something else combined with hi it doesn’t defile. But the Halakah is not according to Rabbi Shimon.",
+                "אם מתכבסת הכסות ויוצא ממנה רביעית דם – and how do we measure it? He brings water in a measure and washes it, and he brings other water according to that measure and places in it a quarter [of a LOG] of blood. If their appearance is equivalent, this is defilement, but if not it is ritually pure."
+            ],
+            [
+                "נשפך באויר – within the house.",
+                "אם היה מקומו קטפרס (if the place where he was standing was sloping) – if the place where the blood was split was a declivity/slope.",
+                "והאהיל – and a person [overshadowed] over a part of it.",
+                "טהור – for a slope is not a connection.",
+                "היה אשבורן (a cavity for the reception of water) -a place where it is gathered, like within a hole/indentation.",
+                "או שקרש (or it congealed/became solid) – the blood and even the sloping place, it is a combination and it is impure, and even if it overshadowed over part of it.",
+                "נשפך על האסקופה (if it was poured on the threshold/lintel) – like a kind of balcony/portico that is in front of the opening of the house.",
+                "והיא קטפרס בין מפנים that tilts towards the inside.",
+                "בין מבחוץ – that tilts towards the outside.",
+                "והבית מאהיל – upon part of it. טהור – everything that is in the house from the defilement of the overshadowing of the tent, even though that ultimately the blood will descend inside, it is not a connection.",
+                "חוץ מן השינים והשער והצפורן – as it is written (Numbers 19:16): “or human bone, or a grave, shall be impure seven days],” just as the bone which was created with it, and its stump/that which is cut does not grow again, even all that are created with it, and its stump/that which is cut does not grow again. They excluded teeth which sere not created with, they excluded hair and fingernails that when they are cut, do grow again."
+            ],
+            [
+                "הבית טמא – all that is inside [the house] is impure, for it overshadows on the hair that is connected to the corpse.",
+                "עצם שיש עליו כזית בשר – the bone is considered a handle for the flesh.",
+                "תחובים בידי אדם – for the flesh is not connected to the bone from its essence, but rather a person inserted it thee in the manner that we insert the flesh on a spit."
+            ],
+            [
+                "איזהו דם תבוסה - it is referring to our Mishnah above in Chapter 2 [Mishnah 2], which teaches that a quarter [of a LOG] of blood that flows from a person at the time of his death of afterwards is ritually impure, and it explains here what is “mixed blood”/דם תבוסה/blood that flows at the time of death or after",
+                "שמינית בחייו ושמינית במותו – they combine to [form] a quarter [of a LOG of blood].",
+                "רביעית בחייו ובריבית במותו – that they combined and he took from the mixture a quarter [of a LOG] of blood, this is “mixed blood.” But not one-eighth [of a LOG] during his life and one-eighth [of a LOG] after his death.",
+                "",
+                "כמים – and they do not defile.",
+                "ואיזהו דם תבוסה – that is impure.",
+                "צלוב שדמו שותת (a crucified person whose blood flows gently/gushes forth) – and falls without any interruption, because the drop of death is mixed in it. But dripping, that if falls drop by drop, little by little is nullified and it is pure.",
+                "רבי יהודה אומר לא כי – meaning to say, the matter is not like this.",
+                "אלא השותת טהור – that I state that drop which the soul is dependent upon stood on the wood that it is suspended from, but there isn’t in this drop the last drop of death.",
+                "והמנטף טמא – we don’t say that little by little is nullified, for Rabbi Yehuda holds that blood does not nullify blood. But the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "כזית מן המת פתחו בטפח – the corpse that is in the house and it has many openings, all the vessels that are placed in the cavity of the openings underneath the lintel/cross-piece of the opening from the outside, even though the openings are locked, and there is an interruption between the tent of the corpse and the tent of the vessels, all of them are impure. For the Sages decreed that defilement on a place which is the exit path of defilement that ultimately is of a corpse to exit there, and when we don’t know which path he will remove it, all of them are impure. But if there is an olive’s bulk from a corpse in the house and he intended to remove it through the window that has an opening of a handbreadth, he protects all of the locked openings since he knows the place that ultimately the defilement will leave in that path, but if it is entire corpse and he intended to remove it through the window that has four [handbreadths], he protects all of the locked openings for with the measure of four handbreadths, the Sages estimated that it is appropriate for the removal of the corpse.",
+                "אבל להוציא את הטומאה בפותח טפח – even a complete corpse, its defilement departs through the window all the time that it is open, and defiles the vessels that are in the house that are at its side if there is a window that is open a handbreadth.",
+                "גדול מכזית כמת – specifically like a pressed-in olive’s bulk, its opening is with a handbreadth. But more than an olive’s bulk, its law as is it was a complete corpse, and it doesn’t protect over the locked openings until there would be four [handbreadths].",
+                "רבי יוסי אומר השדרה והגולגולת - that in his Bet Din/court, it is like a complete corpse, and if he intended to remove them through a window, it does not protect the locked openings until there would be four [handbreadths]. And such is the Halakha."
+            ],
+            [
+                "טפח על טפח על רום טפח – a board/plank which is a handbreadth wide by a handbreadth [long] and above from the ground a handbreadth, and overshadows over an olive’s bulk of a corpse or on vessels, brings the defilement on to the vessels.",
+                "מרובע – that if its width was less than that of a handbreadth, even though its length was two handbreadths, we don’t say – place what remains from its length upon its width and make it quadrilateral. For this, it (i.e., the Mishnah) teaches \"מרובע\"/cubic, that there must be in its width a handbreadth and in its length a handbreadth.",
+                "כיצד – meaning to say, how does it interpose before the defilement/uncleanness?",
+                "ביב שהוא קמור (a drain/pipe/gutter which is arched) – digging in the ground and its foundation, that is arched and there the waste-water (i.e., that which is poured in the gutter) that is in the house descends and from there exits to the public domain.",
+                "יש בו פוחת טפח – that is a handbreadth by a handbreadth at the depth of a handbreadth in the drain/gutter itself.",
+                "וביציאתו – in the opening of the drain/gutter that from it the waters go out to the public domain.",
+                "טומאה בתוכו – if there is an olive’s bulk from the corpse within the drain, for the olive’s bulk from the corpse its opening is with a handbreadth.",
+                "הבית טהור – that the defilement/uncleanness leaves through the opening of the drain that goes out to the public domain. And this is what is taught [in the Mishnah]: \"חוצץ בפני הטומאה\"/interposes before the uncleanness.",
+                "טומאה בתוך הבית הביב טהור – for there is no path for the uncleanness to bring it in through the opening of the drain, for the path of the uncleanness is to remove it through the opening of the house but not to bring it into the drain.",
+                "ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא – for the uncleanness/defilement goes up from the drain to the house since it lacks a path to leave through the opening of the drain that goes out to the public domain, for all that is less than a handbreadth the defilement/uncleanness does not leave.",
+                "אין פו פותח טפח ואין ביציאתו פוחת טפח – it is is taken for naught for there isn’t in its outlet an opening of a handbreadth, for since it lacks an opening of a handbreadth, on its outlet we are not concerned,, for it is as if there is like there is no cavity at all and the drain is considered like the ground of the house, and the Sages stated: All that is in the tent will be defiled, including the bottom/ground of the house which is like it until the depth/interior of the earth.",
+                "אחד חור שחררוהו מים – this that is open a handbreadth that brings the defilement/uncleanness, there is no difference if this hole was made through the water or that reptiles/insect perforated it.",
+                "או שאכלתו מלחת (or a cave formed through saline corrosion) – the language of )Jeremiah 17:6): “In a barren land without inhabitant.” It is like white dust similar to salt and it consumes and falls and makes a hole on its own.",
+                "מרבך של אבנים (an irregular pile of large stones) – large stones that are arranged and set up one on the other. But sometimes it is arranged on two [stones] and the lower ones are separated from each other and there is a tent [overshadowing] a handbreadth.",
+                "סואר של קורות (a pile/frame of beams) – beams that are set up on top of the other that stand ready for building, but sometimes there is between them a tent overshadowing a handbreadth.",
+                "כל שאינו עשוי בידי אדם אינו אוהל – which we derive through an analogy/Gezerah Shavah from [the comparison of the usage of the word] אוהל (Numbers 19;14: \"זאת התורה אדם כי ימות באוהל\"/This is the ritual: When a person dies in a tent”) and אוהל (Exodus 40:19; \"ויפרש את האוהל על-המשכן\"/He spread the tent over the Tabernacle”), just as there (in the Tabernacle) it was done at the hands of a person, so also here (regarding the defilement of the corpse) at the hands of man.",
+                "בשקיפים (clefts) – It is the Aramaic translation of (Isaiah 57:5): “Among/under the clefts of the rocks,” the clefts of the rocks",
+                "ובסלעים – in the clefts of the stones/rocks, and the שקיפי and נקיקי הסלעים are one and the same, but one was made through the rain and the other was made on its own. But even though they were not made at the hands of man Rabbi Yehuda agrees/accepts them, for he does not derive the Gezerah Shavah/analogy of “tent”/”tent” from the Tabernacle (see above) but rather for an opening to be handbreadth alone, but more than a handbreadth, such as a fistful, we stated in [Tractate] Sukkah [at the beginning of] the chapter \"הישן\"/He who sleeps (Chapter 2 – folio 20b at the bottom and folio 22a at the top). For Rabbi Yehuda agrees that even if it was made of its own, it brings the uncleanness. And similarly with clefts and rocks. But the Halakha is not according to Rabbi Yehuda."
+            ]
+        ],
+        [
+            [
+                "מגדל העומד באויר (a tower/cupboard standing isolated) – a wooden turret that has walls but the walls themselves have a cavity in their thickness, such as perforated holes that are open to the inside and the outside but they lack an opening of a handbreadth, and it is customary to hide there needles and hooks/curved pins and small vessels.",
+                "שהוא עומד באויר—underneath the airspace of the sky, such as that it stands in the courtyard.",
+                "טומאה בתוכו – in the cavity of the turret itself.",
+                "כלים שבעוביו – in the thickness of the cavity of the walls.",
+                "מחצה למחצה – from its half of the thickness of the cupboard/turret and towards the inside is like the inside, from its half [of the thickness] towards the outside is like the outside. Whether the defilement is in the turret/cupboard and the vessels are in its thickness, or whether the defilement is in its thickness and the vessels are in the turret/cupboard. But the Halakha is not according to Rabbi Yossi.",
+                "טומאה בתוכו – within the turret/cupboard.",
+                "הבית טמא – even though that its doors are sealed. As it (i.e., the Mishnah) explains the reason that the manner of the defilement/uncleanness is to depart from there to the house.",
+                "טומאה בבית מה שבתוך המגדל – this is with its doors sealed. For if they are opened, it is no worse than a window that is between the two houses. For the reason that what is within the turret/cupboard is ritually pure, is that there is no path for the defilement that is in the house to enter into the turret/cupboard.",
+                "אם יש שם פותח טפח – between the rims of the turret/cupboard and the ground or between the wall of the turret/cupboard to the wall or between the roof the turret to the ceiling of the house.",
+                "טמאים – on account of the defilement that is in the house. But if there isn’t there [an opening] of a handbreadth, the turret/cupboard is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And the defilement of the house does not enter there.",
+                "טומאה שם הבית טמא – if there was defilement between the rims of the turret/cupboard to the ground of the house. Or [there was defilement] between the roof of the turret to the roof of the house or between the walls of the turret to the walls of the house, even though there isn’t between them an opening of a handbreadth. הבית טמא – for the turret/cupboard does not protect regarding the defilement that is below it within the house so that it doesn’t defile all that is in the house."
+            ],
+            [
+                "תיבת המגדל -it is customary to make small chests within the wooden turret/cupboard, in order to hide in them vessels and food and liquids.",
+                "בה פותח טפח – there is in its cavity an opening of a handbreadth, but there is no defilement hidden.",
+                "ואין ביציאתה – in the hole of its opening, there isn’t a handbreadth.",
+                "טומאה בתוכה הבית טמא – and even though that its opening is small. As it explains the reason, because it is the manner of the defilement to go out, by force, its end is to exit through the path of this opening, therefore, it defiles immediately in the path of its exiting.",
+                "שבתוכה טהור מה– since there isn’t in its removal an opening of a handbreadth, it doesn’t bring in the defilement.",
+                "ואין דרך טומאה ליכנס – that its conclusion is not to bring into it a corpse.",
+                "ור' יוסי מטר – for perhaps its end is not exit through the path of this opening which has the measurement of defilement/uncleanness, for it is able to be remove it by halves or to burn it in its place. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "היה – the turret/cupboard was standing within the house, but the opening of the drawer was towards the outside.",
+                "טומאה בתוכה בבית טהור – for what is there is a reason to defile it? For there is no defilement that has an opening of a handbreadth and it is not hidden within. And because the departure of defilement also does not defile, because its departure/exuding is not inside within the house.",
+                "טומאה בבית מה שבתוכו טהור- for it is not the manner of defilement to enter/seep in there.",
+                "מוכני (wheel-work, machine for lifting weights) – a wheel that is made for the turret/cupboard to bring it from place to place.",
+                "משוכה לאחוריו (if its base protruded -backwards)- distanced from the back of the turret/cupboard to the side of the house. For the turret stands on the opening and the wheel-work/base protrudes backwards towards of the house inside, but the defilement there within the wheel-work is opposite the beams of the house. Even though the house overshadows upon it.",
+                "הבית טהור – for the wheel-work/base is considered like a turret/cupboard, for the turret stands at the entrance and opens outward. And the three fingers that it (i.e., the Mishnah) took, if it was protruding more than three fingerbreadths, it would not be like a turret/cupboard, for it is not the manner to distance the wheel-work/base from the turret so much.",
+                "בזמן שיש שם פותח טפח – for the cavity of the wheel-work/base that the defilement is contained in is open a handbreadth, in order that there not be pressed ritual impurity that it breaks through and rises.",
+                "ואינה יוצאת – for the wheel-work/base is not detached completely from the turret/cupboard.",
+                "והמגדל בא במדה (and the cupboard comes in requisite size) – that it holds forty Se’ah in moist with are two Kors in dry. And when it is in requisite size it is not susceptible to receive defilement and it interposes before the defilement. But less than this measure, it is like the rest of the vessels that are susceptible to receive defilement and it does not interpose before the defilement. And every turret/cupboard that is taught in this chapter [of Mishnah], is a cupboard that comes in requisite size."
+            ]
+        ],
+        [
+            [
+                "תנור שהוא עומד בתוך הבית – the incision that is made in the oven that the smoke leaves from it is placed outside of the house.",
+                "והאהילו עליו נושאי המת – when they would carry the corpse to bury it, the corpse overshadowed over the “eye” (i.e., fire-place] [which is outside the house.",
+                "בית שמאי אומרים הכל טמא – for they (i.e., the House of Shammai) hold that the defilement enters into the oven through its “eye (i.e., fire place) and departs through its mouth into the house.",
+                "התנור טמא והבית טהור – the oven which overshadowed the corpse on part of it is impure, but the house is ritually pure, for the defilement does not go out through its mouth [according to the School of Hillel].",
+                "ר' עקיבא אומר אף התנור טהור – for since it (i.e., the corpse) did not overshadow over the oven but only on the “eye” (i.e., fire-place) that comes out from it, the oven is not impure. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "ארובה (the opening/aperture in the roof looking to the ground floor) – like a kind of window that is on the roof of the house which is the bottom of the upper chamber.",
+                "בכונס משקה – when they place the vessel on the liquids that enter, the liquids enter into it through that incision.",
+                "הכל טמא – if there is defilement in the house, the pot and everything that is on the upper chamber is ritually impure. For the pot does not protect, and the defilement ascends through the aperture which has an opening of a handbreadth.",
+                "ובית הלל אומרים הקדירה טמאה – it is a mere stringency that the School of Hillel is strict to invalidate to make the pot impure, for Rabbi Akiba holds that the pot protects over the defilement, as for example that the back of the pot faces downward near the defilement, for an earthenware vessel is not susceptible to receive ritual defilement rom its back. But the Halakha is according to the School of Hillel."
+            ],
+            [
+                "מצלת על הכל – [if affords protection] on everything that is in the upper chamber, for it interposes in front of the defilement.",
+                "אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס – he (i.e., the School of Shammai) is speaking about the pot of those who are illiterate. And the reason of the School of Shammai is that the vessels of the illiterate/עם הארץ are impure in regard to a person who a חבר/member of the order for the observance of Levitical laws in daily intercourse, and every impure vessel does not interpose in front of the defilement. And because the illiterate holds his vessels as pure, we state to him that he protects over food and drink and earthenware vessels that are in the upper chamber, that for himself alone that we declare them pure, for those who are members of the order for the observance of Levitical laws in daily intercourse are separate/keep aloof from them and from their contact, for without this, all of their food would be impure. But the other vessels that have purification in a ritual bath/Mikveh, if they will purify them, he (the person who is illiterate) can lend them to a חבר and he would use them with immersion [in a Mikveh] alone, without sprinkling [of ashes] on the third and seventh days."
+            ],
+            [
+                "לגין (a vessel smaller than a pitcher but larger than a cup/flask) – of wood or of metal that is placed in this upper chamber that the pot is placed on the mouth of its aperture in the roof looking to the ground floor.",
+                "הלגין טמא טומאת שבעה – that the pot does not protect over a wooden vessel or a metal vessel as we have stated.",
+                "והמשקים טהורים – that the pot protects over foods and liquids.",
+                "ואם פינה (if she emptied it) – these liquids to another vessel that is the same upper chamber, the other vessel defiles them, for all of the vessels that are in the upper chamber are impure except for earthenware vessels. But the first vessel that the liquids were in are not defiled even though it (i.e., the vessel) is impure with ritual impurity for seven days. For if you said so, if so, the pot that is in the aperture in the roof looking to the ground does not protect over liquids at all, and we state that it protects over food and liquids.",
+                "האשה והערבה טמאים (the woman and the trough are impure) – for the earthenware pot protects them.",
+                "והבצק טהור – for the pot protects over the foods. And especially all the while that she did not separate from it, but if she lifted up [her] two hands from it and returned and kneaded it, this defiles the dough."
+            ],
+            [
+                "כלי גללים – of excrement of cattle.",
+                "כלי אבנים וכלי אדמה – al of these are vessels, even in the hand of illiterate people they are pure, and if they are placed upon the aperture in the roof looking to the ground fall, it protects over everything even on the vessels which require only rinsing to be restored to Levitical cleanness.",
+                "היה כלי טהור לקודש ולחטאת – for the Rabbis appointed them to the illiterate people on the Holy Things, in order that each person would not go and build an altar for himself, therefore, the vessel that is pure for Holy Things protects on everything, even according to the School of Shammai, and similarly, they are deemed faithful on the sin-offering of the ashes of the Red Heifer, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept [for water of lustration] for the Israelite community,” everyone is believed on its preservation.",
+                "מפני שהכלים טהורים – as for example, vessels of excrement and vessels of stones and vessels of earth which are pure from being susceptible to receive impurity. And similarly, earthenware vessels are pure when they are for Holy Things and for purification [water]. Even though they belong to an illiterate person, he is believed, for an illiterate person is believed for Holy Things and for purification [water] as we have stated.",
+                "כל אלו מצילין עם דפנות אוהלים – that is to say, they interpose in the face of defilement when they are placed in a place where there are walls of tents, and this aperture in the roof looking to the ground floor that is between the house and the upper chamber is considered like the walls of tents. But in a place where there are no walls, it does not protect, as will be explained further on (see the next Mishnah)."
+            ],
+            [
+                "הבור והדות שבבית (a cistern and a subterranean masoned cellar that are in the house) – and the corpse is in the house and vessels are in the cistern and cellar, and there is someone who seizes the partitions that are around them. Both a בור/cistern and a דות/cellar are in the ground, but the cistern [is made] through digging and the cellar [is made] through building/masonry.",
+                "וכפישה (an inverted vessel divided into two compartments by the bottom between – put on it as a tight lid) – a large basket that they press/squeeze the olives to produce shrinking and maturing of fruits by underground storage/לכומרן and it holds forty Se’ah or more, and is not susceptible to receive ritual impurity and is placed on the cistern or on the cellar.",
+                "טהור – everything that is in them is [pure] since there are partitions there.",
+                "באר חלקה – that the mouth of the well is level to the ground of the house and there is no partition around it, for here there are no walls.",
+                "או כוורת פחותה (a broken beehive) – as for example large beehive that holds forty Se’ah, that is not susceptible to receive ritual impurity. But it is broken, and is not stuffed up with straw.",
+                "וכפישה נתונה עליו – on the mouth of the cistern or on the mouth of the beehive.",
+                "טמא – for it does not protect other than with the walls of tents, but a cistern lacks walls, and the walls of a beehive are not the walls of tents.",
+                "היה נסר חלק (if it was a smooth board) – that tis is not a vessel.",
+                "או סרידה שאין לה גפיים (or stuffed matting used for stoppers of stoves which lacks handles) -which have no partitions and it is not considered a vessel.",
+                "טהור – if they are placed on a smooth well or on a broken beehive, they protect and are ritually pure. For specifically, the inverted vessel divided into two compartments by the bottom between is a vessel but does not protect other than with the walls of tents, but a board and stuffed matting which lack handles, that are not vessels, protect without the walls of tents. A stuffed matting used for stoppers of stoves, is like a small wooden trough that the baker uses. גפניים/handles are anchors and handles.",
+                "חצי טפח מכאן וחצי טפח מכאן – for a vessel does not protect in a smooth well, that is in a vessel which lack walls one handbreadth [high], but if the vessel has walls that are a handbreadth, it protects over the cistern even though its walls do not protrude at all, and now it is stated that half of handbreadth of a vessel and half of a handbreadth of the walls of a cistern do not combine. And the כפישה/(basket) inverted vessel divided into two parts by the bottom between where they squeeze the fruits that we mentioned above, that if it is placed on a smooth well, it does not protect, we are speaking that it doesn’t have walls [at the height of] a handbreadth."
+            ],
+            [
+                "כשם שמצילים מבפנים – with the walls of tents, so they protect from the outside with walls of tents as I explain further on [in this Mishnah].",
+                "על יתדות מבחוץ – near the wall that will not be continuous from the wall [for a handbreadth] and then it is considered a tent to interrupt between the defilement that is underneath it to the vessels that are over it. And specifically with regard to the wall of the house that this wall was made into a tent, the basket/inverted vessel is considered a tent to interrupt, but the wall of a courtyard and/or a garden is not made into a tent, the basket is not considered a tent to interrupt [the flow of defilement].",
+                "וקדירה תלויה בה – it is proven in the Tosefta {Tractate Ohalot, Chapter 6, Halakha 5 and 6) that if the rims of the pot are pulled from the rims of the beam and outward with an opening of a handbreadth, no one disagrees that it does not protect, and vessels that are in the pot are ritually impure, but the lip of the pot is attached to the beam, no one disagrees that it protects and is ritually pure. Where they disagree is where it is drawn from the beam and there isn’t an opening of a handbreadth. Rabbi Akiba says that it protects and they are pure, whereas the Sages state that it doesn’t protect and they are impure. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אדם וכלים עשויין אהלים לטמא – a tent that is supported by means of a person or through vessels is considered a tent to defile vessels that are underneath it, even if does not correspond to the defilement, as if they are placed in the tent of the corpse.",
+                "אבל לא לטמא – for they are not considered a tent outside in the presence of the defilement.",
+                "נדבך (a course of stones) – a large and wide stone. It is the language of (Ezra 6:4): נדבכין די-אבן גלל/”With a course of timber for each three courses of hewn stones.”",
+                "כלים שעל גביו טמאין – that it doesn’t interpose and it is like the one who doesn’t hold this opinion, for a tent is not made to make pure.",
+                "כלים שתחתיו טמאים – for tents are made to defile.",
+                "ורבי אליעזר מטהר – in both, for he holds that a tent is made to purify and it interposes in the face of defilement. But the Halakha is not according to Rabbi Eliezer.",
+                "נתון על ארבעה כלים – if the course of stones/נדבך was placed upon the four vessels even a vessel of dung that are not susceptible to receive ritual impurity.",
+                "נתון על ארבעה אבנים – which are not vessels, it is considered as a tent to the outside in the face of the defilement.",
+                "דבר שיש בו רוח חיים – except for a human."
+            ],
+            [
+                "אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.",
+                "הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.",
+                "אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.",
+                "ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.",
+                "שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.",
+                "אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.",
+                "טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.",
+                "ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.",
+                "בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.",
+                "וטח בטיח – whether from the inside or whether from the outside.",
+                "אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement."
+            ],
+            [
+                "כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.",
+                "וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.",
+                "מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.",
+                "הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement, ",
+                "he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.",
+                "מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.",
+                "מחצה למחצה – and the defilement is in the middle.",
+                "רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.",
+                "וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.",
+                "כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda)."
+            ],
+            [
+                "כותל שבין שני בתים- and the wall that forms partition/separates between two houses.",
+                "טומאה באחד מהן – one of the houses.",
+                "מעזיבה (a concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story) - a ceiling that separates between the house and the upper chamber.",
+                "רבי יהודה אומר וכו' – But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "טומאה בין הקורות – between the beams of the ceiling that there are boards on them and the concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story/מעזיבה of their back. And our Mishnah is according to Rabbi Yehuda who stated: All of the concrete of stone chippings/clay are with the upper chamber (see previous Mishnah). And now it states that if there was defilement in the beams that are underneath of the concrete of stone chippings/clay, and a partition that is thin like the peel of garlic, it interposes between the defilement to the house so that the defilement is not seen in the house. אם יש במקום הטומאה פותח טפח – that is the that there is a cavity of one-handbreadth in the place of the defilement.",
+                "הכל טמא – the house and the upper chamber.",
+                "רואים את הטומאה כאילו היא אוטם (we regard the Levitical uncleanness – between the rafters – as if it was locked up/an obstruction) – and the defilement does not descend to the house but rather bursts through and ascends/rises.",
+                "היתה נראית לתוך החבית – that there isn’t under it like the peel of garlic.",
+                "בין כך ובין כך – whether there is an opening of a handbreadth wide or whether there isn’t an opening of a handbreadth wide."
+            ],
+            [
+                "בית המשמש את הכותל – the caves that are under the street when they dig a sepulchral chamber for a corpse from this side and a sepulchral chamber for a corpse from the other side, it is found that the wall is made of its own, and because of this, we call it a house which serves the wall that through the digging, the wall was made, but building that is upon the ground, the wall causes the house that it will be a house, and because of this, we call it [see above, Mishnah 3], “a wall that serves the house”",
+                "טומאה בבתים – in the sepulchral chambers and in the cavities/caves.",
+                "ועליהן כקליפת השום טהורין – because they form a partition to the defilement and their law is not like the law of a wall that is between two houses (see Mishnah 4).",
+                "טומאה בוקעת ועולה בוקעת ויורדת – and all that is juxtaposed to the defilement above and/or below is impure according to the law of all covered defilement, but from the sides it is pure, and the same law applies to the pillar that is in the house."
+            ],
+            [
+                "פרח - a thing that protrudes and is wide that comes out at the top of a column/pillar or in its middle.",
+                "כלים שתחת הפרח טהורים – here we are speaking of a column that stands in the public domain or in a garden and the defilement is underneath it, and the “capital” protrudes from the column outward a handbreadth and overshadows over the vessels that are under it.",
+                "טהורים – for the defilement bursts forth and ascends, but all that is on the sides is pure.",
+                "רבי יוחנן בן נורי מטמא – for the “capital” is like the column/pillar, and when the defilement bursts forth, it returns on all the vessels that the “capital” overshadows upon them. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "הטומאה והכלים שתחת הפרח – as for example, that the “capital” overshadows on the defilement and on the vessels.",
+                "פותח טפח – that the “capital” protrudes outside pf the column a handbreadth.",
+                "פרדסקים (closet, chests in the wall) – empty pillars that are placed I the wall of the house and in them are many windows/apertures and they have doors, and the defilement is under those pillars.",
+                "נפתח אחד מהן הבית טמא – that the defilement bursts through within and goes out to the house, And even the defilement from the half of the wall and outward is not judged to be like the house. Nevertheless, the house is impure.",
+                "ורואין את הפרדסקין כאילו הן אוטם – that is to say, if the door is locked and it is not opened, we view it as if there is no cavity there at all, but if the defilement is underneath them, the wall is judged half by half, like all of these that are taught about in the Mishnah above (i.e., in the previous Mishnayot of this chapter), from its middle and inwards, the house is impure; from its middle and outward, the house is pure."
+            ]
+        ],
+        [
+            [
+                "הטומאה. שעל גבה -that are on top of the wall.",
+                "טמאות – for the wall serves them, and the heads of he beams of the upper room are inserted/stuck in the wall and he wall is high and it is a partition for all of the upper rooms for this one is higher than that one. And especially when the place of defilement is a handbreadth by a handbreadth, for all of the wall is considered like a sealed grave and it brings the defilement to all of the upper rooms. But the wall is not judged half by half because it doesn’t have even a chip/split to the side of the upper room.",
+                "עליה אחת בנויה על גבי שני בתים – [that this wall forms a partition between the two houses] and he upper room is built on top of both of them (i.e., the houses).",
+                "היא טמאה – the first upper room, that this wall reaches until the concrete of stone chippings covering the ceiling of the lower story and serving as a flooring for the upper story but the defilement bursts forth and ascends in it.",
+                "וכל העליות שעל גבה טהורות – for the concrete of stone chippings covering the ceiling of the lower story and serving as flooring for the upper story/מעזיבה that is upon it interposes.",
+                "כותל השונית – a wall that is built in the place that sea reaches at the time that it continually stirs up.",
+                "טומאה בוקעת ועולה – if there is defilement underneath it, this wall does not defile all of its surroundings, because there is no cavity of a handbreadth.",
+                "נפש אטומה (a solid tomb-structure – to which there is no access) -a marker that they build on the grave to indicate the neighborhood of an unclean place, and that which is filled up is built upon the defilement itself but the corpse is not buried in bier in order that there will have a cavity of a handbreadth.",
+                "כקבר סתום – that defiles all of its surroundings through contact.",
+                "סמך לה סוכות – it refers to the solid tomb-structure/נפש אטומה referred to above, that we state that a person who comes in contact with it from the sides is ritually pure, but if he made for this marking put up to indicate the neighborhood of an unclean place Sukkot similar to a lintel, this Sukkah is impure, because it is similar to the tent of a corpse.",
+                "ור' יהודה מטהר – since it is from the sides. Bu the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "כל שפועי אהלים כאהלים – that if there was defilement underneath the slope even though it is not under the roof of the tent, it is impure, as if it was placed under the roof.",
+                "וכלה עד כאצבע (and finished off at one fingerbreadth) – from above to the side of the roof. That we aren’t concerned regarding a tent of defilement but rather that its inside will have the airspace like the measure of one cubic handbreadth squared.",
+                "טומאה באוהל – the width of the roof that is not sloped is called a tent.",
+                "הנוגע בו מתוכו וכו' – that the inner side of the tent and its outer side are considered like two vessels. But the side that is directed towards/opposite the defilement is like a vessel that comes in contact with the corpse itself, and the second side is like vessels that come in contact with vessels. Therefore, defilement that is within, a person who comes in contact/touches from the inside, has ritual impurity for seven days, for he is a person that touched vessels that came in contact with a corpse as it is taught in the Mishnah in the first chapter (see Tractate Ohalot, Chapter 1, Mishnah 3) that he has ritual impurity for seven days.",
+                "אל הנוגע מאחוריו טמא טומאת ערב – as is taught in the Mishnah regarding vessels [that come in contact] with impure vessels are defiled with ritual impurity for seven days. The third, whether a person or vessels is unclean with defilement that passes in the evening (see Tractate Ohalot, Chapter 1, Mishnah 2). But regarding the defilement from the outside, it is the opposite, for the outer side is like vessels that come in contact with a corpse, and the inner side is like vessels that come in contact with [impure] vessels. And the reason that the is that the inner side and the outer side are considered like two vessels, for the defilement that is within it, because it protects from being the defilement bursting forth and ascending, it lacks the power/strength to defile the person who touches it outside a ritual impurity of seven days, for when the defilement that is outside, since it protects from becoming the defilement that breaks forth and descends, it lacks the strength/power for the inside to defile a person who comes in contact with it for a defilement of seven days. But anyway, the tent itself, whether inside or whether outside is impure a ritual impurity of seven days, for it is like vessels [coming in contact] with [unclean] vessels, and all of our Mishnah is speaking about after the corpse has departed from the tent.",
+                "כחצי זית מתוכו וכחצי זית מאחוריו – Whichever way you turn, the tent is impure a defilement of seven days, for the half of an olive’s bulk that is inside combines with a half of an olive’s bulk from the outside. But a person who comes in contact/touches whether from the inside or from the outside, he has naught other than ritual impurity until nightfall, for since there isn’t an olive’s bulk in one place, it is impossible for each side to be considered other than vessels [coming into contact] with unclean vessels, therefore, the person who comes in contact is impure until nightfall.",
+                "מקצתו מרודד על הארץ ((part of the tent canvas is flat on the ground) – after they explained the tent, they explained the overlapping excess of the curtains of the tent [that are spread] on the ground.",
+                "מרודד – it is the Aramaic translation of (Exodus 39:3): “They hammered out sheets of gold” – beaten, hammered metal.",
+                "טומאה תחתיו – the defilement that is under that beaten, hammered metal.",
+                "או על גביו – on top of the beaten, hammered metal.",
+                "בוקעת ועולה בוקעת ויורדת – and the tent is defiled. But a person who enters inside of it is ritually pure if he didn’t come in contact with it.",
+                "מקצתו – of the tent.",
+                "מרודד על ארובה שבית בית לעליה – and the defilement is in the house.",
+                "רבי יוסי אומר מציל – upon the upper chamber/room.",
+                "כנטיית אוהל -that the aperture in the roof looking to the ground floor is in the airspace of the tent, then it protects over the entire upper chamber that is outside of the tent."
+            ],
+            [
+                "כולן טמאים – all of the vessels that are lying underneath the lintel of the opening in the empty space of the openings from the outside, all are ritually impure, even though that the openings are locked, for the Sages decreed defilement/impurity on the place which is the path for the removal of the defilement, for ultimately the corpse will leave through that path.",
+                "חשב להוציאו באחד מהן – even though it was not opened.",
+                "או בחלון שיש בו ארבעה – that through this the Sages estimated that it is appropriate for the removal of the corpse.",
+                "הציל על כל הפתחים – that are locked.",
+                "יחשוב עד שלא ימות המת – that from when the designation of defilement descended to the openings through the death of the corpse, it further does not ascend from them through intention but rather through action, such as when it is opened.",
+                "ובית הלל אומרים אף משמת – for intention releases the designation of defilement from the openings from here and onwards. But vessels that were in the openings prior to the intention, the School of Hillel agrees that they are impure.",
+                "היה – one of the openings was blocked up with stones.",
+                "סתום – with stones.",
+                "כשיפתח ד' טפחים – the rest of the openings were protected.",
+                "כשיתחיל – to open them, the remainder of the openings were protected.",
+                "בפותח תחלה – as for example a wall that lacks an opening and one comes to make a new opening, the other openings are not protected until he opens it four [handbreadths] by four [handbreadths]."
+            ],
+            [
+                "והוציאוה מבית לבית – and in the second house she gave birth to a dead offspring, but it is doubtful to us if [the offspring came out dead from first house].",
+                "בשמן שהיא ניטלת בגפים (at the time that she is carried by her arms- put around the neck of her supporters) – that her colleagues/friends take it with her arms for she is not able to walk, we are concerned that the offspring came out dead from the first house.",
+                "הקבר – the womb of the woman that was opened when the offspring leaves it.",
+                "אין לנפלים פתיחת הקבר וכו' – this is the conclusion of the matter of Rabbi Yehuda. And this is what he said: that which we said that when the womb opened, there is no time to walk we didn’t say this other than regarding a non-viable birth until the fetus is (on leaving the vagina) forms a round head like a coil, meaning to say that he has a large round head like this spindle that the women sew on it a thread of warp/longitudinal direction, but if the non-viable birth/fetus did not have a round head like a coil but rather smaller than this, even though the womb was opened and the head of the fetus exited outside, she has time to walk and we are concerned lest his head came out from the first house. And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "יצא האשון מת – the first fetus came out dead and the second fetus came out alive.",
+                "טהור – the second living [fetus] is [pure] from defilement through contact with a corpse. If they removed the dead [fetus] from the house prior to the second birth, that while it was still in the womb of its mother, it is not defiled, even though the womb was opened, for a pure object that has been swallowed does not defile.",
+                "הראשון חי והשני מת טמא – and even though they removed the living [first child] from the house prior to the birth of the dead [second child], for since the live child came out, the womb was opened and became defiled immediately, for the defilement leaves at the en",
+                "בשפיר אחד טמא – meaning to say, if both of them came out similar to one membrane (i.e., sack of a fetus), that they came out at the same time, it is impure. שפיר/sack of a fetus is the placenta that the fetus is placed on.",
+                "בשני שפירין- meaning to say, similar to two membranes one after the other, even if the first is alive and the second is dead. טהור – for Rabbi Meir holds that even though the womb was opened, it doesn’t defile until it (i.e., the fetus) exists to the airspace of the world. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "יצא רובו – of the offspring/child. But once most of his head departs [the womb) which when his forehead exits (see Tracate Niddah 3b), we don’t touch him.",
+                "שאין דוחים נפש -the offspring/child.",
+                "מפני נפש – the woman (i.e., the mother)."
+            ]
+        ],
+        [
+            [
+                "יש מביאין את הטומאה – that if they overshadowed over the defilement and humans and/or vessels bring the defilement on a person and on the vessels, and even though they didn’t come in contact/touch the defilement.",
+                "וחוצצים – if the defilement is below them, they protect persons and vessels that are upon them. Because they do not interpose in the face of the defilement. And similarly if the defilement is upon them from the outside, it protects vessels that are underneath them.",
+                "שידה (chest) a large wooden box like a kind of ark.",
+                "תיבה – small similar to tables.",
+                "מגדל (turret/cupboard) – of wood made for storage.",
+                "כוורת הקש – large baskets made from straw or from willow or branches of palm trees.",
+                "כוורת הקנים – like baskets that are made from reeds.",
+                "ובור ספינה אלכסנדרית (tank of sweet water in a ship of Alexandrian merchantmen) – the large ships that they go to see on the large ocean (i.e., Mediterranean Sea), they make within it a large wooden vessel like a cistern that the place in it sweet water that is appropriate for drinking.",
+                "והן מחזיקין ארבעים סאה כלה – for since they are large in this measure, they furthermore are not susceptible to receive defilement, and they interpose in the face of defilement.",
+                "סקורטיא (a leather bed-sheet) – a hide that the tanners wear at the time of their work.",
+                "קטבליא (hide used as a spread) - a hid that they spread over the bed and lie upon it, and we call it NETA in Arabic.",
+                "שהן עשויין אהלים – hanging over similar to a tent. And the leather-bed sheet/סקורטיא and the קטבליא/hide used as a spread and the sheet and the matting and the mat are vessels and susceptible to receive ritual defilement, anyway when they are hanging over like tents they interpose before the defilement, for a tent even though it receives defilement interposes in front of the defilement.",
+                "ועדר בהמות – when they are standing and not walking and the head of this one is between the legs of that one.",
+                "ומכונות חיה ועוף – nests of wildlife and birds. It is the language of (Exodus 15:27): “The place You made to dwell in.”",
+                "והעוף ששכן – that was tied on the wall or on the tree.",
+                "והעושה מקום לבינה בשבלים – that cover the ears of corn/spike (i.e., the sheaves), a place that is similar to a house.",
+                "האירוס והקיסום ודלעת יונית וירקת חמורים (the lily with an aromatic root, the ivy, the Greek gourd and the ass-herbs) – all these are kinds of vegetables whose leaves are wide.",
+                "חוץ מן העיגול של דבילה – because that underneath the shade of the pressed cake of figs, they would regularly sit more than the rest of the foods. And this is taught in the Tosefta (Tractate Ohalot, Chapter 9, Halakha 5). But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הזיזין (projections from door frames serving as a shed over the entrance – or a molding projecting from a window-sill serving as a bracket) – a piece of wood or an individual stone that protects out from the wall is called a זיז.",
+                "גזריות – like [the word]גזוזטראות /balconies). A building of stones or of wood that project from the wall.",
+                "והשובכות – of doves.",
+                "והשקיפים והסלעים – we explained this above at the conclusion of chapter 3 [of this tractate] (i.e., clefts in the stones and rocks – one made by the rain and the other made on its own).",
+                "גהרים (projection, jetty) - kind of holes that from there comes the light. And there are those who explain it as kinds of caves and thorns.-",
+                "והשננים (pointed rocks/cliffs) – teeth of the rock.",
+                "מעזיבה רכה – as for example that they make from willow and reeds and place upon them a bit of plaster.",
+                "מעזיבה בינונית – but if they are not able to endure other than a soft concrete of stone chippings, they don’t bring the defilement and do not interpose. And the Halakha is according to the Sages.",
+                "אילן מיסך -the language of (Exodus 25:20): “shielding the cover with their wings.”",
+                "והפרעות היוצאות מן הגדר (the case of protruding boughs on one of which is an uncleanness – which protrudes from the hedge) – it is the manner of a fence that we place on its top thorns and thistles, and they are more abundant on the fence and protrude outward. And [the word] פרעות/long, entangled growth (i.e., protruding boughs). The language of (Numbers 6:5): “[the hair of his head] left to grow untrimmed.”"
+            ],
+            [
+                "ואין מחזיקים ארבעים סאה בלח – for since they are susceptible to receive ritual defilement, they do not interpose.",
+                "שאין עושיין אהלים – they are not insert/planted similar to a tent, but rather are flattened/spread according to the aperture in the roof looking to the ground floor.",
+                "מוסף עליהם הריחים של אדם – that is the hand millstone, which are carried and susceptible to receiving ritual impurity. This excludes the millstone of cattle that are not carried and are not susceptible to receiving ritual impurity."
+            ],
+            [
+                "מסכת פרוסה (the spread web – i.e., the web hanging from the transverse beam) – the threads of the warp/longitudinal direction like they are spread out in a weaver’s vessel prior to weaving the cloth. If they were spread out over an aperture in the roof looking to the ground floor that is between the house and the upper room and the defilement is below it, it protects upon the vessels that are above, but if it overshadows the corpse or on the vessels, it does not bring the defilement, for it is not considered a tent until it is woven.",
+                "וחבילי המטה (the rope-work of the bed) – ropes of he better when it the straps are drawn in bedsteads.",
+                "והמשפלות (wicker baskets carried on a pole over the shoulder) – baskets that they remove the manure In them.",
+                "והסריגים שבחלונות (and the window lattices) – network/matting that they make in the windows, interposes, for the defilement does not pass to one side. And as long as there will not be in all of them an incision like is open to a handbreadth, for an incision/hole that is open to a handbreadth brings in the defilement."
+            ],
+            [
+                "ירקות שמנו – those that are taught in the Mishnah at the beginning of this chapter (Mishnah 1), The lily with the aromatic root/אירוס, and the ivy and the vegetables of ass-herbs and Greek gourd. And these are when attached, for if they are detached, if they became susceptible to receive ritual impurity, they don’t interpose, for something that is susceptible to receive ritual impurity does not interpose in the face of defilement. But if they were among those that were not susceptible, that is pure foods.",
+                "כפת הברד (hailstones) – a piece of the hail. It is the language of (Psalms 147:17): “He tosses down hail like crumbs.” Alternatively, hail that is made like an arch.",
+                "והכפור(frost) – water that flows/runs and comes down when it is frozen.",
+                "גליד – the frozen water of rivers (i.e., ice).",
+                "והמלח – all of these they don’t bring and they don’t interpose. Because they melt and do not endure.",
+                "דולג (which hops/skips) – animals and wild life, and jump at humans. But there are those who say, that hopping and jumping – both of them refer to humans, but rather hopping where his one foot is placed on the ground and he hops with the second; and jumps, with both feet.",
+                "וטלית המפנפת (a sheet suspended as a banner) – that when the wind waves it and it stands in the air like an arched compartment.",
+                "כבש את האבן על גבי הטלית (presses the stone on top of the cloak) – that there was a stone placed on one end of the cloak and the wind blew the second end and it became like a kind of tent.",
+                "מביאה את הטומאה – if it overshadowed over the corpse or on vessels, it brings the defilement o the vessels.",
+                "הבית שבספינה – as for example, that the house at the top of a ship and it overshadows on the vessels that are on the ship and on the corpse that is in the sea at the time that it is travelling. Another explanation, the house that is on the ship and it is not able to withstand the wind that is found, and even if it overshadowed on the corpse and the vessels that are on the ship do not bring the defilement, and it is not considered a tent. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "בשני חצאי זיתים – half an olive’s bulk in this one, and half in that one.",
+                "הבית טמא – that a tightly-fitting cover does not protect on the defilement that is under it so that the house would defile the house, but even though that they are in two jars, for since both of them are in the house they combine to the measurement to defile the house. But the jars are ritually pure, for the defilement of one-half an olive’s bulk that is in its companion jar enters into it, sine it is surrounded with a tight-fitting cover.",
+                "וכן שני חדרים שהן פתוחים לבית – and their doors are locked, and there is a half-olive’s bulk in this room and a half-olive’s bulk in that room, the house is impure, for ultimately the defilement exits, but the rooms are ritually pure, for there is no pay for the defilement to enter in."
+            ]
+        ],
+        [
+            [
+                "כוורת – that it has rims [at the bottom] and holds forty Se’ah in wet which are two KOR in dry, that it is susceptible to receive ritual defilement, and reclines on its side within the opening and part of it is outside and part of it is in the house.",
+                "ופיה לחוץ – and its rim is inside.",
+                "כזית מן המת נתון תחתיה – from outside.",
+                "כל שהוא כנגד הזית – if the olive’s bulk [of the corpse] is underneath it and vessels are on top of it opposite it, or the olive’s bulk [of the corpse] is upon it and vessels are underneath it opposite it.",
+                "תחתיה וגבה טמא – but what is within it is ritually pure. For even though the hive protects over what is within it, it does not protect on what is underneath it or on top of it opposite the olive’s bulk of defilement, for on what is within it, it is the law that it protects, for even if it is placed in the tent of a corpse it protects with a tightly-sealed cover/airtight lid, since it is not susceptible to receive ritual defilement, but what is underneath it and on its back it does not protect since it is a vessel, as is taught in the Mishnah above in Chapter 6 {Mishnah 1]: “Humans and vessels are made into tents to defile, but not to purify.”",
+                "וכל שאינו כנגד הזית תוכה והבית טהור – this is what he said: vessels that are underneath it and on top of it that are not opposite the olive’s bulk of defilement, and within it, meaning to say, vessels that are within it and even if hey are opposite the olive’s bulk [of defilement], and vessels also that are in the house, everything is ritually pure.",
+                "בבית אין טמא אלא הבית – if the olive’s bulk [of defilement] is in the house, there is nothing ritually impure other than the house, but the vessels that within the hive are pure, for its mouth is towards the outside.",
+                "בתוכה הכל טמא – if the olive’s bulk [of defilement] is within the hive, everything is ritually defiled, for we are dealing with a hive which is perforated from the walls with an opening of a handbreadth, as we are required to state further on [Mishnah 3] but rather that the incisions/holes are stopped up with straw, but the closing is not fastened, and it is the manner of the holes/incisions that the defilement goes out to the house since they are not fastened, and even vessels that are under it and on top of from the outside are ritually impure, for since the olive’s bulk [of defilement] we see it as is if it is filled with defilement, and a vessel cannot protect what is underneath it or on top of it. But when the defilement is in the house, we stated above [in this Mishnah] that there is no defilement other than the house, for the defilement does not enter in the hive through the incisions/holes even though they have an opening of a handbreadth, for since they are stuffed up, but it (i.e., the defilement) does not enter through its mouth for its mouth is towards the outside."
+            ],
+            [
+                "היתה גבוהה מן הארץ טפח – that now there is a tent of a handbreadth underneath it.",
+                "הכל טמא – that it brings the defilement into the house since it is a handbreadth high, and vessels that are on top of it, even those that are not opposite the defilement are also impure and even outside, for underneath it is like one that is full of defilement. And it doesn’t protect what on top of it, for the vessel does not protect. And similarly, if the defilement is also in the house everything is ritually impure from this reason, for the tent of the house brings the defilement to what is underneath it and doesn’t protect that which is on top of it. But if the defilement is on top of it, since it doesn’t protect over what is underneath it, we view what is beneath it as one that is filled with defilement, therefore, whatever is in the house and what is underneath it and what is on top of it -everything is impure.",
+                "אלא תוכה -that is to say, everything is impure except for what is within it (i.e., the house) which is pure."
+            ],
+            [
+                "בזמן שהוא כלי – that it was not hollowed out and was not nullified from the category of being a vessel. -",
+                "מחולחלת (hollowed out – not packed entirely) – that the walls are perforated with an opening of a handbreadth. They normally make incisions in the walls of the hive in order the bees can enter and depart, and sometimes that the incisions/holes are stopped up with straw but that the stopper is not fastened tightly.",
+                "היתה פחותה (if it was damaged) – that it was broken through/hollowed out and voided from the category of a vessel.",
+                "ופקוקה בקש – in the place of the hollowing out. But its walls are complete that they are not hollowed out.",
+                "או אפוצה (or made narrower by squeezing the parts together – i.e., pressing the lid down) – or even if its walls were not complete but rather that it was made narrowed, meaning to say, that it was closed in the place where it is hollowed out/not packed entirely, and there isn’t a handbreadth of hollowed out area.",
+                "כנגדו עד התהום טמא – but all of the rest is pure. For since it is not considered a vessel like a tent to protect what is inside it and what is on top of it.",
+                "על גבה – if an olive’s bulk from a corpse is placed on top of it.",
+                "כנגדו עד הרקיע טמא – but all of the rest of pure, for it protects what is inside of it and what is below it. Since it is not a vessel.",
+                "בבית – if an olive’s bulk from the corpse is in the house.",
+                "אין טמא אלא הבית – and all of the rest is pure, for its opening/mouth is outside.",
+                "בתוכה – if the olive’s bulk from the corpse is within it (i.e., inside).",
+                "אין טמא אלא תוכה – and all the rest is pure, for the defilement does not enter into the house because it is not hollowed out and its mouth is towards the outside, and it protects also over what is underneath it and what is on top of it, since It is not a vessel."
+            ],
+            [
+                "תחתיה והבית טמא – for they bring the defilement from this (i.e., underneath the house) to that (i.e., the house).",
+                "תוכה טהור – that which is inside [the house], since the its walls are outside, and what is on top of it is also pure, for it protects on what is outside, for it is not a vessel.",
+                "בתוכה – if the defilement is within it.",
+                "אין טמא אלא תוכה – and all the rest is ritually pure."
+            ],
+            [
+                "היה פיה לפנים – that it was leaning on its side and its rims were outside and its mouth was inside. For now, we are speaking of the time when it is a hollowed-out vessel and is not higher from the ground a handbreadth. But there is no distinction whether its mouth is outside or whether its mouth is inside, but that when its mouth is outside as is taught above (i.e., Mishnah 4) regarding a house, nothing is impure other than the house, but here, when its mouth is inside, it (i.e., the Mishnah) teaches that everything is impure, because the defilement enters through its mouth."
+            ],
+            [
+                "היתה גבוהה – above (see Mishnah 1), its walls are outside as its teaches [in the Mishnah] the defilement that is under it or in the house [or on top of it, everything is impure, other than what is within it,] but here its walls are within, everything is impure."
+            ],
+            [
+                "בזמן שהוא כלי מחולחלת – freely, it (i.e., the Mishnah) took [the term] מחולחלת/hollow, loosely put in (i.e., not packed entirely) for it does not benefit being loosely put in other than its mouth being outside regarding the matter of removal of the defilement from within it to the house, but here, where its walls are inside, it (i.e., the defilement) goes out through its mouth. But since the first clause of the Mishnah taught מחולחלת/loosely put in (i.e., not packed entirely) while it is a vessel, it also took it (i.e., teaches it) here.",
+                "כנגדו עד התהום טמא – but the rest is ritually pure. And we are speaking when it is not a handbreadth high from the ground.",
+                "תוכה או בבית תוכה והבית טמאים – because its walls are inside. But above (see Mishnah 1), where its walls are outside, it is taught that the defilement is in the house, there is no impurity other than in the house, but the rest is pure."
+            ],
+            [
+                "אלא גבה – but inside is impure when the defilement is in the house, because its walls are inside. But above (see Mishnah 1), its walls are outside, its inside and on top of it are pure."
+            ],
+            [
+                "היתה ממלאה את כל הבית – for all of it (i.e., the defilement) is within the house inside and it sits on its rims and its mouth reaches the top of the beam, for there isn’t between it and the ceiling an opening of a handbreadth.",
+                "טומאה בתוכה הבית טמא אמא בבית מה שבתוכה טהור – since this resembles a pipe/gutter that is arched/bent over underneath the house, that has an opening of a handbreadth, and there isn’t in its exiting an opening of a handbreadth as is taught in the Mishnah above in Chapter 3 [Mishnah 7].",
+                "בין עומדת – that is to say, this law is in vogue/practice whether it is standing and it reaches the beams, or whether it is lying on its side and there isn’t between its mouth and the wall of the house an opening of a handbreadth.",
+                "בין אחת בין שתים – this over that and there isn’t between the second opening to the beams an opening of a handbreadth, and similarly, there isn’t between the second rim and its mouth of the first an opening of a handbreadth."
+            ],
+            [
+                "הבית טהור – that the lintel descends and seals/stops up the mouth of the hive, and we are speaking of a case where the hive is not hollowed out. For if it is hollowed out, it is the manner of the hollowing out that the defilement would go out to the house like those mentioned above.",
+                "טומאה בבית מה שבתוכה טהור – we have this reading. That the defilement goes outside and doesn’t enter in into the hive. But in most of the books we have the reading, that what is within it is impure because the defilement leaves from the house via its opening that defiles what is in the hive, and it stand within the doorway."
+            ],
+            [
+                "באויר – in the courtyard or in the garden, where there isn’t a tent there. And its law is like of the hive that is in the midst of the doorway and its mouth is outside, as it is taught in the Mishnah at the beginning of the chapter (see Mishnah 1). And similarly, also if it is above the ground by a handbreadth, like it is above the ground a handbreadth of here at the beginning of the chapter (see Mishnah 2). But that of here, it doesn’t belong to mention a house, for we are dealing with a case where one is standing underneath the airspace."
+            ],
+            [
+                "בזמן שהיא כלי – where it stands in the airspace it doesn’t belong to mention that which is loosely put in/hollow, and because of this, it does not teach here, “or it was made narrower by squeezing the parts together,” as is taught above (see Mishnah 3), for the issue of making it narrower by squeezing the parts together (i.e., pressing the lid down) only applies with something that is put in loosely.",
+                "או מחזקת ארבעים סאה כדברי חכמים – which is in conflict with the first Tanna/teacher as he holds that it holds forty Se’ah. When it is damaged, it is voided from the status of being like a vessel, but it protects what is underneath it and within it and above it.",
+                "כזית מן המת נתון תחתיה – its law is like it is damaged and it is not [a handbreadth] high and its mouth is towards the outside, as it is taught in the Mishnah (see Mishnah 3) above.",
+                "היתה גבוהה מן הארץ טפח – these also, its law is like that of a hive whose mouth is towards the outside and it is damaged and stuffed up [with straw] and above [the ground] a handbreadth as it is taught in the Mishnah (see Mishnah 5) above."
+            ],
+            [
+                "היתה יושבת על שוליה וכו' טומאה תחתיה או בתוכה או על גבה – everything that is on top of it. As we taught concerning the hive that is sitting on its rims and its mouth is above, that is, that the defilement overshadows outward [to it] above rom its mouth.",
+                "בוקעת ועולה – even though above (see Mishnah 11) when it is lying on its side, and the defilement is underneath it, or on top of it, it protects what is inside of it, here its wall is above for it doesn’t protect over what is outside of it [also] doesn’t protect on what is within it, since there is no interruption between the airspace that is within it to the airspace that is above and outside of it. But specifically, opposite the olive’s bulk of impurity and not from the sides, since it is damaged and is not a handbreadth above the ground, for there is no tent there to bring the defilement to the sides.",
+                "אבל היתה גבוהה טפח או מכוסה – even though it is not a handbreadth above [the ground].",
+                "או כפאה על פיה (or turned upside down on its mouth) – where there is a tent to bring the defilement.",
+                "הכל טמא – and the covering is not considered to interrupt/form a partition between the airspace within it to the airspace that is above it, and it is not similar at all to lying on its side. And specially when it is covered with an inverted vessel – divided into two vessels by the bottom between or with other vessels even though it is not susceptible to receive ritual impurity, but when it is covered by a board, even though the defilement is above it, the defilement does not break through the board, as is taught in the Mishnah above in Chapter 5 [Mishnah 6] concerning a hive which is within the house."
+            ],
+            [
+                "היתה פחותה – that it became damaged and it is voided from the category of being a vessel.",
+                "כדברי חכמים – which is in conflict with the first Tanna/teacher and compares something that holds forty Se’ah to something that is damaged and stuffed with straw.",
+                "אין טומאה עלוה לה – at the time that the defilement is below it, it does not ascend into it.",
+                "אף לא יורדת ממנה - at the time that the defilement is within it, it doesn’t descend underneath it.",
+                "תחתיה טמא – but inside it/within it and on top of it, it is pure.",
+                "כנגדו עד הרקיע טמא – but underneath it is pure."
+            ],
+            [
+                "ארון שהיא רחבה – this bier/casket is a cliff/peak of a rock that protrudes from the mountain and is hewn/chiseled into a bier that is wide from the bottom and narrow from the top and its mouth is above.",
+                "הנוגע בה מלמטה טהור – for what is opposite its mouth is considered like the bier/casket, but not that which is on the sides.",
+                "‘רחב מלמעלה וצר מלמטה – or that it was equivalent, a person who touches it from any place is impure, according to the words of Rabbi Eliezer. For the covering splits the defilement in all of it, that the defilement ascends up to the covering and returns and descends over the face of all of it.",
+                "רבי יהושע מטהר – that it is not considered like a bier/coffin other than the handbreadth that is nearest to the cavity of the bier/coffin. Therefore, it does not burst forth from a handbreadth and below.",
+                "העשויה כמין קמטרא (that is made like a chest/box – for clothes, books) – it is vessel whose covering covers the thickness of the walls. It is the Aramaic for (II Kings 10:22): “He [Jehu] said to the man in charge of the wardrobe: [“Bring out the vestments for all the worshippers of Baal],” for the one appointed over the chest/box.",
+                "הנוגע בה מכל מקום טמא – for all that is opposite the covering is impure, for its covering covers all of it.",
+                "כמין גלוסקוס הנוגע בה מכל מקום טהור – its covering is not other than opposite its cavity like a peg that is inserted in a hole/incision in an emergency.",
+                "חוץ ממקום פתחתה – with a covering that is opposite its cavity."
+            ],
+            [
+                "חבית שהיא יושבת – their jars are narrow above to the side of the their mouths, and below to the side of the rims and wide in their middles, and they are like a kind of wide stomach that protrudes from them in their middles from the outside.",
+                "באויר – that is, in the airspace of the world, to exclude that which is under the tent.",
+                "קורקורתה (rimmed bottom of a vessel – corresponding to the bottom – under or on the rim of its bottom) – like its bottom and they are its rims.",
+                "בוקעת ועולה בוקעת ויורד – and all the vessels that are opposite the olive’s bulk [of defilement] are ritually impure, whether undeath it or whether above it or whether within it, something that is like the hive that is above [Mishnah 13] that sits o its rims. But that which is on the sides which is not opposite the olive’s bulk [of defilement] are pure.",
+                "והחבית טמאה – not that the jar itself is impure but we are dealing here with a jar that is not susceptible to receive ritual defilement as will be proven in the concluding clause [of the Mishnah], but that the jar is impure, meaning to say, even vessels that are outside of the jar opposite the defilement are impure, because a mere vessel,its mouth is wide like the measurement of its rimmed bottom and because there is no interruption between the airspace of its inside to the airspace that is on top of it above it [and] outside of it, because it doesn’t protect what is outside of it, it doesn’t protect what is inside/within it.",
+                "תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת – and anything that is opposite the olive’s bulk [of defilement] is impure outside of the jar.",
+                "והחבית טהורה – that is, what is within the jar, even opposite the olive’s bulk [of defilement] for the walls of the jar protrude in the middle and when there is an olive’s bulk [of defilement] under the wall, its wall is similar to the hive which is lying on its side, that is inside is pure, because there is an interruption between the airspace of the inside that is opposite the olive’s bulk [of defilement] to the airspace that is outside of opposite the olive’s bulk [of defilement].",
+                "בתוכה ותחת דופנה – that is to say inside the cavity of its wall. We call it underneath its wall, because the wall goes and becomes narrow to the side of its mouth. And this excludes on its rim that is directed corresponding/opposite to its mouth.",
+                "אם יש בדפנות פותח טפח – that the belly of jar protrudes so much outward that there is in one place up until corresponding with the mouth of the jar a cubic handbreadth.",
+                "",
+                "ואם לאו – but if there isn’t there a handbreadth.",
+                "טומאה בוקעת ועולה – and it is not impure other than opposite the olive’s bulk [of defilement].",
+                "במה דברים אמורים בטהורה – with a jar that is not susceptible to receiving ritual impurity.",
+                "אבל אם היתה טמאה – as for example, a mere jar that was smelted in a kiln/furnace, which does receive defilement.",
+                "או גבוהה אן הארץ טפח או מכוסה או כפויה – and even if it is pure.",
+                "וטומאה תחתיה או בתוכה או על גבה, הכל טמא – that if it susceptible to receive ritual impurity and sits on its rims and the defilement is underneath it or within it or on top of it, even though that an earthenware vessel is not defiled from above it, the jar itself is defiled here. Since this refers to vessels that are within after they are not surrounded by a tight-fitting lid, for a vessel does not protect even on wat is ithin it other than with walls of tents in a place where there isn’t an interruption from the airspace within to the airspace outside of it. And that which is below which is under its rims, and it doesn’t teach under its wall from the outside. But the jar itself is defiled, and since the jar itself is impure, all of the vessels that are within are defiled even that which is not opposite the defilement, for even though we hold that humans and vessels are not defiled from the airspace of an earthenware vessel, here, all the while that the olive’s bulk [of defilement] is underneath it, it defiles from the reason of attachments, since after the jar itself is impure. And similarly, something a handbreadth above from the ground even that is pure we view that which is underneath it as if it filled with defilement, and even the defilement above it. But now, all of these, their law is not equivalent (i.e., the same), for if the jar is susceptible to receive ritual defilement, whatever is within it, even if it is not opposite the defilement is impure. And one who overshadows over it from above, opposite the defilement is impure, but that which is not opposite the defilement is pure. But if it is a handbreadth above the ground or it is covered or turned upside down on its mouth, one who overshadows over it even that which is not opposite the defilement is impure. And we should not be astonished, that which is turned upside downs on its mouth and the defilement is above it, whatever is within it is like the pure vessels that are surrounded with a tight-fitting lid, but it is different here for there is no open space."
+            ]
+        ],
+        [
+            [
+                "ארובה שהיא בתוך הבית (a hatchway which is in the midst of the house) - and it is uncovered to the airspace, for there is no upper chamber roof from above.",
+                "כנגד ארובה טהור (that which is opposite the hatchway) – vessels that are placed below on the ground opposite the hatchway and they see the face of the sky are ritually pure.",
+                "מלמעלן (from above) – on the garret window in the wall projecting above the flat roof.",
+                "עירב את הטומאה (he combined the defilement) – and everything is impure. The house is impure and the person who places his foot in it is also impure.",
+                "וכנגד הטומאה טמא – that the olive’s bulk [of defilement] is stretched to here and to there."
+            ],
+            [
+                "אין בארבה פותח פתח – surely it comes to tell us that with less than a handbreadth we don’t say that with defilement there is a joining/לבוד (i.e., that two solid surfaces are considered to be joined if there is a gap of less than three handbreadths between them).",
+                "נתן את רגלו – the person who sets [his foot] is pure, for it resembles something concealed concerning it, for the defilement does not enter into the tent and doesn’t leave from it with less than an opening of a handbreadth.",
+                "אם טומאה קדמה את רגלו טמא – that surely at the time when he set his foot, he overshadowed over the defilement.",
+                "ואם רגלו קדמה את הטומאה טהור – that before the defilement came, a concealed tent had already been made, and at the time that the defilement enters there is no garret window in the wall projecting above the flat roof that is open a handbreadth in order that the defilement can leave from it.",
+                "שתי רגלים זו על גב זו – of two people, and the first placed his foot on top of the garret window in the wall and the foot of the second [person] is lying on the foot of the first [person], and afterwards, the defilement enters the house underneath the garret window in the wall near the roof, and after that, the first [person] removes his leg and it is found that the foot of the second [person] is placed on the garret window, and even though this second [foot] overshadows over he defilement when the first [person] removed his foot, the second [person] is ritually pure, because the foot of the first [person] preceded the defilement. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Meir."
+            ],
+            [
+                "כנגד ארובה – in the garret window in the wall projecting above the flat roof that doesn’t have an opening of a handbreadth.",
+                "וכנגד הטומאה טמא – that is it overshadows over the defilement.",
+                "כדי שתחלק – that there will be in the part of uncleanness a measure in order to defile the tent, that is, that there will be in all of it two olive’s bulk or more. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "ארובות זו על גב זו – as for example, here is a garret window in the wall projecting above the flat roof between the house and the upper chamber and there is another turret window in the roof of the upper chamber directed against it, and in each of them there is an opening of a handbreadth.",
+                "בין מלמעלה – in the upper garret window/aperture in the roof looking to the ground floor.",
+                "בין מלמטה – in the lower garret window/aperture looking to the ground floor.",
+                "הכל טמא – even what is in the upper chamber. Even though he placed [his foot] in the lower part and not the upper part, for since it is something that is susceptible to receive defilement, it does not interpose before the defilement in the house, and we see it as if it is placed in the mouth of the upper garret window in the wall projecting above the flat roof and mixing/combining the defilement.",
+                "ממנו ולמטן טמא – that it became a concealed tent and everything that is within it is impure.",
+                "ממנו ולמעלן טהור – and it interposes in front of the defilement."
+            ],
+            [
+                "אין טמא אלא התחתון – for since the defilement is in the house but not opposite the garret window, the defilement does not leave/go out with less than a handbreadth [of an opening], and the upper chamber is pure even though the garret window of the upper chamber is concealed.",
+                "הכל טמא – for since the defilement is opposite the garret windows and an impure thing does not interpose, we see it as if it is placed in the mouth of the upper garret window and it combines/mixes the defilement."
+            ],
+            [
+                "ארובה – that it sees the airspace.",
+                "וקדירה נתונה תחתיה – on the ground opposite the garret window. But it is not so wide that if it rises opposite the garret window that its rims would touch the garret window, but rather it goes out and enters with wide space.",
+                "טומאה בוקעת ועולה – but the house is ritually pure, and everything that overshadows it, which is not opposite the defilement is pure. But opposite the defilement is impure, for even though an earthenware vessel is not defiled from above it, here, that the defilement bursts forth within it is also impure, even though the defilement is below it. And all that is in the pot is impure, and even that which is not opposite the defilement.",
+                "תחתיה והבית טמא – that the pot overshadows over the defilement, since it is a handbreadth higher.",
+                "תוכה וגבה טהור – that the pot interposes in front of the defilement and protects with the walls of the tents.",
+                "בתוכה או על גבה הכל טמא – within it and on top of it and below it and the house. For the defilement that is upon it bursts forth underneath it, for it is a handbreadth higher, and further it doesn’t protect since the pot is impure."
+            ],
+            [
+                "היתה נתונה – it refers to the pot.",
+                "בצד אסקופה (at the side of the lintel/threshold, lower door-sill) – that it was placed on the threshold from the outside and stretched inwards so much that if you would ascend there is from it a handbreadth underneath the lintel. And as for example, that the pot was very wide from the bottom and narrow from the top towards its mouth, for when there exists a handbreadth underneath the lintel, still all of its mouth is outside.",
+                "טומאה תחתיה – it speaks of pressed ritual impurity (i.e., when there is less than a handbreadth between the corpse and the roof or covering, and the ritual impurity passes through the roof and rises upward indefinitely).",
+                "בוקעת ועולה – but the house is pure. And for example, that the defilement is from the lintel and outward. For if it was stretched a handbreadth inside, the house is impure.",
+                "תחתיה והבית טמא – since that there is a handbreadth from it inside that brings the defilement into the house.",
+                "תוכה וגבה טהור – that it (i.e., the inside and on top of it) is protected with the wall of the house.",
+                "הכל טמא – that the pot was defiled and it doesn’t interpose. But we view the defilement as if it is beneath it and that the house is impure.",
+                "מודבקת – that the pot is not underneath the lintel at all, but rather above it joined at the side of the lintel, and the width of its joining is not a handbreadth.",
+                "אין טמא אלא תחתיה – since there isn’t a handbreadth underneath the lentil, it doesn’t bring defilement to the house, and the house, and what is within it and what is above it, all are ritually pure."
+            ]
+        ],
+        [
+            [
+                "הבית שנסדק – the roof of the house that was divided on the face of all of it to two parts.",
+                "טומאה בחוץ – to the outer side where the opening is.",
+                "כלים שבפנים טהורים – for it is not the manner of defilement to enter but only to leave.",
+                "ובית הלל אומרים כל שהוא – In the Tosefta (see Tractate Ohalot, Chapter 12, Halakha 1) that “any amount” which is the opinion of the School of Hillel is like the [breadth of the] plumb-line. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "אכסדרה שנסדקה (a covered place in front of the house that was split) – the ceiling of the portico that was divided into two.",
+                "כלים שבצד השני טהורים – for the airspace of the split interrupts, and causes that the defilement does not pass to the second side.",
+                "עירב את הטומאה – because the airspace was closed/concealed.",
+                "בארץ – on the floor of the portico opposite the split that is in the ceiling."
+            ],
+            [
+                "סגוס (a coarse woolen blanket, mattress to sleep on) - a very thick woolen cloth.",
+                "וכוסת – a thick beam. Even though it is high, its thickness is more than a handbreadth.",
+                "אין מביאין את הטומאה – if he placed them on the ground opposite the split that is in the ceiling of the portico, unless there is underneath them a cavity of a handbreadth.",
+                "קפולין – like a folded cloak/Tallit. Many clothes are folded one upon the other.",
+                "עד שתהא העליונה גבוהה מן הארץ טפח – and even though that the clothes are placed underneath it, the upper one brings the defilement, since it is a handbreadth above the ground.",
+                "היה אדם נתון שם – on the ground opposite the split.",
+                "חלול – avity of the body is considered as a cavity, even though that his intestines are within it."
+            ],
+            [
+                "והאהיל על קוברי המת – that is that he overshadowed over the corpse.",
+                "בית שמאי אומרים אינו מביא את הטומאה – The School of Shammai according to its reasoning, that the cavity of is body is not considered an [empty] cavity. Therefore, it does not bring the defilement to the house. But the School of Hillel, according to its reasoning that considers it an [empty] cavity, therefore, even though that his body Is connected to the window, the upper side therein brings the defilements to the house, for there is the cavity of his body that is a handbreadth.",
+                "ומודים – The School of Shammai [agrees with the School of Hillel] concerning a person who is dressed."
+            ],
+            [
+                "היה מוטל על האסקופה – part of him was within the house and part of him was outside of the house.",
+                "אינו מביא את טומאה – for there is no cavity/empty space [here]."
+            ],
+            [
+                "והאהילו עליו טהורים – on part of his body that is outside.",
+                "בית שמאי מטהרין – that the defilement that is in the house doesn’t come underneath him.",
+                "ובית הלל מטמאין – for they hold that a person is an empty cavity and the defilement comes underneath him, and those that overshadowed upon him outside were defiled."
+            ],
+            [
+                "ומת הכלב – for if it (i.e., the dog) lived, even if all of it was in the house, the house is pure, for absorbed defilement [found] in living creatures is not defilement.",
+                "ומוטל על האסקופה – and its neck is inside.",
+                "אם יש בצוארו פותח טפח – the width of the neck is a handbreadth. And they estimate it through a thread that surrounds the neck. For everything that is within the width of a handbreadth, there is in its circumference three handbreadths.",
+                "מביא את הטומאה – to the upper side that within it (i.e., the dog), it overshadows over the defilement and the defilement and conducts it into the house.",
+                "ואם לאו – that there isn’t an opening of a handbreadth.",
+                "אינו מביא את הטומאה – that concerning the matter of bringing the defilement we require an opening of a handbreadth.",
+                "רבי יוסי אומר רואים את הטמאה – we check the place of the defilement on the body of the dog. If it (i.e., the defilement in the belly of the dog) is from the lintel and inside, the house is impure even though its neck does not have the thickness of a handbreadth, for hidden defilement bursts forth and ascends, and it is found that the house overshadowed over the defilement. And the Halakha is according to Rabbi Yossi.",
+                "פיו לפנים – and the hole of his tail (i.e., the dog’s rectum) is from the outside.",
+                "הבית טהור – if the defilement is from the outside. For because of the conducting water through a channel, we do not defile him, for here is no path for the food to leave through its motuh, but rather through the hole in the privy.",
+                "פיו לחוץ – and through its lower part of the body/abdomen is on the inside.",
+                "הבית טמא – for this is the path of the small opening which was at its conclusion to exit.",
+                "בין כך ובין כך – whether its (i.e., the dog’s) mouth is inside or whether its mouth is outside, whether the defilement is opposite the lintel and inside or whether the defilement is outside, whether there is in its neck a handbreadth or whether there isn’t in its neck [the space of] a handbreadth, in every matter the house is impure, for the defilement goes whether through its entrance or whether through its exit.",
+                "כמה תשהה – the flesh of the corpse.",
+                "במעיו – of the dog prior to the dog dying and further would not defile because it would be considered as consumed.",
+                "שלשה ימים מעת לעת – from the time it (i.e., the dog) ate it. As we state in [Tractate Shabbat folio 155b] that it is revealed and known before the Holy One, blessed be He that the food of a dog is small, therefore, it leaves its food remains in its intestines for three days.",
+                "בעופות ובדגים – if they (i.e., birds and/or fish) ate from the flesh of the corpse, in order that it fall into the fire and be burned.",
+                "ר' יהודה בן בתירא אומר וכו' – And the Halakha is according to Rabbi Yehuda ben Beteira."
+            ],
+            [
+                "החדות (the cellar) – like [the word] דות/cellar, that is the same as a בור/cistern, and that is the same as a דות/cellar, but that the בור/cistern is something [made by] digging and דות/cellar is [something made] by building.",
+                "ומנורה בתוכה – within the cellar/דות.",
+                "והפרח של מנורה יוצא וכפישה נתונה עליו (the calyx/cup of the Menorah projects and its inverted vessel – divided into two compartments by the bottom - is put over it [that it would remain in position]) – we have the this reading. Meaning to say, on the calyx/cup/flower. And the cup/calyx is wide at the top of the Menorah that the candle sits upon it. And the כפישה/inverted vessel is a large basket that they press the olives in it in order to produce shrinking and maturing of the frits by underground storage or by exposure to the sun.",
+                "על פי חדות – that doesn’t fall into it.",
+                "טהור – that it is preserved with the walls of the tent, as we stated above in Chapter 5, [Mishnah 6].",
+                "המנורה טמאה – because of the calyx/flower that protrudes from the cellar, the inverted vessel does not protect it. But if you should say, since the Menorah is impure, how can the cellar be pure? For doesn’t it become defiled like the corpse itself that a sword is like that the slain person? One can say, that we are speaking as for example that there isn’t a corpse in the house but rather the sword that touched/came in contact with the corpse, and through it defiles the house and the Menorah, and we hold that the a vessel does not make another vessel something else as was explained in the first chapter (see Mishnah 2).",
+                "אף המנורה טהורה – for we follow after it (i.e., the Menorah) and not its calyx. And it (i.e., the Menorah) is within the cellar exists and is protected with the cellar.",
+                "הכל טמא- whether the cell or whether the Menorah, since if you take the Menorah, the inverted vessel falls into the cellar [and everything is unclean]."
+            ],
+            [
+                "טומאה שם- within the cellar, even though the inverted vessel is on top of it.",
+                "הבית טמא – for there is no airtight fitting lid for defilement.",
+                "טומאה בבית – now we are speaking of the open cistern which lacks an inverted vessel divided into two compartments by the bottom between.",
+                "טהורים – the vessels [are pure]. Since there is in their place a cubic square handbreadth, that are protected there like a gutter/pipe which is bent/arched over under the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7] the defilement is in the house and what is within it is pure.",
+                "רחבים משל בית (if the walls of the cistern are wider than the walls of the house) – as for example that the cavity of the cistern is broader/extended continuously underneath the wall of the house and the wall of the cistern is built from outside of the wall of the house and the utensils are there.",
+                "בין כך ובין כך - even if there isn’t in their place a handbreadth by a handbreadth at the height of a handbreadth, they are pure."
+            ]
+        ],
+        [
+            [
+                "נסר שהוא נתון על פי תנור חדש – that was not heated/kindled, that is not susceptible to receive ritual defilement, And we are speaking of an oven that stands in the courtyard or in the garden.",
+                "בפותח טפח – that the board is wide and extends outward from the oven a handbreadth around it from all its sides.",
+                "שעל גביו – on top of the board.",
+                "טהורים – for since the oven is pure, the vessels are protected, and similarly, if defilement is on top of the board and the vessels are underneath the board.",
+                "ובישן – as for example, that the oven was heated that is susceptible to receive ritual defilement.",
+                "טמא – the oven [is impure]. The board does not protect it. And all the more so, thew vessels that are under the board and that are on the board. And the reason of our Mishnah is that vessels become tents to defile but not to purify, therefore, a new [oven] which is not a vessel protects. An old [oven] which is a vessel does not protect.",
+                "ור' יוחנן בן נורי – specifically with an oven. But regarding vessels, he (i.e., Rabbi Yohanan ben Nuri) agrees that they are impure. And this is brought in the Tosefta (Tractate Ohalot, Chapter 13, Halakha 1).",
+                "נתון על פי שני תנורים – the head of the board on this oven and the other head of the board on the other oven and there is defilement between the two ovens, and we are speaking of old ovens. But the Rabbis go according to their reasoning and Rabbi Yohanan ben Nuri according to his reasoning. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "סרידא (coarse web or matting/stuffed matting used for stoppers of stoves) – like a kind of earthenware lattice-work/grid/mesh. It is the Aramaic translation of (Exodus 27:4, 38:4): “a grating of meshwork”/מעשה רשת – making mesh. And it is smooth and the leftover is outside of the oven a handbreadth from every side.",
+                "הכל טמא – vessels that are underneath it and that are above it, except from vessels that are on top of it opposite the airspace of the oven, because the tent brings defilement underneath it all around the oven and returns and bursts forth above. But even the defilement that is above bursts forth downwards and it is stretched around and returns and bursts forth above.",
+                "כנגד אוירו של תנור טהור – for it is surrounded by an airtight seal and interrupts it.",
+                "כנגדו עד הרקיע טמא – but what is underneath it is ritually pure."
+            ],
+            [
+                "נסר – [a board] which is long and narrow, and when it is placed on the mouth of the oven, it extends outward a handbreadth from the east and a handbreadth from the west but from the south and the north it does not extend outward.",
+                "טומאה בצד זה – underneath the board in the east or in the west.",
+                "כלים שבצד השני טהורים – that there Is no room for the defilement to pass, for the board doesn’t have leftover from the north or from the south.",
+                "ורבי יוסי מטמא – for he holds that the oven does not form a partition. But the Halakha is not according to Rabbi Yossi.",
+                "הבטח (a hollow column-like receptacle of rain water near the house; Maimonides holds that it is a projection in front of the window to stand upon in climbing) – There are books that have the reading of אבטח, and it is a building that is made similar to a bathtub in bathhouses that they place water in them for washing, and a board is placed upon it for the ceiling and board has leftover from two sides. But if there is defilement from this side, it doesn’t go out to the other side because the hollow column-like receptacle of rain water near the house interposes.",
+                "היה בו זיז (if it had an attachment – a projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill as a bracket) – there was a beam going out above from the hollow column-like receptacle of rain water from the east to the west.",
+                "רואין את הבטח כיאלו אינו – for even though the hollow column-like receptacle of rain water near the house interposes with the board, in connection with the attachment/a projection from the door frame serving as a shed over the entrance – it does not interpose. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "סנדל של עריסה – the cradle of a baby that regularly is placed underneath its feet like a metal sandal for beauty or in order that it not rot/decay.",
+                "שפחתו בתוך הבית (that was broken through within the house) – that the roof of the upper chamber was broken through/reduced that the crib is placed upon it and the sandal of the cradle is seen within the house from the reduction that is in the roof, and defilement is within the house.",
+                "אם יש – in the place of the breach.",
+                "פותח טפח – it brings the defilement from the house to the upper chamber.",
+                "ואם לאו – that there isn’t there an opening of a handbreadth.",
+                "מונין בו כדברך שמונין במת – that the sandal and the crib are impure with a ritual impurity for seven days like the law concerning impure vessels that come in contact with vessels, but the baby is impure with ritual impurity until the evening, as it is taught in the Mishnah in the first chapter (Mishnah 2)."
+            ],
+            [
+                "מעזיבה (concrete of stone chippings, clay, used for paving floors, pavement covering the ceiling of the lower story and serving as flooring of the upper story) – plaster and stones that they regularly place on top of the beams.",
+                "",
+                "תחתיה טמא – and that which is on top of it is ritually pure, for the beam interposes. And these words [apply] when there the beams have an opening of a handbreadth when they are a handbreadth wide, but if they are not a handbreadth wide, they do not bring the defilement and they do not interpose, and it is like one that they don’t have it. And it is found that defilement is like it stands in the airspace.",
+                "ביניהן טמא – and that underneath the lower [beam] and on top of the upper [beam] they are pure, for both of them interpose.",
+                "כנגדו עד הרקיע טמא – for underneath all of them (i.e., the beams) it is ritually pure.",
+                "כבין התחתונות – opposite the airspace of the lower ones. And their widths is like the measure of the airspace that is between them, for if they should raise up the lower [beams] or lower he upper [beams], it is found that everything is concealed.",
+                "תחת כולן טמא – it is as if the ceiling was level, and on top of them is pure."
+            ],
+            [
+                "תחת כולה – all the vessels that are under it (i.e., the beam) are impure, for it brings defilement to everything. But on top of it is pure, for it interposes in the face of the defilement.",
+                "ואם לאו – that it (i.e., the beam) is not a handbreadth wide.",
+                "בוקעת ועולה – for if defilement is underneath it, the vessels that are on top of it opposite the defilement are impure.",
+                "בוקעת ויורדת – that if defilement is on top of it, the vessels that are under it opposite the defilement are impure.",
+                "היקפה שלשה טפחים – that all that there is in its width a handbreadth, there is in its circumference three handbreadths, for such we found in [The Second Book of] Chronicles [Chapter 4, Verse 2]: “He made the sea of cast metal ten cubits across from brim to brim, perfectly round; it was five cubits high, and its circumference thirty cubits.”"
+            ],
+            [
+                "עמוד שהוא מוטל לאויר (a column which lay [on the ground] in the open air) – a round column that is cast on the ground and lies on its circle. In the open air, as for example, in the courtyard or in the garden. And from the middle of the circle it begins to overshadow on the ground and gradually becomes shortened from here and there until its bottom is next to/adjacent to the ground, and regarding the mater of bringing defilement we require a handbreadth by a handbreadth at the height of a handbreadth squared, but if there is here to the side that is outward from underneath the height of a handbreadth even though that which is below is adjacent/next to in the place of his lying down on the ground, the height is not a handbreadth completely which defiles in the tent, and it is judged like the sloping of tents. But the round pillar which has in its circumference twenty four handbreadths is found that its width is eight handbreadths, that all that has in its width a handbreadth there is in its circumference twenty-four handbreadths, and it is found that a person is able to make a quadrangle underneath his partition/wall that is from here to and from there a handbreadth by a handbreadth. At the height of a handbreadth, there is here a square of eight [handbreadths] by eight [handbreadths] if you make within it a circle of eight [handbreadths], it is found that the corners overlap eight-fifths [handbreadth] for each and every corner, for each cubit in a square is a cubit and two-fifths crosswise/in a diagonal line, it is found that the diagonal line is in excess of the width by sixteen-fifths, take from them half for this corner and half for that corner, there is for each one eight-fifths, and if you come to make in the corner that is outside of the circle a square of a handbreadth by a handbreadth, it is found that his diagonal line/crosswise is in excess over its width by two-fifths, and it is found that the measure of the diagonal line is seven-fifths, there would not remain for us more than the need other than one-fifth, but because the one-fifth is not exact. And furthermore, that each cubit in a square is a cubit and two-fifths in a diagonal line – which is not completely lying exactly in line, for it is missing a bit from it."
+            ],
+            [
+                "מודבק לאסקופה – that the threshold is wide and defilement is attached on the threshold from the arched gateway with posts and outward, Rabbi Eliezer holds that all of the threshold is like the house, therefore, it defiles the house. But Rabbi Yehoshua holds from he arched gateway with posts and outward, the threshold is not considered like the house. And the Halakha is according to Rabbi Yehoshua.",
+                "ידון מחצה למחצה – from half of the threshold and inward is like inside, and the house is impure, from half and outward is like outside and the house is pure, half and half, the house is impure.",
+                "מודבק למשקוף – underneath the lintel from the arched gateway and posts outward.",
+                "הבית טמא – that even from the arched gateway and posts and outward it is considered a house.",
+                "ור' יוסי מטהר – for it is not considered to him like a house. But the Halakha is not according to Rabbi Yossi.",
+                "רבי אליעזר מטמא – that he considers all of the threshold like a house.",
+                "מטפח ולמטן טהור – for it is similar to the ground.",
+                "מטפח ולמעלן טמא – even though it is attached to the threshold, Rabbi Yehoshua purifies the house, here when then defilement is in the house, Rabbi Yehoshua declares impure the threshold from a handbreadth and higher, because it is the manner of defilement to leave and not to enter. And the Halakha is according to Rabbi Yehoshua."
+            ]
+        ],
+        [
+            [
+                "העושה מאור ((he who leaves a light-hole/opening – in the wall – from the start – when building) – a window that is made for its light.",
+                "בתחילה – because they need to need the concluding clause: \"שיירי המאור\"/”remnants of the light,” it teaches in the first clause, “from the start”/\"בתחילה\".",
+                "מקדח גדול של לשכה (the full capacity of a large borer/drill of the chamber) – It is like the Italian Dupondium and like the Neronian Sela and it has the full capacity of a hole of a yoke/pole. If it has in the window like this measure, it brings the defilement to the other side.",
+                "שיירי המאור – if thee remains from the window that is not concealed.",
+                "חררוהו מים- that the cave was not made at the hand of a person but rather through the running water.",
+                "או שרצים – as for example the mole/weasel and the mouse.",
+                "או שאכלתו מלחת (or formed through corrosion produced by saline corrosion) – that the land is filled with saline corrosion and it burst forth on its own.",
+                "מלא אגרוף – the fist of Ben Battiah (see Tractate Kelim, Chapter 17, Mishnah 12 – Ben Battiah is the nephew of Rabban Yohanan ben Zakkai, one of the leaders of the terrorists during the siege of Jerusalem by the Romans) – a large person whose fist was like the large head of all people.",
+                "חישב עליו לתשמיש – a window that that the running waters or the reptiles made, that he gave thought to use it and to leave there his belongings.",
+                "למאור – to bring in light.",
+                "הסריגות (the lattice In the windows) – the partitions which are like net-work in zig-zag that they make in widows of storehouses.",
+                "והרפפות (loose lattice work with wide meshes – used for sheds) – partitions that are zig-zag that they make in windows of summer houses where they sit there to cool off.",
+                "מצטרפות כמלוא מקדח – the airspace that is between the lattice in the windows, even though there isn’t in one place like the breadth of a hole of a borer/drill, they combine amongst all of them to the size of a borer.",
+                "להביא את הטומאה ולהוציא את הטומאה – this is not referring to the dispute between the School of Shammai and the School of Hillel, but it refers to the measurements of the first clause of the Mishnah. And this is what he said: The size of the hole of the large drill/borer and the size of the fist [of Ben Battiah] and the opening of a handbreadth that we stated, all of these measurements, whether to bring in the defilement into the house or whether to remove the defilement from the house. But Rabbi Shimon disputes this, and holds, whether to bring in or whether to remove, for all of them their measurement is the opening of a handbreadth, and Shimon does not have the measurement of the size of the hole of the borer or the size of the fist at all. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "חלון העשוי לאויר – o bring in the air of the world, that is the window that is made for its light. And because it was necessary to teach that he built a house outside of it, he went back and repeated the teaching.",
+                "בנה בית חוצה לה – opposite the window, and the airspace of the window was voided.",
+                "שיעורה בפותח טפח – like the window that is made for usage.",
+                "נתן את התקרה באמצע החלון – that the window is found half it of it above the ceiling and half of it below.",
+                "החלון התחתון בפותח טפח – like the law of the window made for usage, for here there is no air.",
+                "והעליון מלוא מקדח – that above from the ceiling is for the air."
+            ],
+            [
+                "החור שבדלת – in the middle of the door, that it is not made for the air.",
+                "שייר בו החרש – the artisan who prepared/fixed the door.",
+                "מלמטן – as for example that he left [a hole] near the threshold.",
+                "או מלמעלן – near the lintel.",
+                "הגיפה (he filled the hole out but not entirely)– he closed it.",
+                "ולא מירקה – but didn’t complete it.",
+                "או שפתחונו הרוח – meaning to say, or that he competed the closure but the wind came and opened it.",
+                "שיעורו מלוא אגרוף – for since it opened on its own, it is like the running water or reptiles. But in this concluding clause [of the Mishnah], Rabbi Tarfon does not disagree because the hole that is in the middle the carpenter made with intention, but not because he needs the hole but rather the boards were short and a door was made from them and he had the intention to place a hole/incision in the middle more than to place it below or above. And it is similar to someone who makes with intention, but when he placed it from below or from above, this is not like doing it with one’s hands, but rather because the boards are short, and the hole wasn’t filled."
+            ],
+            [
+                "העושה מקום – that he made a puncture going all the way through in the wall to place there a reed of the weavers.",
+                "ולאספתי (and for the executioner’s sword/weaver’s stave) – a sword in the Greek language they call ASPATI. And weavers have a vessel like the shape of a sword.",
+                "שעורו בכל שהוא – to bring in the defilement to the other side.",
+                "לזון את עיניו – to look out from there to the public domain or to the courtyard.",
+                "ולתשמיש – to hide there his belongings."
+            ],
+            [
+                "אלו ממעטים את הטפח – a window that its measure is when it is open a handbreadth, and one of all of these that is considered here is placed in it and it reduces the airspace from a handbreadth, it interposes, that the defilement doesn’t pass to the other side.",
+                "על ידי רובע עצמות – if there is in the house a quarter [KAB] of bones that defile in a tent, and less than an olive’s bulk from the flesh of a corpse that is placed in the window, it lessens it. And specifically, less than an olive’s bulk, for if it were an olive’s bulk, it itself defiles in a tent. And specifically, through a quarter [Kab] of bones. But if there is in the house an olive’s bulk of flesh from a corpse, nothing less than this olive’s bulk can lessen it, for on the contrary, flesh combines with flesh. And that is the reason also that specifically flesh reduces through bones, but not bones through bones, for bones with bones combine.",
+                "פחות מעצם כשעורה -but a bone like [the size of] a barleycorn does not reduce/lessen the size, because it defiles through contact and through carrying.",
+                "פחות מכזית מן המת – now [the Tanna/teacher of the Mishnah] has repeated his teaching, even though he taught it in the first clause [of the Mishnah] to inform us/teach us that he lessens/reduces [the size] through all that defile in a tent, such as a quarter [LOG] of blood and a spoonful of mass of earth from a grave containing parts of a decayed human body if of a certain quantity and all of those that are taught in Chapter Two [of Tractate Ohalot].",
+                "פחות מכזית מן הנבלה וכו' – all of these that are considered from here and onward, that they reduce whether through bones or whether through flesh.",
+                "ופחות מכביצה אוכלים – that foods less than an egg’s bulk do not defile others and are not susceptible to receive ritual defilement from the Torah, therefore it reduces and interposes in the face of the defilement.",
+                "והתבואה – that took root far from the wall and its foliage straightened and closed the window, for it is attached to the ground.",
+                "וככי שיש הן ממש (the web-like marrow of reeds/substantial spiderweb in which there is substance) – spider’s web that are called the web-like marrow of reeds. But I heard that they are a species of spider’s web that is found within the reed. And sometimes it is very thin and it is web-like marrow of reeds and there is no substance to them, and sometimes it is similar to the weaving of cloth and it is like a web-like marrow of reeds that has substance to it.",
+                "ונבלת עוף טהור שלא חישב עליה – that the carcass of fowl/birds is ritually pure and doesn’t defile until one considers it/given it thought for eating, and then it defiles with the ritual impurity of foods like an egg’s bulk and does not require certification [to be susceptible to ritual uncleanness].",
+                "נבלת עוף טמא שחשב עליה ולא הכשירה – for the carrion of an impure bird/fowl requires intention/though and requires certification [to be susceptible to ritual uncleanness, that is to say, that when water comes upon it or one of the seven liquids (i.e., dew, water, wine, olive oil, blood, milk and honey – see Tractate Makhshirin, Chapter 6, Mishnah 4), but if it is lacking thought/intention or certification of [to be susceptible to ritual uncleanness], it is pure and it reduces/lessens [the handbreadth] and interposes in the face of defilement."
+            ],
+            [
+                "ולא תבואה שבחלון – that actually took root in the window. Because it was his intention to remove it when it ruins the wall, and every thing that is his intention to remove, does not reduce in the window. But above (i.e., the previous Mishnah), it speaks about something that took root far from the wall, that now it is not his intention to remove it.",
+                "השתי והערב המנוגעים (but not – the warp and woof threads that have contracted leprosy) – that the warp and woof [threads] become defiled through plagues/leprosy, and something that is impure does not reduce/lessen.",
+                "ולא לבינה מבית הפרס – the brick is made from the dust of the an area in which uncertainty exists concerning the location of a grave or a corpse [surrounded by one-hundred cubits]. Rabbi Meir holds that it is impure just as the dust of an area in which uncertainty exists concerning the location of a grave or a corpse, therefore, it does not lessen in the window. But the Rabbis hold that they only defiled a clod/lump-like creature that comes from an area where in which uncertainty exists concerning the location of a grave or a corpse, and not the dust even after it was kneaded. And the Halakha is according to the Sages. And the measure of a clod/lump is like a large lump of sacks which is like the sealing clay as required for a seal on bags."
+            ]
+        ],
+        [
+            [
+                "הזיז שפניו למטה (the projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill serving as a bracket --- the finished side of which faces the ground) – like a tablet/board that projects out from the wall outward and its head is bent to the land to side of the opening. Therefore, its tent combines with the opening and brings the defilement in any amount and it is considered as if it has an opening of a handbreadth, but if the defilement is underneath it, the house is impure, that we see its head bent downward as if it reached the ground and it brings defilement to the side of the house.",
+                "וגיזרה – that it faces upward. Its head is bent upward and its tent does not combine with the opening, therefore, it requires an opening of a handbreadth.",
+                "וגבלית (a Giblean balcony) – The Tosefta (Tosefta Ohalot, Chapter 14, Halakha 9) explains that it is vessel which sucks from (is girded to the wall on) both sides and left alone (without support) in the middle.",
+                "שנים עשר טפחים – for the measurement each נדבך/course of stones or tier/layer is four handbreadths, and a נדבך is a row of the stones of the building.",
+                "והעטרות (cornice, molding, wreaths -above the entrance) – stones arranged in a circle that protrude from the wall above from the opening similar to an archway for beauty.",
+                "והפתוחים (and the engravings -above the entrance)- that they make from stone on the opening or on the window for beauty, and sometimes they protrude from the window or from the opening a handbreadth or more."
+            ],
+            [
+                "זיז שעל גבי הפתח וכו' – here we are speaking where the opening is concealed. And because of this, we require that the projection will have an opening of a handbreadth. And this is implied in the Tosefta (see Tosefta Ohalot, Chapter 14, Halakha 9).",
+                "ושעל גבי החלון רום אצבעיים – that is to say, whether a window whose measure is a height of two fingerbreadths, such as the remnants of the light-hole (i.e., opening in the wall from the start – see Tractate Ohalot, Chapter 13, Mishnah 1) or whether its measurement is as large as the hole made with the [large carpenter’s] borer/drill, as for example, that makes the light-hole at the outset, the projection that on top of both of this is whatever the amount.",
+                "ורבי יוסי אומר מלואו (only if its height is of equal measure/of full capacity) – a window whose measure is a height of two fingerbreadths, its projection it’s measure is with two fingerbreadths. But a window whose measurement is as large as the hole made by a borer/drill, its projection we also estimate/assess to be as large as the hole made by a borer/drill. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אפילו גבוה מאה אמה – even if the projection, the measurement of its height from the opening is twelve handbreadths, with a reed they were stringent because it is carried. But Rabbi Yohanan ben Nuri holds that one should not be stringent with a reed more than with the wall projection, and higher than twelve handbreadths with an opening of one handbreadth. And the Halakha is according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "זיז – which is a handbreadth wide and surrounds all the walls of the house from the outside, and opposite the opening/door extends three fingerbreadths, but on the rest of the opening/door, there is no projection. For if there was an extension opposite the opening/door of a handbreadth, the house would be impure according to the words of everyone.",
+                "כלים שתחתיו טמאים – in this Rabbi Yehoshua does not dispute as he disputes in the concluding clause [of the Mishnah], because it is the manner of defilement to depart/go out.",
+                "רבי אליעזר מטמא את הבית – because the projection is stringent that it defiles in any amount, it brings defilement to the house with three fingerbreadths.",
+                "וכן בחצר שהיא מוקפת אכסדרה – but the covered place in front of the house/parlor extends three finger breadths, [if] defilement is in the house, vessels that are in the parlor are impure. [If] defilement is in the parlor, Rabbi Eliezer declares the house to be impure. But Rabbi Yehoshua declares it to be pure. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [
+                "שני זיזין זה על גב זה – and they are corresponding this one opposite that one.",
+                "יש בהן פותח פתח – that each one of the wall projections – its width is a handbreadth by a handbreadth.",
+                "וביניהן פותח טפח – the bottom one is above from the ground a handbreadth and the upper one is a handbreadth above from the lower one.",
+                "וטומאה תחתיהן – underneath the bottom one. Everything that is below it is impure and what is above it is pure, for it interposes in the face of the defilement.",
+                "ביניהן – if defilement is between the bottom one (i.e., projection) and the upper one, everything that is between them is impure. But what is under the bottom one and that which is above the higher one, is pure, for they interpose.",
+                "על גביהן – on top of the upper projection. And what is opposite the defilement until the firmament, is impure. And all the rest is pure.",
+                "היה העליון עודף על התחתון וכו' תחתיהן וביניהן טמא – that whether the defilement is under the lower [projection] or whether that the defilement is between them, the very excess that the upper projection is greater than the bottom [projection] by a handbreadth combines the defilement in every place. But what is above the upper [projection] is pure, for it interposes.",
+                "על גביהן – on top of the upper [projection].",
+                "היה העליון עודף על התחתון וכו' טומאה תחתיהן – that is under the lower [projection].",
+                "תחתיהן וביניהן טמא – for that surplus combines/mixes the defilement and brings the defilement to what is below it.",
+                "ביניהן – if the defilement is between them or blow on the ground underneath the supplement, that is opposite the excess/surplus but not below the lower [projection].",
+                "רבי אליעזר אומר תחתיהן וביניהן טמא – for even though there isn’t a handbreadth in the surplus, it brings the defilement under the lower [projection], since the surplus is over it [as a tent].",
+                "ביניהן ותחת המותר טמא – what is between the two projections and what is underneath them on the ground opposite the surplus is impure.",
+                "ותחתיהן טהור – what is underneath the lower [projection], for since there isn’t in the surplus a handbreadth, the defilement does not come underneath the lower [projection]. And the Halakha is according to Rabbi Yehoshua."
+            ],
+            [],
+            [
+                "אין בהן פותח טפח – that the [wall] projection do not have the width of a handbreadth, therefore, whether the defilement is below or whether the defilement is above, it does not interpose at all.",
+                "וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח – and they higher than each other by a handbreadth, and their law is like that of two [wall] projections."
+            ]
+        ],
+        [
+            [
+                "סגוס עבה (a thick coarse woolen blanket) – This Mishnah was explained above (i.e., Chapter 11) in the chapter \"הבית שנסדק\"/The house that was split [Mishnah 3]. And since it is necessary to teach about boards/planks, it is taught once again here.",
+                "ואם היו של שיש – even if the larger one was a handbreadth above the ground, it is not considered a tent to bring the defilement, since the lower one reduces the airspace because they are considered like the ground. But boards/planks of wood are not considered like the ground at the time when the upper one is a handbreadth higher than the ground, even though the lower one reduces the airspace, the upper one brings the defilement."
+            ],
+            [
+                "טבליות של עץ – that are adjacent to one another and each of them are a handbreadth above the ground and touch at their corners – each other with its neighbor that is near it, and it is the manner of the corners of the boards that they are not a handbreadth wide, therefore, vessels that are underneath the first that the defilement is under it are impure, but that which is under the second are pure.",
+                "הנוגע בשניה טמא טומאת שבעה – and even though it is taught in the Mishnah in the first chapter [Mishnah 2] that: “Utensils which touch the corpse and utensils [which touch other] utensils are unclean with the uncleanness of seven [days]. The third, whether man or utensils, is unclean with the uncleanness [that passes at] evening.” But it is taught in the Mishnah there (i.e., at the conclusion of Mishnah 3): “The tent does not come under consideration.” Therefore, the board that the defilement is underneath it is not part of the count (i.e., is not included).",
+                "עד שיהא בו ריבוע בפותח טפח (until it has a squared handbreadth) – it is a kind of breached/broken-through chest that has four walls that they would make for a table when the table sits upon it, and that breached chest is called a square. And sometimes, that the table protrudes and extends outside from that square a handbreadth or less or more, and now it states that it needs that the table protrudes outward from that square with an opening of handbreadth, for just as what is within the square does not combine, if defilement is also within the square from the inside, the square interposes and prevents the defilement from passing to the outside."
+            ],
+            [
+                "חביות – many rows of jars [of clay], this one after that one and this over that one.",
+                "שהן יושבות על שוליהן – and their mouths are [facing] upward.",
+                "או מוטות על צדיהן – and their mouths are from the side.",
+                "באויר – in a garden or in a courtyard.",
+                "בפותח טפח – with the width of a handbreadth they touch one another.",
+                "טומאה בוקעת ועולה – to the sides it teaches [in the Mishnah]. That they lie on their sides, even facing the defilement, nothing is impure other than what is below them and on top of them, but what is within them is pure, since that an earthenware vessel does not become impure on top of it, it protects what is inside of it, and what is not facing the defilement, even that it is under them or above them, is pure. And when they sit on their rims, even what is within is not protected, because there is no interruption from the airspace inside it to the airspace that is outside of it, but the jar itself is defiled, and all of the vessels that are in it are defiled, and even if it is not facing the defilement, as we stated the reason at the conclusion of the chapter הכוורת/The Hive (Chapter 9 of Tractate Ohalot, Mishnah 16).",
+                "במה דברים אמורים בטהורות – for since they are pure, they are similar to boards of marble whose bottoms conceal the empty space/cavity of a handbreadth and the defilement bursts through and ascends.",
+                "אבל אם היו טמאות – even if they are not above the ground, the upper ones which are a handbreadth above the ground bring the defilement, for the lower ones do not conceal/stop up, since they are impure, this resembles the ones folded over/doubled on each other and boards on top of each other.",
+                "או גבוהות מן הארץ פותח טפח – they bring the defilement, and even the pure ones since they touch each other in a width of a handbreadth they are all considered like one tent."
+            ],
+            [
+                "שחצצו – that he made in it a partition (i.e., a room which one partitioned off with boards or tapestry on the sides – walls – or on the ceiling).",
+                "מן הצדדין – that the curtains and the boards were placed opposite/corresponding to the walls of the house.",
+                "או מן הקורות – that they were placed underneath the ceiling of the house.",
+                "כלים שבחצץ טהורים (vessels that are in the space between two partitions/the vacuum) – that the curtains and the boards interpose, and are considered like vessels that are on the roof and like vessels that are outside of the wall.",
+                "כלים שבבית טמאים – for there is no interposition for defilement, for this resembles an earthenware vessel that is surrounded with an airtight lid, for if the defilement that is in the house it protects over what is within it, but if the defilement is within it, there is no airtight lid for defilement.",
+                "כלים שבחצץ – the vessel that is with the defilement with in the partition.",
+                "אם יש פותח טפח – that there is an empty space/cavity which is a handbreadth wide.",
+                "ואם לאו טהורים – the vessels that are in the space between the two partitions/the vacuum [are pure]. But a house however is impure."
+            ],
+            [
+                "חצצו מארצו (if one partitioned it off from the floor - laying an additional floor with a vacuum between) – that he covered the bottom [of the floor] of the house with boards or curtains.",
+                "טומאה בחצץ – even if it has a handbreadth [in length] by a handbreadth [in width] at the height of a handbreadth [vessels that are in the house are impure].",
+                "כלים שבבית טמאים – like a gutter/canal that is arched over underneath the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7]: “If it is a handbreadth wide, and its outlet is not a handbreadth-wide, the uncleanness is in in it - the house is unclean. Uncleanness is in the house – what is in it is clean.”",
+                "שארצו של בית כמוהו – when it lacks an opening of a handbreadth."
+            ],
+            [
+                "טומאה בפנים- in the place of the straw.",
+                "שכנגד היציאה – a vacant place which is like the width of a cubit from the opening until the wall that is opposite it that they (i.e., people) enter and depart on that path there to remove the straw and to bring it in. But the vessels that are within the vacant space are impure, which resembles the defilement in the vacuum/space of the two partitions of the vessels that are in the house are impure.",
+                "טומאה בחוץ – that is in the vacant space from the opening until the wall that is opposite it.",
+                "כלים שבפנים – in the place of the straw.",
+                "אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים – that is in the space between two partitions/in the vacuum also if defilement is in the house, vessels that are in the vacuum where there isn’t in their place a handbreadth are impure.",
+                "ואם יש בין התבן ולקורות פותח טפח - that this straw was not nullified to be considered like a vacuum/space of the two partitions and it is like the rest of the belongings that are in the house. But it doesn’t protect on what is inside, whether there is in its place a handbreadth or whether there isn’t in its place a handbreadth [of space]."
+            ],
+            [
+                "וכן כרי של תבואה – that they abandoned.",
+                "אפילו טומאה בצד הכלים – that the defilement was within the heap of stones, and vessels there were adjacent/near to the defilement within the heap but ae not touching the defilement.",
+                "טומאה בוקעת ועולה – but whatever is at its side is pure. And if there is in the place of the defilement a handbreadth [length) by a handbreadth [width] at a height of a handbreadth, it is indeed like a concealed grave and it defiles everything that is around it."
+            ],
+            [
+                "חצר הקבר – he courtyard that surrounds from its four directions four caves of graves.",
+                "טהור עד שיהא בה ארבע אמות – all the while that there are four cubits the person who stands in its midst is ritually pure. But less than four cubits, the person who stands in its midst is impure, but if there aren’t there other than three caves from three directions and the fourth direction of the courtyard is open to the airspace of the world, even if he isn’t is not distanced from the opening of the cave other than whatever the amount, he is pure, as long as he doesn’t touch the lintel of the opening of the cave. And these words [apply] when the courtyard of the grave is marked with a partition, but for a mere corpse [it takes only] four cubits for defilement.",
+                "גולל לקבר – a covering on the opening of the burial cave.",
+                "אלא כנגד הפתח (only the part directly opposite the opening) – of the burial crave. But a person who touches the end that is placed outside of the grave, is ritually pure.",
+                "עשה ראשה גולל לקבר – and behold it stands over the burial cave like a tree. A person who comes in contact with it at four handbreadths near the burial cave is impure because of the stone placed on top of a burial cave/top stone, but from four [handbreadths] and above, he is pure.",
+                "בזמן שהוא עתיד לגוד – to cut it off. And even though he did not cut it yet. [The word] לגוד is like (Daniel 4:20): “[The holy Watcher whom the king saw descend from heaven and say,] Hew down the tree [and destroy it].”",
+                "כולו חיבור – all he while that he did not cut it, and even though he will ultimately cut it down. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הנוגע בה – all the time that it is a covering on the opening of a burial cave.",
+                "טמא טומאת שבעה – as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days],” including the stone placed on top of a burial cave/גולל and the frame supporting the movable stone of a tomb/דופק.",
+                "והחבית והמשקין טהורים – that an earthenware vessel that is surrounded with an air-tight lid is pure from being defiled in the tent of a corpse, as it states (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it is has an air-tight lid upon it, it is pure, and an earthenware vessel that Scripture speaks of is not susceptible to receive defilement from outside it/above it.",
+                "רבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, but rather even though you don’t have a thing that is a living, breathing creature and it defiles, outside of a human being, nevertheless, they defile because of the top-fitting cover all the while that they are top-fitting covers for a burial cave."
+            ],
+            [
+                "המאהיל על המת ונוגע בכלים – the vessels are impure for a period of seven days because of attachments, as for example, that at the time that he touched the corpse or overshadowed it, a person who touches likewise with vessels.",
+                "ואם יש בידיו פותח טפח טמאים – since his hands overshadow over the corpse and over the vessels, they bring the defilement in.",
+                "שני בתים – and their openings correspond with one another.",
+                "מביא את הטומאה – and they remained as two impure houses. For a tent of his hands combines the defilement as if two halves ae placed in this one (i.e., hand) and that one (i.e., hand).",
+                "ואם לאו – that there isn’t an opening of a handbreadth in his hands. A person, however, is impure, as it is taught in the Mishnah further on [Chapter 16, Mishnah 1] and on themselves with whatever amount, but the two houses are ritually pure."
+            ]
+        ],
+        [
+            [
+                "כל המיטלטלין מביאין את הטומאה – because of the tent. For if it overshadows its one head over the corpse and other head over the vessels, it brings the defilement.",
+                "כעובי המרדע (as thick as an ox-goad) – even if it lacks the width of a handbreadth but rather that it has in its circumference a handbreadth. For a thread of a handbreadth surrounds it, for they (i.e., the Rabbis) decreed on its circumference because of is thickness.",
+                "אקפח את בני (May I bury my children -an oath frequently used by Rabbi Tarfon) – I will bury them. [The word] קיפוח/deprivation – is the language of mutilation/excision or cutting. And it is an oath, “may I bury my children if this thing is not true” that this Halakha is forced/prevented, defected/lopped and cut piece-meal. For we require an opening of a handbreadth.",
+                "ששמע השומע – when the question was asked through an actual event/incident in the Bet Midrash/academy and he heard that they defiled and he did not know for what reason they defied it. They defiled the ox-goad because of the utensils that overshadow over the corpse, that the vessel itself that overshadows the corpse is impure regardless of the amount, for we don’t require an opening of a handbreadth other than to bring the defilement under its second head, and they defiled the farmer either because of either for the reason of connections or because he had vessels that touched the corpse and a person [who came in contact] with vessels and is impure for a period of seven days. But the listener erred to state that they defiled him for the reason that the ox-goad brings upon him defilement from the law of the tent.",
+                "שיהו דברי חכמים מקויימים (that the words of the Sages may endure) – that they say that the ox-goad brings the defilement.",
+                "על האדם הנושאן – there are times when a person who carries them does not have upon him anything other than defilement for one night, for his clothing interrupts between his shoulder and the ox-goat and it is for him “that he will offer with that he will offer to that he will offer,” (see Leviticus 21:17, 18 and 22:3) that a person who sees that they defile him a defilement of an evening will err to state that it is because of the tent that they defiled him, because it has a circumference of a handbreadth, and it comes to inform us that the defilement of a tent has naught other than the defilement of an evening. Therefore, they (i.e., the Sages) decreed upon him “like the thickness of an ox-goad” to defile for a period of seven days according to their words (i.e., of the Rabbis) because of the tent.",
+                "ועל עצמן בכל שהוא – for a vessel that overshadows over a corpse is impure, even of any amount.",
+                "ועל שאר אדם וכלים – that is underneath the ox-goad.",
+                "בפותח טפח – because they don’t defilement at all, it doesn’t belong to defile on its circumference because of its thickness."
+            ],
+            [
+                "כוש (reed used a spindle) – a spindle that women spin on. And even though they are flat wooden vessels, it is susceptible to receive Levitical defilement, because of the metal hook/curved pin that is fixed in it.",
+                "אע\"פ שאינן מכוונין (even though they are not directly opposite one another)- for two halves of an olive’s bulk [of a corpse] are not directly opposite each other.",
+                "טמא – the spindle. That it brings the defilement upon itself with any amount.",
+                "הקדר – who sells pots.",
+                "והסל – the balancing pole/staff that he carries the pots. And in the Tractate Kelim (Chapter 17, Mishnah 16) they call it an איסל /pole or yoke carried on two, or more commonly, one shoulder and it is taught in the Mishnah there: \"האיסל שיש בו בית קיבול מעות\"/a carrying yoke in which there is a (hidden) receptacle for money.",
+                "ואם יש באיסל פותח טפח – it brings the defilement on the pots that are underneath it to the second side where they are suspended on it (i.e., the yoke).",
+                "התלוליות (the mounds) – it is the language of a תל/a hill.",
+                "הקרובות בין לעיר – that are adjacent/near to the cemetery.",
+                "בין לדרך – that is near the cemetery.",
+                "אחד חדשות ואחד ישנות – because that the women bury their non-viable births, that up to fifty cubits a woman goes alone and buries her non-viable birth. But the ones far away, a woman doesn’t go alone to bury [the non-viable birth] on the mound/hill, and since she needed a man that would go with her, she goes to the cemetery but doesn’t bury on the hill. And that which we defile the old ones and even the far-off ones, for we are concerned lest the near ones were from their beginnings and the city was destroyed and the matter would be forgotten.",
+                "ור' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "המוצא מת בתחלה – for it was not known that there was a graveyard there, and this what we say in the Gemara in [Tractate] Nazir [folio 64b]: \"המוצא\"/He who finds a corpse, but not that it was accessible; dead, excluding one that was killed, for a killed person has no ground which is pressed by a body in the grave (and which is considered the dead person’s property) and he lacked a neighborhood of graves, and this is what is derived.",
+                "מושכב – and not that he was sitting.",
+                "כדרכו – and not that his head was lying between his thighs. For all of these, we are concerned/worried lest they are heathens, for it is not manner of Israelites to bury their dead as such.",
+                "נוטלו ואת תבוסתו (if one finds in his field a body in the usual position of a buried man, the first time, he may remove it with the ground which it occupies – for burial in another place) – it is permissible to remove him from there and to bury him in another place. And he must take from the dust of the grave with him, the ground which is pressed by the body in the grave (and which is considered the dead man’s property), which is all the crushed, loose earth that is underneath him, and he digs in virgin earth three fingerbreadths as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for he didn’t need to say, “from Egypt”, but rather, this is what he said: “from the dust of Egypt take with me.” But Maimonides had the reading \"תבוסתו\"/his ground that is pressed by a body in a grave (as opposed to the reading in the Mishnah\"תבוסתן\"/their ground that is pressed by a body in a grave, the dust that is mixed from blood and the moisture/secretion of the corpse. It is the language of (Ezekiel 16:6): “[When I passed by you] and saw your wallowing in your blood, [I said to you: ‘live in spite of your blood.’].”",
+                "מצא שלשה. אם יש בין זה לזה מארבע אמות ועד שמונה – meaning to say, from the first grave until the third, there is no less than four cubits and not more than eight [cubits].",
+                "הרי זה שכונת קבורות (behold, this is a graveyard) – and it is recognized that to there burial is provided to them there, and it is prohibited to remove them, for they have acquired their place. And even,one corpse if it is known that to there burial was given to him, it is forbidden to remove him. But that for one or two we suspend [this view] that they were not buried there other than on a temporary basis and it was their intention to have them removed, but with three, it is proven that this is a special place for burials. And the length of the cave is its manner to be six [cubits] long and four [cubits] wide with a diagonal line of the surplus of two cubits which is eight. And because of this, it is taught [in our Mishnah]: “from four cubits and until eight.”",
+                "כמלוא מטה וקובריה – we don’t have this reading here.",
+                "בודק ממנו ולהלן עשרים אמה – that the cave is four cubits wide by six in length, and the courtyard and the caves are open to him from here and from there, six [cubits] by six [cubits], for this is what the Rabbis hold in [Tractate] Bava Batra, in the chapter: \"המוכר פירות\" /He who sells fruit (Chapter 6) [folio 101a, see also the Gemara on folio 102a], it is found that the length of two caves and a courtyard that is between them is eighteen cubits, and because that sometimes they dig one cave in a diagonal, and the diagonal of a cave has a surplus on its square of two cubits, they are found to be twenty cubits, eighteen of the first cave with a diagonal and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, for one diagonal we have stated, two diagonals we have not stated. And that is what is taught [in the Mishnah] regarding twenty. And further one needs to check from above and below twenty cubits, and that is forty cubits, for perhaps this is a cave that is in the eastern part of the courtyard and there still another [cave] that is opposite on the western side of the courtyard; alternatively, this one is on the western side of the courtyard and there is still another on the eastern part of the courtyard.",
+                "מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה – for who would say that from this cemetery there is this cave, perhaps there is another cave and another courtyard of another person, and one must also make to there all of the examinations mentioned above, for just as there is a grave there, just like this, there are others.",
+                "שרגלים לדבר – after that is found already in this field a graveyard.",
+                "שאילו מחלה מצאו – for this grave prior to his having found the first three, he removes it and its soil that it occupies, as it is taught in the first clause of the Mishnah: \"המוצא מת בתחלה כו' נוטלו ואת תפוסתו\"/a person finds a corpse in first instance, he removes it and the soil that is with it."
+            ],
+            [
+                "הבודק – that which is taught in the [previous] Mishnah: \"ובודק הימנו ולהלן עשרים אמה\"/And he examines [the ground] from it and onward for twenty cubits, there is no need to dig it all up, but rather, he digs a cubit by a cubit and leaves a cubit hat he doesn’t dig, and he does this until he reaches the end of twenty [cubits]. And that cubit that he digs he must dig until he reaches the rock or the virgin/untouched soil, which is ground that had never ever been dug.",
+                "המוציא את העפר ממקום הטומאה – from those cubits that he digs.",
+                "אוכל בדמאו – if he is a Kohen, he eats of his heave-offering. It is the language of (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats.” But even though the Kohanim are not permitted to check, they are warned about the defilement, nevertheless, if the Kohen happens by chance to check, he is not forbidden to eat heave-offering where it is not under the presumption of defilement being there.",
+                "המפקח את הגל – of stones that fell upon a person and he died. If he was a Kohen, he does not eat of his doubtful heave offering. For since it is under the presumption that there is defilement there, we are concerned that perhaps [the corpse] was overshadowed, and even we are concerned even if he is doubtfully alive or doubtfully dead."
+            ],
+            [
+                "היה בודק- to complete the twenty cubits.",
+                "לנחל – river.",
+                "לשלולית (to a pool, pond, rivulet) – a rivulet/canal which imparts booty (alluvium) to its banks and other canals of what drink from it.",
+                "או לדרך הרבים – and they don’t bury the dead/corpse in it (i.e., the public road).",
+                "מפסיק - and he doesn’t examine further to complete the twenty cubits.",
+                "והכל טהור – and they don’t have the ground which it occupied (i.e., the earth surrounding the buried corpse), but rather he collects the bones alone and he doesn’t have to take more.",
+                "רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ]
+        ],
+        [
+            [
+                "יז",
+                "החורש. בית הפרס – a place where the defilement is separated and flattened/straightened there. But my Rabbis explained that [the word] פרס is \"דבר פרוס ושבור\" (see also the Bartenura commentary to Tractate Niddah, Chapter 7, Mishnah 5 where the same phrase appears) something that is broken and injured, that the bones of the corpse were broken/divided there. And from the mouth of others I heard that as a result that the feet of human beings are prevented from walking there because of the defilement.",
+                "מלא מענה (a furrow’s length) – of a plough. From the place of he grave that he began to plow until one-hundred cubits along the length of the field by one-hundred [cubits] in width, we are concerned lest the plough carries from him a [piece of human] bone the size of a barleycorn. But if he would continue ploughing outside of the one-hundred cubits, from one-hundred cubits and outward, it is ritually pure, for the plough does not carry bones of a grave other than up until one-hundred cubits.",
+                "בית ארבעה סאין (a space of four Se’ah) – one-hundred cubits in length by one-hundred cubits in width is the place of seeding four Se’ah. For the courtyard of the Tabernacle that was one-hundred by fifty is Bet Se’atayim, as we state in [Tractate] Eruvin [23b], it is found that one-hundred cubits by one-hundred cubits is a Bet Arbah Se’ah.",
+                "רבי יוסי אומר בית חמש – but the Halakha is not according to Rabbi Yossi.",
+                "ובמורד (and in descent) - meaning to say, this measure that we stated to the first Tanna/teacher [of the Mishnah] and to Rabbi Yossi, to him as he holds and to the other (i.e., Rabbi Yossi) as he holds, these words [refer to] when the plough carries in descent, that it [looks like he] is rolling it from afar, and the same law applies when the land is on a plain level. But in an ascent, when he plows and ascends, according to the words of the first Tanna/teacher, he gives a quarter of a Kab of vetches on the knee-shaped pole of the plough- as far as the knee of the plough enters the soil, which is a bent wooden cavity made like a knee that the plough is affixed to, and it makes in its rim/bottom of the vessel a small incision like the measure that went out from it one globule/stone or kernel of a stone fruit, nut from the globules of the vetches, and it brings the plough and the globules fall off bit by bit, and in a place where the vetches have run out, not much falls from them together other than three globules each one by the side of the other and there was completed the Bet HaPras (i.e., the place declared - unclean on account of crushed bones carried over it from a ploughed grave)."
+            ],
+            [
+                "רבי יוסי אומר במורד ולא במעלה – they did not say the law of the Bet HaPras other than in descent, but when the plough ascends to at a height where there is no Bet HaPras at all, for immediately the hand of the plough is emptied and if there is a bone there it falls. But the Halakha is not according to Rabbi Yossi.",
+                "והטיח בסלע (and he struck – with the plough against the rock) – the plough hit the rock and through it, the plough emptied/poured out.",
+                "או שניער את המחרישה (or he shook off the plough) – from the dirt that was upon it. And it comes to teach us that we are not concerned that he did not shake it off well.",
+                "עד שם הוא עושה בית הפרס – and no further, and even within six cubits or five [cubits].",
+                "בית הפרס עושה בית הפרס – One who begins to plough at the end of a Bet HaPras or in the middle, he counts one-hundred cubits from the place that he began to plough, and it becomes a Bet HaPras as if he ploughed from the place of the grave."
+            ],
+            [
+                "חרש חצי מענה (he ploughed half a furrow) – fifty cubits form the place of the grave and he returned afterwards and ploughed from there another fifty cubits, all the one-hundred became/were made into a Bet HaPras. And the Halakha is according to Rabbi Yehoshua.",
+                "מלטימיא (quarry; he who starts ploughing from a quarry – where chips of stones, bones, etc. are deposited, or from a deposit of bones) – like full of bones. The dig is filled with corpses one on top of the other. [The word] טמיא – in the Aramaic language are bones of corpses/dead people.",
+                "מצבירת העצמות (from a pile of bones) – from the place that the bones are piled up there. And this is a matter that is not accessible/frequent that a person will plough on a pit/dig that is filled with corpses and on the pile of bones they are revealed, and they (i.e., the Rabbis) did not decree other than with a grave that was ploughed that is a thing that is accessible.",
+                "ומשדה שאבד הקבר מתוכה – that this is a compound uncertainty, lest he did not plough in the place of he grave, and if you can say, he ploughed, but perhaps he did not carry from it a bone.",
+                "או שנמצא בה קבר- that he ploughed and afterwards it was found, that this is a Rabbinic Bet HaPras, and they did not fine him since he did not know.",
+                "החורש את שאינו שלו – the Rabbis did not fine him for the land is to be that of his colleague is the Bet HaPras. And similarly, regarding a heathen, a fine is not appropriate for him."
+            ],
+            [
+                "שאין בת הפרוס לכותיים – that is to say, that even on the Cutheans they (i.e., the Rabbis) did not fine, all the more so, that they didn’t fine the heathen.",
+                "על גבי טהורה – that the field of the Bet HaPras (i.e., the area in which uncertainty exists concerning the location of a grave or a corpse) is above and it is pure below.",
+                "אפילו אדומה – that the dirt of the pure area is red.",
+                "והלבינה – on account of the dirt of the Bet HaPras which was white."
+            ],
+            [
+                "אין עושין אותה בית הפרס – they (i.e., the Rabbis did not decree defilement other than on a clod/clump of earth in its natural condition, but they did not decree on dirt that was swept away with the water.",
+                "עליה טהורה -whichever way you turn, if the grave is within the house, the house is impure and the upper chamber is ritually pure. If the grave is under the threshold of the entrance of the house, the defilement enters the house and the upper chamber is ritually pure. But when the opening of the upper chamber is not corresponding opposite the opening of the house, we are concerned that perhaps the grave exists underneath the wall that is corresponding to the opening of the upper chamber, and the defilement bursts forth until it reaches to the opening of the upper chamber, and enters into upper chamber through the opening.",
+                "ועפר חוצה לארץ – that is to say, or the dirt of outside of the Land of Israel. For the Land of the Nations and the Bet HaPras together defile through touching and through lifting.",
+                "שבא ברק – as for example a bunch of greens that have many stalks/stems that were uprooted in their clods of earth, for in each stalk/stem on its own, there isn’t dirt like the seal of the packing bags (especially adapted for ship-loads) which is the measure of clods of earth to defile.",
+                "חותם המרצופין – leather bags, like sacks, that those who travel place their vessels into them and seal them with a seal of plaster."
+            ]
+        ],
+        [
+            [
+                "כסאה וכסאתים חותמות – of plaster. And this fact brings Rabbi Yehuda to the assistance of the Rabbis that they didn’t worry about a Se’ah or two Se’ah from the dirt that comes from outside the Land of Israel, for since there wasn’t the seal of one of them on its own like the seal of the leather bags. And the Halakha is according to the Sages.",
+                "כיצד בוצרים בית הפרס (how do they cut grapes in an area in which uncertainty exists concerning the location of a grave or a corpse or crushed bones carried over it from a ploughed grave)- so that the grapes that grew in it would be ritually pure.",
+                "מזין על האדם ועל הכלים – on the third day [they would sprinkle].",
+                "ושונין – on the seventh day [they repeat it].",
+                "ומוציאין חוץ לבית הפרס – and even though that one cuts grapes for the vat for wine-pressing are fit for receiving Levitical uncleanness and this is one of eighteen matters that they decreed on the day [that Rabban Gamaliel was deposed as head of the Sanhedrin (see Tractate Berakhot 28a)], these words [refer to] defilement according to the Torah, but concerning the defilement of the a field where uncertainty exists concerning the location of a grave or corpse or crushed bones carried over it from a ploughed grave is Rabbinic, and we don’t consider it a fitness to become unclean. And because of this, it (i.e., the Mishnah) took [the term] and taught: “they sprinkle on the man and on the vessels [and repeat the process],” in order that they would be pure from defilement according the Torah (see Numbers 19:19, and even though they go back and become defiled in the field declared unclean on account of crushed bones carried over from a ploughed grave at the time of the harvesting of grapes, further, the grapes are not defiled through their contract because of the defilement of the field declared unclean on account of crushed bones carried over from a ploughed grave all the while that they did not have a complete fitness to become unclean.",
+                "ואחרים – who did not enter into the field declared unclean on account of crushed bones carried over from a ploughed grave.",
+                "מקבלין – from those who cut/harvest the grapes.",
+                "ומוליכין לגת – in other vessels. But those who cut/harvest the grapes do not bring them to the vat for wine-pressing, because the vat is filled with liquids and they are pronounced fit [for Levitical uncleanness] for a complete fitness.",
+                "ואם נגעו אלו באלו – those who cut/harvest the grapes came in contact with/touched the others who receive [the grapes].",
+                "טמאים – those who receive [the grapes] and they all of the grapes. For a person that is defiled in a field declared unclean on account of crushed bones carried over from a ploughed grave become a primary source of ritual defilement/ אב הטומאהand it defiles people and vessels [according to the School of Hillel].",
+                "בית שמאי אומרים אוחז את המגל – that they (i.e., the School of Shammai) holds that the person who harvests [grapes] in the vat becomes fit for Levitical uncleanness even for the defilement of a field declared unclean on account of crushed bones carried over from a ploughed grave, and because of this, he must hold on to a sickle wrapped in a fibrous substance/bast of a palm tree when he harvests that does not receive defilement.",
+                "או בוצר בצור (or he harvests with a flint) – and it is a sharp stone that is not a vessel.",
+                "ונותן לתוך הכפישה (places it into an inverted vessel/a vessel divided into two compartments by the bottom between) – a large vessel that one harvests olives in, that it doesn’t receive ritual defilement."
+            ],
+            [
+                "ומוליך לגת – even he himself. For since he is careful and he has recognition that he places it in an inverted vessel and hasn’t touched it.",
+                "במה דברים אמורים כברם הנעשה בית הפרס – that the vines and trees were planted in it prior to it becoming a field declared unclean on account of crushed bones carried over from a ploughed grave. But a person who touches it ab initio in the field declared unclean on account of crushed bones carried over from a ploughed grave [should sell them in the market].",
+                "ימכר לשוק – that we fine him, because he should not have planted in a field declared unclean on account of crushed bones carried over from a ploughed grave. But the Halakha is not according to Rabbi Yossi.",
+                "שלשה בית הפרס הן – that he considers them and leaves. A field in which a grave is ploughed up, and a field that lost a grave, and a field of mourners/tomb niches.",
+                "ניטעת כל נטע (planted with any kind of tree) – he plants in it all the trees that he wishes. But our Mishnah is not according to Rabbi Yossi who forbid this above (see Mishnah 1). But one can say that even Rabbi Yossi did not forbid other than to plant in it a vineyard alone, because the person who harvests grapes to the vat makes it susceptible [to receive ritual defilement], but not to the rest of the trees.",
+                "חוץ מזרע הנקצר – but seed that is uprooted with its roots, we are concerned/worried lest he bring a bone like the size of a barleycorn with the irt that comes up with the roots that are uprooted.",
+                "ואם עקרו – that seed that is sown.",
+                "צובר את גורנו לתוכו (heaps up the threshing floor in it) – into the midst of the field itself. And he threshes it there. And he does not brig it to the house until after threshing, so as to not increase the defilement.",
+                "וכוברו בשתי כברות (and he sifts it twice in two sieves) - one after another, lest a bone the size of a barleycorn become combined with it.",
+                "והקטנית בשלש – because the pulse has more dirt than does the grain, because of this they are more worried. But they are ritually pure, for they have not become fit for Levitical uncleanness. And the Halakha is according to the Sages.",
+                "ושורף את הקש ואת העצה (and he burns the stubble and the pea-stalks) -within the field. Lest they have a bone the size of a barleycorn.",
+                "ואינה מטמאה באוהל – for all of its defilement is because of a bone the size of barleycorn, but the bone the size of a barleycorn does not defile in a tent."
+            ],
+            [
+                "נזרעת כל זרע – this is our reading in most of the books. But in the Tosefta (Tractate Ohalot, Chapter 17, Halakha 10), it teaches: אינה נזרעת כל זרע/no seed is sown there (i.e., this is the reverse of what is explicitly taught in our Mishnah). And such it is in my eyes.",
+                "ואין ניטעת כל נטע (and is not planted with any kind of tree) – and needless to say, we don’t plant ab initio. But even that which is planted will not endure/be preserved, so that people will not be accustomed to this, because the defilement in a tent is more stringent in it.",
+                "חוץ מאילן סרק – that it is permitted to plant in it. And what is aאילן סרק ? A tree which bears no fruit)."
+            ],
+            [
+                "שדה בוכים – a place far from the cemetery that they place there the pier of the corpse and [people] gather there and weep.",
+                "לא ניטעת ולא נזרעת – in the first chapter of [Tractate] Moed Katan [5b] in the Gemara, it explains that because of the despair of the owners that came in contact with it, for since this is the situation, the owners despair from it and it is like he is in distress because many took possession/hold of it and it is forbidden to be upset over it. And specifically, when the owners became despaired that many took possession of it according to law. But if they did not despair, for now, it is not according to the law that they took possession of it, it is permissible to be upset over it.",
+                "ועפרה טהור – for we don’t presume defilement to it at all.",
+                "ועושים ממנו תנורים לקודש – which is not the case in the first two fields of crushed bones carried over from a ploughed area.",
+                "שבודקים לעושה פסח – it refers to a field that a grave was ploughed up. For if a person goes there, he needs to slaughter his Passover sacrifice, they examine it as it is explained in the concluding clause [of this Mishnah], but if there is not found there a bone the size of a barleycorn, he goes and makes his Passover sacrifice.",
+                "ואין בודקין לתרומה – that specifically for Passover that he relies upon this examination, because the defilement of a Bet HaPras/an area containing crushed bones carried over from a ploughed field which is Rabbinic. But the Sages did not stand by their words with regard to extirpation, for whomever does not offer the Passover sacrifice at the appropriate time is liable to extirpation. But regarding the heave-offering, that its consumption is not anything but a positive commandment, the Rabbis stood by their words in the place of a positive commandment and an examination is not effective to permit it for heave-offering.",
+                "ולנזיר – [and to a Nazirite] that went there.",
+                "בית שמאין אומרים בודקין – and if a bone the size of a barleycorn was not found there, he does not shave his head.",
+                "ובית הלל אומרים אין בודקין – that whether it (i.e., a bone the size of a barleycorn) is found or not found, he shaves his head and brings a sacrifice.",
+                "העפר שהוא יכול להסיטו – as for example, crushed, loose earth.",
+                "וממחה (and crumbles it) – make it very fine in his hand so that he can see if has a bone-fragment the size of a barley corn."
+            ],
+            [
+                "כיצד מטהרין בית הפרס – it (i.e., the Mishnah) refers to the first area of a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, which is a field in which a grave was ploughed.",
+                "נוטלין ממנו שלשה טפחים – like the measure of the depth of the plough that rolls/turns over the bones.",
+                "ר' שמעון אומר כו' – but the Halakha is not according to Rabbi Shimon.",
+                "הרוצף(if one paves) - the language of a floor of stones.",
+                "טהור – since he is not able to move them, for if he would walk on top of them and, and they would be moved, there is a concern regarding movement (even without actually coming into contact with it) of a human bone that is underneath them.",
+                "אף העוזק (even someone who beaks clods suspected of containing human bones – and levels it) – he who digs and casts away the stones, if he did this in all of the Bet HaPras/a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, it is pure. [The word] עוזק – is the language of (Isaiah 5:2): “He broke the ground, cleared it of stones.” But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "המהלך בבית הפרס – in a field where a grave was ploughed up in it.",
+                "על אבנים שיכול להסיטן – as for example on top of stones that are not lodged/placed and affixed in the ground and they can be moved on account of passing over them, and a human bone the size of a barleycorn is shaken from its position of strength, or rides upon a person or an animal [which cannot endure pressure and walks/treads upon them, the rider is impure, for since the strength at the bottom is bad/poor, on account of the load above, it was moved and it is as if he shakes the bone. But if if the strength of the one being driven has a strong legal right, the rider is not considered as if he shaking the bone. But how is that to be understood – that a person has a weak legal right? All that ride it and his knees and the surrounding parts knock against each other. But an animal whose strength is weak, all that ride it cause it to empty its bowels.",
+                "בהרים ובסלעים – even though they don’t bury a corpse there.",
+                "טמא – because of the dust of the Lands of the Nations that is rolled there.",
+                "בים ובשונית טהור (on the sea and on the beach/rocky cliffs – from the defilement of the soil/ground. That they (i.e., the Rabbis) decreed on the soil of the Land of the Nations to burn the heave-offering and Holy Things that touched its dust, for we don’t burn heave-offering or Holy Things that came to the sea or to the beach/rocky cliffs, for we don’t bury a corpse there, but they have the defilement of the Land of the Nations, for they (i.e., the Rabbis) decreed upon its airspace to suspend, that heave-offering and Holy Things that entered into the airspace of the Land of the Nations and didn’t touch its soil, we don’t eat it nor do we burn it.",
+                "בזעפו – where the sea rages."
+            ],
+            [
+                "הקונה שדה בסוריא – Aram Naharayim and Aram Tzoba that David conquered. But its dust is impure like what is outside of the Land of Israel, but one is liable for tithes and Seventh Year produce like the Land of Israel (see also Tractate Demai, Chapter 6, Mishnah 11 and Second Samuel, Chapter 10 and Second Chronicles, Chapter 19 and Tractate Gittin folio 8a).",
+                "אם יכול להכנס לה בטהרה – for the Land of the Nations does not form a partition between that field that he bought to the Land of Israel.",
+                "בטהרה – that field. And even on its own clod of earth they did not decree, because it belongs to an Israelite, and because of this, it is taught [in the Mishnah]: \"הקונה שדה\"/a person who purchases a field. But if it had the width of a handbreadth from the Land of the Nations or from the cemetery, it interrupts between the Land of Israel and a field that he purchased in Syria, for now, he is not able to enter in ritual purity, the soil of that field is impure like outside of the Land of Israel.",
+                "מדורות הגוים (Gentile dwelling places) – that are in the Land of Israel.",
+                "טמאים – they bury their aborted fetuses in their homes.",
+                "ארבעים יום – like the measure of the creation of the embryo.",
+                "אע\"פ שאין עמו אשה – lawless/unrestrained men in the towns and they bring women to their homes at night.",
+                "עבד – [slave] of an Israelite (i.e., a Canaanite slave that is in the hand of an Israelite – according to the commentary of Tiferet Yisrael).",
+                "או אשה – an Israelite [woman].",
+                "משמרין – the Gentile dwelling places, that they (i.e., Israelites) will not be buried there."
+            ],
+            [
+                "הביבין העמוקים (the deep drains) – water pipes/ducts that they cause a gushing forth [of water] that spills out to the public domain. And there are books where it is written in them הכוכים/sepulchral chambers, the language of a כוך/a cave that is underneath the ground.",
+                "ועפר התיחוח – for one can be concerned that on account of the abortion/non-viable birth that they buried there, the ground became crushed, loose earth.",
+                "חזיר וברדלס (pig and spotted beast/leopard, hyena) – it is their manner to dig and search underneath the ground. But if they would find an abortion/non-viable birth buried underneath the ground, they would remove it from there. ברדלס – is a beast that they call ALTZEBAH in Arabic."
+            ],
+            [
+                "אצטבא (portico/colonnade, balcony) -made for beauty in front of the houses. But they don’t bury there non-viable births.",
+                "עיר נכרים שחרבה – cities of the land of Israel where heathens liveג and they were destroyed/laid waste from the heathens.",
+                "אין בהן משום מדור עובדי כוכבים – that wild animals are found there and they remove all the aborted births that were buried there. But the Halakha is not according to Rabban Shimon ben Gamaliel.",
+                "קברות – it is known that they are graveyards.",
+                "היה ספק – [there was doubt] if they are from the Land of the Nations, [or] if they are from the Land of Israel.",
+                "וטיהרוהו – They (i.e., the Sages) considered it like the Land of Israel. Alternatively, there was doubt there were graveyard there or not, and they (i.e., the Sages) made them pure/clean, since they testified that there were no graveyards there.",
+                "קיני – the name of a place. And they would have the practice there of defilement from doubt, until Rabbi [Judah the Prince] and his Bet Din decided/resolved upon it and made it pure."
+            ],
+            [
+                "אוהלי ערביים – they are not established/set up in one place, and because they are not set up, they don’t bury in it. Alternatively, because they travel and camp from place to place, they did not want to abet the defilement.",
+                "והסוכות – of those who guard/protect the fruit.",
+                "והצריפים – dwellings that do not have a roof. Rather the walls touch at their tops with each other. And they are dwellings of pain/disregard and not fixed.",
+                "בורגנין (keepers or residents of a station house) – huts made in the field to bring into the fruit because of the rains.",
+                "אלקטיות (sheds for stacks of grain in the field)- a roof that stands on four pillars to cool off in the summer when he wind lows in it from all of its sides. And the language אלקטיות, summer houses. It is the Aramaic translation of קיץ/summer. קייטא/summer. Fruit.",
+                "מקום החצים – a place where the people of the city place in it arrows to keep for the time of war.",
+                "מקום לגיונות – where the soldiers/legions of the king camp out."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה אהלות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..9b601476982b3eb7c790f0e2ee75dfe628892ebf
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/On Your Way.json	
@@ -0,0 +1,1186 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Oholot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה אהלות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>שנים טמאים במת אחד טמא טומאת שבעה.</b> כולה מתניתין מפרש לה ואזיל:",
+                "<b>אדם הנוגע במת, טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:י״א) הנוגע במת לכל נפש אדם וטמא שבעת ימים, לפי שהוא נעשה אב הטומאה, שהמת אבי אבות הטומאה הוא:",
+                "<b>אדם הנוגע בו טמא טומאת ערב.</b> דכתיב (שם) והנפש הנוגעת תטמא עד הערב, לפי שהוא נעשה ולד הטומאה וכל ולד הטומאה אין בו אלא טומאת ערב. אבל חכמים גזרו על הנוגע בטמא מת בעודו מחובר למת שיהיה טמא שבעה:"
+            ],
+            [
+                "<b>כלים הנוגעים במת וכו׳</b> בין כלי מתכות בין כלי שטף ובגדים מיטמאין כמת עצמו, דכתיב (שם) בחלל חרב או במת, חרב הרי הוא כמת, והוא הדין לשאר כל הכלים. הלכך כלים הנוגעים במת נעשים אבי אבות, וכלים בכלים אב הטומאה, דלעולם אין הכלים שניים נעשים כראשונים:",
+                "<b>השלישי בין אדם בין כלים.</b> נעשים ראשונים ומיטמאין טומאת ערב:"
+            ],
+            [
+                "<b>כיצד ארבעה.</b> כלים הנוגעים במת, אבי אבות כמותו. ואדם בכלים, אב הטומאה. וכלים באדם, נמי אב הטומאה כאדם עצמו, דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, הא למדת שכל אדם הטמא טומאת שבעה מטמא הכלים טומאת שבעה:",
+                "<b>הרביעי בין אדם בין כלים.</b> נעשים ראשונים. והוא הדין דבכיצד שלשה הוה מצי למתני אדם הנוגע במת וכלים באדם טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאין טומאת ערב. אלא מסיפא ארבעה טמאין במת שמעינן לה, דאפילו אדם בכלים שנגעו במת וכלים באדם קתני טומאת שבעה, כל שכן אדם במת עצמו וכלים באדם דאיכא טומאת שבעה:",
+                "<b>שפוד.</b> כמין עמוד של מתכת תקוע באמצע האוהל ובראשו קושרין האוהל:",
+                "<b>אין האוהל מתחשב.</b> לפי שאין האוהל מטמא השפוד, לפיכך אינו נחשב במנין סדר הטומאות, אלא כל המונח באוהל המת כנוגע במת עצמו, ואין כאן אלא ארבעה. אי נמי, אפילו אין השפוד בתוך האוהל אלא שנוגע באוהל מבחוץ אפילו הכי אין האוהל מתחשב במנין סדר משנתנו. והכי מוכח לקמן בפרק סגוס עבה במשנת טבליות של עץ:"
+            ],
+            [
+                "<b>שהכלים שלשה.</b> כגון כלים שנגעו במת וכלים בכלים ועוד כלים שלישים בשניים, כולן טמאין:",
+                "<b>והאדם שנים.</b> כגון אדם במת ואדם שני בזה האדם שנטמא במת. אבל אדם השלישי בשני, טהור:",
+                "<b>שהוא באמצע.</b> כגון כלים ואדם וכלים, דהרביעי בין אדם בין כלים מיטמא טומאת ערב, כדשמעינן ממתניתין דלעיל:"
+            ],
+            [
+                "<b>מטמא בגדים.</b> כל זמן שלא פירש, דכתיב (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו, אלמא שהוא מטמא בגדים בשעת מגעו בזב:",
+                "<b>ואין בגדים הנוגעים בזב מטמאין בגדים.</b> לפי שהזב אב הטומאה והבגדים הנוגעים בו נעשים ראשון ואין מטמאין בגדים אחרים, שאין אדם וכלים מקבלים טומאה אלא מאב הטומאה:",
+                "<b>שהבגדים הנושאין את הזב מטמאין אדם.</b> כגון משכב ומושב של זב מטמאין אדם, לפי שהן נעשים אב הטומאה כזב עצמו, דכתיב (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב:",
+                "<b>ואין אדם הנושא את הזב מטמא אדם.</b> ואפילו בשעה שהוא נושא אותו קודם שפירש, שאינו אלא ראשון לטומאה ואין ראשון מטמא אדם:"
+            ],
+            [
+                "<b>עד שתצא נפשו.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם אשר ימות. למדך הכתוב שאינו מטמא עד שימות:",
+                "<b>מגויד.</b> מחותך. לשון גודו אילנא (דניאל ד׳):",
+                "<b>זוקק ליבום.</b> כל זמן שהוא גוסס יבמתו אסורה להנשא:",
+                "<b>ופוטר מן היבום.</b> אם מת והניח בן גוסס, אשתו פטורה מן החליצה ומן היבום:",
+                "<b>ומאכיל בתרומה.</b> את אמו, אם היא בת ישראל שנישאת לכהן:",
+                "<b>ופוסל.</b> את אמו מן התרומה, אם בת כהן לישראל היא:",
+                "<b>וכן בהמה וחיה אין מטמאין.</b> טומאת נבילות, עד שתצא נפשם:",
+                "<b>כזנב הלטאה.</b> כלומר למה פרכוס זה דומה, לזנב הלטאה:"
+            ],
+            [
+                "<b>האיברים.</b> צריך שיהיה בהם בשר וגידים ועצמות, ובכך הוא נחשב אבר. ומיירי בין באבר שנתלש מן החי בין באבר מן המת:"
+            ],
+            [
+                "<b>פיסת הרגל.</b> כף הרגל היא הפרסה: ",
+                "<b>ששה בכל אצבע.</b> לחמש אצבעות, היינו שלשים:",
+                "<b>קרסול.</b> תרגום כרעיים, קרסולין. מקום חיבור הרגל והשוק:",
+                "<b>קטלית.</b> למעלה בראש הירך:",
+                "<b>בקנה.</b> עצם המחובר ליד. מלשון קנה המדה, שבו מודדים האמה:",
+                "<b>מרפק.</b> קוד״ו בלע״ז:",
+                "<b>מאה ואחד מזה.</b> שכל מה שמנה עד עכשיו מצד אחד מהגוף הוא, כגון יד אחד ורגל אחד ודופן אחת:",
+                "<b>מפתח של לב.</b> הוא החזה. שמפני תנועת החזה מנשב הריאה על הלב, נמצא החזה פותח דרך שממנו יכנס האויר ויצא ללב:",
+                "<b>בנקוביו.</b> הביצים וגיד האמה:",
+                "<b>בשר כראוי.</b> כדי שיעלה ארוכה ויבריא, אם היה מחובר באדם חי:",
+                "<b>ואין מטמאין באוהל.</b> לפי שטומאת אוהל אינה אלא או באדם שלם כדכתיב (במדבר י״ט:י״ד) אדם כי ימות באוהל, או באבר הדומה לאדם כדכתיב (שם) בעצם אדם, מה אדם יש בו בשר וגידים ועצמות ומטמא באוהל, אף אבר שיש בו בשר וגידים ועצמות מטמא באוהל:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מטמאין באוהל, המת וכזית מן המת.</b> ואי קשיא, כזית מן המת מטמא מת עצמו לא כל שכן, הא מלתא מתרצה בגמרא בנזיר [דף נ״ט]. לא נצרכא אלא לנפל שלא נתקשרו אבריו בגידין שאין בו כזית בשר:",
+                "<b>נצל.</b> בשר המת שנימוח ונעשה כמין ליחה סרוחה:",
+                "<b>מלוא תרוד.</b> כף ושיעורו מלא חפניים:",
+                "<b>רקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר. ואין מלוא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכיסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:",
+                "<b>השדרה והגולגולת.</b> אע״פ שאין בהם בשר מטמאים באוהל, לפי שצורת אדם ניכרת בהם, דכתיב בעצם אדם, עצם שניכר בו שהוא של אדם:",
+                "<b>אבר מן המת ואבר מן החי.</b> דכתיב (במדבר י״ט:ט״ז) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת:",
+                "<b>ורובע עצמות.</b> רובע הקב של עצמות:",
+                "<b>מרוב המנין או מרוב הבנין.</b> רבותי פירשו, שהן מועטין מהיות בהן רוב מנין ורוב בנין, דאע״פ שאין בהן לא רוב המנין ולא רוב הבנין מטמאין:",
+                "<b>ורוב בנינו ורוב מנינו.</b> רוב בנין הגוף, או רוב מנין העצמות אע״פ שאינו רוב בנין הגוף, מטמאין, ואע״פ שאין בהן רובע. ורוב בנינו, כגון השוקים והירכים והצלעות [והשדרה]. ורוב מנינו, כגון ראשי אצבעות הידים והרגלים וכיוצא בהן, ובלבד שיהיו קכ״ה אברים, מטמאים:  "
+            ],
+            [
+                "<b>רביעית דם.</b> שיצא כולו לאחר מיתה:",
+                "<b>ורביעית דם תבוסה.</b> שיצא מקצת רביעית מחיים ומקצת לאחר מיתה. ולקמן בפ״ג [משנה ה׳] מפרש לה:",
+                "<b>תבוסה.</b> לשון מתבוססת בדמיך (יחזקאל ט״ז:ו׳). ורביעית דם שיצא כולו לאחר מיתה, דאורייתא, דכתיב במת בנפש. אבל דם תבוסה אינו אלא מדרבנן. ותני דאורייתא ותני דרבנן:",
+                "<b>ממת אחד.</b> ולא משני מתים. קסברי רבנן, יש אם למסורת ועל כל נפשות מת לא יבא (ויקרא כ״א:י״א), נפשת כתיב חסר:",
+                "<b>ר׳ עקיבא אומר משני מתים.</b> חצי רביעית ממת זה וחצי רביעית ממת אחר, מטמא באוהל. דסבר יש אם למקרא, נפשות מת, משמע שתי נפשות ושיעור אחד, מדלא קאמר נפשות מתים. ואין הלכה כר׳ עקיבא:",
+                "<b>ר׳ עקיבא אומר כל שהוא.</b> כשם שטמא בעצמות רוב מנין ורוב בנין אע״פ שאין בו רובע הקב שהוא שיעור המיוחד לעצמות, כך טמא בדם הקטן שיצא כולו אע״פ שאין בו רביעית שהוא שיעור המיוחד לדם:",
+                "<b>וחכמים אומרים רביעית.</b> אם אמרת בעצמות שבידוע שכולו לפניך, תאמר בדם שאני אומר נשתיירה ממנה טפה כל שהוא ולא יצא כולו. והלכה כחכמים:",
+                "<b>כזית רמה.</b> שנולדה בבשר המת:",
+                "<b>מטמא כבשרו.</b> דרמה היוצאה מן המת אפילו חיה, כבשר המת היא חשובה, משום דאדם מחיים אקרי רמה, דכתיב (איוב כ״ח) אף כי אנוש רמה:",
+                "<b>וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>אפר שרופים.</b> אדם שנשרף ונעשה אפר ולא נתערב בו מאפר עצים:",
+                "<b>שעורו ברובע.</b> קב אפר, מטמא:",
+                "<b>וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>עפר קברות.</b> עפר שמעורב בו דם וליחה של מת. ומלא תרווד ועוד טמא, לפי שאי אפשר למלוא תרווד ועוד שלא יהיה בו מלוא תרווד רקב דאמר לעיל שהוא טמא. והכי נמי מיירי במת שנקבר ערום בארון של שיש שאין עפר אחר מעורב בו:",
+                "<b>ר׳ שמעון מטהר.</b> ואין הלכה כר׳ שמעון:",
+                "<b>אינו חיבור לטומאה.</b> ואם האהיל על מקצתו אינו כאילו האהיל על כולו. וכן לענין מגע:"
+            ],
+            [
+                "<b>עצם כשעורה.</b> מטמא במגע ובמשא. דכתיב (במדבר י״ט:ט״ז) ועל הנוגע וגו׳, ושם לא נאמר בעצם אדם. ללמד על עצם כשעורה שמטמא במגע אע״פ שאינו ניכר שהוא של אדם. אבל באוהל, אדם כי ימות באוהל כתיב. ובעצם לענין טומאת אוהל, בעינן שיהא ניכר שהוא של אדם, שהרי במקום אחר הוא אומר בעצם אדם:",
+                "<b>וארץ העמים.</b> כל חוץ לארץ קרי ארץ העמים. והכא מיירי בגוש עפר שבא מחוץ לארץ שהוא מטמא במגע ובמשא ואינו מטמא באוהל. אבל הנכנס לארץ העמים, אפילו לא נגע ולא נשא כגון שהיה רוכב על סוס, טמא, דעל אוירה של ארץ העמים נמי גזרו:",
+                "<b>בית הפרס.</b> שדה שנחרש בה קבר ונשברו עצמות המת ונדושו בעפר אותו שדה. ופרס מלשון פרוסה. הלוא פרוס לרעב לחמך (ישעיהו נ״ח:ז׳):",
+                "<b>כמה חסרון בשדרה.</b> ולא יטמא באוהל, אלא במגע ובמשא:",
+                "<b>כמלוא מקדח.</b> מלוא רוחב הנקב שנוקבין במרצע:",
+                "<b>כדי שינטל מן החי וימות.</b> ושיערו חכמים בחסרון כסלע:",
+                "<b>בקטן של רופאים.</b> במרצע קטן שהרופאים פותחים בו הנגעים:",
+                "<b>בגדול של לשכה.</b> ושיערו חכמים שהוא נקב כפונדיון:"
+            ],
+            [
+                "<b>הגולל.</b> אבן גדולה ורחבה שסותמים בה פי הקבר מלמעלה. מלשון וגללו את האבן (בראשית כ״ט:ג׳):",
+                "<b>והדופק.</b> שתי אבנים גדולות אחת מצד זה ואחת מצד זה שהגולל נשען עליהן:",
+                "<b>מטמאין במגע ובאהל.</b> דכתיב (במדבר י״ט:י״ח) ועל הנוגע בעצם או בחלל או במת או בקבר, מה מת מטמא במגע ובאוהל אף קבר מטמא במגע ובאוהל:",
+                "<b>ואינן מטמאין במשא.</b> דדרשינן וכל אשר יגע על פני השדה (שם), לרבות גולל ודופק, וכתיב וכל אשר יגע, משום מגע הוא מטמא ואינו מטמא משום משא:",
+                "<b>אם יש תחתיהן עפר קברות.</b> מטמא כשמסיטן, משום עפר הניסט עמהן דמטמא במשא משום תפוסה של מת. והלכה כר׳ יהושע:",
+                "<b>דופק דופקין.</b> אצל אבן הדופק מניחין לפעמים אבן אחרת להחזיקה ואין הגולל נשען עליה, והיא נקראת דופק דופקין:  "
+            ],
+            [
+                "<b>ואלו אם חסרו טהורים.</b> דלית בהן כשיעור:",
+                "<b>כזית מן המת.</b> שכן הוא תחלת יצירתו של אדם בכזית:",
+                "<b>ורביעית דם.</b> הואיל ובתחלת ברייתו של קטן אין בו פחות מרביעית דם:",
+                "<b>ואבר מן החי שחסר עצמו.</b> אפילו קולית גדולה שחסר ממנה עצם כל שהוא לא מטמא משום אבר מן החי. אבל אם חסר מבשרו, לעולם הוא מטמא עד שיחסר מכדי להעלות ארוכה. ואבר מן המת, כזית בשר הפורש ממנו, טמא. ועצם כשעורה הפורש ממנו נמי טמא:"
+            ],
+            [
+                "<b>השדרה והגולגולת משני מתים.</b> חצי חוליות השדרה ממת זה וחצי חוליות השדרה ממת אחר. וכן הגולגולת:",
+                "<b>ואבר מן החי משני אנשים.</b> חצי אבר נתלש מחי זה וחצי אבר כזה נתלש מחי אחר, ונראין כאבר אחד:",
+                "<b>וחכמים מטהרין.</b> מטומאת אוהל. אבל מטמאין במגע ובמשא משום עצם כשעורה. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנדקדקו.</b> שנשחקו. לשון ושחקת ממנה הדק (שמות ל׳:ל״ו):",
+                "<b>ר׳ שמעון מטהר.</b> מכל טומאה. ואינם מטמאין לא במגע ולא במשא ולא באוהל:",
+                "<b>וחכמים מטמאין.</b> בשלשתן, דהא איכא רובע:",
+                "<b>אבר מן החי שנחלק לשנים טהור.</b> ואפילו חזר וחיברו דאין חיבורי אדם חיבור:",
+                "<b>ניטל חצאים.</b> שניטל מן החי לחצאים ולא ניטל ממנו אבר שלם כאחד, דלא הוה ביה שיעורא מעולם. ואין הלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המטמאין באוהל.</b> האמורים לעיל בריש פרק ב׳:",
+                "<b>שנחלקו.</b> שיעוריהן לחצאין:",
+                "<b>והכניסן.</b> כשהן מחולקים:",
+                "<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:",
+                "<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:",
+                "<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באוהל ומפרש בנבילה, לומר לך דכי היכי דסבירא ליה לרבי דוסא שאין מצטרפין לטומאת אוהל, הכי נמי סבירא ליה דאין מצטרפין לטומאת מגע ומשא, בין במת בין בנבילה:",
+                "<b>הנוגע בכחצי זית ומאהיל על כחצי זית.</b> שהמאהיל על המת, טמא כאילו היה עם המת באוהל. ובגמרא בפרק העור והרוטב מוקי הנך מאהיל דרישא בטומאה רצוצה, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאין, דכולה נגיעה היא. וסיפא דאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין, ולא אפילו למגע ומגע. ואין הלכה כר׳ דוסא:",
+                "<b>אמר ר׳ מאיר אף בזו ר׳ דומא מטהר וחכמים מטמאין.</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה ואוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:",
+                "<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:",
+                "<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:",
+                "<b>משם אחד.</b> כגון מגע ומגע משא ומשא אוהל ואוהל:"
+            ],
+            [
+                "<b>מלא תרווד רקב.</b> דאמרן לעיל בריש פרק ב׳ שהוא מטמא באוהל:",
+                "<b>שנתפזר לתוך הבית.</b> ונתערב בו עפר כל שהוא:",
+                "<b>ור׳ שמעון מטהר.</b> דסבר סופו כתחילתו, מה תחילתו אם נקבר המת בתכריכים או בארון של עץ, אין לו רקב, דבעינן שלא יהיה דבר נגלל עמו, אף סופו לאחר שנעשה רקב אם נתערב עמו דבר אחר אינו מטמא. ואין הלכה כר׳ שמעון:",
+                "<b>אם מתכבסת הכסות ויוצא ממנה רביעית דם.</b> וכיצד משערין אותה, מביא מים במדה ומכבסה בהן ומביא מים אחרים כמדתן ונותן בהן רביעית דם, אם היה מראיהן שוה הרי שזו טמאה, ואם לאו טהורה:  "
+            ],
+            [
+                "<b>נשפך באויר.</b> בתוך הבית:",
+                "<b>אם היה מקומו קטפרס.</b> אם המקום שנשפך בו הדם היה מדרון:",
+                "<b>והאהיל.</b> אדם על מקצתו:",
+                "<b>טהור.</b> דקטפרס אינו חיבור:",
+                "<b>היה אשבורן.</b> מקום המכונס כמו בתוך גומא: ",
+                "<b>או שקרש</b> הדם ואפילו קטפרס, הוי חיבור וטמא, ואפילו האהיל על קצתו:",
+                "<b>נשפך על האסקופה.</b> כמין אצטבא שלפני פתח הבית:",
+                "<b>והיא קטפרס בין מבפנים</b>. שמשפע לצד פנים:",
+                "<b>בין מבחוץ.</b> שמשפע לצד חוץ:",
+                "<b>והבית מאהיל.</b> על מקצתו, טהור כל מה שבבית מטומאת אוהל, אע״פ שסופו של דם לירד לפנים, דאינו חיבור:",
+                "<b>חוץ מן השינים והשער והצפורן.</b> דכתיב (במדבר י״ט) בעצם, מה עצם שנברא עמו ואין גזעו מחליף, אף כל שנברא עמו ואין גזעו מחליף. יצאו שינים שלא נבראו עמו, יצאו שער וצפורן שגזען מחליף:  "
+            ],
+            [
+                "<b>הבית טמא.</b> כל מה שבתוכו טמא, שהרי מאהיל על השער המחובר למת:",
+                "<b>עצם שיש עליו כזית בשר.</b> העצם נחשב יד לבשר:",
+                "<b>תחובים בידי אדם.</b> שלא היה הבשר מחובר לעצם מעיקרו, אלא אדם תחבו לשם כדרך שתוחבים הבשר בשפוד:"
+            ],
+            [
+                "<b>איזהו דם תבוסה.</b> אמתניתין דלעיל דפרק ב׳ [משנה ב׳] קאי, דקתני רביעית דם תבוסה טמא, וקמפרש הכא איזהו דם תבוסה:",
+                "<b>שמינית בחייו ושמינית במותו.</b> מצטרפים לרביעית:",
+                "<b>רביעית בחייו ורביעית במותו.</b> שנתערבו ונטל מן התערובת רביעית, זהו דם תבוסה. אבל שמינית בחייו ושמינית במותו, לא:",
+                "<b>זה וזה.</b> דר׳ עקיבא ודר׳ ישמעאל:",
+                "<b>כמים.</b> ואינן מטמאין:",
+                "<b>ואיזהו דם תבוסה.</b> שטמא:",
+                "<b>צלוב שדמו שותת.</b> ויורד בלא הפסק, מפני שטיפה של מיתה מעורבת בו. אבל נוטף, שיורד טפה אחר טפה, קמא קמא בטיל וטהור:",
+                "<b>רבי יהודה אומר לא כי.</b> כלומר לא כן הדבר:",
+                "<b>אלא השותת טהור.</b> שאני אומר אותה טפה שהנשמה תלויה בה עמדה לה על גבי העץ שהוא תלוי בו, ואין בדם זה אותה טפה אחרונה של מיתה:",
+                "<b>והמנטף טמא.</b> ולא אמרינן קמא קמא בטל, דסבר רבי יהודה אין דם מבטל דם. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>כזית מן המת פתחו בטפח.</b> המת בבית ולו פתחים הרבה, כל הכלים המונחים בחלל הפתחים תחת המשקוף של פתח מבחוץ, אע״פ שהפתחים נעולים ויש הפסק בין אוהל המת לאוהל הכלים, כולן טמאין. דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה שסופו של מת לצאת דרך שם, וכשאין יודעים באיזה מקום יוציאוהו, כולן טמאין. ואם יש כזית מן המת בבית וחשב להוציאו בחלון שיש בו פותח טפח, מציל על כל הפתחים הנעולים, כיון שיודע המקום שסופה של טומאה לצאת דרך שם. ואם הוא מת שלם וחשב להוציא דרך חלון שיש בו ארבעה, מציל על כל הפתחים הנעולים, דבשיעור ארבעה טפחים שיערו חכמים שראוי להוצאת המת:",
+                "<b>אבל להוציא את הטומאה בפותח טפח.</b> אפילו מת שלם טומאה יוצאה דרך חלון כל זמן שהוא פתוח, ומטמא הכלים שבבית שבצדו אם יש בחלון פותח טפח:",
+                "<b>גדול מכזית כמת.</b> דוקא כזית מצומצם פתחו בטפח. אבל יותר מכזית דינו כאילו היה מת שלם, ואין מציל על הפתחים הנעולים עד שיהא בו ארבעה: ",
+                "<b>רבי יוסי אומר השדרה והגולגולת</b> שבבית דינו כמת שלם, ואם חשב להוציאן דרך חלון אין מציל על הפתחים הנעולים עד שיהא בו ארבעה. וכן הלכה:"
+            ],
+            [
+                "<b>טפח על טפח על רום טפח.</b> דף שהוא רחב טפח על טפח וגבוה מן הארץ טפח, ומאהיל על כזית מן המת ועל הכלים, מביא את הטומאה על הכלים:",
+                "<b>מרובע.</b> שאם היה רחבו פחות מטפח אע״פ שהיה ארכו שני טפחים, לא אמרינן שים מה שיתר על ארכו ברחבו ורבעהו, להכי קתני מרובע, שצריך שיהא ברחבו טפח ובארכו טפח:",
+                "<b>כיצד.</b> כלומר כיצד חוצץ בפני הטומאה:",
+                "<b>ביב שהוא קמור.</b> חפירה בקרקע ומקורה, והיינו קמור, ושם יורדים שופכים שבבית ומשם יוצאים לרשות הרבים:",
+                "<b>יש בו פותח טפח.</b> דהיינו טפח על טפח ברום טפח בביב עצמו:",
+                "<b>וביציאתו.</b> בפתח הביב שממנו יוצאין המים לרשות הרבים:",
+                "<b>טומאה בתוכו.</b> כזית מן המת בתוך הביב. דכזית מן המת פתחו בטפח:",
+                "<b>הבית טהור.</b> שהטומאה יוצאה דרך פתח הביב היוצא לרשות הרבים. והיינו דקתני חוצץ בפני הטומאה:",
+                "<b>טומאה בבית מה שבתוך הביב טהור.</b> דאין דרך טומאה להכניסה דרך פתח הביב, שדרך הטומאה להוציאה דרך פתח הבית ולא להכניסה לביב:",
+                "<b>ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא.</b> דטומאה עולה מן הביב לבית כיון שאין לה דרך לצאת דרך פתח הביב היוצא לרשות הרבים, דכל פחות מטפח אין הטומאה יוצאה:",
+                "<b>אין בו פותח טפח ואין ביציאתו פותח טפח.</b> לחנם נקט ואין ביציאתו פותח טפח, דכיון דאין בו פותח טפח, על יציאתו לא חיישינן, דכאילו אין שם חלל כלל דמי והרי הביב נחשב כקרקע הבית, ואמרו חכמים כל אשר באוהל יטמא, לרבות קרקעיתו של בית כמוהו עד התהום:",
+                "<b>אחד חור שחררוהו מים.</b> האי פותח טפח שמביא את הטומאה, לא שנא אם נעשה החור הזה על ידי מים או שנקבוהו שרצים:",
+                "<b>או שאכלתו מלחת.</b> לשון ארץ מלחה. כמין עפר לבן דומה למלח ומתאכל ונופל ונעשה חור מאליו:",
+                "<b>מרבך של אבנים.</b> אבנים גדולות ערוכות וסדורות זו על זו, ופעמים שהאחת סדורה על גבי שתים והתחתונות מפורדות זו מזו ויש שם אוהל טפח:",
+                "<b>סואר של קורות.</b> קורות ערוכות זו על זו ועומדות לבנין, ופעמים שיש ביניהן אוהל טפח:",
+                "<b>כל אהל שאינו עשוי בידי אדם אינו אוהל.</b> דיליף אוהל אוהל ממשכן, מה להלן בידי אדם אף כאן בידי אדם:",
+                "<b>בשקיפים.</b> תרגום סעיפי הסלעים, שקיפי כפייא:",
+                "<b>ובסלעים.</b> בנקיקי הסלעים. ושקיפי ונקיקי הסלעים אחד הן, אלא שזה נעשה על ידי מטר וזה נעשה מאליו. ואע״ג דלא נעשו בידי אדם מודה בהם רבי יהודה, דלא יליף גזירה שוה דאוהל אוהל ממשכן אלא לפותח טפח בלבד, אבל ביותר מטפח, כגון מלא אגרוף, אמרינן בסוכה [ריש] פרק הישן. דמודה רבי יהודה שאפילו נעשה מאליו מביא את הטומאה. וכן בשקיפים ובסלעים. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>מגדל שהוא עומד באויר.</b> מגדל עץ שיש לו דפנות והדפנות עצמן יש חלל בעוביין כגון חורין המפולשין פתוחים לפנים ולחוץ אלא שאין בהן פותח טפח, ורגילים להצניע שם מחטין וצנוריות וכלים קטנים:",
+                "<b>שהוא עומד באויר.</b> תחת אויר השמים, כגון דקאי בחצר:",
+                "<b>טומאה בתוכו.</b> בחלל המגדל עצמו:",
+                "<b>כלים שבעוביו.</b> בעובי חלל הדפנות:",
+                "<b>מחצה למחצה.</b> מחציו של עובי מגדל ולפנים כלפנים, מחציו ולחוץ כלחוץ. בין שהטומאה במגדל וכלים בעוביו, בין שהטומאה בעוביו וכלים במגדל. ואין הלכה כר׳ יוסי:",
+                "<b>טומאה בתוכו.</b> בתוך המגדל:",
+                "<b>הבית טמא.</b> אע״פ שדלתותיו מגופות. כדמפרש טעמא שדרך הטומאה לצאת משם לבית:",
+                "<b>טומאה בבית מה שבתוך המגדל טהור.</b> והוא שדלתותיו מגופות. דאי פתוחות, לא גרע מחלון שבין שני בתים. וטעמא דמה שבתוך המגדל טהור, שאין דרך לטומאה שבבית להכניסה במגדל:",
+                "<b>אם יש שם פותח טפח.</b> בין שולי המגדל לארץ או בין דופן המגדל לכותל או בין גג המגדל לתקרת הבית:",
+                "<b>טמאים.</b> מחמת טומאה שבבית. אבל אין שם טפח הוי מגדל כלבוד ואין טומאת הבית נכנסת שם:",
+                "<b>טומאה שם הבית טמא.</b> אם היתה טומאה בין שולי המגדל לקרקע הבית. או בין גג המגדל לגג הבית או בין דפנות המגדל לכותלי הבית, אף על פי שאין ביניהן פותח טפח הבית טמא, שאין המגדל מציל על הטומאה שתחתיו בתוך הבית שלא תטמא כל אשר בבית:"
+            ],
+            [
+                "<b>תיבת המגדל.</b> רגילים לעשות תיבות קטנות בתוך מגדל של עץ, כדי להצניע בהם כלים ואוכלין ומשקים:",
+                "<b>שיש בה פותח טפח.</b> שיש בחללה פותח טפח, דלא הויא טומאה טמונה:",
+                "<b>ואין ביציאתה.</b> בחור פתחה אין בו טפח:",
+                "<b>טומאה בתוכה הבית טמא.</b> ואע״פ שפתחה קטן. כדמפרש טעמא, מפני שדרך טומאה לצאת, על כרחך סופה לצאת דרך פתח זה, לפיכך מטמא מיד דרך יציאתה:",
+                "<b>מה שבתוכה טהור.</b> הואיל ואין ביציאתה פותח טפח אינו מביא את הטומאה:",
+                "<b>ואין דרך טומאה ליכנס.</b> שאין סופו להכניס לה מת:",
+                "<b>ור׳ יוסי מטהר.</b> דשמא אין סופו לצאת דרך פתח זה שיהא בה שיעור טומאה שהרי יכול להוציאה לחצאים או לשורפה במקומה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>היה.</b> המגדל עומד כולו בתוך הבית אלא שפתח התיבה לחוץ:",
+                "<b>טומאה בתוכה הבית טהור.</b> דמשום מאי איכא לטמוייה, הא טומאה ליכא דיש בה פותח טפח ולאו טמונה היא, ומשום. יציאה של טומאה נמי לא מטמיא דהא אין יציאתה לפנים בתוך הבית:",
+                "<b>טומאה בבית מה שבתוכו טהור.</b> שאין דרך טומאה ליכנס שם:",
+                "<b>מוכני.</b> גלגל העשוי למגדל להוליכו ממקום למקום:",
+                "<b>משוכה לאחוריו.</b> מרוחקת מאחורי המגדל לצד הבית. שהמגדל עומד על הפתח והמוכני משוכה מאחריו לצד הבית בפנים, וטומאה שם בתוך המוכני כנגד קורות הבית. אע״פ שהבית מאהיל עליו. ",
+                "<b>הבית טהור.</b> דנחשב מוכני כמגדל, והרי המגדל עומד בפתח ונפתח לחוץ. ושלשה אצבעות דנקט, למעוטי אם היתה משוכה טפי משלשה אצבעות דלא הוי כמגדל, דאין דרך להרחיק המוכני מן המגדל כולי האי:",
+                "<b>בזמן שיש שם פותח טפח.</b> דחלל המוכני שהטומאה בו פותח טפח, שלא תהא טומאה רצוצה דבוקעת ועולה:",
+                "<b>ואינה יוצאה.</b> שאין המוכני נשמטת לגמרי מן המגדל:",
+                "<b>והמגדל בא במדה.</b> שמחזיק ארבעים סאה בלח שהם כוריים ביבש. שכשהוא במדה זו אינו מקבל טומאה, וחוצץ בפני הטומאה. אבל בפחות ממדה זו, הוי כשאר כלים המקבלים טומאה ואינו חוצץ בפני הטומאה. וכל מגדל דתנינן בפרקין, במגדל הבא במדה מיירי:"
+            ]
+        ],
+        [
+            [
+                "<b>תנור שהוא עומד בתוך הבית ועינו קמורה.</b> נקב העשוי בתנור שהעשן יוצא ממנו מונח חוץ לבית:",
+                "<b>והאהילו עליו נושאי המת.</b> כשהיו נושאים את המת לקברו האהיל המת על העין:",
+                "<b>בית שמאי אומרים הכל טמא.</b> קסברי טומאה נכנסת לתנור דרך עינו ויוצאה דרך פיה לבית:",
+                "<b>התנור טמא והבית טהור.</b> התנור שהאהיל המת על מקצתו טמא, והבית טהור, שאין הטומאה יוצאה דרך פיה:",
+                "<b>ר׳ עקיבא אומר אף התנור טהור.</b> דכיון דלא האהיל על התנור אלא על העין היוצא ממנו, אין התנור טמא. והלכה כבית הלל:"
+            ],
+            [
+                "<b>ארובה.</b> כמין חלון שבגג הבית שהוא קרקעית העליה:",
+                "<b>בכונס משקה.</b> כשמשימים הכלי על המשקים נכנסים המשקין לתוכו דרך אותו הנקב:",
+                "<b>הכל טמא.</b> אם יש טומאה בבית, הקדירה וכל מה שבעליה טמא. שאין הקדרה מצלת, וטומאה עולה דרך ארובה שיש לה פותח טפח:",
+                "<b>ובית הלל אומרים הקדירה טמאה.</b> חומרא בעלמא היא שמחמירין בית הלל לטמא את הקדירה, דכר׳ עקיבא סבירא להו שהקדירה מצלת על הטומאה, וכגון שגב הקדירה פונה למטה אצל הטומאה, שאין כלי חרס מקבל טומאה מגבו. והלכה כבית הלל:  "
+            ],
+            [
+                "<b>מצלת על הכל.</b> על כל מה שבעליה. שהיא חוצצת בפני הטומאה:",
+                "<b>אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס.</b> בקדירה של עם הארץ מיירי. וטעמייהו דבית שמאי משום דכליו של עם הארץ טמאין הם אצל חבר, וכל כלי טמא אינו חוצץ בפני הטומאה. ולפי שעם הארץ מחזיק הכלים שלו בטהור, אמרינן ליה שהוא מציל על אוכלים ומשקין וכלי חרס שבעליה, דלנפשיה בלבד הוא דמטהרינן להו, שהרי החברים בדלים מהם וממגעם ובלאו הכי נמי כל מאכלם טמא. אבל שאר כלים שיש להם טהרה במקוה, אם תטהרם הרי הוא משאילם לחבר וישתמש בהם בטבילה לחודה בלא הזאה שלישי ושביעי:"
+            ],
+            [
+                "<b>לגין.</b> של עץ או של מתכת שמונח בעליה זו שהקדירה מונחת על פי ארובה שלה:",
+                "<b>הלגין טמא טומאת.</b> שבעה. שאין הקדירה מצלת על כלי עץ וכלי מתכות כדאמרן:",
+                "<b>והמשקים טהורים.</b> שהקדירה מצלת על אוכלים ומשקים:",
+                "<b>ואם פינה.</b> המשקים הללו לכלי אחר שבאותה עליה, הכלי האחר מטמאן, שכל הכלים שבעליה טמאים, חוץ מכלי חרס. אבל הכלי הראשון שהיו המשקין בתוכו אינו מטמאן אע״פ שהוא טמא טומאת שבעה, שאם אמרת כן, א״כ אין הקדירה שבארובה מצלת על המשקין לעולם, ואנן אמרינן שהיא מצלת על אוכלין ומשקין:",
+                "<b>האשה והעריבה טמאים.</b> שאין הקדירה של חרס מצלת עליהן:",
+                "<b>והבצק טהור.</b> שהקדירה מצלת על האוכלים. ודוקא כל זמן שלא פירשה ממנה, אבל אם הגביהה שתי ידיה ממנה וחזרה ולשה, הרי זו מטמאה את הבצק:"
+            ],
+            [
+                "<b>כלי גללים.</b> של צפיעי בקר:",
+                "<b>כלי אבנים וכלי אדמה.</b> כל הנך כלים, אפילו ביד עם הארץ טהורים. ואם מונחים על פי ארובה, מצילין על הכל אפילו על כלי שטף:",
+                "<b>היה כלי טהור, לקודש ולחטאת.</b> דהמנינהו רבנן לעמי הארצות על הקודש, כדי שלא יהא כל אחד הולך ובונה במה לעצמו, הלכך הכלי הטהור לקודש מציל על הכל אפילו לבית שמאי. וכן הן נאמנין על החטאת של אפר פרה, דכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת, הכל נאמנים על שמירתה:",
+                "<b>מפני שהכלים טהורים.</b> כגון כלי גללים וכלי אבנים וכלי אדמה שהן טהורים מלקבל טומאה. וכן כלי חרס שהן טהורין כשהן לקדש ולחטאת. אע״פ שהן של עם הארץ, נאמן, שעם הארץ נאמן לקודש ולחטאת כדאמרן. ",
+                "<b>כל אלו מצילין עם דפנות אוהלים.</b> כלומר חוצצין בפני הטומאה כשהם מונחים במקום שיש דפנות לאוהלים, והאי ארובה שבין בית לעליה כדפנות אהלים חשיבא. אבל במקום שאין דפנות, אין מצילים, כדמפרש ואזיל:"
+            ],
+            [
+                "<b>הבור והדות שבבית.</b> והמת בבית וכלים בבור ובדות, ויש גובה מחיצות סביבותיהן. בור ודות שניהן בקרקע אלא שבור בחפירה ודות בבנין:",
+                "<b>וכפישה.</b> סל גדול שכובשים בו הזיתים לכומרן והוא מחזיק ארבעים סאה או יותר. ואינו מקבל טומאה ונתונה על פי הבור והדות:",
+                "<b>טהור.</b> כל מה שבתוכן הואיל ויש שם מחיצות:",
+                "<b>באר חלקה.</b> שפי הבאר שוה לקרקע הבית ואין לו מחיצה סביב, דהשתא ליכא דפנות:",
+                "<b>או כוורת פחותה.</b> כגון כוורת גדולה שמחזקת ארבעים סאה, שאינה מקבלת טומאה. ופחותה, שאינה פקוקה בקש:",
+                "<b>וכפישה נתונה עליה.</b> על פי הבור או על פי הכוורת:",
+                "<b>טמא.</b> דאין מצילים אלא עם דפנות אוהלים, ובבאר אין דפנות, ודפנות הכוורת לאו דפנות אוהלים הן:",
+                "<b>היה נסר חלק.</b> דאין זה כלי:",
+                "<b>או סרידה שאין לה גפיים.</b> שאין לה מחיצות, דלא חשיבא כלי:",
+                "<b>טהור.</b> אם נתונים על באר חלקה או על גבי כוורת פחותה, מצילים וטהור, דדוקא כפישה שהיא כלי אינה מצלת אלא עם דפנות אוהלים, אבל נסר וסרידה שאין לה גפיים, דלאו כלים נינהו, מצילים בלא דפנות אוהלים. סרידה, כמין עריבה קטנה של עץ שהנחתום משתמש בה. גפיים, אוגניים ואוזניים:",
+                "<b>חצי טפח מכאן וחצי טפח מכאן.</b> הא דאין כלי מציל בבאר חלקה היינו בכלי שאין לו דפנות טפח, אבל אם יש לכלי דפנות טפח מציל על הבור אע״פ שאין דפנותיו בולטים כלל, והשתא קאמר דחצי טפח דכלי וחצי טפח דדופני הבור אין מצטרפים. וכפישה דאמרן לעיל שאם היא נתונה על באר חלקה אינה מצלת מיירי שאין בה דפנות טפח:"
+            ],
+            [
+                "<b>כשם שמצילים מבפנים.</b> עם דפנות אוהלים כך מצילים מבחוץ עם דפנות אוהלים כדמפרש ואזיל:",
+                "<b>על יתדות מבחוץ.</b> סמוך לכותל שלא תהא משוכה מן הכותל [טפח] ואז חשובה אוהל להפסיק בין טומאה שתחתיה לכלים שעל גבה. ודוקא בכותל בית שנעשה כותל זה לאוהל נחשבת הכפישה גם היא אוהל להפסיק, אבל בכותל חצר וגינה שלא נעשה לאוהל לא תיחשב הכפישה אוהל להפסיק:",
+                "<b>וקדירה תלויה בה.</b> (מוכח בתוספתא שאם שפתי הקדירה משוכים) משפת הקורה ולחוץ בפותח טפח כולי עלמא לא פליגי דאינה מצלת, וכלים שבקדירה טמאים, ואי פי הקדירה מודבק בקורה, כולי עלמא לא פליגי דמצלת וטהורים. כי פליגי היכא דמשוכה מן הקורה וליכא פותח טפח. ר׳ עקיבא אומר מצלת וטהורים, וחכמים אומרים אינה מצלת וטמאים. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אדם וכלים נעשין אהלים לטמא.</b> אוהל שנסמך על ידי אדם או על ידי כלים נחשב אוהל לטמא כלים שתחתיו אפילו שלא כנגד הטומאה, כאילו נתונים באוהל המת:",
+                "<b>אבל לא לטהר.</b> דאין נחשבים אוהל לחוץ בפני הטומאה:",
+                "<b>נדבך.</b> אבן גדולה ורחבה. לשון נדבכין די אבן גלל:",
+                "<b>כלים שעל גביו טמאין.</b> שאינו חוצץ וכמאן דליתיה דמי, דאין עשוי אוהל לטהר:",
+                "<b>כלים שתחתיו טמאים.</b> דלטמא נעשים אוהלים:",
+                "<b>ורבי אליעזר מטהר.</b> בתרווייהו. דסבר נעשה אוהל לטהר וחוצץ בפני הטומאה. ואין הלכה כר׳ אליעזר:",
+                "<b>נתון על ארבעה כלים.</b> אם היה הנדבך נתון על ארבעה כלים אפילו כלי גללים שאין מקבלים טומאה:",
+                "<b>על ארבעה אבנים.</b> שאינן כלים, נחשב אוהל לחוץ בפני הטומאה:",
+                "<b>דבר שיש בו רוח חיים.</b> חוץ מאדם:"
+            ],
+            [
+                "<b>אחד מהן.</b> מאותם המלוים את המת לקוברו ולא מנושאי המטה. והוא הדין אם הגיף את הדלת אדם אחר, אלא אורחא דמלתא נקט:",
+                "<b>הגיף את הדלת.</b> כדי שלא תכנס הטומאה לבית בשעה שיעברו דרך אכסדרה שלפני הבית, דיש תקרה על גבה:",
+                "<b>אם יכולה דלת לעמוד.</b> בלא סמיכת מפתח, הוה ליה מפתח כמאן דליתיה והדלת חוצץ בפני הטומאה:",
+                "<b>ואם לאו טמא.</b> דכל דבר הנסמך בכלים אינו חוצץ בפני הטומאה, כדאמרן דאין אדם וכלים נעשים אהלים לטהר. והיינו טעמא דתבן, והיינו טעמא דגרוגרות, והיינו טעמא דטיח, משום דעמידתן על ידי כלים שהם חבית וקופה וקנקנים:",
+                "<b>שהן נתונים בחלון.</b> שיש בו טפח על טפח שמביא את הטומאה מבית לבית:",
+                "<b>אם יכולים הגרוגרות והתבן לעמוד בעצמן.</b> בלא חבית וקופה:",
+                "<b>טהורים.</b> שהכלים כמו שאינן, והגרוגרות והתבן מצילים. והוא שיהיו הגרוגרות שהסריחו ואינן ראויות לאכילה, וכן התבן מוסרח ואינו ראוי לאכילת בהמה ומבטל להו ואין דעתו לפנותן, ומשום הכי חייצי, דכל היכא דאין התבן והגרוגרות סותמים הכל, כגון הכא דאיכא מקום קופה וחבית, אי לא מבטל להו לא חייצי:",
+                "<b>ואם לאו טמאין.</b> ובלבד שתהא החבית אם היא של חרס פיה כנגד הטומאה ולפיכך אינה מצלת, שכל דבר המקבל טומאה אינו חוצץ בפני הטומאה. אבל אם גב החבית כנגד הטומאה, חוצצת בפני הטומאה, שאין כלי חרס מקבל טומאה מגבו:",
+                "<b>בית שחצצו בקנקנים.</b> ופיהן כלפי הטומאה, דעכשיו אין מצילים:",
+                "<b>וטח בטיח.</b> בין מבפנים בין מבחוץ:",
+                "<b>אם יכול הטיח לעמוד בפני עצמו טהור.</b> שהטיח חוצץ בפני הטומאה:"
+            ],
+            [
+                "<b>כותל שהוא לאויר.</b> שצדו אחד אויר העולם, וצדו האחר משמש את הבית, כגון כותל שמפסיק בין בית לחצר או בין בית לגינה:",
+                "<b>והטומאה בתוכו.</b> שנסדק הכותל ויש טומאה בחללו בתוך הסדק:",
+                "<b>מחציו ולפנים.</b> אם הטומאה מן החצי של כותל לצד הבית:",
+                "<b>הבית טמא.</b> כאילו היתה בתוך הבית, דההוא פלגא בתר בית שדינן ליה. והעומד בכותל למעלה אפילו עומד כנגד הטומאה:",
+                "<b>טהור.</b> דלאו כטומאה רצוצה חשיבה, ואינה בוקעת ועולה, דהא חשבינן לה כמונחת באוהל:",
+                "<b>מחציו ולחוץ.</b> לצד האויר, לא שדינן ליה בתר בית, ולפיכך העומד מלמעלה טמא כיון דלאו כמונחת באוהל היא הרי היא טומאה רצוצה ובוקעת ועולה:",
+                "<b>מחצה למחצה.</b> שהטומאה באמצע:",
+                "<b>רבי מאיר מטמא.</b> דשדינן ליה לכותל בתר בית ובתר אויר לחומרא:",
+                "<b>וחכמים מטהרים.</b> דלגמרי שדינן ליה בתר בית. והלכה כחכמים:",
+                "<b>כל הכותל לבית.</b> אפילו עומדת הטומאה בחצי של צד האויר הרי היא כאילו מונחת בתוך הבית:"
+            ],
+            [
+                "<b>כותל שבין שני בתים.</b> כותל המפסיק בין שני בתים:",
+                "<b>טומאה באחד מהן.</b> באחד מן הבתים:",
+                "<b>מעזיבה.</b> תקרה המפסקת בין בית לעליה:",
+                "<b>רבי יהודה אומר וכו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>טומאה בין הקורות.</b> בין קורות התקרה שהנסרים עליהן והמעזיבה על גבן. ומתניתין כר׳ יהודה דאמר כל מעזיבה לעלייה. והשתא קאמר שאם היתה טומאה בקורות שתחת המעזיבה ומחיצה שהיא דקה כקליפת השום חוצצת בין הטומאה לבית שאין הטומאה נראית בבית, אם יש במקום הטומאה פותח טפח. היינו שיש חלל טפח במקום הטומאה:",
+                "<b>הכל טמא.</b> הבית והעליה:",
+                "<b>רואים את הטומאה כאילו היא אוטם.</b> ואין יוצאה הטומאה לבית אלא בוקעת ועולה:",
+                "<b>היתה נראית לתוך הבית.</b> שאין תחתיה כקליפת השום:",
+                "<b>בין כך ובין כך.</b> בין יש בה פותח טפח בין אין בה פותח טפח:"
+            ],
+            [
+                "<b>בית המשמש את הכותל.</b> המערות שתחת הקרקע כשחופרים כוך למת מצד זה וכוך למת מצד השני נמצא הכותל עשוי מאליו, משום הכי קרי ליה בית המשמש את הכותל שעל ידי החפירה נעשה הכותל, אבל בנין שעל גבי קרקע, הכותל גורם לבית שיהיה בית, ומשום הכי קרי ליה [לעיל משנה ג׳] כותל המשמש את הבית:",
+                "<b>טומאה בבתים.</b> בכוכין ובמחילות:",
+                "<b>ועליהן כקליפת השום טהורן.</b> דמפסיק לטומאה ואין דינם כדין כותל שבין שני בתים:",
+                "<b>טומאה תחת העמוד.</b> אם יש עמוד בתוך הכוך או בתוך המערה וטומאה תחתיו והיא רוצצת שאין בה טפח על טפח ברום טפח:",
+                "<b>טומאה בוקעת ועולה בוקעת ויורדת.</b> וכל שכנגד הטומאה למעלה ולמטה טמא כדין כל טומאה מכוסה, ומן הצדדים טהור, והוא הדין לעמוד שבבית:"
+            ],
+            [
+                "<b>פרח.</b> דבר בולט ורחב שיוצא בראש העמוד או באמצעו:",
+                "<b>כלים שתחת הפרח טהורים.</b> הכא איירי בעמוד העומד ברשות הרבים או בגינה וטומאה תחתיו, והפרח בולט מן העמוד טפח לחוץ ומאהיל על הכלים שתחתיו:",
+                "<b>טהורים.</b> דטומאה בוקעת ועולה, וכל שבצדדים טהור:",
+                "<b>ר׳ יוחנן בן נורי מטמא.</b> דפרח כעמוד, וכשהטומאה בוקעת חוזרת על הכלים שהפרח מאהיל עליהם. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>הטומאה והכלים שתחת הפרח.</b> כגון שהפרח מאהיל על הטומאה ועל הכלים:",
+                "<b>פותח טפח.</b> שבולט הפרח חוץ לעמוד טפח:",
+                "<b>פרדסקים.</b> עמודים חלולים נתונים בכותל הבית ובהן חלונות חלונות ויש להן דלתות, וטומאה תחת אותן עמודים:",
+                "<b>נפתח אחד מהן הוא והבית טמא.</b> שהטומאה בוקעת בתוכו ויוצאה לבית. ואפילו הטומאה מחציו של כותל ולחוץ דאינו נידון כבית. אפילו הכי הבית טמא:",
+                "<b>ורואין את הפרדסקין כאילו הן אוטם.</b> כלומר אם הדלת נעול ולא נפתח רואין אותן כאילו אין שם חלל כלל, ואם טומאה תחתיהן נידון הכותל מחצה על מחצה, ככל הני דתנן לעיל מחציו ולפנים הבית טמא מחציו ולחוץ הבית טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הטומאה.</b> שעל גבה. שעל גבי הכותל:",
+                "<b>טמאות.</b> שהכותל משמש להן וראשי קורות העליה תחובות בכותל והכותל גבוה והוי מחיצה לכל העליות שזו למעלה מזו. ודוקא כשמקום הטומאה טפח על טפח, דנחשב כל הכותל כקבר סתום ומביא את הטומאה לכל העליות, אבל אין שם טפח על טפח, בוקעת כנגדה, והצדדים טהורים. ואין הכותל נידון מחצה על מחצה כיון דאפילו סדק ליכא לצד העליות:",
+                "<b>עליה אחת בנויה על גבי שני בתים.</b> [שכותל זה מפסיק בין שני הבתים] ועליה בנויה על גבי שניהם:",
+                "<b>היא טמאה.</b> עליה הראשונה, שהכותל ההוא מגיע עד המעזיבה והטומאה בוקעת בה:",
+                "<b>וכל העליות שעל גבה טהורות.</b> דמעזיבה שעליה חוצצת:",
+                "<b>כותל השונית.</b> כותל הבנוי במקום שהים מגיע שם בעת שהולך וסוער:",
+                "<b>טומאה בוקעת ועולה.</b> אם יש טומאה תחתיו אין הכותל ההוא מטמא כל סביביו, לפי שאין שם חלל טפח:",
+                "<b>נפש אטומה.</b> ציון שבונים על הקבר, והוא אטום שבנוי על הטומאה עצמה ואין המת קבור בארון כדי שיהיה בו חלל טפח:",
+                "<b>כקבר סתום.</b> דמטמא כל סביביו במגע:",
+                "<b>סמך לה סוכות.</b> אנפש אטומה דלעיל קאי, דאמרינן הנוגע בה מן הצדדים טהור, ואם עשה לציון זה האטום סוכות כעין משקוף, הסוכה הזו טמאה, לפי שהיא דומה לאוהל המת:",
+                "<b>ור׳ יהודה מטהר.</b> כיון שהיא מן הצדדים. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כל שפועי אהלים כאהלים.</b> שאם היתה טומאה תחת השיפוע אע״פ שאינה תחת הגג של האוהל, טמא, כאילו היתה מונחת תחת הגג:",
+                "<b>וכלה עד כאצבע.</b> מלמעלה לצד הגג. דלא חיישינן באוהל של טומאה אלא שיהא בתוכו אויר כשיעור טפח על טפח ברום טפח מרובע:",
+                "<b>טומאה באוהל.</b> רוחב הגג שאינו משופע קרוי אוהל:",
+                "<b>הנוגע בו מתוכו וכו׳</b> וטעמא דצד פנימי של אוהל וצד חיצון שלו כשני כלים חשיב להו, וצד שכלפי הטומאה ככלי הנוגע במת עצמו, וצד שני ככלים הנוגעים בכלים. הלכך, טומאה בתוכו, הנוגע מתוכו טמא טומאת שבעה, דהוה ליה אדם שנגע בכלים שנגעו במת דתנן בריש פרק קמא דטמא טומאת שבעה. ",
+                "<b>אבל הנוגע מאחוריו טמא טומאת ערב.</b> כדתנן כלים, בכלים טמאים טומאת שבעה, השלישי, בין אדם בין כלים טמאים טומאת ערב. ובטומאה מאחוריו הוי איפכא, דצד חיצון ככלים הנוגעים במת, וצד פנימי ככלים בכלים. וטעמא דצד פנימי וצד חיצון נחשבים כשני כלים, דכשהטומאה בתוכו כיון דמציל מלהיות הטומאה בוקעת ועולה אין לו כח לטמא הנוגע בחוץ טומאת שבעה, וכשהטומאה בחוץ כיון דמציל מלהיות הטומאה בוקעת ויורדת אין לו כח לפנימי לטמא הנוגע בו טומאת שבעה. ומכל מקום האוהל עצמו בין בפנים בין בחוץ טמא טומאת שבעה, דהוי ליה כלים בכלים. וכולה מתניתין מיירי לאחר שיצא המת מן האוהל:",
+                "<b>כחצי זית מתוכו וכחצי זית מאחוריו.</b> האוהל טמא ממה נפשך טומאת שבעה, שמצטרף חצי זית שבתוכו עם החצי זית שבאחוריו. אבל הנוגע, בין מתוכו בין מאחוריו אין בו אלא טומאת ערב, דכיון דליכא כזית במקום אחד אי אפשר לכל צד ליחשב אלא ככלים בכלים, הלכך הנוגע טמא טומאת ערב:",
+                "<b>מקצתו מרודד על הארץ.</b> לאחר שפירשו האוהל, סרח העודף ביריעות האוהל פירשו אותם בארץ:",
+                "<b>מרודד.</b> תרגום וירקעו את פחי הזהב (שמות ל״ט:ג׳) ורדידו:",
+                "<b>טומאה תחתיו.</b> תחת אותו רידוד:",
+                "<b>או על גביו.</b> על גבי הרידוד:",
+                "<b>בוקעת ועולה בוקעת ויורדת.</b> ונטמא האהל. אבל הנכנס לתוכו טהור אם לא נגע בו:",
+                "<b>מקצתו.</b> של אוהל:",
+                "<b>מרודד על ארובה שבין בית לעליה.</b> וטומאה בבית:",
+                "<b>רבי יוסי אומר מציל.</b> על העליה:",
+                "<b>כנטיית האוהל.</b> שהארובה באויר האוהל, אז מציל על כל העליה שחוץ לאוהל:"
+            ],
+            [
+                "<b>כולן טמאים.</b> כל הכלים המונחים תחת המשקוף של פתח בחלל הפתחים מבחוץ כולן טמאים אע״פ שהפתחים נעולים, דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה, שסופו של מת לצאת דרך שם:",
+                "<b>חשב להוציאו באחד מהן.</b> אע״פ שלא נפתח:",
+                "<b>או בחלון שיש בו ארבעה.</b> דבהכי שיערו חכמים שראוי להוצאת המת:",
+                "<b>הציל על כל הפתחים.</b> הנעולים:",
+                "<b>יחשוב עד שלא ימות המת.</b> דמשירדה תורת טומאה לפתחים במיתת המת שוב אינה עולה מהן במחשבה אלא על ידי מעשה כגון נפתח:",
+                "<b>ובית הלל אומרים אף משמת.</b> דמחשבה מפקעת תורת טומאה מן הפתחים מכאן ולהבא. אבל כלים שהיו בפתחים קודם מחשבה מודו בית הלל שהם טמאים:",
+                "<b>היה.</b> אחד מן הפתחים סתום באבנים:",
+                "<b>סתום.</b> באבנים:",
+                "<b>כשיפתח ד׳ טפחים.</b> הוצלו שאר פתחים:",
+                "<b>כשיתחיל.</b> לפתוח מיד הוצלו שאר פתחים:",
+                "<b>בפותח בתחלה.</b> כגוז כותל. שאין בו פתח ובא לעשות פתח חדש, לא הוצלו הפתחים עד שיפתח ארבעה על ארבעה:  "
+            ],
+            [
+                "<b>והוציאוה מבית לבית.</b> ובבית שני ילדה ולד מת, ומספקא לן אם [יצא הולד מת מן הבית] הראשון:",
+                "<b>בזמן שהיא ניטלת בגפיים.</b> שחברותיה נוטלות אותו בזרועותיה שאינה יכולה לילך, חיישינן שמא יצא הולד מת מן הבית הראשון:",
+                "<b>הקבר.</b> רחם האשה שנפתח כשהולד יוצא:",
+                "<b>אין לנפלים פתיחת הקבר וכו׳</b> סיומא דמלתא דר׳ יהודה היא. והכי קאמר, הא דאמרן שמשנפתח הקבר אין פנאי להלך לא אמרן אלא בנפל שעיגל ראש כפיקה, כלומר שיש לו עיגול ראש גדול כפלך הזה שהנשים טוות בו החוט של שתי, אבל אם לא היה לנפל עיגול ראש כפיקה אלא קטן מזה, אע״פ שנפתח הקבר ויצא ראש הולד לחוץ, יש לה פנאי להלך וחיישינן שמא יצא ראשו מן הבית הראשון. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>יצא הראשון מת.</b> הולד הראשון יצא מת והולד השני יצא חי:",
+                "<b>טהור.</b> השני החי מטומאת מת, אם הוציאו המת מן הבית קודם לידת השני. דבעודו במעי אמו לא נטמא אף על פי שנפתח הקבר, דטהרה בלועה אינה מיטמאה:",
+                "<b>הראשון חי והשני מת טמא.</b> ואע״פ שהוציאו החי מן הבית קודם שנולד המת. דמכיון שיצא החי נפתח הקבר ונטמא מיד, דסוף טומאה לצאת:",
+                "<b>בשפיר אחד טמא.</b> כלומר אם יצאו שניהם כעין שפיר אחד שיצאו בבת אחת, טמא. שפיר, שליא שהולד נתון בה:",
+                "<b>בשני שפירין.</b> כלומר כעין שני שפירין זה אחר זה, אפילו ראשון חי ושני מת, טהור. דסבר ר׳ מאיר אע״פ שנפתח הקבר אין מטמא עד שיצא לאויר העולם. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>יצא רובו, של ולד.</b> ומשיצא רוב ראשו שהוא משתצא פדחתו אין נוגעים בו:",
+                "<b>שאין דוחים נפש.</b> הולד:",
+                "<b>מפני נפש.</b> האשה:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מביאין את הטומאה.</b> שאם האהילו על הטומאה ואדם וכלים מביאין את הטומאה על האדם והכלים, ואע״פ שלא נגעו בטומאה:",
+                "<b>וחוצצים.</b> אם הטומאה תחתיהן מצילין אדם וכלים שעל גבן, לפי שהן חוצצים בפני הטומאה. וכן אם טומאה על גבן מבחוץ, מצילין כלים שתחתיהן:",
+                "<b>שידה.</b> תיבה גדולה של עץ כמין ארון:",
+                "<b>תיבה.</b> קטנה כעין שולחנים:",
+                "<b>מגדל.</b> של עץ עשוי לאוצר:",
+                "<b>כוורת הקש.</b> קופות גדולות עשויות מקש או מערבה או כפות תמרים:",
+                "<b>כוורת הקנים.</b> כמין סלים עשויין מקנים:",
+                "<b>ובור ספינה אלכסנדרית.</b> הספינות הגדולות שמפליגים בהם בים הגדול, עושין בתוכן כלי גדול של עץ כמין בור שמשימים בו המים המתוקין הראויין לשתיה:",
+                "<b>והן מחזיקים ארבעים סאה בלח.</b> דכיון שהן גדולים במדה זו שוב אינן מקבלים טומאה, וחוצצים בפני הטומאה:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>קטבליא.</b> עור שמציעין למטה ושוכבין עליו, וקורין לו בערבי נט״ע:",
+                "<b>שהן עשויין אהלים.</b> נטויין כעין אוהל. ואע״ג דיריעה וסקורטיא וקטבליא וסדין ומפץ ומחצלת כלים נינהו ומקבלי טומאה, מכל מקום כשהן נטויין כאהלים חוצצים בפני טומאה, דאוהל אע״ג דמקבל טומאה חוצץ בפני הטומאה:",
+                "<b>ועדר בהמות.</b> כשהן עומדות ולא מהלכות וראשו של זה בין רגליו של זה:",
+                "<b>ומכונות חיה ועוף.</b> קיני חיה ועוף. לשון מכון לשבתך (שמות ט״ו):",
+                "<b>והעוף ששכן.</b> שהיה קשור על הכותל או על האילן:",
+                "<b>והעושה מקום לבינה בשבלים.</b> שמחפה לשבלים מקום דומה לבית:",
+                "<b>האירוס והקיסום ודלעת יונית וירקת חמורים.</b> כל אלו מיני ירקות שעלים שלהן רחבים:",
+                "<b>חוץ מן העיגול של דבילה.</b> לפי שתחת צל עיגול של דבילה היו רגילים לישב יותר משאר אוכלים. והכי תניא בתוספתא. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>הזיזין.</b> עץ או אבן יחידי היוצא מן הכותל קרוי זיז:",
+                "<b>גזריות.</b> כמו גזוזטראות. בנין של אבנים או של עצים היוצא מן הכותל:",
+                "<b>והשובכות.</b> של יונים:",
+                "<b>והשקיפים והסלעים.</b> פירשנו לעיל סוף פרק ג׳:",
+                "<b>גהרים.</b> מין חורים שמשם בא האור. ויש מפרשים מין מערות וחוחים:",
+                "<b>והשננים.</b> שיני הסלע:",
+                "<b>מעזיבה רכה.</b> כגון שעושים מערבה ומקנים ומשימים עליהם טיט מועט:",
+                "<b>מעזיבה בינונית.</b> אבל אם אינן יכולים לסבול אלא מעזיבה רכה, אין מביאים את הטומאה ולא חוצצים. והלכה כחכמים:",
+                "<b>אילן המיסך.</b> לשון סוככים בכנפיהם:",
+                "<b>והפרעות היוצאות מן הגדר.</b> דרך גדר שנותנים בראשו קוצים וברקנים, ועודפים על הגדר ובולטים לחוץ. ופרעות, לשון גדל פרע:"
+            ],
+            [
+                "<b>ואין מחזיקים ארבעים סאה בלח.</b> דכיון דמקבלי טומאה, אין חוצצין:",
+                "<b>שאין עשויין אהלים.</b> אין נטועים כעין אוהל, אלא מרודדים על פי ארובה:",
+                "<b>מוסף עליהם הריחים של אדם.</b> היינו ריחים דיד, שהן מיטלטלין ומקבלים טומאה. למעוטי ריחים של בהמה דלא מיטלטלין ולא מקבלי טומאה:  "
+            ],
+            [
+                "<b>מסכת פרוסה.</b> חוטי השתי כמו שהן פרוסים בכלי האורג קודם שיארג הבגד, אם היו פרוסים על פני ארובה שבין בית לעליה וטומאה תחתיה, מצלת על הכלים שלמעלה. אבל אם מאהלת על המת ועל הכלים אין מביאה את הטומאה, דלא חשיבא אוהל עד שתיארג:",
+                "<b>וחבילי המטה.</b> חבלים של מטה כשהיא מסורגת:",
+                "<b>והמשפלות.</b> קופות שמוציאים בהן את הזבל:",
+                "<b>והסריגות שבחלונות.</b> סבכות שעושים בחלונות, חוצצים, שאין הטומאה עוברת לצד אחר. ובלבד שלא יהיה בכולן נקב כפותח טפח, שנקב פותח טפח מביא את הטומאה:  "
+            ],
+            [
+                "<b>ירקות שמנו.</b> הנך דתנן בריש פירקין, אירוס וקיסוס וירקות חמורים ודלעת יונית. והנהו במחוברים. דאי בתלושים, אי בשהוכשרו לקבל טומאה, לא חייצי, דדבר המקבל טומאה אינו חוצץ בפני הטומאה. ואי בשלא הוכשרו, היינו אוכלים טהורים:",
+                "<b>כפת הברד.</b> חתיכת הברד. לשון משליך קרחו כפיתים (תהילים קמ״ז:י״ז). אי נמי, ברד העשוי ככיפה. ארקוול״ט בלע״ז:",
+                "<b>והכפור.</b> מים הנוזלים ויורדים שקפאו:",
+                "<b>גליד.</b> מי נהרות קפואים:",
+                "<b>והמלח.</b> כל הני אין מביאים ולא חוצצים. לפי שהן נימוחים ואינם מתקיימים:",
+                "<b>דולג.</b> בהמה וחיה. וקופץ, באדם. ויש אומרים, דולג וקופץ תרוייהו באדם, אלא דולג שרגלו אחת מונחת בארץ ודולג בשניה, וקופץ, בשתי רגליו:",
+                "<b>והטלית המנפנפת.</b> שמניפתה הרוח ועומדת באויר כמו קובה:",
+                "<b>כבש את האבן על גבי הטלית.</b> שהיתה אבן מונחת בקצה אחד של טלית והניף הרוח הקצה השני ונעשה כמין אוהל:",
+                "<b>מביאה את הטומאה.</b> אם האהילה על המת ועל הכלים מביאה את הטומאה על הכלים:",
+                "<b>הבית שבספינה.</b> כגון שהבית בראש הספינה ומאהלת על הכלים שבספינה ועל המת שבים בשעה שהיא מהלכת. פירוש אחר, הבית שבספינה ואינו יכול לעמוד ברוח מצויה, אפילו האהיל על המת והכלים שבספינה אינו מביא את הטומאה, דלא חשיב אוהל. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>כשני חצאי זיתים.</b> חצי זית בזו וחצי בזו:",
+                "<b>הבית טמא.</b> דאין צמיד פתיל מציל על הטומאה שתחתיו שלא תטמא הבית, ואע״פ שהן בשתי חביות, הואיל ושתיהן בבית מצטרפים לכשיעור לטמא הבית. והחביות טהורות, דאין טומאת חצי זית שבחברתה נכנסת לתוכה הואיל ומוקפת צמיד פתיל:",
+                "<b>וכן שני חדרים שהן פתוחים לבית.</b> ודלתותיהן נעולות, וחצי זית בחדר זה וחצי זית בחדר זה. הבית טמא, דסוף טומאה לצאת, וחדרים טהורים דאין דרך טומאה ליכנס:"
+            ]
+        ],
+        [
+            [
+                "<b>כוורת.</b> שיש לה שולים, ומחזקת ארבעים סאה בלח שהן כוריים ביבש שאינה מקבלת טומאה, ומוטה על צדה בתוך הפתח ומקצתה בחוץ ומקצתה בבית:",
+                "<b>ופיה לחוץ.</b> ושוליה לפנים:",
+                "<b>כזית מן המת נתון תחתיה.</b> מבחוץ:",
+                "<b>כל שהוא כנגד הזית.</b> אם הזית תחתיה וכלים על גבה כנגדו, או הזית על גבה וכלים תחתיה כנגדו:",
+                "<b>תחתיה וגבה טמא.</b> אבל מה שבתוכה טהור. דאע״פ שהכוורת מצלת על מה שבתוכה, אינה מצלת על מה שתחתיה וגבה כנגד הזית של טומאה. דעל מה שבתוכה דין הוא שתציל, דאפילו מונחת באוהל המת מצלת בצמיד פתיל, כיון שאינה מקבלת טומאה, אבל מה שתחתיה ושעל גבה אינה מצלת כיון דכלי היא, כדתנן לעיל פרק ו׳ אדם וכלים נעשים אוהלים לטמא אבל לא לטהר:",
+                "<b>וכל שאינו כנגד הזית תוכה והבית טהור.</b> הכי קאמר, כלים שתחתיה וגבה שאינן כנגד הזית של טומאה, ותוכה כלומר כלים שבתוכה ואפילו הן כנגד הזית, וכלים נמי שבבית, הכל טהור:",
+                "<b>בבית אין טמא אלא הבית.</b> אם הכזית בבית אין טמא אלא הבית, אבל הכלים שבתוך הכוורת טהורים, דפיה לחוץ:",
+                "<b>בתוכה הכל טמא.</b> אם הכזית בתוך הכוורת, הכל טמא. דבכוורת שהיא נקובה מן הדפנות בפותח טפח עסקינן, כדבעינן למימר לקמן [משנה ג׳], אלא שהנקבים פקוקים בקש ואין הסתימה מהודקת, ודרך הנקבים יוצאה הטומאה לבית כיון דלא מהדקי, ואפילו כלים שתחתיה ושעל גבה מבחוץ טמאים, דכיון שהזית בתוכה רואין אותה כאילו היא מלאה טומאה, ואין כלי מציל על מה שתחתיו ועל גביו. אבל כשהטומאה בבית, אמרן לעיל דאין טמא אלא הבית, שאין הטומאה נכנסת בכוורת דרך נקבים אע״פ שיש בהן פותח טפח הואיל והן פקוקים, ודרך פיה אינה נכנסת שהרי פיה לחוץ:"
+            ],
+            [
+                "<b>היתה גבוהה מן הארץ טפח.</b> דעכשיו יש תחתיה אוהל טפח:",
+                "<b>הכל טמא.</b> דמביאה טומאה לבית כיון דגבוהה טפח, וכלים שעל גבה אפילו שלא כנגד הטומאה נמי טמאין ואפילו בחוץ, דתחתיה כמאן דמליא טומאה. ואין מצלת על גבה דאין כלי מציל. וכן אם טומאה בבית נמי הכל טמא מהאי טעמא, דאוהל הבית מביא טומאה לתחתיה ואין מצלת על גבה. ואם טומאה על גבה, כיון דאין מצלת על מה שתחתיה, רואים תחתיה כמאן דמליא טומאה, הלכך מה שבבית ומה שתחתיה ומה שעל גבה הכל טמא:",
+                "<b>אלא תוכה.</b> כלומר הכל טמא חוץ ממה שבתוכה שטהור:"
+            ],
+            [
+                "<b>בזמן שהיא כלי.</b> שלא נפחתה ולא נתבטלה מתורת כלי:",
+                "<b>מחולחלת.</b> שהדפנות נקובות בפותח טפח. שרגילים לעשות נקבים בדפנות הכוורת כדי שיכנסו הדבורים ויצאו, ופעמים שהנקבים פקוקים בקש אלא דהפקק לא מיהדק:",
+                "<b>היתה פחותה.</b> שנפחתה ונתבטלה מתורת כלי:",
+                "<b>ופקוקה בקש.</b> במקום הפחיתה. ודפנותיה שלימות שאינה מחולחלת:",
+                "<b>או אפוצה.</b> או אפילו אין דפנותיה שלימות אלא שאפוצה. כלומר סתומה במקום שהיא מחולחלת ואין בה חלחול טפח:",
+                "<b>כנגדו עד התהום טמא.</b> וכל השאר טהור. דכיון דלאו כלי הוא חשוב כאוהל להציל תוכה ועל גבה:",
+                "<b>על גבה.</b> אם כזית מן המת נתון על גבה:",
+                "<b>כנגדו עד הרקיע טמא.</b> וכל השאר טהור, דמצלת תוכה ותחתיה. כיון דלאו כלי היא:",
+                "<b>בבית.</b> אם כזית מן המת בבית:",
+                "<b>אין טמא אלא הבית.</b> וכל השאר טהור, דפיה לחוץ:",
+                "<b>בתוכה.</b> אם כזית מן המת בבית:",
+                "<b>אין טמא אלא תוכה.</b> וכל השאר טהור. דאין טומאה נכנסת לבית כיון דאינה מחולחלת ופיה לחוץ. ומצלת נמי על מה שתחתיה ועל גבה, כיון דלאו כלי היא:"
+            ],
+            [
+                "<b>תחתיה והבית טמא.</b> דמביאין טומאה מזה לזה:",
+                "<b>תוכה טהור.</b> מה שבפנים, כיון דפיה לחוץ. וגבה נמי טהור, דמצלת על מה שבחוץ כיון דלאו כלי היא:",
+                "<b>בתוכה.</b> אם הטומאה בתוכה:",
+                "<b>אין טמא אלא תוכה.</b> וכל השאר טהור:"
+            ],
+            [
+                "<b>היה פיה לפנים.</b> שהיתה מוטה על צדה ושוליה לחוץ ופיה בפנים. והשתא מיירי בזמן שהיא כלי מחולחלת ואינה גבוהה מן הארץ טפח. ואין חילוק בין פיה לחוץ לפיה לפנים, אלא דפיה לחוץ קתני לעיל בבית אין טמא אלא הבית, והכא דפיה לפנים קתני הכל טמא, משום דנכנסת טומאה דרך פיה:"
+            ],
+            [
+                "<b>היתה גבוהה.</b> לעיל דפיה לחוץ קתני טומאה תחתיה או בבית [או על גבה, הכל טמא אלא תוכה,] והכא דפיה לפנים, הכל טמא:"
+            ],
+            [
+                "<b>בזמן שהיא כלי מחולחלת.</b> בחנם נקט מחולחלת, דלא מהני מחולחלת אלא בפיה לחוץ לענין הוצאת טומאה מתוכה לבית, והכא דפיה לפנים הרי יוצאה דרך פיה. אלא איידי דתנא רישא מחולחלת בהדי כלי נקטיה נמי הכא:",
+                "<b>כנגדו עד התהום טמא.</b> והשאר טהור. ובשאינה גבוהה מן הארץ טפח איירי:",
+                "<b>בתוכה או בבית תוכה והבית טמאים.</b> משום דפיה לפנים. אבל לעיל דפיה לחוץ קתני טומאה בבית אין טמא אלא הבית והשאר טהור:"
+            ],
+            [
+                "<b>אלא גבה.</b> ותוכה טמא כשהטומאה בבית, משום דפיה לפנים. אבל לעיל דפיה לחוץ, תוכה וגבה טהור:"
+            ],
+            [
+                "<b>היתה ממלאה את כל הבית.</b> שכולה בתוך הבית לפנים ויושבת על שוליה ופיה מגיע לשמי קורה, שאין בינה לתקרה פותח טפח:",
+                "<b>טומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור.</b> מידי דהוה אביב שהוא קמור תחת הבית שיש בו פותח טפח ואין ביציאתו פותח טפח דתנן לעיל בפרק ג׳:",
+                "<b>בין עומדת.</b> כלומר, דין זה נוהג בין עומדת ומגעת לקורות בין מוטה על צדה ואין בין פיה לדופן הבית פותח טפח: ",
+                "<b>בין אחת בין שתים.</b> זו על זו ואין בין פי השניה לקורות פותח טפח, וכן אין בין שולי השניה לפיה של ראשונה פותח טפח:"
+            ],
+            [
+                "<b>הבית טהור.</b> שהמשקוף יורד וסותם את פי הכוורת. ובכוורת שאינה מחולחלת איירי. דאי במחולחלת, דרך החלחול היתה טומאה יוצאה לבית ככל הני דלעיל:",
+                "<b>טומאה בבית מה שבתוכה טהור.</b> גרסינן. שהטומאה יוצאה לחוץ ואינה נכנסת לכוורת. וברוב ספרים גורסין, מה שבתוכה טמא לפי שהטומאה יוצאה מן הבית דרך פתחה ומטמא מה שבכוורת, והיא עומדת בתוך הפתח:"
+            ],
+            [
+                "<b>באויר.</b> בחצר או בגינה שאין שם אוהל, ודינה כדין כוורת שהיא לתוך הפתח ופיה לחוץ כדתנן בריש פרקין. וכן נמי גבוהה טפח דהכא כגבוהה טפח דריש פרקין, אלא דכאן אין שייך להזכיר בית, דבעומדת תחת האויר עסקינן:"
+            ],
+            [
+                "<b>בזמן שהיא כלי.</b> היכא דעומדת באויר אין שייך להזכיר מחולחלת, ומשום הכי לא תנא הכא או אפוצה כדתני לעיל, דאין שייך אפוצה אלא במחולחלת:",
+                "<b>או מחזקת ארבעים סאה כדברי חכמים.</b> דפליגי אתנא קמא וסברי דמחזקת ארבעים סאה. כנפחתה ונתבטלה מתורת כלי דמיא, ומצלת אתחתיה ואתוכה ועל גבה:",
+                "<b>כזית מן המת נתון תחתיה.</b> דינה כנפחתה ואינה גבוהה ופיה לחוץ דתנן לעיל:",
+                "<b>היתה גבוהה מן הארץ טפח.</b> הך נמי דינה כדין כוורת שפיה לחוץ ופחותה ופקוקה וגבוהה טפח דתנן לעיל:"
+            ],
+            [
+                "<b>היתה יושבת על שוליה וכו׳ טומאה תחתיה או בתוכה או על גבה.</b> כל על גבה. ששנינו גבי כוורת כשהיא יושבת על שוליה ופיה למעלה, היינו שהטומאה מאהיל חוצה [לה] למעלה מפיה:",
+                "<b>בוקעת ועולה.</b> אע״ג דלעיל במוטה על צדה וטומאה תחתיה או על גבה מצלת על מה שבתוכה, הכא דפיה למעלה מאחר דאין מצלת על מה שחוצה לה אין מצלת על מה שבתוכה, כיון דאין הפסק בין אויר שבתוכה לאויר של מעלה בחוצה לה. ודוקא כנגד הזית טמא ולא מן הצדדים, כיון דפחותה ואין גבוהה טפח, שאין שם אוהל להביא את הטומאה לצדדין. ",
+                "<b>אבל היתה גבוהה טפח או מכוסה.</b> אע״פ שאינה גבוהה טפח.",
+                "<b>או כפאה על פיה.</b> שיש אוהל להביא טומאה:",
+                "<b>הכל טמא.</b> ואין הכיסוי חשוב להפסיק בין אויר תוכה לאויר שלמעלה, דלא דמי כלל למוטה על צדה. ודוקא דמכוסה בכפישה או בשאר כלי אע״פ שאינו מקבל טומאה, אבל מכוסה בנסר, אף על פי שטומאה על גבה אין הטומאה בוקעת את הנסר, כדתנן לעיל פרק ה׳ [משנה ו׳] גבי כוורת שהיא בתוך הבית:"
+            ],
+            [
+                "<b>היתה פחותה.</b> שנפחתה ובטלה מתורת כלי:",
+                "<b>כדברי חכמים.</b> דפליגי אתנא קמא ומשוו מחזקת ארבעים סאה לפחותה ופקוקה בקש:",
+                "<b>אין טומאה עולה לה.</b> בזמן שהטומאה תחתיה אינה עולה לתוכה:",
+                "<b>אף לא יורדת ממנה.</b> בזמן שהטומאה לתוכה אינה יורדת תחתיה:",
+                "<b>תחתיה טמא.</b> ותוכה וגבה טהור:",
+                "<b>כנגדו עד הרקיע טמא.</b> אבל תחתיה טהור:"
+            ],
+            [
+                "<b>ארון שהיא רחבה.</b> האי ארון הוא שן סלע שבולט מן ההר, ונחצב בו קבר רחב מלמטה וצר מלמעלה ופיו למעלה:",
+                "<b>הנוגע בה מלמטן טהור.</b> דמה שכנגד פיו נחשב כארון, אבל שבצדדים לא:",
+                "<b>רחב מלמעלה וצר מלמטה.</b> או שהיה שוה, הנוגע בו מכל מקום טמא, דברי ר׳ אליעזר. שהכיסוי מבקע הטומאה בכולו, שהטומאה עולה עד הכיסוי וחוזרת ויורדת על פני כולה:",
+                "<b>רבי יהושע מטהר מטפח ולמטה.</b> דאין נחשב כארון אלא טפח הסמוך לחלל הארון, הלכך אינה בוקעת מטפח ולמטה:",
+                "<b>העשויה כמין קמטרא.</b> הוא כלי שכיסויו מכסה עובי הדפנות. תרגום לאשר על המלתחה (מלכים ב י׳ כ״ב), לדי ממנא על קמטרא:",
+                "<b>הנוגע בה מכל מקום טמא.</b> דכל שכנגד הכיסוי טמא, וכיסויו מכסה את כולו:",
+                "<b>כמין גלוסקוס הנוגע בה מכל מקום טהור.</b> אין כיסוי שלו אלא כנגד חללו כיתד התחוב בנקב בדוחק:",
+                "<b>חוץ ממקום פתיחתה.</b> בכיסוי שכנגד חללה:"
+            ],
+            [
+                "<b>חבית שהיא יושבת.</b> חביות שלהן צרות למעלה לצד פיהן, ולמטה לצד השולים, ורחבות באמצען, וכמין בטן רחב בולט מהן באמצען מבחוץ:",
+                "<b>באויר.</b> היינו באויר העולם. לאפוקי תחת האוהל:",
+                "<b>קורקורותה.</b> כמו קרקעיתה והן השולים:",
+                "<b>בוקעת ועולה בוקעת ויורדת.</b> וכל כלים שכנגד הזית טמאים, בין תחתיה בין על גבה בין בתוכה, מידי דהוה אכוורת דלעיל [משנה י״ג] היושבת על שוליה. אבל שבצדדים שלא כנגד הזית טהורים:",
+                "<b>והחבית טמאה.</b> לא שתהא החבית עצמה טמאה, דהא הכא בחבית שאינה מקבלת טומאה עסקינן כדמוכח בסיפא, אלא החבית טמאה כלומר אף כלים שבתוך החבית כנגד הטומאה טמאים, משום דסתם חבית פיה רחב כשיעור קורקורותה, וכיון שאין הפסק בין אויר תוכה לאויר שעל גבה למעלה חוצה לה, מתוך שאינה מצלת חוצה לה אין מצלת בתוכה:",
+                "<b>תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת.</b> וטמא חוץ לחבית כל שכנגד הזית:",
+                "<b>והחבית טהורה.</b> היינו מה שבתוך החבית אפילו כנגד הזית. דדופני החבית בולטות באמצע וכשיש כזית תחת הדופן דמי דופנה לכוורת שהיא מוטה על צדה דתוכה טהור, לפי שיש הפסק בין אויר תוכה שכנגד הזית לאויר שחוצה לה כנגד הזית: ",
+                "<b>בתוכה ותחת דופנה</b> כלומר בפנים בחלל דפנה וקרי לה תחת דופנה, לפי שהדופן הולך וצר לצד פיה ולאפוקי על שוליה המכוון כנגד פיה:",
+                "<b>אם יש בדפנות פותח טפח.</b> שבטן החבית בולט כל כך לחוץ שיש שם במקום אחד עד כנגד פיה של חבית טפח על טפח ברום טפח:",
+                "<b>הכל טמא.</b> שהאוהל מביא את הטומאה בכל החבית חוץ מכנגד פיה שאין שם אוהל, הלכך כנגד פיה טהור:",
+                "<b>ואם לאו.</b> דאין שם טפח:",
+                "<b>טומאה בוקעת ועולה.</b> ואין טמא אלא כנגד הזית:",
+                "<b>במה דברים אמורים בטהורה.</b> בחבית שאינה מקבלת טומאה:",
+                "<b>אבל אם היתה טמאה.</b> כגון סתם חבית שנצרפה בכבשן שהיא מקבלת טומאה. ",
+                "<b>או גבוהה מן הארץ טפח או מכוסה או כפויה.</b> ואפילו היא טהורה. ",
+                "<b>וטומאה תחתיה או בתוכה או על גבה, הכל טמא.</b> דאי בת קבולי טומאה היא ויושבת על שוליה וטומאה תחתיה או בתוכה או על גבה, אע״פ שאין כלי חרס מיטמא מגבו נטמאת כאן החבית עצמה, מידי דהוי אכלים שבתוכה מאחר שאינה מוקפת צמיד פתיל, דאין כלי מציל אפילו על מה שבתוכו אלא עם דפנות אהלים במקום שאין הפסק מאויר תוכו לאויר שחוצה לו. והאי תחתיה היינו תחת שוליה, דלא תני תחת דופנה מבחוץ. ונטמאת החבית עצמה, וכיון דחבית עצמה טמאה היא נטמאו כל כלים שבתוכה אפילו שלא כנגד הטומאה, דאע״ג דקיימא לן דאין אדם וכלים מיטמאין מאויר כלי חרס, הכא כל זמן שהזית תחתיה מיטמאין מטעם חיבורים, מאחר דחבית עצמה טמאה. וכן גבוהה מן הארץ טפח אפילו טהורה חזינן תחתיה כאילו הוא מלא טומאה, ואפילו טומאה על גבה. והשתא כל הני אין דינם שוה, דאם החבית מקבלת טומאה, מה שבתוכה אפילו שלא כנגד הטומאה טמא. והמאהיל על גבה, כנגד הטומאה טמא שלא כנגד הטומאה טהור. אבל גבוהה מן הארץ טפח או מכוסה או כפויה על פיה, המאהיל על גבה אפילו שלא כנגד הטומאה טמא. ואין לתמוה, כפויה על פיה וטומאה על גבה תציל מה שבתוכה ככלים טהורים המוקפים צמיד פתיל, דשאני הכא דליכא מירוח:"
+            ]
+        ],
+        [
+            [
+                "<b>ארובה שהיא בתוך הבית.</b> ומגולה לאויר, שאין עליה גג מלמעלה:",
+                "<b>כנגד ארובה טהור.</b> כלים המונחים למטה בארץ כנגד הארובה ורואים פני הרקיע, טהורים:",
+                "<b>מלמעלן.</b> על פי הארובה:",
+                "<b>עירב את הטומאה.</b> והכל טמא. הבית טמא והנותן רגלו גם כן טמא:",
+                "<b>וכנגד הטומאה טמא.</b> שהזית נמשך לכאן ולכאן:"
+            ],
+            [
+                "<b>אין בארובה פותח טפח.</b> הא קא משמע לן דאפילו בפחות מטפח לא אמרינן בטומאה לבוד:",
+                "<b>נתן את רגלו.</b> טהור הנותן, דכסתום דמי לגביה. שאין טומאה נכנסת לאוהל ולא יוצאה ממנו בפחות מפותח טפח:",
+                "<b>אם טומאה קדמה את רגלו טמא.</b> שהרי בעת שנתן רגלו האהיל על הטומאה:",
+                "<b>ואם רגלו קדמה את הטומאה טהור.</b> שקודם שבאה הטומאה כבר נעשה אוהל סתום, ובשעה שנכנס בו הטומאה אין שם בארובה פותח טפח כדי שתצא ממנה הטומאה:",
+                "<b>שתי רגלים זו על גב זו.</b> של שני אנשים, ונתן הראשון רגלו על פי ארובה ורגל של שני מונח על רגלו של ראשון, ואח״כ נכנסה טומאה בבית תחת הארובה, ואח״כ הסיר הראשון את רגלו ונמצאת רגל השני מונחת על פי הארובה, אע״פ ששני זה האהיל על הטומאה כשהסיר הראשון את רגלו, השני טהור, מפני שקדמה רגלו של ראשון את הטומאה. ואין הלכה כר׳ שמעון ולא כר׳ מאיר:"
+            ],
+            [
+                "<b>כנגד ארובה.</b> בארובה שאין בה פותח טפח:",
+                "<b>וכנגד הטומאה טמא.</b> היינו המאהיל על הטומאה:",
+                "<b>כדי שתחלק.</b> שיהיה במקצת הטומאה שיעור כדי לטמא באוהל, דהיינו כשיהיה בכולה שני זיתים. או יותר. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ארובות זו על גב זו.</b> כגון שיש ארובה בין בית לעליה ויש עוד ארובה אחרת בגג העליה מכוונת כנגדה, ובכל אחת ואחת פותח טפח:",
+                "<b>בין מלמעלן.</b> בארובה העליונה:",
+                "<b>בין מלמטן.</b> בארובה התחתונה:",
+                "<b>הכל טמא.</b> אפילו מה שבעליה. אע״פ שנתן בתחתונה ולא בעליונה. דכיון דדבר המקבל טומאה הוא ואין חוצץ בפני הטומאה שבבית, רואין אותו כאילו הוא נתון בפי הארובה העליונה ועירב את הטומאה:",
+                "<b>ממנו ולמטן טמא.</b> דנעשה אוהל סתום וכל מה שבתוכו טמא:",
+                "<b>ממנו ולמעלן טהור.</b> דחוצץ בפני הטומאה:"
+            ],
+            [
+                "<b>אין טמא אלא התחתון.</b> דכיון דטומאה בבית שלא כנגד ארובה, אין טומאה יוצאה בפחות מטפח, וטהורה העליה אע״פ שארובה של עליה סתומה:",
+                "<b>הכל טמא.</b> דכיון דטומאה כנגד ארובות ודבר טמא אינו חוצץ רואין אותו כאילו הוא נתון בפני הארובה העליונה ועירב את הטומאה:"
+            ],
+            [
+                "<b>ארובה.</b> שהיא רואה את האויר:",
+                "<b>וקדירה נתונה תחתיה.</b> בארץ כנגד הארובה. ואינה רחבה כל כך שאם תעלה כנגד הארובה שיהיו שפתותיה נוגעות בארובה, אלא יוצאת ונכנסת בריוח:",
+                "<b>טומאה בוקעת ועולה.</b> והבית טהור, וכל המאהיל עליה שלא כנגד הטומאה טהור. אבל כנגד הטומאה טמא, דאע״ג דאין כלי חרס מטמא מגבו, הכא דטומאה בוקעת תוכה נמי טמא, אע״ג דטומאה תחתיה. וכל מה שבקדירה טמא ואפילו שלא כנגד הטומאה:",
+                "<b>תחתיה והבית טמא.</b> שהקדירה מאהלת על הטומאה, הואיל וגבוהה טפח:",
+                "<b>תוכה וגבה טהור.</b> שהקדירה חוצצת בפני הטומאה ומצלת עם דפנות אהלים:",
+                "<b>בתוכה או על גבה הכל טמא.</b> תוכה וגבה ותחתיה והבית. דטומאה שעל גבה בוקעת תחתיה, והרי גבוהה טפח, ושוב אין מצלת כיון דקדירה טמאה:"
+            ],
+            [
+                "<b>היתה נתונה.</b> אקדירה קאי:",
+                "<b>בצד האסקופה.</b> שהיתה מונחת על האסקופה מבחוץ ומשוכה לפנים כל כך שאם תעלה יש ממנה טפח תחת המשקוף. וכגון שהקדירה רחבה מלמטה הרבה וצרה מלמעלה כלפי פיה, דכי קיימא טפח תחת המשקוף עדיין כל פיה לחוץ:",
+                "<b>טומאה תחתיה.</b> ברצוצה איירי:",
+                "<b>בוקעת ועולה.</b> והבית טהור. וכגון שהטומאה מן המשקוף ולחוץ, דאי בטפח המשוך לפנים היה הבית טמא:",
+                "<b>תחתיה והבית טמא.</b> כיון דאיכא טפח ממנה לפנים שמביא את הטומאה לבית:",
+                "<b>תוכה וגבה טהור.</b> דנצולת עם דופן הבית:",
+                "<b>הכל טמא.</b> דנטמאה הקדירה ואינה חוצצת, ורואין את הטומאה כאילו היא תחתיה והבית טמא:",
+                "<b>או מודבקת.</b> שאין הקדירה תחת המשקוף כלל אלא למעלה דבוקה בצד המשקוף, ואין רוחב דביקתה טפח:",
+                "<b>אין טמא אלא תחתיה.</b> כיון דליכא טפח תחת המשקוף אין מביא טומאה לבית, והבית ותוכה וגבה הכל טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הבית שנסדק.</b> גג הבית שנחלק על פני כולו לשני חלקים:",
+                "<b>טומאה בחוץ.</b> לצד החיצון שבו הפתח:",
+                "<b>כלים שבפנים טהורים.</b> שאין דרך טומאה ליכנס אלא לצאת:",
+                "<b>ובית הלל אומרים כל שהוא.</b> בתוספתא מפרש כל שהוא דבית הלל ובלבד שיהא כחוט המשקולת. והלכה כבית הלל:"
+            ],
+            [
+                "<b>אכסדרה שנסדקה.</b> תקרת האכסדרה שנחלקה לשנים:",
+                "<b>כלים שבצד השני טהורים.</b> שאויר הסדק מפסיק, וגורם שאין הטומאה עוברת לצד השני:",
+                "<b>עירב את הטומאה.</b> לפי שנסתם האויר:",
+                "<b>בארץ.</b> ברצפת האכסדרה כנגד הסדק שבתקרה:"
+            ],
+            [
+                "<b>סגוס.</b> בגד צמר עב מאוד:",
+                "<b>וכופת.</b> קורה עבה. אע״פ שגובה עוביין יותר מטפח, ",
+                "<b>אינן מביאין את הטומאה.</b> אם נתנן בארץ כנגד הסדק שבתקרת האכסדרה, אלא אם כן יש תחתיהן חלל טפח:",
+                "<b>קפולין.</b> כמו טלית מקופלת. בגדים הרבה מקופלים זו על זו:",
+                "<b>עד שתהיה העליונה גבוהה מן הארץ טפח.</b> ואע״פ שהבגדים נתונים תחתיה העליונה מביאה את הטומאה, הואיל וגבוהה מן הארץ טפח:",
+                "<b>היה אדם נתון שם.</b> בארץ כנגד הסדק:",
+                "<b>חלול.</b> חלל הגוף נחשב חלל אע״פ שבני מעיו לתוכו:"
+            ],
+            [
+                "<b>והאהיל על קוברי המת.</b> היינו שהאהיל על המת:",
+                "<b>בית שמאי אומרים אינו מביא את הטומאה.</b> בית שמאי לטעמייהו, דחלל גופו לא חשיב חלל, הלכך אין מביא את הטומאה לבית. ובית הלל לטעמייהו דחשבי ליה חלל, הלכך אע״פ שגופו דבוק בחלון, צד עליון שבו מביא את הטומאה לבית, דהא איכא חלל גופו דהוי טפח:",
+                "<b>ומודים.</b> בית שמאי באדם לבוש:"
+            ],
+            [
+                "<b>היה מוטל על האסקופה.</b> מקצתו בתוך הבית ומקצתו חוץ לבית:",
+                "<b>אינו מביא את הטומאה.</b> דאין כאן חלל:"
+            ],
+            [
+                "<b>והאהילו עליו טהורים.</b> על מקצת גופו שבחוץ:",
+                "<b>בית שמאי מטהרין.</b> דאין באה תחתיו טומאה שבבית, דאין כאן חלל:",
+                "<b>ובית הלל מטמאין.</b> דסברי אדם חלול הוא ובאה תחתיו טומאה, ואותן שהאהילו עליו בחוץ נטמאו:"
+            ],
+            [
+                "<b>ומת הכלב.</b> דאילו חי אפילו כולו בבית, הבית טהור, דטומאה בלועה בבעלי חיים אינה מטמאה:",
+                "<b>ומוטל על האסקופה.</b> וצוארו לפנים:",
+                "<b>אם יש בצוארו פותח טפח.</b> רוחב הצואר טפח. ומשערין אותו על ידי חוט המקיף את הצואר. דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים:",
+                "<b>מביא את הטומאה.</b> דצד העליון שבו מאהיל על הטומאה וממשיך את הטומאה לבית:",
+                "<b>ואם לאו.</b> דאינו פותח טפח:",
+                "<b>אינו מביא את הטומאה.</b> דלענין הבאת טומאה בעינן פותח טפח:",
+                "<b>רבי יוסי אומר רואים את הטומאה.</b> בודקים בגופו של כלב את מקום הטומאה. אם היא מן המשקוף ולפנים, הבית טמא אע״פ שאין בצוארו רוחב טפח, דטומאה טמונה בוקעת ועולה, ונמצא שהבית האהיל על הטומאה. והלכה כר׳ יוסי:",
+                "<b>פיו לפנים.</b> ונקב זנבו מבחוץ:",
+                "<b>הבית טהור.</b> אם טומאה מבחוץ. דמשום המשכה לא מטמאינן ליה, שאין דרך מאכל לצאת דרך פיו אלא דרך נקב בית הרעי:",
+                "<b>פיו לחוץ.</b> ושוליו לפנים:",
+                "<b>הבית טמא.</b> שהרי דרך פתח קטן זה היה סופה לצאת:",
+                "<b>בין כך ובין כך.</b> בין פיו לפנים בין פיו לחוץ, בין טומאה מכנגד המשקוף ולפנים בין טומאה לחוץ, בין יש בצוארו טפח בין אין בצוארו טפח, בכל ענין הבית טמא, דטומאה יוצאה בין דרך כניסתה בין דרך יציאתה:",
+                "<b>כמה תשהה.</b> בשר המת. ",
+                "<b>במעיו.</b> של כלב קודם שימות הכלב ושוב לא יטמא מפני שיהיה חשוב כמעוכל:",
+                "<b>שלשה ימים מעת לעת.</b> משעה שאכלה. כדאמרינן [שבת דף קנ״ה] גלוי וידוע לפני הקב״ה שמזונותיו של כלב מועטין לפיכך משהה אכילתו בתוך מעיו שלשה ימים:",
+                "<b>בעופות ובדגים.</b> אם אכלו בשר המת, כדי שתפול לאור ותשרף:",
+                "<b>ר׳ יהודה בן בתירא אומר וכו׳</b> והלכה כרבי יהודה בן בתירא:"
+            ],
+            [
+                "<b>החדות.</b> כמו הדות. והיינו בור והיינו דות, אלא שבור בחפירה ודות בבנין:",
+                "<b>ומנורה בתוכו.</b> בתוך הדות:",
+                "<b>והפרח של מנורה יוצא וכפישה נתונה עליו גרסינן.</b> כלומר על הפרח. ופרח הוא הרחב שבראש המנורה שהנר יושב עליו. וכפישה, סל גדול שכובשים בו הזיתים לכומרן:",
+                "<b>על פי החדות.</b> שאינה נופלת לתוכו:",
+                "<b>טהור.</b> דניצול עם דופני האוהל, כדאמרינן לעיל בפרק ה׳ [משנה ו׳]:",
+                "<b>והמנורה טמאה.</b> מפני הפרח היוצא מן הדות, ואין הכפישה מצלת עליו. ואם תאמר, כיון דמנורה טמאה היאך הדות טהור, והלא היא מטמאה כמת עצמו דחרב הרי הוא כחלל. יש לומר, דמיירי כגון דליכא מת בבית אלא חרב שנגע במת, ועל ידו מיטמא הבית והמנורה, וקיימא לן דאין כלי עושה כלי אחר כיוצא בו, כדפרישנא בפרק קמא:",
+                "<b>אף המנורה טהורה.</b> דבתר דידה אזלינן ולא בתר פרחה, והיא בתוך הדות קיימא וניצולת עם הדות:",
+                "<b>הכל טמא.</b> בין הדות בין המנורה. כיון דאם תנטל מנורה כפישה נופלת לתוך הדות:"
+            ],
+            [
+                "<b>טומאה שם.</b> בתוך הדות, אע״פ שהכפישה על גביו:",
+                "<b>הבית טמא.</b> דאין צמיד פתיל לטומאה:",
+                "<b>טומאה בבית.</b> השתא מיירי בדות פתוח שאין עליו כפישה:",
+                "<b>טהורים.</b> הכלים. כיון שיש במקומן טפח על טפח ברום טפח, דניצולין שם כביב שהוא קמור תחת הבית דתנן לעיל בפרק ג׳ [משנה ז׳] טומאה בבית מה שבתוכו טהור:",
+                "<b>רחבים משל בית.</b> כגון שחלל הדות מרחיב והולך תחת כותל הבית וכותל הדות בנוי מחוץ לכותל הבית והכלים שם:",
+                "<b>בין כך ובין כך.</b> דאפילו דאין במקומן טפח על טפח ברום טפח טהורין:"
+            ]
+        ],
+        [
+            [
+                "<b>נסר שהוא נתון על פי תנור חדש.</b> שלא הוסק, דלא מקבל טומאה. ובתנור העומד בחצר או בגינה איירי:",
+                "<b>בפותח טפח.</b> שהנסר רחב ויוצא חוץ לתנור טפח סביב מכל צדדיו:",
+                "<b>שעל גביו.</b> שעל גבי הנסר:",
+                "<b>טהורים.</b> דכיון שהתנור טהור, ניצולים הכלים. וכן אם טומאה על גבי הנסר וכלים תחת הנסר:",
+                "<b>ובישן.</b> כגון שהוסק התנור דמקבל טומאה:",
+                "<b>טמא.</b> התנור. שאין הנסר מצילו. וכל שכן כלים שתחת הנסר ושעל הנסר. וטעמא דמתניתין, דכלים נעשים אהלים לטמא אבל לא לטהר, הלכך חדש דלאו כלי הוא מציל, ישן דכלי הוא אינו מציל:",
+                "<b>ור׳ יוחנן בן נורי מטהר.</b> דוקא בתנור. אבל בכלים מודה דטמאין. והכי איתא בתוספתא:",
+                "<b>נתון על שני תנורים.</b> ראש הנסר על תנור זה וראשו השני על תנור אחר וטומאה בין שני התנורים. ובתנורים ישנים איירי. ואזדי רבנן לטעמייהו ורבי יוחנן בן נורי לטעמיה. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>סרידא.</b> כמין שבכה של חרס. תרגום מעשה רשת, עובד סרדתא. והיא חלקה ועודפת חוץ לתנור טפח מכל צד:",
+                "<b>הכל טמא.</b> כלים שתחתיה ושעל גבה חוץ מכלים שעל גבה כנגד אוירו של תנור, לפי שהאוהל מביא טומאה תחתיה כל סביב התנור וחוזרת ובוקעת למעלה. ואף כשהטומאה למעלה, בוקעת למטה ונמשכת סביב וחוזרת ובוקעת למעלה:",
+                "<b>כנגד אוירו של תנור טהור.</b> שהרי הוא מוקף צמיד פתיל ומפסיק:",
+                "<b>כנגדו עד הרקיע טמא.</b> אבל מה שתחתיו טהור:"
+            ],
+            [
+                "<b>נסר.</b> שהוא ארוך וצר, וכשהוא נתון על פי התנור יוצא טפח מן המזרח וטפח מן המערב, ודרום וצפון אינו יוצא:",
+                "<b>טומאה בצד זה.</b> תחת הנסר במזרח או במערב:",
+                "<b>כלים שבצד השני טהורים.</b> דאין מקום לטומאה לעבור, שאין הנסר עודף מן הצפון ומן הדרום:",
+                "<b>ורבי יוסי מטמא.</b> קסבר אין תנור מפסיק. ואין הלכה כרבי יוסי:",
+                "<b>הבטח.</b> יש ספרים שגורסים אבטח. והוא בנין עשוי כעין אמבטי שבמרחצאות שנותנים בהן מים לרחצה, ונסר נתון עליו לתקרה, והנסר עודף משני צדדים. ואם הטומאה מצד זה אין יוצאה לצד אחר, לפי שהבטח חוצץ:",
+                "<b>היה בו זיז.</b> היתה קורה יוצאה למעלה מן הבטח מן המזרח למערב:",
+                "<b>רואין את הבטח כאילו אינו.</b> שאע״פ שהבטח חוצץ בנסר, גבי זיז אינו חוצץ. והלכה כר׳ יהושע:  "
+            ],
+            [
+                "<b>סנדל של עריסה.</b> עריסה של תינוק רגילים להניח תחת רגליה. כמין סנדל של מתכת לנוי או בשביל שלא ירקבו:",
+                "<b>שפחתו בתוך הבית.</b> שנפחת הגג של עליה שהעריסה נתונה עליו ונראה סנדל העריסה בתוך הבית מן הפחת שבגג, וטומאה בתוך הבית:",
+                "<b>אם יש.</b> במקום הפחת. ",
+                "<b>פותח טפח.</b> מביא את הטומאה מן הבית לעליה:",
+                "<b>ואם לאו.</b> שאין שם פותח טפח:",
+                "<b>מונין בו כדרך שמונין במת.</b> שהסנדל והעריסה טמאים טומאת שבעה כדין כלים בכלים, והתינוק טמא טומאת ערב, כדתנן בפרק קמא, השלישי בין אדם בין כלים טמאים טומאת ערב:"
+            ],
+            [
+                "<b>מעזיבה.</b> טיט וצרורות שרגילים לשום על גבי קורות:",
+                "<b>ומכוונות.</b> קורה העליונה כנגד התחתונה וכל אחת יש בה רוחב טפח:",
+                "<b>תחתיה טמא.</b> ושעל גבה טהור, שהקורה חוצצת. והני מילי כשיש בקורות פותח טפח שהן רחבות טפח, אבל אין רחבות טפח לא מביאות טומאה ולא חוצצות וכמאן דליתנהו דמי, ונמצא טומאה כאילו עומדת באויר:",
+                "<b>ביניהן טמא.</b> ושתחת התחתונה ושעל העליונה טהורים, דשתיהן חוצצות:",
+                "<b>כנגדו עד הרקיע טמא.</b> ושתחת כולן טהור:",
+                "<b>כבין התחתונות.</b> כנגד אויר התחתונות. ורחבן כשיעור אויר שביניהן, שאם תעלה את התחתונות או תוריד את העליונות נמצא הכול סתום:",
+                "<b>תחת כולן טמא.</b> כאילו היתה תקרה שוה. ועל גבן טהור:"
+            ],
+            [
+                "<b>תחת כולה.</b> כל כלים שתחתיה טמאים, דמביאה טומאה לכולה. ושעל גבה טהורים, דחוצצת בפני הטומאה:",
+                "<b>ואם לאו.</b> שאינה רחבה טפח:",
+                "<b>בוקעת ועולה.</b> דאם טומאה תחתיה כלים שעל גבה כנגד הטומאה טמאים:",
+                "<b>בוקעת ויורדת.</b> דאם טומאה על גבה, כלים שתחתיה כנגד הטומאה טמאים:",
+                "<b>היקפה שלשה טפחים.</b> דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים, שכן מצינו בדברי הימים (ב ד׳) בים שעשה שלמה עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב:"
+            ],
+            [
+                "<b>עמוד שהוא מוטל לאויר.</b> עמוד עגול שמושלך בארץ ושוכב על עיגולו. באויר, כגון בחצר או בגינה. ובאמצע העיגול הוא מתחיל להאהיל על הארץ והולך ומתקצר מכאן ומכאן עד תחתיתו שסמוך לארץ, ולענין הבאת טומאה בעינן טפח על טפח ברום טפח מרובע, ואם יש כאן לצד החוץ מתחתיו רום טפח אע״פ שלמטה בסמוך במקום שכיבתו לארץ אין רום טפח כולו מטמא באוהל, דנידון כשיפועי אהלים. ועמוד עגול כשיש בהקיפו עשרים וארבעה טפחים נמצא רחבו שמונה טפחים, דכל שיש ברחבו טפח יש בהקיפו שלשה טפחים, ונמצא דיכול אדם לרבע תחת דפנו שמכאן ומכאן טפח על טפח. ברום טפח שהרי כשיש כאן ריבוע של שמונה על שמונה אם תעשה בתוכו עיגול של שמונה, נמצא הזויות עודפים שמונה חומשים לכל קרן וקרן, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה, נמצא האלכסון עודף על הרוחב ששה עשר חומשין, תן מהם מחצה לקרן זה ומחצה לקרן זה, הרי לכל אחד שמונה חומשין, ואם באת לעשות בקרן זוית שחוץ לעיגול רבוע של טפח על טפח, נמצא אלכסונו עודף על רחבו שני חומשים, ונמצא מדת אלכסונו שבעה חומשים, לא נשתייר לנו יותר על הצורך אלא חומש אחד, ומשום חומש אחד לא דק. ועוד, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה אינו מכוון לגמרי, שחסר ממנו מעט:"
+            ],
+            [
+                "<b>מודבק לאסקופה.</b> שהאסקופה רחבה וטומאה מודבקת באסקופה מן השקוף ולחוץ, ר׳ אליעזר חשיב כל האסקופה כבית, הלכך מטמא את הבית. ור׳ יהושע סבר מן השקוף ולחוץ אין האסקופה חשובה כבית. והלכה כר׳ יהושע:",
+                "<b>ידון מחצה למחצה.</b> מחציה של אסקופה ולפנים כלפנים והבית טמא, מחציה ולחוץ כלחוץ והבית טהור, מחצה על מחצה הבית טמא:",
+                "<b>מודבק למשקוף.</b> תחת המשקוף מן השקוף ולחוץ:",
+                "<b>הבית טמא.</b> דאפילו מן השקוף ולחוץ חשוב בית:",
+                "<b>ור׳ יוסי מטהר.</b> דלא חשיב ליה כבית. ואין הלכה כר׳ יוסי:",
+                "<b>רבי אליעזר מטמא.</b> דחשיב כל האסקופה כבית:",
+                "<b>מטפח ולמטן טהור.</b> דכקרקע דמי:",
+                "<b>מטפח ולמעלן טמא.</b> ואע״ג כשמודבק לאסקופה מטהר ר׳ יהושע את הבית, הכא כשהטומאה בבית מטמא ר׳ יהושע באסקופה מטפח ולמעלה, משום דדרך טומאה לצאת ולא ליכנס. והלכה כר׳ יהושע:"
+            ]
+        ],
+        [
+            [
+                "<b>העושה מאור.</b> חלון העשוי לאורה:",
+                "<b>בתחילה.</b> משום דבעי למתנא סיפא שיירי המאור תנא רישא בתחילה:",
+                "<b>מקדח גדול של לשכה.</b> הוא כפונדיון האטלקי וכסלע נירונית וישנו כמלוא נקב של עול. אם יש בחלון כשיעור הזה, מביא את הטומאה לצד אחר:",
+                "<b>שיירי המאור.</b> אם נשאר מן החלון שלא נסתם:",
+                "<b>חררוהו מים.</b> שלא נעשה החור ע״י אדם אלא ע״י מרוצת המים:",
+                "<b>או שרצים.</b> כגון החולד והעכבר:",
+                "<b>או שאכלתו מלחת.</b> שהארץ מלחה ומתבקעת מאליה:",
+                "<b>מלא אגרוף.</b> אגרופו של בן אבטיח. אדם גדול שהיה האגרוף שלו כראש גדול של כל אדם:",
+                "<b>חישב עליו לתשמיש.</b> חלון שחררוהו מים או שרצים, שחשב להשתמש בו ולהניח שם חפציו:",
+                "<b>למאור.</b> להכניס אורה:",
+                "<b>הסריגות.</b> מחיצה כמין סבכה מסורגת שעושים בחלונות של אוצרות:",
+                "<b>והרפפות.</b> מחיצה מסורגת שעושים בחלונות של בתי הקיץ שיושבים שם להתקרר:",
+                "<b>מצטרפות כמלוא מקדח.</b> אויר שבין הסריגות, אע״פ שאין במקום אחד כמלוא מקדח מצטרפין בין כולם לכמלוא מקדח:",
+                "<b>להביא את הטומאה ולהוציא את הטומאה.</b>  לאו אפלוגתא דבית שמאי ובית הלל קאי, אלא אשיעורים דרישא קאי. והכי קאמר, מלוא מקדח ומלוא אגרוף ופותח טפח דאמרן, כל השיעורין הללו בין להביא את הטומאה לבית בין להוציא את הטומאה מן הבית. ור׳ שמעון פליג, וסבר בין להביא בין להוציא כולן שיעורן בפותח טפח, ולית ליה לר׳ שמעון שיעור של מלוא מקדח ומלוא אגרוף כלל. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>חלון העשוי לאויר.</b> להכניס בו אויר העולם, והיינו חלון העשוי למאור. ומשום דבעי למתני בנה בית חוצה לה, הדר תנייה:",
+                "<b>בנה בית חוצה לה.</b> כנגד החלון, ונתבטל אויר של חלון:",
+                "<b>שיעורה בפותח טפח.</b> כחלון העשוי לתשמיש:",
+                "<b>נתז את התקרה באמצע החלון.</b> שנמצא החלון חציו למעלה מן התקרה וחציו למטה:",
+                "<b>החלון התחתון בפותח טפח.</b> כדין חלון העשוי לתשמיש, דהא אין כאן אויר:",
+                "<b>והעליון מלוא מקדח.</b> דלמעלה מן התקרה הוא לאויר:"
+            ],
+            [
+                "<b>החור שבדלת.</b> באמצע הדלת, דאינו עשוי לאויר:",
+                "<b>שייר בו החרש.</b> האומן שתיקן את הדלת:",
+                "<b>מלמטן.</b> כגון ששייר סמוך לאסקופה:",
+                "<b>או מלמעלן.</b> סמוך למשקוף:",
+                "<b>הגיפה.</b> סגרה:",
+                "<b>ולא מירקה.</b> לא גמרה:",
+                "<b>או שפתחתו הרוח.</b> כלומר, או שמירק את הסגירה אלא שבאתה הרוח ופתחתו:",
+                "<b>שיעורו מלוא אגרוף.</b> דכיון דנפתח ממילא הוי כחררוהו מים או שרצים. ובהך סיפא לא פליג רבי טרפון, משום דחור שבאמצע עשה החרש במתכוין, ולא מפני שצריך לחור אלא קצרים היו הדפין שנעשה מהן הדלת ועלתה בדעתו להניח הנקב באמצע יותר מלהניח למטה או למעלה, ודמי לעשה במתכוין, אבל כשהניחו מלמטה או מלמעלה אין זה כעושה בידים, אלא מחמת שהנסרים קצרים ולא נתמלא הנקב:"
+            ],
+            [
+                "<b>העושה מקום.</b> שנקב נקב מפולש בכותל להניח שם קנה של אורגים:",
+                "<b>ולאספתי.</b> חרב בלשון יון קורין אספתי. ויש לאורגים כלי כתבנית חרב:",
+                "<b>שיעורו בכל שהוא.</b> להביא את הטומאה לצד האחר:",
+                "<b>לזון את עיניו.</b> להסתכל משם לרשות הרבים או לחצר:",
+                "<b>ולתשמיש.</b> להצניע שם חפיציו:"
+            ],
+            [
+                "<b>אלו ממעטים את הטפח.</b> חלון ששיעורו בפותח טפח והיה אחד מכל הני דחשיב הכא מונח בו וממעט את האויר מטפח, חוצץ, שאין הטומאה עוברת לצד אחר:",
+                "<b>על ידי רובע עצמות.</b> אם יש בבית רובע עצמות דמטמא באוהל, ופחות מכזית מבשר המת מונח בחלון, ממעט. ודוקא פחות מכזית, דאילו כזית, הוא עצמו מטמא באוהל. ודוקא על ידי רובע עצמות, אבל אי איכא בבית כזית בשר מן המת, אין פחות מכזית זה ממעט, דאדרבה בשר מצטרף עם בשר. והיינו טעמא נמי דדוקא בשר ממעט ע״י עצמות ולא עצמות ע״י עצמות, דעצמות אעצמות מצטרפי:",
+                "<b>פחות מעצם כשעורה.</b> אבל עצם כשעורה לא ממעט, משום דמטמא במגע ובמשא:",
+                "<b>פחות מכזית מן המת.</b> השתא הדר תנייה אע״ג דתנא ליה רישא לאשמועינן דממעט על ידי כל המטמאין באוהל, כגון רביעית דם ומלא תרווד רקב וכל אותן השנויין בפרק ב׳: ",
+                "<b>פחות מכזית מן הנבלה וכו׳.</b> כל הני דחשיב מכאן ואילך, ממעטי בין ע״י עצמות בין ע״י בשר:",
+                "<b>ופחות מכביצה אוכלים.</b> שאין אוכל פחות מכביצה מטמא אחרים ולא מקבל טומאה מן התורה, הלכך ממעט וחוצץ בפני הטומאה:",
+                "<b>והתבואה.</b> שהשרישה רחוק מן הכותל ונתפשטו ענפיה וסגרו את החלון, דמחובר לקרקע היא:",
+                "<b>וככיי שיש בהן ממש.</b> קורי עכביש נקראים ככיי. ואני שמעתי כמין קורי עכביש נמצא בתוך הקנה. ופעמים שהוא דק מאד והוא ככיי שאין בו ממש, ופעמים שהוא כעין אריגת בגד והוא ככיי שיש בו ממש:",
+                "<b>ונבלת עוף טהור שלא חישב עליה.</b> שנבלת עוף טהור אינה מטמאה עד שיחשב עליה לאכילה, ואז מטמאה טומאת אוכלים בכביצה ואינה צריכה הכשר:",
+                "<b>נבלת עוף טמא שחשב עליה ולא הכשירה.</b> דנבלת עוף טמא צריכה מחשבה וצריכה הכשר, כלומר שיבוא עליה מים או אחד משבעה משקין, ואם חסר מחשבה או הכשר, טהורה, וממעטת וחוצצת בפני הטומא׳:"
+            ],
+            [
+                "<b>ולא תבואה שבחלון.</b> שהשרישה בחלון ממש. משום דדעתו לפנותה שהיא מקלקלת את הכותל, וכל דבר שדעתו לפנותו אינו ממעט בחלון. ולעיל איירי שהשרישה רחוק מן הכותל דהשתא אין דעתו לפנותה:",
+                "<b>השתי והערב המנוגעים.</b> דשתי וערב מיטמא בנגעים, ודבר טמא אינו ממעט:",
+                "<b>ולא לבינה מבית הפרס.</b> הלבינה העשויה מעפר בית הפרס. ר״מ סבר שהיא טמאה כמו שעפר בית הפרס טמא, הלכך אינה ממעטת בחלון. ורבנן סברי, לא טמאו אלא גוש כבריתו הבא מבית הפרס, ולא העפר אפילו לאחר שגבלו. והלכה כחכמים. ושיעור הגוש, כפיקה גדולה של סקאים שהוא כחותם המרצופין:"
+            ]
+        ],
+        [
+            [
+                "<b>הזיז שפניו למטה.</b> כמין לוח יוצא מן הכותל לחוץ וראשו כפוף למטה לארץ לצד הפתח, הלכך מצטרף אהלו עם הפתח ומביא את הטומאה בכל שהוא וחשיב כאילו יש בו פותח טפח, ואם טומאה תחתיו הבית טמא, שרואין ראשו הכפוף למטה כאילו הגיע לארץ, ומביא טומאה שתחתיו לצד הבית:",
+                "<b>וגיזרה.</b> שפניה למעלה. ראשה כפוף למעלה ואין אוהל שלה מצטרף עם הפתח, הלכך בעיה פותח טפח:",
+                "<b>וגבלית.</b> מפרש בתוספתא כלי שמניקה מכאן ומכאן ומשייר מן האמצע:",
+                "<b>שנים עשר טפחים.</b> דשיעור כל נדבך ארבעה טפחים. ונדבך הוא שורה של בנין אבנים:",
+                "<b>והעטרות.</b> אבנים סדורות בעיגול בולטות מן הקיר למעלה מן הפתח כעין כיפה לנוי, והיינו עטרה:",
+                "<b>והפתוחים.</b> שעושים מאבן על הפתח או על החלון לנוי, ופעמים שבולטים מן החלון ומן הפתח טפח או יותר:"
+            ],
+            [
+                "<b>זיז שעל גבי הפתח וכו׳</b> הכא מיירי שנסתם הפתח, ומשום הכי בעינן שיהא בזיז פותח טפח. והכי משמע בתוספתא:",
+                "<b>ושעל גבי החלון רום אצבעיים.</b> כלומר בין חלון ששיעורו רום אצבעיים כגון שיירי המאור, בין חלון ששיעורו מלוא מקדח כגון העושה מאור בתחלה, זיז שעל גבי שניהם בכל שהוא:",
+                "<b>ורבי יוסי אומר מלואו.</b> חלון ששיעורו רום אצבעיים, זיז שלו שיעורו באצבעיים. וחלון ששיעורו מלוא מקדח זיז שלו נמי משערינן במלוא מקדח. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>אפילו גבוה מאה אמה.</b> אע״ג דזיז שיעור גובהו מן הפתח שנים עשר טפחים, בקנה החמירו משום דמיטלטל. ורבי יוחנן בן נורי סבר דאין להחמיר בקנה יותר מן הזיז, ולמעלה משנים עשר טפחים שיעורו בפותח טפח. והלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>זיז.</b> שהוא רחב טפח וסובב את כל כותלי הבית מבחוץ, וכנגד הפתח אוכל שלש אצבעות ועל שאר הפתח אין זיז. שאם היה אוכל כנגד הפתח טפח היה הבית טמא לדברי הכל:",
+                "<b>כלים שתחתיו טמאים.</b> בהא לא פליג רבי יהושע כדפליג בסיפא, לפי שדרך טומאה לצאת:",
+                "<b>רבי אליעזר מטמא את הבית.</b> כיון דזיז חמור שמטמא בכל שהוא, מביא את הטומאה לבית בשלש אצבעות:",
+                "<b>וכן בחצר שהיא מוקפת אכסדרה.</b> והאכסדרה אוכלת בפתח שלש אצבעות, טומאה בבית, כלים שבאכסדרה טמאים. טומאה באכסדרה, ר׳ אליעזר מטמא הבית, ורבי יהושע מטהר. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שני זיזין זה על גבי זה.</b> ומכוונים זה כנגד זה:",
+                "<b>יש בהן פותח טפח.</b> שכל אחד מן הזיזים רחבו טפח על טפח:",
+                "<b>וביניהן פותח טפח.</b> התחתון גבוה מן הארץ טפח והעליון גבוה מן התחתון טפח:",
+                "<b>וטומאה תחתיהן.</b> תחת התחתון. כל מה שתחתיו טמא ומה שעל גביו טהור, דחוצץ בפני הטומאה:",
+                "<b>ביניהן.</b> אם טומאה בין תחתון לעליון כל מה שביניהן טמא, אבל מה שתחת התחתון ושעל העליון, טהור, דחוצצים:",
+                "<b>על גביהן.</b> על גבי העליון. כנגד הטומאה עד הרקיע, טמא, וכל השאר טהור:",
+                "<b>היה העליון עודף על התחתון וכו׳ תחתיהן וביניהן טמא.</b> דבין שהטומאה תחת התחתון בין שהטומאה ביניהן, אותו העודף שהעליון יתר על התחתון טפח מערב את הטומאה בכל מקום. אבל מה שעל העליון טהור, דחוצץ:",
+                "<b>על גביהן.</b> על גבי העליון:",
+                "<b>היה העליון עודף על התחתון וכו׳ טומאה תחתיהן.</b> תחת התחתון:",
+                "<b>תחתיהן וביניהן טמא.</b> דאותו עודף מערב את הטומאה ביניהן ומביא את הטומאה למה שתחתיו:",
+                "<b>ביניהן.</b> אם הטומאה ביניהן או למטה בארץ תחת המותר, דהיינו כנגד העודף ולא תחת התחתון:",
+                "<b>רבי אליעזר אומר תחתיהן וביניהן טמא.</b> דאע״ג דליכא טפח בעודף מביא את הטומאה לתחת התחתון, הואיל ועודף עליו:",
+                "<b>ביניהן ותחת המותר טמא.</b> מה שבין שני הזיזין ומה שתחתיהן בארץ כנגד המותר, טמא:",
+                "<b>ותחתיהן טהור.</b> מה שתחת התחתון. דכיון דאין במותר טפח אין הטומאה באה תחת התחתון. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>ואין ביניהם פותח טפח.</b> שאין התחתון גבוה מן הארץ טפח ואין העליון גבוה מן התחתון טפח:",
+                "<b>ביניהן ותחתיהן טמא.</b> דאין התחתון חוצץ, כיון דאין תחתיו פותח טפח ולא על גביו פותח טפח, והעליון מביא את הטומאה לכל מה שתחתיו ותחת התחתון, וחוצץ למה שעל גביו, כיון דעליון גבוה מן הארץ טפח:",
+                "<b>כנגדו עד הרקיע טמא.</b> ומה שתחתיו טהור. דאע״ג דאין גבוה מחבירו טפח, הרי גבוה מן הארץ טפח וחוצץ:"
+            ],
+            [
+                "<b>אין בהן פותח טפח.</b> שהזיזין אין ברחבן טפח, הלכך בין שהטומאה למטה בין שהטומאה למעלה לא חייצי כלל:",
+                "<b>וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח.</b> וגבוהות זו מזו טפח, דינן כשני זיזין:"
+            ]
+        ],
+        [
+            [
+                "<b>סגוס עבה.</b> הך מתניתין פירשנוה לעיל בפרק הבית שנסדק [משנה ג׳]. ואיידי דבעי למתני טבליות, הדר תניא הכא:",
+                "<b>ואם היו של שיש.</b> אפילו עליונה גבוהה מן הארץ טפח לא חשיבי אוהל להביא את הטומאה, כיון דהתחתונה ממעטת את האויר לפי שהן נחשבות כארץ. אבל טבלאות של עץ אינן חשובות כקרקע בזמן שהעליונה גבוהה מן הארץ טפח, אע״פ שהתחתונה ממעטת את האויר, העליונה מביאה את הטומאה:  "
+            ],
+            [
+                "<b>טבליות של עץ.</b> שהן סמוכות זו אצל זו וכל אחת מהן גבוהה מן הארץ טפח ונוגעות בקרנותיהן כל אחת בחברתה שאצלה, ודרך קרני הטבלאות שאין ברחבן טפח, הלכך כלים שתחת הראשונה שהטומאה תחתיה, טמאים, ושתחת השניה טהורים:",
+                "<b>הנוגע בשניה טמא טומאת שבעה.</b> ואף על גב דתנן בפרק קמא כלים הנוגעים במת וכלים בכלים טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאים טומאת ערב, הא תנן התם אין האוהל מתחשב, הלכך טבלא שהטומאה תחתיה אינה מן המנין:",
+                "<b>עד שיהא בו ריבוע בפותח טפח.</b> כמין תיבה פרוצה שיש לה ארבע דפנות היו עושים לשלחן שהשלחן יושב עליה, ואותה תיבה פרוצה קרוי ריבוע. ופעמים שהשלחן בולט ויוצא חוץ מאותו ריבוע טפח או פחות או יותר, והשתא קאמר דצריך שיהא השלחן בולט חוץ מאותו ריבוע בפותח טפח, דמה שבתוך הריבוע אינו מצטרף. ואם טומאה נמי בתוך הריבוע מבפנים, הריבוע חוצץ ומונע הטומאה מלעבור לחוץ:  "
+            ],
+            [
+                "<b>חביות.</b> שורות הרבה של חביות, זו אחר זו וזו על זו:",
+                "<b>שהן יושבות על שוליהן.</b> ופיהן למעלה:",
+                "<b>או מוטות על צדיהן.</b> ופיהן מן הצד:",
+                "<b>באויר.</b> בגינה או בחצר:",
+                "<b>בפותח טפח.</b> ברוחב טפח נוגעות זו בזו:",
+                "<b>טומאה בוקעת ועולה.</b> לצדדין קתני לה. דמוטות על צדיהן אפילו כנגד הטומאה אין טמא אלא מה שתחתיהן ועל גביהן, אבל מה שבתוכן טהור, כיון דאין כלי חרס מיטמא מגבו על מה שבתוכו מציל, ומה שאינו כנגד הטומאה אפילו שתחתיהן ועל גביהן טהור. וביושבות על שוליהן אפילו על מה שבתוכו אין מצילות, כיון שאין הפסק מאויר תוכו לאויר שחוצה לו, וחבית עצמה נטמאה ונטמאו כל כלים שבתוכה ואפילו שלא כנגד הטומאה, כדאמרינן טעמא בסוף פרק כוורת:",
+                "<b>במה דברים אמורים בטהורות.</b> דכיון דטהורות הן דמו לטבלאות של שיש שהתחתונות סותמות את חלל טפח וטומאה בוקעת ועולה:",
+                "<b>אבל אם היו טמאות.</b> אפילו אין גבוהות מן הארץ, העליונות שגבוהות מן הארץ טפח מביאות את הטומאה, שאין התחתונות סותמות כיון דטמאות, מידי דהוה אקפולין זו על זו וטבלאות זו על זו: ",
+                "<b>או גבוהות מן הארץ פותח טפח.</b> מביאות את הטומאה, ואפילו טהורות, כיון דנוגעות זו בזו ברוחב טפח נחשבות כולן כאוהל אחד:"
+            ],
+            [
+                "<b>שחצצו.</b> שעשה בו מחיצה:",
+                "<b>מן הצדדין.</b> שהיריעות והנסרים נתונות כנגד הכתלים של הבית:",
+                "<b>או מן הקורות.</b> שנתונות תחת תקרת הבית:",
+                "<b>כלים שבחצץ טהורים.</b> דיריעות ונסרים חוצצים, ונחשבים ככלים שעל הגג וככלים שחוץ לכותל:",
+                "<b>כלים שבבית טמאים.</b> דאין חציצה לטומאה, מידי דהוה אכלי חרס המוקף צמיד פתיל, דאם טומאה בבית מציל על מה שבתוכו, ואם טומאה בתוכו אין צמיד פתיל לטומאה:",
+                "<b>כלים שבחצץ.</b> הכלי שעם הטומאה בתוך המחיצה:",
+                "<b>אם יש שם פותח טפח.</b> שיש שם חלל רחב טפח:",
+                "<b>ואם לאו טהורים.</b> הכלים שבחצץ. אבל בית מיהא טמא:"
+            ],
+            [
+                "<b>חצצו מארצו.</b> שכיסה קרקעית הבית בנסרים או יריעות:",
+                "<b>טומאה בחצץ.</b> אפילו יש בו טפח על טפח ברום טפח:",
+                "<b>כלים שבבית טמאים.</b> כביב שהוא קמור תחת הבית, דתנן לעיל בפרק ג׳, יש בו פותח טפח ואין ביציאתו פותח טפח, טומאה בתוכו הבית טמא, טומאה בבית מה שבתוכו טהור:",
+                "<b>שארצו של בית כמוהו.</b> כשאין בו פותח טפח:"
+            ],
+            [
+                "<b>טומאה בפנים.</b> במקום התבן:",
+                "<b>שכנגד היציאה.</b> מקום פנוי יש כרוחב אמה מן הפתח עד כותל שכנגדו שנכנסים ויוצאים דרך שם להוציא התבן ולהכניס. וכלים שבאותו מקום הפנוי טמאים, מידי דהוה אטומאה בחצץ דכלים שבבית טמאים:",
+                "<b>טומאה בחוץ.</b> היינו במקום הפנוי מן הפתח עד כותל שכנגדו:",
+                "<b>כלים שבפנים.</b> במקום התבן:",
+                "<b>אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים.</b> דבחצץ נמי אם טומאה בבית כלים שבחצץ שאין במקומן טפח טמאים:",
+                "<b>ואם יש בין התבן ולקורות פותח טפח.</b> לא נתבטל התבן ההוא ליחשב כחצץ והרי הוא כשאר חפצים שבבית, ואין מציל על מה שבתוכו בין יש במקומו טפח בין אין במקומו טפח:"
+            ],
+            [
+                "<b>וכן כרי של תבואה.</b> שביטלו:",
+                "<b>אפילו טומאה בצד הכלים.</b> שהיתה הטומאה בתוך הגל, וכלים שם סמוכים לטומאה בתוך הגל אבל אינן נוגעים בטומאה:",
+                "<b>טומאה בוקעת ועולה.</b> ומה שבצדה טהור. ואם יש במקום הטומאה טפח על טפח ברום טפח, הרי הוא כקבר סתום ומטמא כל סביביו:"
+            ],
+            [
+                "<b>חצר הקבר.</b> חצר המוקפת מארבע רוחותיה ארבע מערות של קברות:",
+                "<b>טהור עד שיהא בה ארבע אמות.</b> כל זמן שיש בה ארבע אמות טהור העומד בה. אבל פחותה מארבע אמות, טמא העומד בה. ואם אין שם אלא שלש מערות משלש רוחות ורוח רביעית של חצר פתוחה לאויר העולם, אפילו אינו מרוחק מפתח המערה אלא כל שהוא, טהור, ובלבד שלא יגע למשקוף של פתח המערה. והני מילי, חצר הקבר דמסיימא מחיצתה, אבל מת בעלמא תופס ארבע אמות לטומאה:",
+                "<b>גולל לקבר.</b> כיסוי על פתח הקבר:",
+                "<b>אלא כנגד הפתח.</b> של הקבר. והנוגע בקצה המונח חוץ לקבר, טהור:",
+                "<b>עשה ראשה גולל לקבר.</b> והרי היא עומדת על הקבר כמו אילן. הנוגע ממנה בארבע טפחים סמוך לקבר, טמא משום גולל, ומארבע ולמעלה טהור:",
+                "<b>בזמן שהוא עתיד לגוד.</b> לקוץ. ואע״פ שלא קצץ עדיין. לגוד, כמו גודו אילנא (דניאל ד׳):",
+                "<b>כולה חיבור.</b> כל זמן שלא קצץ, ואע״פ שעתיד לקוץ. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הנוגע בה.</b> כל זמן שהיא גולל:",
+                "<b>טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, לרבות גולל ודופק:",
+                "<b>והחבית והמשקין טהורים.</b> דכלי חרס המוקף צמיד פתיל טהור מליטמא באוהל המת, שנאמר (שם) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש צמיד פתיל עליו טהור, ובכלי חרס הכתוב מדבר שאינו מקבל טומאה מגבו:",
+                "<b>רבי מאיר אומר וכו׳</b> ואין הלכה כרבי מאיר, אלא אע״פ שאין לך דבר שיש בו רוח חיים ומטמא, חוץ מאדם, מכל מקום מטמאים הן משום גולל כל זמן שהן גולל לקבר:  "
+            ],
+            [
+                "<b>המאהיל על המת ונוגע בכלים.</b> הכלים טמאין טומאת שבעה מטעם חיבורים, כגון דבשעה שנגע במת או מאהיל עליו, נוגע כמו כן בכלים:",
+                "<b>ואם יש בידיו פותח טפח טמאים.</b> כיון דידיו מאהילות על המת ועל הכלים, מביאות את הטומאה:",
+                "<b>שני בתים.</b> ופתחיהן מכוונים זה כנגד זה:",
+                "<b>מביא את הטומאה.</b> ונשארו שני הבתים טמאים. דאוהל של ידיו מצרף את הטומאה כאילו שני החצאים מונחים בזה ובזה:",
+                "<b>ואם לאו.</b> דאין בידיו פותח טפח, גברא מיהא טמא הוי כדתנן לקמן ועל עצמן בכל שהן, אבל שני הבתים טהורים:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המיטלטלין מביאין את הטומאה.</b> משום אוהל. שאם האהיל ראשו אחד על המת וראשו אחד על הכלים, מביא להם הטומאה:",
+                "<b>כעובי המרדע.</b> אפילו אין בו רוחב טפח אלא שיש בהיקפו טפח. דחוט של טפח מקיפו, דגזרו על הקיפו משום עביו:",
+                "<b>אקפח את בני.</b> אקברם. קיפוח לשון כריתה וחיתוך. ושבועה היא, אקפח את בני אם אין דבר זה אמת שהלכה זו מקופחת קטועה ומחותכת, דהא פותח טפח בעינן:",
+                "<b>ששמע השומע.</b> כשנשאלה שאלה על ידי מעשה בבית המדרש ושמע שטמאוהו ולא ידע משום מה טמאוהו. הם טמאו את המרדע משום כלים המאהילים על המת, שהכלי עצמו המאהיל על המת טמא בכל שהוא, דלא בעינן פותח טפח אלא להביא את הטומאה תחת ראשו השני, וטמאו את האיכר או מטעם חיבורים או משום דהוה ליה כלים שנגעו במת ואדם בכלים וטמא טומאת שבעה. והשומע טעה לומר דטמאוהו מטעם שהמרדע מביא עליו טומאה מדין אוהל:",
+                "<b>שיהו דברי חכמים מקוימים.</b> שאומרים דמרדע מביא טומאה. ",
+                "<b>על האדם הנושאן.</b> זימנין דאדם הנושאן אין עליו כי אם טומאת ערב, שבגדו מפסיק בין כתיפו למרדע והוי ליה דיקרב בדיקרב לדיקרב, והרואה שמטמאים אותו טומאת ערב יטעה לומר משום אוהל טמאוהו לפי שיש בהקיפו טפח, ואתי למימר דטומאת אוהל אין בה כי אם טומאת ערב. הלכך גזרו עליו בעובי המרדע לטמא טומאת שבעה מדבריהם משום אוהל:",
+                "<b>ועל עצמן בכל שהן.</b> דכלי המאהיל על המת טמא אפילו כל שהוא:",
+                "<b>ועל שאר אדם וכלים.</b> שתחת המרדע. ",
+                "<b>בפותח טפח.</b> כיון דאין להם טומאה כלל אין שייך לגזור על הקיפו משום עוביו:"
+            ],
+            [
+                "<b>כוש.</b> פלך שהנשים טוות בו. ואע״ג דפשוטי כלי עץ הוא מקבל טומאה, משום צנורת של מתכת הקבועה בו:",
+                "<b>אע״פ שאינן מכוונין.</b> שאין שני חצאי זיתים מכוונים זה כנגד זה:",
+                "<b>טמא.</b> הכוש. דמביא הטומאה על עצמו בכל שהוא:",
+                "<b>הקדר.</b> מוכר הקדירות:",
+                "<b>והסל.</b> המוט שנושא בו את הקדירות. ובמסכת כלים קורהו איסל, דתנן התם [פרק י״ז משנה ט״ז] האיסל שיש בו בית קיבול מעות:",
+                "<b>ואם יש בסל פותח טפח.</b> מביא טומאה על הקדירות שתחתיו לצד השני שתלויות בו:",
+                "<b>התלוליות.</b> לשון תל:",
+                "<b>הקרובות בין לעיר.</b> הסמוכה לבית הקברות:",
+                "<b>בין לדרך.</b> הסמוך לבית הקברות:",
+                "<b>אחד חדשות ואחד ישנות טמאות.</b> מפני שהנשים קוברות שם נפליהן, דעד חמשים אמה אזלא אשה לחודה וקוברת שם הנפל שלה. אבל רחוקות לא אזלא לחודה לקבור בתל, והואיל וצריכה לאיש שילך עמה, הולכת לבית הקברות ואינה קוברת בתל. והא דמטמאינן בישנות ואפילו רחוקות, דחיישינן שמא קרובות היו מתחלתן וחרבה העיר ונשתכח הדבר:",
+                "<b>ר׳ יהודה אומר כו׳</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המוצא מת בתחלה.</b> שלא היה ידוע שהיה שם קבר. והכי אמרינן בגמרא בנזיר [דף ס״ד] המוצא, ולא שהיה מצוי. מת, פרט להרוג, דהרוג אין לו תבוסה ואין לו שכונת קברות, והכי גמירי לה. ",
+                "<b>מושכב.</b> ולא שהיה יושב:",
+                "<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא נכרים הן, שאין דרכן של ישראל לקבור מתים כך:",
+                "<b>נוטלו ואת תפוסתו.</b> מותר לפנותו משם ולקברו במקום אחר. וצריך שיטול מן העפר של הקבר עמו, כדי תפיסה, שהוא כל העפר תיחוח שתחתיו, וחופר בקרקע בתולה שלש אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שלא היה צריך לומר ממצרים, אלא הכי קאמר, מעפר של מצרים טול עמי. ורמב״ם גריס תבוסתו, העפר המעורב מדם וליחה של המת. לשון מתבוססת בדמיך (יחזקאל ט״ז):",
+                "<b>מצא שלשה.</b> אם יש בין זה לזה מארבע אמות ועד שמונה. כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר על שמונה:",
+                "<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם, ואסור לפנותם, דקנו מקומם. ואפילו מת אחד אם ניכר שלשם קבורה נתנוהו שם אסור לפנותו. אלא שבאחד או בשנים אנו תולים שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם, אבל בשלשה מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות שש ורחבה ארבע ואלכסונה עודף שתי אמות דהיינו שמונה, ומשום הכי תנן מארבעה ועד שמונה:",
+                "<b>כמלוא מטה וקובריה.</b> לא גרסינן לה הכא:",
+                "<b>בודק ממנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות רוחב על שש אורך, והחצר שהמערות פתוחות לו מכאן ומכאן, שש על שש, דהכי סבירא להו לרבנן בבבא בתרא פרק המוכר פירות (בבא בתרא דף ק״א), נמצא אורך שתי מערות וחצר שביניהן שמונה עשר אמות, ולפי שפעמים חופרים מערה אחת באלכסונה, ואלכסון של מערה עודף על ריבועה שני אמות, נמצאו עשרים אמה, שמונה דמערה ראשונה באלכסונה ושש דחצר שבין שתי המערות ושש דמערה שניה, דחד אלכסון אמרינן תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה עשרים אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר, אי נמי זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:",
+                "<b>מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה.</b> דמי יימר דמבית הקברות זה הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר, וצריך לעשות גם לשם כל בדיקות דלעיל, דכמו שיש שם קבר כמו כן יש אחרים:",
+                "<b>שרגלים לדבר.</b> אחרי שנמצא כבר בשדה זו שכונת קברות: ",
+                "<b>שאילו מתחלה מצאו.</b> לקבר זה קודם שמצא השלשה הראשונים, היה נוטלו ואת תפוסתו, כדתנן ברישא המוצא מת בתחלה כו׳ נוטלו ואת תפוסתו:"
+            ],
+            [
+                "<b>הבודק.</b> הא דתנן ובודק הימנו ולהלן עשרים אמה, אין צריך לחפור את כולן, אלא חופר אמה על אמה ומניח אמה שאינו חופר, ועושה כן עד שמגיע לסוף עשרים. ואותה אמה שהוא חופר צריך לחפור עד שמגיע לסלע, או לבתולה, שהיא קרקע שלא נחפרה מעולם:",
+                "<b>המוציא את העפר ממקום הטומאה.</b> מאותם האמות שהוא חופר:",
+                "<b>אוכל בדמעו.</b> אם כהן הוא אוכל בתרומתו. לשון מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח). ואע״ג דאין כהנים רשאין לבדוק שהרי הן מוזהרין על הטומאה, מכל מקום אי אתרמי כהן ובדק אינו אסור לאכול בתרומה היכא דלא אתחזק שם טומאה: ",
+                "<b>המפקח את הגל.</b> של אבנים שנפל על האדם ומת, אם כהן הוא אינו אוכל בדמעו. דכיון דהוחזקה שם טומאה חיישינן דלמא האהיל, ואפילו ספק חי ספק מת חיישינן:"
+            ],
+            [
+                "<b>היה בודק.</b> להשלים עשרים אמה:",
+                "<b>לנחל.</b> נהר:",
+                "<b>לשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:",
+                "<b>או לדרך הרבים.</b> שאין קוברים בה את המת:",
+                "<b>מפסיק.</b> ואינו בודק עוד להשלים עשרים אמה:",
+                "<b>והכל טהור.</b> ואין להם תפוסה. אלא מלקט העצמות בלבד ואין צריך ליטול יותר:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>החורש.</b> בית הפרס. מקום שהטומאה פרושה ומתפשטת שם. ורבותי פירשו, פרס לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:",
+                "<b>מלוא מענה.</b> של המחרישה. ממקום הקבר שהתחיל לחרוש בו עד מאה אמה באורך השדה על מאה ברוחב, חיישינן שמא הוליכה המחרישה ממנו עצם כשעורה. ואם היה חורש והולך חוץ למאה אמה, ממאה אמה ולחוץ טהור, שאין המחרישה מולכת עצמות הקבר אלא עד מאה אמה:",
+                "<b>בית ארבעת סאין.</b> מאה אמה אורך על מאה אמה רוחב הוא מקום זריעת ארבע סאין. שהרי חצר המשכן שהיה מאה על חמשים הוא בית סאתים, כדאמרינן בעירובין [כ״ג], נמצא מאה על מאה בית ארבע סאין:",
+                "<b>רבי יוסי אומר בית חמש, סאין.</b> ואין הלכה כרבי יוסי:",
+                "<b>ובמורד.</b> כלומר, שיעור זה שאמרנו לתנא קמא ולרבי יוסי למר כדאית ליה ולמר כדאית ליה, הני מילי כשמוליך המחרישה במורד, דמגלגלתו למרחוק, והוא הדין כשהקרקע שוה במישור. אבל במעלה, כשחורש ועולה, לדברי תנא קמא נותן רובע קב כרשינין על בורך המחרישה, הוא עץ חלול כפוף עשוי כעין ברך שהמחרישה תקועה בו, ועושה בשוליו נקב קטן כשיעור שיצא ממנו גרעין אחד מגרעיני הכרשינים, ומוליך המחרישה והגרעינים נופלים מעט מעט, ובמקום שכלו הכרשינים שאין נופל מהם הרבה ביחד אלא שלשה גרעינים זה בצד זה שם כלה בית הפרס:",
+                "<b>רבי יוסי אומר במורד ולא במעלה.</b> לא אמרו דין בית הפרס אלא במורד, אבל כשהמחרישה עולה בגובה אין שם בית הפרס כלל, שמיד המחרישה ננערת ואם יש שם עצם נופל. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>והטיח בסלע.</b> הכה המחרישה בסלע ומתוך כך ננערה המחרישה:",
+                "<b>או שניער את המחרישה.</b> מן העפר שעליה. והא קא משמע לן דלא חיישינן שמא לא ניער יפה:",
+                "<b>עד שם הוא עושה בית הפרס.</b> ולא יותר, ואפילו תוך שש אמות או חמש:",
+                "<b>בית פרס עושה בית פרס.</b> המתחיל לחרוש בסוף בית הפרס או באמצע. מונה מאה אמה ממקום שהתחיל לחרוש, והוא נעשה בית הפרס כאילו חרש ממקום הקבר:",
+                "<b>חרש חצי מענה.</b> חמישים אמה ממקום הקבר, וחזר אחר כך וחרש משם עוד חמשים אמה אחרות, כל המאה נעשו בית פרס. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מלטימיא.</b> כמו מלא טמיא. חפירה מלאה מתים זה על גבי זה. טמיא בלשון ארמי עצמות של מתים:",
+                "<b>ומצבירת העצמות.</b> ממקום שהעצמות צבורים שם. דזה דבר שאינו מצוי שיהיה אדם חורש על חפירה שהיא מלאה מתים ועל צבירת עצמות גלויים, ולא גזרו אלא בקבר שנחרש שהוא דבר המצוי:",
+                "<b>ומשדה שאבד בה קבר.</b> דהוי ליה ספק ספיקא, שמא לא חרש במקום הקבר, ואם תימצי לומר חרש שמא לא הוליך ממנה עצם:",
+                "<b>או שנמצא בה קבר.</b> שחרש ואח״כ נמצא. דבית הפרס דרבנן, ולא קנסו ליה כיון דלא ידע:",
+                "<b>החורש את שאינו שלו.</b> לא קנסו רבנן למהוי ארעא דחבריה בית הפרס. וכן נכרי לא שייך ביה קנס:",
+                "<b>שאין בית הפרס לכותיים.</b> כלומר, שהרי אך על הכותיים לא קנסו, כל שכן שלא קנסו על הנכרי:  "
+            ],
+            [
+                "<b>על גבי טהורה.</b> ששדה בית הפרס למעלה וטהורה למטה:",
+                "<b>אפילו אדומה.</b> שהיתה עפרה של טהורה אדומה:",
+                "<b>והלבינוה.</b> מחמת עפר בית הפרס שהיה לבן:",
+                "<b>אין עושין אותה בית הפרס.</b> שלא גזרו טומאה אלא על גוש כברייתו, ולא גזרו על העפר הנשטף עם המים:"
+            ],
+            [
+                "<b>עליה טהורה.</b> ממה נפשך, אם הקבר בתוך הבית, הבית טמא והעליה טהורה. ואם הקבר תחת אסקופת פתח הבית, טומאה נכנסת לבית ועליה טהורה. אבל כשאין פתח העליה מכוון כנגד פתח הבית, חיישינן דלמא קאי קבר תחת הכותל מכוון כנגד פתחה של עליה, ובוקעת הטומאה עד שמגעת לפתחה של עליה, ונכנסת לעליה דרך הפתח:",
+                "<b>ועפר חוצה לארץ.</b> כלומר או עפר חו״ל. דארץ העמים ובית הפרס תרוייהו מטמו במגע ובמשא:",
+                "<b>שבא בירק.</b> כגון אגודה של ירק שיש בה קלחים הרבה שנעקרו בגושיהן, ובכל קלח בפני עצמו ליכא עפר כחותם המרצופין שהוא שיעור הגוש לטמא:",
+                "<b>חותם המרצופין.</b> אמתחות של עור כעין שקין שהולכי דרכים נותנים כליהם בתוכם וחותמים עליהם בחותם של טיט:",
+                "<b>כסאה וכסאתים חותמות.</b> של טיט. והאי עובדא מייתי רבי יהודה לסיועי לרבנן דלסאה וסאתים מעפר שבא מחוצה לארץ לא חששו, הואיל ולא היה בחותם אחד בפני עצמו כחותם המרצופין. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד בוצרין בית הפרס.</b> ויהיו הענבים שגדלו בו טהורים:",
+                "<b>מזין על האדם ועל הכלים.</b> בשלישי:",
+                "<b>ושונין.</b> בשביעי:",
+                "<b>ומוציאין חוץ לבית הפרס.</b> ואע״ג דהבוצר לגת הוכשר לקבל טומאה והוא משמונה עשר דבר שגזרו ביום, הני מילי לטומאה דאורייתא, אבל לטומאת בית הפרס דרבנן היא לא חשבינן לה הכשר. ומשום הכי נקט ותני מזין על האדם ועל הכלים כדי שיהיו טהורים מטומאה דאורייתא, ואע״פ שחוזרין ומיטמאין בבית הפרס בשעת בצירה, תו לא מיטמו ענבים בנגיעתם משום טומאת בית הפרס כל כמה דלא הוכשר הכשר גמור:",
+                "<b>ואחרים.</b> שלא נכנסו בבית הפרס:",
+                "<b>מקבלין.</b> מן הבוצרים:",
+                "<b>ומוליכין לגת.</b> בכלים אחרים. אבל הבוצרים אין מוליכין אותם לגת, לפי שהגת מלא משקין ומתכשרי בהו הכשר גמור:",
+                "<b>ואם נגעו אלו ואלו טמאים.</b> המקבלים ומטמאין כל הענבים. שהאדם שנטמא בבית הפרס נעשה אב הטומאה ומטמא אדם וכלים:",
+                "<b>בית שמאי אומרים אוחז את המגל.</b> דסברי הבוצר לגת הוכשר אפילו לטומאת בית הפרס, ומשום הכי צריך שיאחז המגל שהוא בוצר בו בסיב של דקל דלא מקבל טומאה:",
+                "<b>או בוצר בצור.</b> והוא אבן חדה, דלאו כלי היא:",
+                "<b>ונותן לתוך כפישה.</b> כלי גדול שכובשים בו זיתים, דלאו בת קבולי טומאה הוא:",
+                "<b>ומוליך לגת.</b> אפילו הוא עצמו. דכיון דזהיר ואית ליה היכרא שמניח בכפישה לא נגע:",
+                "<b>במה דברים אמורים בכרם הנעשה בית הפרס</b>. שהיו גפנים ואילנות נטועים בו קודם שנעשה בית הפרס. אבל הנוטע לכתחילה בבית הפרס, ימכר לשוק. דקנסינן ליה, מפני שלא היה לו ליטע בבית הפרס. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>שלשה בית הפרס הן.</b> כדקא חשיב להו ואזיל. שדה שנחרש בה קבר, ושדה שאבד בה קבר, ושדה בוכים:",
+                "<b>ניטעת כל נטע.</b> נוטע בה כל אילנות שירצה. ומתניתין דלא כרבי יוסי דאסר לעיל. ואיכא למימר דאף ר׳ יוסי לא אסר אלא ליטע בה כרם בלבד, משום דהבוצר לגת הוכשר, אבל לא שאר אילנות:",
+                "<b>חוץ מזרע הנקצר.</b> אבל זרע הנעקר עם שרשיו חיישינן שמא יביא עצם כשעורה עם העפר העולה עם השרשים הנעקרים:",
+                "<b>ואם עקרו.</b> אותו זרע הנקצר:",
+                "<b>צובר את גורנו לתוכו.</b> לתוך השדה עצמה. ודש אותו שם. ולא יביאנו לבית עד אחר דישה, שלא להרבות את הטומאה:",
+                "<b>וכוברו בשתי בברות.</b> זו אחר זו. שמא נתערב עמו עצם כשעורה:",
+                "<b>והקטניות בשלש.</b> לפי שהקטניות יש בהן עפר יותר מבתבואה משום הכי חיישי בהו טפי. אבל טהורין הן, שהרי לא הוכשרו. והלכה כחכמים:",
+                "<b>ושורף את הקש ואת העצה.</b> בתוך השדה. שמא יש בהן עצם כשעורה:",
+                "<b>קש.</b> תבן של תבואה:",
+                "<b>עצה.</b> תבן של קטניות:",
+                "<b>ומטמאה במגע ובמשא.</b> שדה בית הפרס שאמרנו:",
+                "<b>ואינה מטמאה באוהל.</b> דכל טומאתה משום עצם כשעורה ועצם כשעורה אינו מטמא באוהל:"
+            ],
+            [
+                "<b>נזרעת כל זרע.</b> הכי גרסינן ברוב הספרים. אבל בתוספת׳ קתני אינה נזרעת כל זרע. וכן היא בעיני:",
+                "<b>ואינה ניטעת כל נטע.</b> ולא מיבעיא דאין נוטעין לכתחילה, אלא אף הנטוע לא יקיים, שלא להרגיל בני אדם לשם, משום דמטמאה באוהל אחמור בה טפי:",
+                "<b>חוץ מאילן סרק.</b> דמותר ליטע בה. ומהו אילן סרק, שאינו עושה פירות:"
+            ],
+            [
+                "<b>שדה בוכים.</b> מקום רחוק מבית הקברות שמושיבין שם המטה של המת ומתוועדין ובוכין שם:",
+                "<b>לא ניטעת ולא נזרעת.</b> בפרק קמא דמועד קטן בגמרא, מפרש דמשום יאוש בעלים נגעו בה, דכיון שכן הוא, מתיאשים הבעלים ממנה והוה ליה כמיצר שהחזיקו בו רבים ואסור לקלקלו. ודוקא כשנתיאשו הבעלים, שהחזיקו בו הרבים כדין. אבל לא נתיאשו, דהשתא שלא כדין החזיקו בו, מותר לקלקלו:",
+                "<b>ועפרה טהור.</b> דלא מחזקינן בה טומאה כלל:",
+                "<b>ועושים ממנו תנורים לקודש.</b> מה שאין כן בשני בית הפרס הראשונים:",
+                "<b>שבודקים לעושה פסח.</b> אשדה שנחרש בה קבר קאי. דאם הולך שם אדם וצריך לשחוט את פסחו, בודקים אותה כדמפרש בסיפא, ואם לא נמצא שם עצם כשעורה הולך ועושה את פסחו:",
+                "<b>ואין בודקין לתרומה.</b> דדוקא לפסח סומך אבדיקה זו, משום דטומאת בית הפרס דרבנן, וחכמים לא העמידו דבריהם במקום כרת, שמי שאינו מקריב קרבן פסח במועדו חייב כרת. אבל בתרומה דאין באכילתה כי אם עשה, העמידו דבריהם במקום עשה ואין מועלת בדיקה זו להתירו בתרומה:",
+                "<b>ולנזיר.</b> שהלך שם:",
+                "<b>בית שמאי אומרים בודקין.</b> ואם לא נמצא שם עצם כשעורה אינו מגלח:",
+                "<b>ובית הלל אומרים אין בודקין.</b> דבין נמצא ובין לא נמצא מגלח ומביא קרבן:",
+                "<b>את העפר שהוא יכול להסיטו.</b> כגון עפר תחוח:",
+                "<b>וממחה.</b> עושהו דק דק בידו כדי שיראה אם יש בו עצם כשעורה:"
+            ],
+            [
+                "<b>כיצד מטהרין בית הפרס.</b> אבית הפרס הראשון קאי, שהוא שדה שנחרש בו קבר:",
+                "<b>נוטלין ממנו שלשה טפחים.</b> כשיעור עומק המחרישה שמגלגלת העצמות:",
+                "<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>הרוצף.</b> לשון רצפה של אבנים:",
+                "<b>טהור.</b> כיון דאין יכול להסיטן. שאם היה מהלך על גבן וניסטות, איכא למיחש אהיסט עצם שתחתיהן:",
+                "<b>אף העוזק.</b> החופר ומשליך האבנים, אם עשה כן בכל בית הפרס, טהור. עוזק, לשון ויעזקהו ויסקלהו (ישעיהו ה׳:ב׳). ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>המהלך בבית הפרמ.</b> בשדה שנחרש בה קבר:",
+                "<b>על אבנים שיכול להסיטן.</b> כגון על גבי אבנים שאינן תקועות וקבועות בארץ והן ניסטות מחמת העובר עליהן, ועצם כשעורה ניסט מכוחו. ורוכב על גבי אדם או בהמה [שכוחן] רע והוליכוהו עליהן, טמא הרוכב, דכיון דכוח התחתון רע, מחמת משא העליון ניסטו והוי כאילו הוא מסיט העצם. אבל אם היה כח הנרכב יפה, לא חשיב הרוכב כמסיט העצם. והיכי דמי אדם שכוחו רע, כל שרוכבו וארכובותיו נוקשות. ובהמה שכוחה רע, כל שרוכבה ומטילה גללים:",
+                "<b>בהרים ובסלעים.</b> אע״פ שאין קוברין שם מת:",
+                "<b>טמא.</b> מפני עפר ארץ העמים שמתגלגל שם:",
+                "<b>בים ובשונית טהור.</b> מטומאת גושה. שגזרו על גושה של ארץ העמים לשרוף תרומה וקדשים שנגעו בעפרה ואין שורפים תרומה וקדשים שבאו בים ובשונית, שאין קוברים שם מת, אבל טומאת אוירה של ארץ העמים יש בהן, שגזרו על אוירה לתלות, שתרומה וקדשים שנכנסו לאויר ארץ העמים ולא נגעו בגושה, לא אוכלין ולא שורפין:",
+                "<b>בזעפו.</b> כשהים הולך וסוער:"
+            ],
+            [
+                "<b>הקונה שדה בסוריא.</b> ארם נהרים וארם צובה שכבש דוד. ועפרה טמא כחוצה לארץ, וחייבת במעשרות ובשביעית כארץ ישראל:",
+                "<b>אם יכול להכנס לה בטהרה.</b> שאין ארץ העמים מפסיק בין אותה שדה שקנה לארץ ישראל:",
+                "<b>טהורה.</b> אותה שדה. ואפילו אגושה דידה לא גזרו, כיון שהיא של ישראל, דמשום הכי קתני הקונה שדה. אבל אם היה רוחב טפח מארץ העמים או מבית הקברות מפסיק בין ארץ ישראל לשדה שקנה בסוריא, דהשתא אין יכול ליכנס בה בטהרה, עפרה של אותה שדה טמא כחוצה לארץ:",
+                "<b>מדורות הגוים.</b> שבארץ ישראל:",
+                "<b>טמאים.</b> שקוברין נפליהן בבתיהן:",
+                "<b>ארבעים יום.</b> כשיעור יצירת הולד:",
+                "<b>אע״פ שאין עמו אשה.</b> דנכרים פרוצים בעריות ומביאין נשים לבתיהן בלילה:",
+                "<b>עבד.</b> של ישראל:",
+                "<b>או אשה.</b> ישראלית:",
+                "<b>משמרין.</b> המדור של הנכרים, שלא יקברו שם:  "
+            ],
+            [
+                "<b>הביבין העמוקים.</b> צינורות שמקלחין מהן השופכים לרשות הרבים. ויש ספרים שכתוב בהם הכוכים, לשון כוך, מערה שתחת הקרקע:",
+                "<b>ועפר התיחוח.</b> דאיכא למיחש דמחמת הנפל שקברו שם נעשה העפר תיחוח:",
+                "<b>חזיר וברדלס.</b> דרכן לחפור ולחפש תחת הקרקע, ואם ימצאו נפל קבור יוציאוהו משם. ברדלס, חיה שקורין לה בערבי אלצבע:"
+            ],
+            [
+                "<b>אצטבא.</b> עשויה לנוי לפני הבתים. ואין קוברים שם נפלים:",
+                "<b>עיר נכרים שחרבה.</b> ערי ארץ ישראל שדרו בה נכרים וחרבה מן הנכרים:",
+                "<b>אין בהן משום מדור עובדי כוכבים.</b> שחיות מצויות שם ומוציאות כל הנפלים שנקברו שם. ואין הלכה כר׳ שמעון בן גמליאל:",
+                "<b>קברות.</b> כלומר ידוע שהם קברות:",
+                "<b>היה ספק.</b> אם מארץ העמים אם מארץ ישראל:",
+                "<b>וטיהרוהו.</b> דחשבוהו כארץ ישראל. אי נמי, היה ספק אם היו שם קברות אם לאו, וטיהרוהו שהעידו שאין שם קברות:",
+                "<b>קיני.</b> שם מקום והיו נוהגים בו טומאה מספק, עד שנמנו עליו רבי ובית דינו וטהרוהו:"
+            ],
+            [
+                "<b>אהלי ערביים.</b> אינן קבועים במקום אחד, ומשום דלא קביעי לא קברי ביה. אי נמי, לפי שנוסעים וחונים ממקום למקום לא רצו להחזיק טומאה:",
+                "<b>והסוכות.</b> של שומרי פירות:",
+                "<b>והצריפים.</b> מדורות שאין להם גג, אלא הדפנות נוגעות בראשיהן זו לזו. ודירות של צער הן ולא קביעי:",
+                "<b>בורגנין.</b> סוכות עשויות בשדה להכניס בהן פירות מפני הגשמים:",
+                "<b>אלקטיות.</b> גג עומד על ארבעה עמודים להתקרר בו בקיץ שהרוח מנשבת בו מכל צדדיו. ולשון אלקטיות, בתי הקיץ, תרגום קיץ. קייטא:",
+                "<b>מקום החצים.</b> מקום שבני העיר מניחין בו חצים לשמור לעת מלחמה:",
+                "<b>מקום לגיונות.</b> שחונים בו חיילות של מלך:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..4409fbde68a63cbb5087e873af3e9d9b9bac9d75
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.json	
@@ -0,0 +1,1182 @@
+{
+    "title": "Bartenura on Mishnah Oholot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Oholot",
+    "text": [
+        [
+            [
+                "<b>שנים טמאים במת אחד טמא טומאת שבעה.</b> כולה מתניתין מפרש לה ואזיל:",
+                "<b>אדם הנוגע במת, טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:י״א) הנוגע במת לכל נפש אדם וטמא שבעת ימים, לפי שהוא נעשה אב הטומאה, שהמת אבי אבות הטומאה הוא:",
+                "<b>אדם הנוגע בו טמא טומאת ערב.</b> דכתיב (שם) והנפש הנוגעת תטמא עד הערב, לפי שהוא נעשה ולד הטומאה וכל ולד הטומאה אין בו אלא טומאת ערב. אבל חכמים גזרו על הנוגע בטמא מת בעודו מחובר למת שיהיה טמא שבעה:"
+            ],
+            [
+                "<b>כלים הנוגעים במת וכו׳</b> בין כלי מתכות בין כלי שטף ובגדים מיטמאין כמת עצמו, דכתיב (שם) בחלל חרב או במת, חרב הרי הוא כמת, והוא הדין לשאר כל הכלים. הלכך כלים הנוגעים במת נעשים אבי אבות, וכלים בכלים אב הטומאה, דלעולם אין הכלים שניים נעשים כראשונים:",
+                "<b>השלישי בין אדם בין כלים.</b> נעשים ראשונים ומיטמאין טומאת ערב:"
+            ],
+            [
+                "<b>כיצד ארבעה.</b> כלים הנוגעים במת, אבי אבות כמותו. ואדם בכלים, אב הטומאה. וכלים באדם, נמי אב הטומאה כאדם עצמו, דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, הא למדת שכל אדם הטמא טומאת שבעה מטמא הכלים טומאת שבעה:",
+                "<b>הרביעי בין אדם בין כלים.</b> נעשים ראשונים. והוא הדין דבכיצד שלשה הוה מצי למתני אדם הנוגע במת וכלים באדם טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאין טומאת ערב. אלא מסיפא ארבעה טמאין במת שמעינן לה, דאפילו אדם בכלים שנגעו במת וכלים באדם קתני טומאת שבעה, כל שכן אדם במת עצמו וכלים באדם דאיכא טומאת שבעה:",
+                "<b>שפוד.</b> כמין עמוד של מתכת תקוע באמצע האוהל ובראשו קושרין האוהל:",
+                "<b>אין האוהל מתחשב.</b> לפי שאין האוהל מטמא השפוד, לפיכך אינו נחשב במנין סדר הטומאות, אלא כל המונח באוהל המת כנוגע במת עצמו, ואין כאן אלא ארבעה. אי נמי, אפילו אין השפוד בתוך האוהל אלא שנוגע באוהל מבחוץ אפילו הכי אין האוהל מתחשב במנין סדר משנתנו. והכי מוכח לקמן בפרק סגוס עבה במשנת טבליות של עץ:"
+            ],
+            [
+                "<b>שהכלים שלשה.</b> כגון כלים שנגעו במת וכלים בכלים ועוד כלים שלישים בשניים, כולן טמאין:",
+                "<b>והאדם שנים.</b> כגון אדם במת ואדם שני בזה האדם שנטמא במת. אבל אדם השלישי בשני, טהור:",
+                "<b>שהוא באמצע.</b> כגון כלים ואדם וכלים, דהרביעי בין אדם בין כלים מיטמא טומאת ערב, כדשמעינן ממתניתין דלעיל:"
+            ],
+            [
+                "<b>מטמא בגדים.</b> כל זמן שלא פירש, דכתיב (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו, אלמא שהוא מטמא בגדים בשעת מגעו בזב:",
+                "<b>ואין בגדים הנוגעים בזב מטמאין בגדים.</b> לפי שהזב אב הטומאה והבגדים הנוגעים בו נעשים ראשון ואין מטמאין בגדים אחרים, שאין אדם וכלים מקבלים טומאה אלא מאב הטומאה:",
+                "<b>שהבגדים הנושאין את הזב מטמאין אדם.</b> כגון משכב ומושב של זב מטמאין אדם, לפי שהן נעשים אב הטומאה כזב עצמו, דכתיב (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב:",
+                "<b>ואין אדם הנושא את הזב מטמא אדם.</b> ואפילו בשעה שהוא נושא אותו קודם שפירש, שאינו אלא ראשון לטומאה ואין ראשון מטמא אדם:"
+            ],
+            [
+                "<b>עד שתצא נפשו.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם אשר ימות. למדך הכתוב שאינו מטמא עד שימות:",
+                "<b>מגויד.</b> מחותך. לשון גודו אילנא (דניאל ד׳):",
+                "<b>זוקק ליבום.</b> כל זמן שהוא גוסס יבמתו אסורה להנשא:",
+                "<b>ופוטר מן היבום.</b> אם מת והניח בן גוסס, אשתו פטורה מן החליצה ומן היבום:",
+                "<b>ומאכיל בתרומה.</b> את אמו, אם היא בת ישראל שנישאת לכהן:",
+                "<b>ופוסל.</b> את אמו מן התרומה, אם בת כהן לישראל היא:",
+                "<b>וכן בהמה וחיה אין מטמאין.</b> טומאת נבילות, עד שתצא נפשם:",
+                "<b>כזנב הלטאה.</b> כלומר למה פרכוס זה דומה, לזנב הלטאה:"
+            ],
+            [
+                "<b>האיברים.</b> צריך שיהיה בהם בשר וגידים ועצמות, ובכך הוא נחשב אבר. ומיירי בין באבר שנתלש מן החי בין באבר מן המת:"
+            ],
+            [
+                "<b>פיסת הרגל.</b> כף הרגל היא הפרסה: ",
+                "<b>ששה בכל אצבע.</b> לחמש אצבעות, היינו שלשים:",
+                "<b>קרסול.</b> תרגום כרעיים, קרסולין. מקום חיבור הרגל והשוק:",
+                "<b>קטלית.</b> למעלה בראש הירך:",
+                "<b>בקנה.</b> עצם המחובר ליד. מלשון קנה המדה, שבו מודדים האמה:",
+                "<b>מרפק.</b> קוד״ו בלע״ז:",
+                "<b>מאה ואחד מזה.</b> שכל מה שמנה עד עכשיו מצד אחד מהגוף הוא, כגון יד אחד ורגל אחד ודופן אחת:",
+                "<b>מפתח של לב.</b> הוא החזה. שמפני תנועת החזה מנשב הריאה על הלב, נמצא החזה פותח דרך שממנו יכנס האויר ויצא ללב:",
+                "<b>בנקוביו.</b> הביצים וגיד האמה:",
+                "<b>בשר כראוי.</b> כדי שיעלה ארוכה ויבריא, אם היה מחובר באדם חי:",
+                "<b>ואין מטמאין באוהל.</b> לפי שטומאת אוהל אינה אלא או באדם שלם כדכתיב (במדבר י״ט:י״ד) אדם כי ימות באוהל, או באבר הדומה לאדם כדכתיב (שם) בעצם אדם, מה אדם יש בו בשר וגידים ועצמות ומטמא באוהל, אף אבר שיש בו בשר וגידים ועצמות מטמא באוהל:"
+            ]
+        ],
+        [
+            [
+                "<b>אלו מטמאין באוהל, המת וכזית מן המת.</b> ואי קשיא, כזית מן המת מטמא מת עצמו לא כל שכן, הא מלתא מתרצה בגמרא בנזיר [דף נ״ט]. לא נצרכא אלא לנפל שלא נתקשרו אבריו בגידין שאין בו כזית בשר:",
+                "<b>נצל.</b> בשר המת שנימוח ונעשה כמין ליחה סרוחה:",
+                "<b>מלוא תרוד.</b> כף ושיעורו מלא חפניים:",
+                "<b>רקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר. ואין מלוא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכיסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:",
+                "<b>השדרה והגולגולת.</b> אע״פ שאין בהם בשר מטמאים באוהל, לפי שצורת אדם ניכרת בהם, דכתיב בעצם אדם, עצם שניכר בו שהוא של אדם:",
+                "<b>אבר מן המת ואבר מן החי.</b> דכתיב (במדבר י״ט:ט״ז) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת:",
+                "<b>ורובע עצמות.</b> רובע הקב של עצמות:",
+                "<b>מרוב המנין או מרוב הבנין.</b> רבותי פירשו, שהן מועטין מהיות בהן רוב מנין ורוב בנין, דאע״פ שאין בהן לא רוב המנין ולא רוב הבנין מטמאין:",
+                "<b>ורוב בנינו ורוב מנינו.</b> רוב בנין הגוף, או רוב מנין העצמות אע״פ שאינו רוב בנין הגוף, מטמאין, ואע״פ שאין בהן רובע. ורוב בנינו, כגון השוקים והירכים והצלעות [והשדרה]. ורוב מנינו, כגון ראשי אצבעות הידים והרגלים וכיוצא בהן, ובלבד שיהיו קכ״ה אברים, מטמאים:  "
+            ],
+            [
+                "<b>רביעית דם.</b> שיצא כולו לאחר מיתה:",
+                "<b>ורביעית דם תבוסה.</b> שיצא מקצת רביעית מחיים ומקצת לאחר מיתה. ולקמן בפ״ג [משנה ה׳] מפרש לה:",
+                "<b>תבוסה.</b> לשון מתבוססת בדמיך (יחזקאל ט״ז:ו׳). ורביעית דם שיצא כולו לאחר מיתה, דאורייתא, דכתיב במת בנפש. אבל דם תבוסה אינו אלא מדרבנן. ותני דאורייתא ותני דרבנן:",
+                "<b>ממת אחד.</b> ולא משני מתים. קסברי רבנן, יש אם למסורת ועל כל נפשות מת לא יבא (ויקרא כ״א:י״א), נפשת כתיב חסר:",
+                "<b>ר׳ עקיבא אומר משני מתים.</b> חצי רביעית ממת זה וחצי רביעית ממת אחר, מטמא באוהל. דסבר יש אם למקרא, נפשות מת, משמע שתי נפשות ושיעור אחד, מדלא קאמר נפשות מתים. ואין הלכה כר׳ עקיבא:",
+                "<b>ר׳ עקיבא אומר כל שהוא.</b> כשם שטמא בעצמות רוב מנין ורוב בנין אע״פ שאין בו רובע הקב שהוא שיעור המיוחד לעצמות, כך טמא בדם הקטן שיצא כולו אע״פ שאין בו רביעית שהוא שיעור המיוחד לדם:",
+                "<b>וחכמים אומרים רביעית.</b> אם אמרת בעצמות שבידוע שכולו לפניך, תאמר בדם שאני אומר נשתיירה ממנה טפה כל שהוא ולא יצא כולו. והלכה כחכמים:",
+                "<b>כזית רמה.</b> שנולדה בבשר המת:",
+                "<b>מטמא כבשרו.</b> דרמה היוצאה מן המת אפילו חיה, כבשר המת היא חשובה, משום דאדם מחיים אקרי רמה, דכתיב (איוב כ״ח) אף כי אנוש רמה:",
+                "<b>וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>אפר שרופים.</b> אדם שנשרף ונעשה אפר ולא נתערב בו מאפר עצים:",
+                "<b>שעורו ברובע.</b> קב אפר, מטמא:",
+                "<b>וחכמים מטהרים.</b> והלכה כחכמים:",
+                "<b>עפר קברות.</b> עפר שמעורב בו דם וליחה של מת. ומלא תרווד ועוד טמא, לפי שאי אפשר למלוא תרווד ועוד שלא יהיה בו מלוא תרווד רקב דאמר לעיל שהוא טמא. והכי נמי מיירי במת שנקבר ערום בארון של שיש שאין עפר אחר מעורב בו:",
+                "<b>ר׳ שמעון מטהר.</b> ואין הלכה כר׳ שמעון:",
+                "<b>אינו חיבור לטומאה.</b> ואם האהיל על מקצתו אינו כאילו האהיל על כולו. וכן לענין מגע:"
+            ],
+            [
+                "<b>עצם כשעורה.</b> מטמא במגע ובמשא. דכתיב (במדבר י״ט:ט״ז) ועל הנוגע וגו׳, ושם לא נאמר בעצם אדם. ללמד על עצם כשעורה שמטמא במגע אע״פ שאינו ניכר שהוא של אדם. אבל באוהל, אדם כי ימות באוהל כתיב. ובעצם לענין טומאת אוהל, בעינן שיהא ניכר שהוא של אדם, שהרי במקום אחר הוא אומר בעצם אדם:",
+                "<b>וארץ העמים.</b> כל חוץ לארץ קרי ארץ העמים. והכא מיירי בגוש עפר שבא מחוץ לארץ שהוא מטמא במגע ובמשא ואינו מטמא באוהל. אבל הנכנס לארץ העמים, אפילו לא נגע ולא נשא כגון שהיה רוכב על סוס, טמא, דעל אוירה של ארץ העמים נמי גזרו:",
+                "<b>בית הפרס.</b> שדה שנחרש בה קבר ונשברו עצמות המת ונדושו בעפר אותו שדה. ופרס מלשון פרוסה. הלוא פרוס לרעב לחמך (ישעיהו נ״ח:ז׳):",
+                "<b>כמה חסרון בשדרה.</b> ולא יטמא באוהל, אלא במגע ובמשא:",
+                "<b>כמלוא מקדח.</b> מלוא רוחב הנקב שנוקבין במרצע:",
+                "<b>כדי שינטל מן החי וימות.</b> ושיערו חכמים בחסרון כסלע:",
+                "<b>בקטן של רופאים.</b> במרצע קטן שהרופאים פותחים בו הנגעים:",
+                "<b>בגדול של לשכה.</b> ושיערו חכמים שהוא נקב כפונדיון:"
+            ],
+            [
+                "<b>הגולל.</b> אבן גדולה ורחבה שסותמים בה פי הקבר מלמעלה. מלשון וגללו את האבן (בראשית כ״ט:ג׳):",
+                "<b>והדופק.</b> שתי אבנים גדולות אחת מצד זה ואחת מצד זה שהגולל נשען עליהן:",
+                "<b>מטמאין במגע ובאהל.</b> דכתיב (במדבר י״ט:י״ח) ועל הנוגע בעצם או בחלל או במת או בקבר, מה מת מטמא במגע ובאוהל אף קבר מטמא במגע ובאוהל:",
+                "<b>ואינן מטמאין במשא.</b> דדרשינן וכל אשר יגע על פני השדה (שם), לרבות גולל ודופק, וכתיב וכל אשר יגע, משום מגע הוא מטמא ואינו מטמא משום משא:",
+                "<b>אם יש תחתיהן עפר קברות.</b> מטמא כשמסיטן, משום עפר הניסט עמהן דמטמא במשא משום תפוסה של מת. והלכה כר׳ יהושע:",
+                "<b>דופק דופקין.</b> אצל אבן הדופק מניחין לפעמים אבן אחרת להחזיקה ואין הגולל נשען עליה, והיא נקראת דופק דופקין:  "
+            ],
+            [
+                "<b>ואלו אם חסרו טהורים.</b> דלית בהן כשיעור:",
+                "<b>כזית מן המת.</b> שכן הוא תחלת יצירתו של אדם בכזית:",
+                "<b>ורביעית דם.</b> הואיל ובתחלת ברייתו של קטן אין בו פחות מרביעית דם:",
+                "<b>ואבר מן החי שחסר עצמו.</b> אפילו קולית גדולה שחסר ממנה עצם כל שהוא לא מטמא משום אבר מן החי. אבל אם חסר מבשרו, לעולם הוא מטמא עד שיחסר מכדי להעלות ארוכה. ואבר מן המת, כזית בשר הפורש ממנו, טמא. ועצם כשעורה הפורש ממנו נמי טמא:"
+            ],
+            [
+                "<b>השדרה והגולגולת משני מתים.</b> חצי חוליות השדרה ממת זה וחצי חוליות השדרה ממת אחר. וכן הגולגולת:",
+                "<b>ואבר מן החי משני אנשים.</b> חצי אבר נתלש מחי זה וחצי אבר כזה נתלש מחי אחר, ונראין כאבר אחד:",
+                "<b>וחכמים מטהרין.</b> מטומאת אוהל. אבל מטמאין במגע ובמשא משום עצם כשעורה. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנדקדקו.</b> שנשחקו. לשון ושחקת ממנה הדק (שמות ל׳:ל״ו):",
+                "<b>ר׳ שמעון מטהר.</b> מכל טומאה. ואינם מטמאין לא במגע ולא במשא ולא באוהל:",
+                "<b>וחכמים מטמאין.</b> בשלשתן, דהא איכא רובע:",
+                "<b>אבר מן החי שנחלק לשנים טהור.</b> ואפילו חזר וחיברו דאין חיבורי אדם חיבור:",
+                "<b>ניטל חצאים.</b> שניטל מן החי לחצאים ולא ניטל ממנו אבר שלם כאחד, דלא הוה ביה שיעורא מעולם. ואין הלכה כרבי יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המטמאין באוהל.</b> האמורים לעיל בריש פרק ב׳:",
+                "<b>שנחלקו.</b> שיעוריהן לחצאין:",
+                "<b>והכניסן.</b> כשהן מחולקים:",
+                "<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:",
+                "<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:",
+                "<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באוהל ומפרש בנבילה, לומר לך דכי היכי דסבירא ליה לרבי דוסא שאין מצטרפין לטומאת אוהל, הכי נמי סבירא ליה דאין מצטרפין לטומאת מגע ומשא, בין במת בין בנבילה:",
+                "<b>הנוגע בכחצי זית ומאהיל על כחצי זית.</b> שהמאהיל על המת, טמא כאילו היה עם המת באוהל. ובגמרא בפרק העור והרוטב מוקי הנך מאהיל דרישא בטומאה רצוצה, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאין, דכולה נגיעה היא. וסיפא דאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין, ולא אפילו למגע ומגע. ואין הלכה כר׳ דוסא:",
+                "<b>אמר ר׳ מאיר אף בזו ר׳ דומא מטהר וחכמים מטמאין.</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה ואוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:",
+                "<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:",
+                "<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:",
+                "<b>משם אחד.</b> כגון מגע ומגע משא ומשא אוהל ואוהל:"
+            ],
+            [
+                "<b>מלא תרווד רקב.</b> דאמרן לעיל בריש פרק ב׳ שהוא מטמא באוהל:",
+                "<b>שנתפזר לתוך הבית.</b> ונתערב בו עפר כל שהוא:",
+                "<b>ור׳ שמעון מטהר.</b> דסבר סופו כתחילתו, מה תחילתו אם נקבר המת בתכריכים או בארון של עץ, אין לו רקב, דבעינן שלא יהיה דבר נגלל עמו, אף סופו לאחר שנעשה רקב אם נתערב עמו דבר אחר אינו מטמא. ואין הלכה כר׳ שמעון:",
+                "<b>אם מתכבסת הכסות ויוצא ממנה רביעית דם.</b> וכיצד משערין אותה, מביא מים במדה ומכבסה בהן ומביא מים אחרים כמדתן ונותן בהן רביעית דם, אם היה מראיהן שוה הרי שזו טמאה, ואם לאו טהורה:  "
+            ],
+            [
+                "<b>נשפך באויר.</b> בתוך הבית:",
+                "<b>אם היה מקומו קטפרס.</b> אם המקום שנשפך בו הדם היה מדרון:",
+                "<b>והאהיל.</b> אדם על מקצתו:",
+                "<b>טהור.</b> דקטפרס אינו חיבור:",
+                "<b>היה אשבורן.</b> מקום המכונס כמו בתוך גומא: ",
+                "<b>או שקרש</b> הדם ואפילו קטפרס, הוי חיבור וטמא, ואפילו האהיל על קצתו:",
+                "<b>נשפך על האסקופה.</b> כמין אצטבא שלפני פתח הבית:",
+                "<b>והיא קטפרס בין מבפנים</b>. שמשפע לצד פנים:",
+                "<b>בין מבחוץ.</b> שמשפע לצד חוץ:",
+                "<b>והבית מאהיל.</b> על מקצתו, טהור כל מה שבבית מטומאת אוהל, אע״פ שסופו של דם לירד לפנים, דאינו חיבור:",
+                "<b>חוץ מן השינים והשער והצפורן.</b> דכתיב (במדבר י״ט) בעצם, מה עצם שנברא עמו ואין גזעו מחליף, אף כל שנברא עמו ואין גזעו מחליף. יצאו שינים שלא נבראו עמו, יצאו שער וצפורן שגזען מחליף:  "
+            ],
+            [
+                "<b>הבית טמא.</b> כל מה שבתוכו טמא, שהרי מאהיל על השער המחובר למת:",
+                "<b>עצם שיש עליו כזית בשר.</b> העצם נחשב יד לבשר:",
+                "<b>תחובים בידי אדם.</b> שלא היה הבשר מחובר לעצם מעיקרו, אלא אדם תחבו לשם כדרך שתוחבים הבשר בשפוד:"
+            ],
+            [
+                "<b>איזהו דם תבוסה.</b> אמתניתין דלעיל דפרק ב׳ [משנה ב׳] קאי, דקתני רביעית דם תבוסה טמא, וקמפרש הכא איזהו דם תבוסה:",
+                "<b>שמינית בחייו ושמינית במותו.</b> מצטרפים לרביעית:",
+                "<b>רביעית בחייו ורביעית במותו.</b> שנתערבו ונטל מן התערובת רביעית, זהו דם תבוסה. אבל שמינית בחייו ושמינית במותו, לא:",
+                "<b>זה וזה.</b> דר׳ עקיבא ודר׳ ישמעאל:",
+                "<b>כמים.</b> ואינן מטמאין:",
+                "<b>ואיזהו דם תבוסה.</b> שטמא:",
+                "<b>צלוב שדמו שותת.</b> ויורד בלא הפסק, מפני שטיפה של מיתה מעורבת בו. אבל נוטף, שיורד טפה אחר טפה, קמא קמא בטיל וטהור:",
+                "<b>רבי יהודה אומר לא כי.</b> כלומר לא כן הדבר:",
+                "<b>אלא השותת טהור.</b> שאני אומר אותה טפה שהנשמה תלויה בה עמדה לה על גבי העץ שהוא תלוי בו, ואין בדם זה אותה טפה אחרונה של מיתה:",
+                "<b>והמנטף טמא.</b> ולא אמרינן קמא קמא בטל, דסבר רבי יהודה אין דם מבטל דם. והלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>כזית מן המת פתחו בטפח.</b> המת בבית ולו פתחים הרבה, כל הכלים המונחים בחלל הפתחים תחת המשקוף של פתח מבחוץ, אע״פ שהפתחים נעולים ויש הפסק בין אוהל המת לאוהל הכלים, כולן טמאין. דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה שסופו של מת לצאת דרך שם, וכשאין יודעים באיזה מקום יוציאוהו, כולן טמאין. ואם יש כזית מן המת בבית וחשב להוציאו בחלון שיש בו פותח טפח, מציל על כל הפתחים הנעולים, כיון שיודע המקום שסופה של טומאה לצאת דרך שם. ואם הוא מת שלם וחשב להוציא דרך חלון שיש בו ארבעה, מציל על כל הפתחים הנעולים, דבשיעור ארבעה טפחים שיערו חכמים שראוי להוצאת המת:",
+                "<b>אבל להוציא את הטומאה בפותח טפח.</b> אפילו מת שלם טומאה יוצאה דרך חלון כל זמן שהוא פתוח, ומטמא הכלים שבבית שבצדו אם יש בחלון פותח טפח:",
+                "<b>גדול מכזית כמת.</b> דוקא כזית מצומצם פתחו בטפח. אבל יותר מכזית דינו כאילו היה מת שלם, ואין מציל על הפתחים הנעולים עד שיהא בו ארבעה: ",
+                "<b>רבי יוסי אומר השדרה והגולגולת</b> שבבית דינו כמת שלם, ואם חשב להוציאן דרך חלון אין מציל על הפתחים הנעולים עד שיהא בו ארבעה. וכן הלכה:"
+            ],
+            [
+                "<b>טפח על טפח על רום טפח.</b> דף שהוא רחב טפח על טפח וגבוה מן הארץ טפח, ומאהיל על כזית מן המת ועל הכלים, מביא את הטומאה על הכלים:",
+                "<b>מרובע.</b> שאם היה רחבו פחות מטפח אע״פ שהיה ארכו שני טפחים, לא אמרינן שים מה שיתר על ארכו ברחבו ורבעהו, להכי קתני מרובע, שצריך שיהא ברחבו טפח ובארכו טפח:",
+                "<b>כיצד.</b> כלומר כיצד חוצץ בפני הטומאה:",
+                "<b>ביב שהוא קמור.</b> חפירה בקרקע ומקורה, והיינו קמור, ושם יורדים שופכים שבבית ומשם יוצאים לרשות הרבים:",
+                "<b>יש בו פותח טפח.</b> דהיינו טפח על טפח ברום טפח בביב עצמו:",
+                "<b>וביציאתו.</b> בפתח הביב שממנו יוצאין המים לרשות הרבים:",
+                "<b>טומאה בתוכו.</b> כזית מן המת בתוך הביב. דכזית מן המת פתחו בטפח:",
+                "<b>הבית טהור.</b> שהטומאה יוצאה דרך פתח הביב היוצא לרשות הרבים. והיינו דקתני חוצץ בפני הטומאה:",
+                "<b>טומאה בבית מה שבתוך הביב טהור.</b> דאין דרך טומאה להכניסה דרך פתח הביב, שדרך הטומאה להוציאה דרך פתח הבית ולא להכניסה לביב:",
+                "<b>ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא.</b> דטומאה עולה מן הביב לבית כיון שאין לה דרך לצאת דרך פתח הביב היוצא לרשות הרבים, דכל פחות מטפח אין הטומאה יוצאה:",
+                "<b>אין בו פותח טפח ואין ביציאתו פותח טפח.</b> לחנם נקט ואין ביציאתו פותח טפח, דכיון דאין בו פותח טפח, על יציאתו לא חיישינן, דכאילו אין שם חלל כלל דמי והרי הביב נחשב כקרקע הבית, ואמרו חכמים כל אשר באוהל יטמא, לרבות קרקעיתו של בית כמוהו עד התהום:",
+                "<b>אחד חור שחררוהו מים.</b> האי פותח טפח שמביא את הטומאה, לא שנא אם נעשה החור הזה על ידי מים או שנקבוהו שרצים:",
+                "<b>או שאכלתו מלחת.</b> לשון ארץ מלחה. כמין עפר לבן דומה למלח ומתאכל ונופל ונעשה חור מאליו:",
+                "<b>מרבך של אבנים.</b> אבנים גדולות ערוכות וסדורות זו על זו, ופעמים שהאחת סדורה על גבי שתים והתחתונות מפורדות זו מזו ויש שם אוהל טפח:",
+                "<b>סואר של קורות.</b> קורות ערוכות זו על זו ועומדות לבנין, ופעמים שיש ביניהן אוהל טפח:",
+                "<b>כל אהל שאינו עשוי בידי אדם אינו אוהל.</b> דיליף אוהל אוהל ממשכן, מה להלן בידי אדם אף כאן בידי אדם:",
+                "<b>בשקיפים.</b> תרגום סעיפי הסלעים, שקיפי כפייא:",
+                "<b>ובסלעים.</b> בנקיקי הסלעים. ושקיפי ונקיקי הסלעים אחד הן, אלא שזה נעשה על ידי מטר וזה נעשה מאליו. ואע״ג דלא נעשו בידי אדם מודה בהם רבי יהודה, דלא יליף גזירה שוה דאוהל אוהל ממשכן אלא לפותח טפח בלבד, אבל ביותר מטפח, כגון מלא אגרוף, אמרינן בסוכה [ריש] פרק הישן. דמודה רבי יהודה שאפילו נעשה מאליו מביא את הטומאה. וכן בשקיפים ובסלעים. ואין הלכה כרבי יהודה:"
+            ]
+        ],
+        [
+            [
+                "<b>מגדל שהוא עומד באויר.</b> מגדל עץ שיש לו דפנות והדפנות עצמן יש חלל בעוביין כגון חורין המפולשין פתוחים לפנים ולחוץ אלא שאין בהן פותח טפח, ורגילים להצניע שם מחטין וצנוריות וכלים קטנים:",
+                "<b>שהוא עומד באויר.</b> תחת אויר השמים, כגון דקאי בחצר:",
+                "<b>טומאה בתוכו.</b> בחלל המגדל עצמו:",
+                "<b>כלים שבעוביו.</b> בעובי חלל הדפנות:",
+                "<b>מחצה למחצה.</b> מחציו של עובי מגדל ולפנים כלפנים, מחציו ולחוץ כלחוץ. בין שהטומאה במגדל וכלים בעוביו, בין שהטומאה בעוביו וכלים במגדל. ואין הלכה כר׳ יוסי:",
+                "<b>טומאה בתוכו.</b> בתוך המגדל:",
+                "<b>הבית טמא.</b> אע״פ שדלתותיו מגופות. כדמפרש טעמא שדרך הטומאה לצאת משם לבית:",
+                "<b>טומאה בבית מה שבתוך המגדל טהור.</b> והוא שדלתותיו מגופות. דאי פתוחות, לא גרע מחלון שבין שני בתים. וטעמא דמה שבתוך המגדל טהור, שאין דרך לטומאה שבבית להכניסה במגדל:",
+                "<b>אם יש שם פותח טפח.</b> בין שולי המגדל לארץ או בין דופן המגדל לכותל או בין גג המגדל לתקרת הבית:",
+                "<b>טמאים.</b> מחמת טומאה שבבית. אבל אין שם טפח הוי מגדל כלבוד ואין טומאת הבית נכנסת שם:",
+                "<b>טומאה שם הבית טמא.</b> אם היתה טומאה בין שולי המגדל לקרקע הבית. או בין גג המגדל לגג הבית או בין דפנות המגדל לכותלי הבית, אף על פי שאין ביניהן פותח טפח הבית טמא, שאין המגדל מציל על הטומאה שתחתיו בתוך הבית שלא תטמא כל אשר בבית:"
+            ],
+            [
+                "<b>תיבת המגדל.</b> רגילים לעשות תיבות קטנות בתוך מגדל של עץ, כדי להצניע בהם כלים ואוכלין ומשקים:",
+                "<b>שיש בה פותח טפח.</b> שיש בחללה פותח טפח, דלא הויא טומאה טמונה:",
+                "<b>ואין ביציאתה.</b> בחור פתחה אין בו טפח:",
+                "<b>טומאה בתוכה הבית טמא.</b> ואע״פ שפתחה קטן. כדמפרש טעמא, מפני שדרך טומאה לצאת, על כרחך סופה לצאת דרך פתח זה, לפיכך מטמא מיד דרך יציאתה:",
+                "<b>מה שבתוכה טהור.</b> הואיל ואין ביציאתה פותח טפח אינו מביא את הטומאה:",
+                "<b>ואין דרך טומאה ליכנס.</b> שאין סופו להכניס לה מת:",
+                "<b>ור׳ יוסי מטהר.</b> דשמא אין סופו לצאת דרך פתח זה שיהא בה שיעור טומאה שהרי יכול להוציאה לחצאים או לשורפה במקומה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>היה.</b> המגדל עומד כולו בתוך הבית אלא שפתח התיבה לחוץ:",
+                "<b>טומאה בתוכה הבית טהור.</b> דמשום מאי איכא לטמוייה, הא טומאה ליכא דיש בה פותח טפח ולאו טמונה היא, ומשום. יציאה של טומאה נמי לא מטמיא דהא אין יציאתה לפנים בתוך הבית:",
+                "<b>טומאה בבית מה שבתוכו טהור.</b> שאין דרך טומאה ליכנס שם:",
+                "<b>מוכני.</b> גלגל העשוי למגדל להוליכו ממקום למקום:",
+                "<b>משוכה לאחוריו.</b> מרוחקת מאחורי המגדל לצד הבית. שהמגדל עומד על הפתח והמוכני משוכה מאחריו לצד הבית בפנים, וטומאה שם בתוך המוכני כנגד קורות הבית. אע״פ שהבית מאהיל עליו. ",
+                "<b>הבית טהור.</b> דנחשב מוכני כמגדל, והרי המגדל עומד בפתח ונפתח לחוץ. ושלשה אצבעות דנקט, למעוטי אם היתה משוכה טפי משלשה אצבעות דלא הוי כמגדל, דאין דרך להרחיק המוכני מן המגדל כולי האי:",
+                "<b>בזמן שיש שם פותח טפח.</b> דחלל המוכני שהטומאה בו פותח טפח, שלא תהא טומאה רצוצה דבוקעת ועולה:",
+                "<b>ואינה יוצאה.</b> שאין המוכני נשמטת לגמרי מן המגדל:",
+                "<b>והמגדל בא במדה.</b> שמחזיק ארבעים סאה בלח שהם כוריים ביבש. שכשהוא במדה זו אינו מקבל טומאה, וחוצץ בפני הטומאה. אבל בפחות ממדה זו, הוי כשאר כלים המקבלים טומאה ואינו חוצץ בפני הטומאה. וכל מגדל דתנינן בפרקין, במגדל הבא במדה מיירי:"
+            ]
+        ],
+        [
+            [
+                "<b>תנור שהוא עומד בתוך הבית ועינו קמורה.</b> נקב העשוי בתנור שהעשן יוצא ממנו מונח חוץ לבית:",
+                "<b>והאהילו עליו נושאי המת.</b> כשהיו נושאים את המת לקברו האהיל המת על העין:",
+                "<b>בית שמאי אומרים הכל טמא.</b> קסברי טומאה נכנסת לתנור דרך עינו ויוצאה דרך פיה לבית:",
+                "<b>התנור טמא והבית טהור.</b> התנור שהאהיל המת על מקצתו טמא, והבית טהור, שאין הטומאה יוצאה דרך פיה:",
+                "<b>ר׳ עקיבא אומר אף התנור טהור.</b> דכיון דלא האהיל על התנור אלא על העין היוצא ממנו, אין התנור טמא. והלכה כבית הלל:"
+            ],
+            [
+                "<b>ארובה.</b> כמין חלון שבגג הבית שהוא קרקעית העליה:",
+                "<b>בכונס משקה.</b> כשמשימים הכלי על המשקים נכנסים המשקין לתוכו דרך אותו הנקב:",
+                "<b>הכל טמא.</b> אם יש טומאה בבית, הקדירה וכל מה שבעליה טמא. שאין הקדרה מצלת, וטומאה עולה דרך ארובה שיש לה פותח טפח:",
+                "<b>ובית הלל אומרים הקדירה טמאה.</b> חומרא בעלמא היא שמחמירין בית הלל לטמא את הקדירה, דכר׳ עקיבא סבירא להו שהקדירה מצלת על הטומאה, וכגון שגב הקדירה פונה למטה אצל הטומאה, שאין כלי חרס מקבל טומאה מגבו. והלכה כבית הלל:  "
+            ],
+            [
+                "<b>מצלת על הכל.</b> על כל מה שבעליה. שהיא חוצצת בפני הטומאה:",
+                "<b>אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס.</b> בקדירה של עם הארץ מיירי. וטעמייהו דבית שמאי משום דכליו של עם הארץ טמאין הם אצל חבר, וכל כלי טמא אינו חוצץ בפני הטומאה. ולפי שעם הארץ מחזיק הכלים שלו בטהור, אמרינן ליה שהוא מציל על אוכלים ומשקין וכלי חרס שבעליה, דלנפשיה בלבד הוא דמטהרינן להו, שהרי החברים בדלים מהם וממגעם ובלאו הכי נמי כל מאכלם טמא. אבל שאר כלים שיש להם טהרה במקוה, אם תטהרם הרי הוא משאילם לחבר וישתמש בהם בטבילה לחודה בלא הזאה שלישי ושביעי:"
+            ],
+            [
+                "<b>לגין.</b> של עץ או של מתכת שמונח בעליה זו שהקדירה מונחת על פי ארובה שלה:",
+                "<b>הלגין טמא טומאת.</b> שבעה. שאין הקדירה מצלת על כלי עץ וכלי מתכות כדאמרן:",
+                "<b>והמשקים טהורים.</b> שהקדירה מצלת על אוכלים ומשקים:",
+                "<b>ואם פינה.</b> המשקים הללו לכלי אחר שבאותה עליה, הכלי האחר מטמאן, שכל הכלים שבעליה טמאים, חוץ מכלי חרס. אבל הכלי הראשון שהיו המשקין בתוכו אינו מטמאן אע״פ שהוא טמא טומאת שבעה, שאם אמרת כן, א״כ אין הקדירה שבארובה מצלת על המשקין לעולם, ואנן אמרינן שהיא מצלת על אוכלין ומשקין:",
+                "<b>האשה והעריבה טמאים.</b> שאין הקדירה של חרס מצלת עליהן:",
+                "<b>והבצק טהור.</b> שהקדירה מצלת על האוכלים. ודוקא כל זמן שלא פירשה ממנה, אבל אם הגביהה שתי ידיה ממנה וחזרה ולשה, הרי זו מטמאה את הבצק:"
+            ],
+            [
+                "<b>כלי גללים.</b> של צפיעי בקר:",
+                "<b>כלי אבנים וכלי אדמה.</b> כל הנך כלים, אפילו ביד עם הארץ טהורים. ואם מונחים על פי ארובה, מצילין על הכל אפילו על כלי שטף:",
+                "<b>היה כלי טהור, לקודש ולחטאת.</b> דהמנינהו רבנן לעמי הארצות על הקודש, כדי שלא יהא כל אחד הולך ובונה במה לעצמו, הלכך הכלי הטהור לקודש מציל על הכל אפילו לבית שמאי. וכן הן נאמנין על החטאת של אפר פרה, דכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת, הכל נאמנים על שמירתה:",
+                "<b>מפני שהכלים טהורים.</b> כגון כלי גללים וכלי אבנים וכלי אדמה שהן טהורים מלקבל טומאה. וכן כלי חרס שהן טהורין כשהן לקדש ולחטאת. אע״פ שהן של עם הארץ, נאמן, שעם הארץ נאמן לקודש ולחטאת כדאמרן. ",
+                "<b>כל אלו מצילין עם דפנות אוהלים.</b> כלומר חוצצין בפני הטומאה כשהם מונחים במקום שיש דפנות לאוהלים, והאי ארובה שבין בית לעליה כדפנות אהלים חשיבא. אבל במקום שאין דפנות, אין מצילים, כדמפרש ואזיל:"
+            ],
+            [
+                "<b>הבור והדות שבבית.</b> והמת בבית וכלים בבור ובדות, ויש גובה מחיצות סביבותיהן. בור ודות שניהן בקרקע אלא שבור בחפירה ודות בבנין:",
+                "<b>וכפישה.</b> סל גדול שכובשים בו הזיתים לכומרן והוא מחזיק ארבעים סאה או יותר. ואינו מקבל טומאה ונתונה על פי הבור והדות:",
+                "<b>טהור.</b> כל מה שבתוכן הואיל ויש שם מחיצות:",
+                "<b>באר חלקה.</b> שפי הבאר שוה לקרקע הבית ואין לו מחיצה סביב, דהשתא ליכא דפנות:",
+                "<b>או כוורת פחותה.</b> כגון כוורת גדולה שמחזקת ארבעים סאה, שאינה מקבלת טומאה. ופחותה, שאינה פקוקה בקש:",
+                "<b>וכפישה נתונה עליה.</b> על פי הבור או על פי הכוורת:",
+                "<b>טמא.</b> דאין מצילים אלא עם דפנות אוהלים, ובבאר אין דפנות, ודפנות הכוורת לאו דפנות אוהלים הן:",
+                "<b>היה נסר חלק.</b> דאין זה כלי:",
+                "<b>או סרידה שאין לה גפיים.</b> שאין לה מחיצות, דלא חשיבא כלי:",
+                "<b>טהור.</b> אם נתונים על באר חלקה או על גבי כוורת פחותה, מצילים וטהור, דדוקא כפישה שהיא כלי אינה מצלת אלא עם דפנות אוהלים, אבל נסר וסרידה שאין לה גפיים, דלאו כלים נינהו, מצילים בלא דפנות אוהלים. סרידה, כמין עריבה קטנה של עץ שהנחתום משתמש בה. גפיים, אוגניים ואוזניים:",
+                "<b>חצי טפח מכאן וחצי טפח מכאן.</b> הא דאין כלי מציל בבאר חלקה היינו בכלי שאין לו דפנות טפח, אבל אם יש לכלי דפנות טפח מציל על הבור אע״פ שאין דפנותיו בולטים כלל, והשתא קאמר דחצי טפח דכלי וחצי טפח דדופני הבור אין מצטרפים. וכפישה דאמרן לעיל שאם היא נתונה על באר חלקה אינה מצלת מיירי שאין בה דפנות טפח:"
+            ],
+            [
+                "<b>כשם שמצילים מבפנים.</b> עם דפנות אוהלים כך מצילים מבחוץ עם דפנות אוהלים כדמפרש ואזיל:",
+                "<b>על יתדות מבחוץ.</b> סמוך לכותל שלא תהא משוכה מן הכותל [טפח] ואז חשובה אוהל להפסיק בין טומאה שתחתיה לכלים שעל גבה. ודוקא בכותל בית שנעשה כותל זה לאוהל נחשבת הכפישה גם היא אוהל להפסיק, אבל בכותל חצר וגינה שלא נעשה לאוהל לא תיחשב הכפישה אוהל להפסיק:",
+                "<b>וקדירה תלויה בה.</b> (מוכח בתוספתא שאם שפתי הקדירה משוכים) משפת הקורה ולחוץ בפותח טפח כולי עלמא לא פליגי דאינה מצלת, וכלים שבקדירה טמאים, ואי פי הקדירה מודבק בקורה, כולי עלמא לא פליגי דמצלת וטהורים. כי פליגי היכא דמשוכה מן הקורה וליכא פותח טפח. ר׳ עקיבא אומר מצלת וטהורים, וחכמים אומרים אינה מצלת וטמאים. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>אדם וכלים נעשין אהלים לטמא.</b> אוהל שנסמך על ידי אדם או על ידי כלים נחשב אוהל לטמא כלים שתחתיו אפילו שלא כנגד הטומאה, כאילו נתונים באוהל המת:",
+                "<b>אבל לא לטהר.</b> דאין נחשבים אוהל לחוץ בפני הטומאה:",
+                "<b>נדבך.</b> אבן גדולה ורחבה. לשון נדבכין די אבן גלל:",
+                "<b>כלים שעל גביו טמאין.</b> שאינו חוצץ וכמאן דליתיה דמי, דאין עשוי אוהל לטהר:",
+                "<b>כלים שתחתיו טמאים.</b> דלטמא נעשים אוהלים:",
+                "<b>ורבי אליעזר מטהר.</b> בתרווייהו. דסבר נעשה אוהל לטהר וחוצץ בפני הטומאה. ואין הלכה כר׳ אליעזר:",
+                "<b>נתון על ארבעה כלים.</b> אם היה הנדבך נתון על ארבעה כלים אפילו כלי גללים שאין מקבלים טומאה:",
+                "<b>על ארבעה אבנים.</b> שאינן כלים, נחשב אוהל לחוץ בפני הטומאה:",
+                "<b>דבר שיש בו רוח חיים.</b> חוץ מאדם:"
+            ],
+            [
+                "<b>אחד מהן.</b> מאותם המלוים את המת לקוברו ולא מנושאי המטה. והוא הדין אם הגיף את הדלת אדם אחר, אלא אורחא דמלתא נקט:",
+                "<b>הגיף את הדלת.</b> כדי שלא תכנס הטומאה לבית בשעה שיעברו דרך אכסדרה שלפני הבית, דיש תקרה על גבה:",
+                "<b>אם יכולה דלת לעמוד.</b> בלא סמיכת מפתח, הוה ליה מפתח כמאן דליתיה והדלת חוצץ בפני הטומאה:",
+                "<b>ואם לאו טמא.</b> דכל דבר הנסמך בכלים אינו חוצץ בפני הטומאה, כדאמרן דאין אדם וכלים נעשים אהלים לטהר. והיינו טעמא דתבן, והיינו טעמא דגרוגרות, והיינו טעמא דטיח, משום דעמידתן על ידי כלים שהם חבית וקופה וקנקנים:",
+                "<b>שהן נתונים בחלון.</b> שיש בו טפח על טפח שמביא את הטומאה מבית לבית:",
+                "<b>אם יכולים הגרוגרות והתבן לעמוד בעצמן.</b> בלא חבית וקופה:",
+                "<b>טהורים.</b> שהכלים כמו שאינן, והגרוגרות והתבן מצילים. והוא שיהיו הגרוגרות שהסריחו ואינן ראויות לאכילה, וכן התבן מוסרח ואינו ראוי לאכילת בהמה ומבטל להו ואין דעתו לפנותן, ומשום הכי חייצי, דכל היכא דאין התבן והגרוגרות סותמים הכל, כגון הכא דאיכא מקום קופה וחבית, אי לא מבטל להו לא חייצי:",
+                "<b>ואם לאו טמאין.</b> ובלבד שתהא החבית אם היא של חרס פיה כנגד הטומאה ולפיכך אינה מצלת, שכל דבר המקבל טומאה אינו חוצץ בפני הטומאה. אבל אם גב החבית כנגד הטומאה, חוצצת בפני הטומאה, שאין כלי חרס מקבל טומאה מגבו:",
+                "<b>בית שחצצו בקנקנים.</b> ופיהן כלפי הטומאה, דעכשיו אין מצילים:",
+                "<b>וטח בטיח.</b> בין מבפנים בין מבחוץ:",
+                "<b>אם יכול הטיח לעמוד בפני עצמו טהור.</b> שהטיח חוצץ בפני הטומאה:"
+            ],
+            [
+                "<b>כותל שהוא לאויר.</b> שצדו אחד אויר העולם, וצדו האחר משמש את הבית, כגון כותל שמפסיק בין בית לחצר או בין בית לגינה:",
+                "<b>והטומאה בתוכו.</b> שנסדק הכותל ויש טומאה בחללו בתוך הסדק:",
+                "<b>מחציו ולפנים.</b> אם הטומאה מן החצי של כותל לצד הבית:",
+                "<b>הבית טמא.</b> כאילו היתה בתוך הבית, דההוא פלגא בתר בית שדינן ליה. והעומד בכותל למעלה אפילו עומד כנגד הטומאה:",
+                "<b>טהור.</b> דלאו כטומאה רצוצה חשיבה, ואינה בוקעת ועולה, דהא חשבינן לה כמונחת באוהל:",
+                "<b>מחציו ולחוץ.</b> לצד האויר, לא שדינן ליה בתר בית, ולפיכך העומד מלמעלה טמא כיון דלאו כמונחת באוהל היא הרי היא טומאה רצוצה ובוקעת ועולה:",
+                "<b>מחצה למחצה.</b> שהטומאה באמצע:",
+                "<b>רבי מאיר מטמא.</b> דשדינן ליה לכותל בתר בית ובתר אויר לחומרא:",
+                "<b>וחכמים מטהרים.</b> דלגמרי שדינן ליה בתר בית. והלכה כחכמים:",
+                "<b>כל הכותל לבית.</b> אפילו עומדת הטומאה בחצי של צד האויר הרי היא כאילו מונחת בתוך הבית:"
+            ],
+            [
+                "<b>כותל שבין שני בתים.</b> כותל המפסיק בין שני בתים:",
+                "<b>טומאה באחד מהן.</b> באחד מן הבתים:",
+                "<b>מעזיבה.</b> תקרה המפסקת בין בית לעליה:",
+                "<b>רבי יהודה אומר וכו׳</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>טומאה בין הקורות.</b> בין קורות התקרה שהנסרים עליהן והמעזיבה על גבן. ומתניתין כר׳ יהודה דאמר כל מעזיבה לעלייה. והשתא קאמר שאם היתה טומאה בקורות שתחת המעזיבה ומחיצה שהיא דקה כקליפת השום חוצצת בין הטומאה לבית שאין הטומאה נראית בבית, אם יש במקום הטומאה פותח טפח. היינו שיש חלל טפח במקום הטומאה:",
+                "<b>הכל טמא.</b> הבית והעליה:",
+                "<b>רואים את הטומאה כאילו היא אוטם.</b> ואין יוצאה הטומאה לבית אלא בוקעת ועולה:",
+                "<b>היתה נראית לתוך הבית.</b> שאין תחתיה כקליפת השום:",
+                "<b>בין כך ובין כך.</b> בין יש בה פותח טפח בין אין בה פותח טפח:"
+            ],
+            [
+                "<b>בית המשמש את הכותל.</b> המערות שתחת הקרקע כשחופרים כוך למת מצד זה וכוך למת מצד השני נמצא הכותל עשוי מאליו, משום הכי קרי ליה בית המשמש את הכותל שעל ידי החפירה נעשה הכותל, אבל בנין שעל גבי קרקע, הכותל גורם לבית שיהיה בית, ומשום הכי קרי ליה [לעיל משנה ג׳] כותל המשמש את הבית:",
+                "<b>טומאה בבתים.</b> בכוכין ובמחילות:",
+                "<b>ועליהן כקליפת השום טהורן.</b> דמפסיק לטומאה ואין דינם כדין כותל שבין שני בתים:",
+                "<b>טומאה תחת העמוד.</b> אם יש עמוד בתוך הכוך או בתוך המערה וטומאה תחתיו והיא רוצצת שאין בה טפח על טפח ברום טפח:",
+                "<b>טומאה בוקעת ועולה בוקעת ויורדת.</b> וכל שכנגד הטומאה למעלה ולמטה טמא כדין כל טומאה מכוסה, ומן הצדדים טהור, והוא הדין לעמוד שבבית:"
+            ],
+            [
+                "<b>פרח.</b> דבר בולט ורחב שיוצא בראש העמוד או באמצעו:",
+                "<b>כלים שתחת הפרח טהורים.</b> הכא איירי בעמוד העומד ברשות הרבים או בגינה וטומאה תחתיו, והפרח בולט מן העמוד טפח לחוץ ומאהיל על הכלים שתחתיו:",
+                "<b>טהורים.</b> דטומאה בוקעת ועולה, וכל שבצדדים טהור:",
+                "<b>ר׳ יוחנן בן נורי מטמא.</b> דפרח כעמוד, וכשהטומאה בוקעת חוזרת על הכלים שהפרח מאהיל עליהם. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>הטומאה והכלים שתחת הפרח.</b> כגון שהפרח מאהיל על הטומאה ועל הכלים:",
+                "<b>פותח טפח.</b> שבולט הפרח חוץ לעמוד טפח:",
+                "<b>פרדסקים.</b> עמודים חלולים נתונים בכותל הבית ובהן חלונות חלונות ויש להן דלתות, וטומאה תחת אותן עמודים:",
+                "<b>נפתח אחד מהן הוא והבית טמא.</b> שהטומאה בוקעת בתוכו ויוצאה לבית. ואפילו הטומאה מחציו של כותל ולחוץ דאינו נידון כבית. אפילו הכי הבית טמא:",
+                "<b>ורואין את הפרדסקין כאילו הן אוטם.</b> כלומר אם הדלת נעול ולא נפתח רואין אותן כאילו אין שם חלל כלל, ואם טומאה תחתיהן נידון הכותל מחצה על מחצה, ככל הני דתנן לעיל מחציו ולפנים הבית טמא מחציו ולחוץ הבית טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הטומאה.</b> שעל גבה. שעל גבי הכותל:",
+                "<b>טמאות.</b> שהכותל משמש להן וראשי קורות העליה תחובות בכותל והכותל גבוה והוי מחיצה לכל העליות שזו למעלה מזו. ודוקא כשמקום הטומאה טפח על טפח, דנחשב כל הכותל כקבר סתום ומביא את הטומאה לכל העליות, אבל אין שם טפח על טפח, בוקעת כנגדה, והצדדים טהורים. ואין הכותל נידון מחצה על מחצה כיון דאפילו סדק ליכא לצד העליות:",
+                "<b>עליה אחת בנויה על גבי שני בתים.</b> [שכותל זה מפסיק בין שני הבתים] ועליה בנויה על גבי שניהם:",
+                "<b>היא טמאה.</b> עליה הראשונה, שהכותל ההוא מגיע עד המעזיבה והטומאה בוקעת בה:",
+                "<b>וכל העליות שעל גבה טהורות.</b> דמעזיבה שעליה חוצצת:",
+                "<b>כותל השונית.</b> כותל הבנוי במקום שהים מגיע שם בעת שהולך וסוער:",
+                "<b>טומאה בוקעת ועולה.</b> אם יש טומאה תחתיו אין הכותל ההוא מטמא כל סביביו, לפי שאין שם חלל טפח:",
+                "<b>נפש אטומה.</b> ציון שבונים על הקבר, והוא אטום שבנוי על הטומאה עצמה ואין המת קבור בארון כדי שיהיה בו חלל טפח:",
+                "<b>כקבר סתום.</b> דמטמא כל סביביו במגע:",
+                "<b>סמך לה סוכות.</b> אנפש אטומה דלעיל קאי, דאמרינן הנוגע בה מן הצדדים טהור, ואם עשה לציון זה האטום סוכות כעין משקוף, הסוכה הזו טמאה, לפי שהיא דומה לאוהל המת:",
+                "<b>ור׳ יהודה מטהר.</b> כיון שהיא מן הצדדים. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>כל שפועי אהלים כאהלים.</b> שאם היתה טומאה תחת השיפוע אע״פ שאינה תחת הגג של האוהל, טמא, כאילו היתה מונחת תחת הגג:",
+                "<b>וכלה עד כאצבע.</b> מלמעלה לצד הגג. דלא חיישינן באוהל של טומאה אלא שיהא בתוכו אויר כשיעור טפח על טפח ברום טפח מרובע:",
+                "<b>טומאה באוהל.</b> רוחב הגג שאינו משופע קרוי אוהל:",
+                "<b>הנוגע בו מתוכו וכו׳</b> וטעמא דצד פנימי של אוהל וצד חיצון שלו כשני כלים חשיב להו, וצד שכלפי הטומאה ככלי הנוגע במת עצמו, וצד שני ככלים הנוגעים בכלים. הלכך, טומאה בתוכו, הנוגע מתוכו טמא טומאת שבעה, דהוה ליה אדם שנגע בכלים שנגעו במת דתנן בריש פרק קמא דטמא טומאת שבעה. ",
+                "<b>אבל הנוגע מאחוריו טמא טומאת ערב.</b> כדתנן כלים, בכלים טמאים טומאת שבעה, השלישי, בין אדם בין כלים טמאים טומאת ערב. ובטומאה מאחוריו הוי איפכא, דצד חיצון ככלים הנוגעים במת, וצד פנימי ככלים בכלים. וטעמא דצד פנימי וצד חיצון נחשבים כשני כלים, דכשהטומאה בתוכו כיון דמציל מלהיות הטומאה בוקעת ועולה אין לו כח לטמא הנוגע בחוץ טומאת שבעה, וכשהטומאה בחוץ כיון דמציל מלהיות הטומאה בוקעת ויורדת אין לו כח לפנימי לטמא הנוגע בו טומאת שבעה. ומכל מקום האוהל עצמו בין בפנים בין בחוץ טמא טומאת שבעה, דהוי ליה כלים בכלים. וכולה מתניתין מיירי לאחר שיצא המת מן האוהל:",
+                "<b>כחצי זית מתוכו וכחצי זית מאחוריו.</b> האוהל טמא ממה נפשך טומאת שבעה, שמצטרף חצי זית שבתוכו עם החצי זית שבאחוריו. אבל הנוגע, בין מתוכו בין מאחוריו אין בו אלא טומאת ערב, דכיון דליכא כזית במקום אחד אי אפשר לכל צד ליחשב אלא ככלים בכלים, הלכך הנוגע טמא טומאת ערב:",
+                "<b>מקצתו מרודד על הארץ.</b> לאחר שפירשו האוהל, סרח העודף ביריעות האוהל פירשו אותם בארץ:",
+                "<b>מרודד.</b> תרגום וירקעו את פחי הזהב (שמות ל״ט:ג׳) ורדידו:",
+                "<b>טומאה תחתיו.</b> תחת אותו רידוד:",
+                "<b>או על גביו.</b> על גבי הרידוד:",
+                "<b>בוקעת ועולה בוקעת ויורדת.</b> ונטמא האהל. אבל הנכנס לתוכו טהור אם לא נגע בו:",
+                "<b>מקצתו.</b> של אוהל:",
+                "<b>מרודד על ארובה שבין בית לעליה.</b> וטומאה בבית:",
+                "<b>רבי יוסי אומר מציל.</b> על העליה:",
+                "<b>כנטיית האוהל.</b> שהארובה באויר האוהל, אז מציל על כל העליה שחוץ לאוהל:"
+            ],
+            [
+                "<b>כולן טמאים.</b> כל הכלים המונחים תחת המשקוף של פתח בחלל הפתחים מבחוץ כולן טמאים אע״פ שהפתחים נעולים, דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה, שסופו של מת לצאת דרך שם:",
+                "<b>חשב להוציאו באחד מהן.</b> אע״פ שלא נפתח:",
+                "<b>או בחלון שיש בו ארבעה.</b> דבהכי שיערו חכמים שראוי להוצאת המת:",
+                "<b>הציל על כל הפתחים.</b> הנעולים:",
+                "<b>יחשוב עד שלא ימות המת.</b> דמשירדה תורת טומאה לפתחים במיתת המת שוב אינה עולה מהן במחשבה אלא על ידי מעשה כגון נפתח:",
+                "<b>ובית הלל אומרים אף משמת.</b> דמחשבה מפקעת תורת טומאה מן הפתחים מכאן ולהבא. אבל כלים שהיו בפתחים קודם מחשבה מודו בית הלל שהם טמאים:",
+                "<b>היה.</b> אחד מן הפתחים סתום באבנים:",
+                "<b>סתום.</b> באבנים:",
+                "<b>כשיפתח ד׳ טפחים.</b> הוצלו שאר פתחים:",
+                "<b>כשיתחיל.</b> לפתוח מיד הוצלו שאר פתחים:",
+                "<b>בפותח בתחלה.</b> כגוז כותל. שאין בו פתח ובא לעשות פתח חדש, לא הוצלו הפתחים עד שיפתח ארבעה על ארבעה:  "
+            ],
+            [
+                "<b>והוציאוה מבית לבית.</b> ובבית שני ילדה ולד מת, ומספקא לן אם [יצא הולד מת מן הבית] הראשון:",
+                "<b>בזמן שהיא ניטלת בגפיים.</b> שחברותיה נוטלות אותו בזרועותיה שאינה יכולה לילך, חיישינן שמא יצא הולד מת מן הבית הראשון:",
+                "<b>הקבר.</b> רחם האשה שנפתח כשהולד יוצא:",
+                "<b>אין לנפלים פתיחת הקבר וכו׳</b> סיומא דמלתא דר׳ יהודה היא. והכי קאמר, הא דאמרן שמשנפתח הקבר אין פנאי להלך לא אמרן אלא בנפל שעיגל ראש כפיקה, כלומר שיש לו עיגול ראש גדול כפלך הזה שהנשים טוות בו החוט של שתי, אבל אם לא היה לנפל עיגול ראש כפיקה אלא קטן מזה, אע״פ שנפתח הקבר ויצא ראש הולד לחוץ, יש לה פנאי להלך וחיישינן שמא יצא ראשו מן הבית הראשון. והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>יצא הראשון מת.</b> הולד הראשון יצא מת והולד השני יצא חי:",
+                "<b>טהור.</b> השני החי מטומאת מת, אם הוציאו המת מן הבית קודם לידת השני. דבעודו במעי אמו לא נטמא אף על פי שנפתח הקבר, דטהרה בלועה אינה מיטמאה:",
+                "<b>הראשון חי והשני מת טמא.</b> ואע״פ שהוציאו החי מן הבית קודם שנולד המת. דמכיון שיצא החי נפתח הקבר ונטמא מיד, דסוף טומאה לצאת:",
+                "<b>בשפיר אחד טמא.</b> כלומר אם יצאו שניהם כעין שפיר אחד שיצאו בבת אחת, טמא. שפיר, שליא שהולד נתון בה:",
+                "<b>בשני שפירין.</b> כלומר כעין שני שפירין זה אחר זה, אפילו ראשון חי ושני מת, טהור. דסבר ר׳ מאיר אע״פ שנפתח הקבר אין מטמא עד שיצא לאויר העולם. ואין הלכה כר׳ מאיר:"
+            ],
+            [
+                "<b>יצא רובו, של ולד.</b> ומשיצא רוב ראשו שהוא משתצא פדחתו אין נוגעים בו:",
+                "<b>שאין דוחים נפש.</b> הולד:",
+                "<b>מפני נפש.</b> האשה:"
+            ]
+        ],
+        [
+            [
+                "<b>יש מביאין את הטומאה.</b> שאם האהילו על הטומאה ואדם וכלים מביאין את הטומאה על האדם והכלים, ואע״פ שלא נגעו בטומאה:",
+                "<b>וחוצצים.</b> אם הטומאה תחתיהן מצילין אדם וכלים שעל גבן, לפי שהן חוצצים בפני הטומאה. וכן אם טומאה על גבן מבחוץ, מצילין כלים שתחתיהן:",
+                "<b>שידה.</b> תיבה גדולה של עץ כמין ארון:",
+                "<b>תיבה.</b> קטנה כעין שולחנים:",
+                "<b>מגדל.</b> של עץ עשוי לאוצר:",
+                "<b>כוורת הקש.</b> קופות גדולות עשויות מקש או מערבה או כפות תמרים:",
+                "<b>כוורת הקנים.</b> כמין סלים עשויין מקנים:",
+                "<b>ובור ספינה אלכסנדרית.</b> הספינות הגדולות שמפליגים בהם בים הגדול, עושין בתוכן כלי גדול של עץ כמין בור שמשימים בו המים המתוקין הראויין לשתיה:",
+                "<b>והן מחזיקים ארבעים סאה בלח.</b> דכיון שהן גדולים במדה זו שוב אינן מקבלים טומאה, וחוצצים בפני הטומאה:",
+                "<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:",
+                "<b>קטבליא.</b> עור שמציעין למטה ושוכבין עליו, וקורין לו בערבי נט״ע:",
+                "<b>שהן עשויין אהלים.</b> נטויין כעין אוהל. ואע״ג דיריעה וסקורטיא וקטבליא וסדין ומפץ ומחצלת כלים נינהו ומקבלי טומאה, מכל מקום כשהן נטויין כאהלים חוצצים בפני טומאה, דאוהל אע״ג דמקבל טומאה חוצץ בפני הטומאה:",
+                "<b>ועדר בהמות.</b> כשהן עומדות ולא מהלכות וראשו של זה בין רגליו של זה:",
+                "<b>ומכונות חיה ועוף.</b> קיני חיה ועוף. לשון מכון לשבתך (שמות ט״ו):",
+                "<b>והעוף ששכן.</b> שהיה קשור על הכותל או על האילן:",
+                "<b>והעושה מקום לבינה בשבלים.</b> שמחפה לשבלים מקום דומה לבית:",
+                "<b>האירוס והקיסום ודלעת יונית וירקת חמורים.</b> כל אלו מיני ירקות שעלים שלהן רחבים:",
+                "<b>חוץ מן העיגול של דבילה.</b> לפי שתחת צל עיגול של דבילה היו רגילים לישב יותר משאר אוכלים. והכי תניא בתוספתא. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>הזיזין.</b> עץ או אבן יחידי היוצא מן הכותל קרוי זיז:",
+                "<b>גזריות.</b> כמו גזוזטראות. בנין של אבנים או של עצים היוצא מן הכותל:",
+                "<b>והשובכות.</b> של יונים:",
+                "<b>והשקיפים והסלעים.</b> פירשנו לעיל סוף פרק ג׳:",
+                "<b>גהרים.</b> מין חורים שמשם בא האור. ויש מפרשים מין מערות וחוחים:",
+                "<b>והשננים.</b> שיני הסלע:",
+                "<b>מעזיבה רכה.</b> כגון שעושים מערבה ומקנים ומשימים עליהם טיט מועט:",
+                "<b>מעזיבה בינונית.</b> אבל אם אינן יכולים לסבול אלא מעזיבה רכה, אין מביאים את הטומאה ולא חוצצים. והלכה כחכמים:",
+                "<b>אילן המיסך.</b> לשון סוככים בכנפיהם:",
+                "<b>והפרעות היוצאות מן הגדר.</b> דרך גדר שנותנים בראשו קוצים וברקנים, ועודפים על הגדר ובולטים לחוץ. ופרעות, לשון גדל פרע:"
+            ],
+            [
+                "<b>ואין מחזיקים ארבעים סאה בלח.</b> דכיון דמקבלי טומאה, אין חוצצין:",
+                "<b>שאין עשויין אהלים.</b> אין נטועים כעין אוהל, אלא מרודדים על פי ארובה:",
+                "<b>מוסף עליהם הריחים של אדם.</b> היינו ריחים דיד, שהן מיטלטלין ומקבלים טומאה. למעוטי ריחים של בהמה דלא מיטלטלין ולא מקבלי טומאה:  "
+            ],
+            [
+                "<b>מסכת פרוסה.</b> חוטי השתי כמו שהן פרוסים בכלי האורג קודם שיארג הבגד, אם היו פרוסים על פני ארובה שבין בית לעליה וטומאה תחתיה, מצלת על הכלים שלמעלה. אבל אם מאהלת על המת ועל הכלים אין מביאה את הטומאה, דלא חשיבא אוהל עד שתיארג:",
+                "<b>וחבילי המטה.</b> חבלים של מטה כשהיא מסורגת:",
+                "<b>והמשפלות.</b> קופות שמוציאים בהן את הזבל:",
+                "<b>והסריגות שבחלונות.</b> סבכות שעושים בחלונות, חוצצים, שאין הטומאה עוברת לצד אחר. ובלבד שלא יהיה בכולן נקב כפותח טפח, שנקב פותח טפח מביא את הטומאה:  "
+            ],
+            [
+                "<b>ירקות שמנו.</b> הנך דתנן בריש פירקין, אירוס וקיסוס וירקות חמורים ודלעת יונית. והנהו במחוברים. דאי בתלושים, אי בשהוכשרו לקבל טומאה, לא חייצי, דדבר המקבל טומאה אינו חוצץ בפני הטומאה. ואי בשלא הוכשרו, היינו אוכלים טהורים:",
+                "<b>כפת הברד.</b> חתיכת הברד. לשון משליך קרחו כפיתים (תהילים קמ״ז:י״ז). אי נמי, ברד העשוי ככיפה. ארקוול״ט בלע״ז:",
+                "<b>והכפור.</b> מים הנוזלים ויורדים שקפאו:",
+                "<b>גליד.</b> מי נהרות קפואים:",
+                "<b>והמלח.</b> כל הני אין מביאים ולא חוצצים. לפי שהן נימוחים ואינם מתקיימים:",
+                "<b>דולג.</b> בהמה וחיה. וקופץ, באדם. ויש אומרים, דולג וקופץ תרוייהו באדם, אלא דולג שרגלו אחת מונחת בארץ ודולג בשניה, וקופץ, בשתי רגליו:",
+                "<b>והטלית המנפנפת.</b> שמניפתה הרוח ועומדת באויר כמו קובה:",
+                "<b>כבש את האבן על גבי הטלית.</b> שהיתה אבן מונחת בקצה אחד של טלית והניף הרוח הקצה השני ונעשה כמין אוהל:",
+                "<b>מביאה את הטומאה.</b> אם האהילה על המת ועל הכלים מביאה את הטומאה על הכלים:",
+                "<b>הבית שבספינה.</b> כגון שהבית בראש הספינה ומאהלת על הכלים שבספינה ועל המת שבים בשעה שהיא מהלכת. פירוש אחר, הבית שבספינה ואינו יכול לעמוד ברוח מצויה, אפילו האהיל על המת והכלים שבספינה אינו מביא את הטומאה, דלא חשיב אוהל. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>כשני חצאי זיתים.</b> חצי זית בזו וחצי בזו:",
+                "<b>הבית טמא.</b> דאין צמיד פתיל מציל על הטומאה שתחתיו שלא תטמא הבית, ואע״פ שהן בשתי חביות, הואיל ושתיהן בבית מצטרפים לכשיעור לטמא הבית. והחביות טהורות, דאין טומאת חצי זית שבחברתה נכנסת לתוכה הואיל ומוקפת צמיד פתיל:",
+                "<b>וכן שני חדרים שהן פתוחים לבית.</b> ודלתותיהן נעולות, וחצי זית בחדר זה וחצי זית בחדר זה. הבית טמא, דסוף טומאה לצאת, וחדרים טהורים דאין דרך טומאה ליכנס:"
+            ]
+        ],
+        [
+            [
+                "<b>כוורת.</b> שיש לה שולים, ומחזקת ארבעים סאה בלח שהן כוריים ביבש שאינה מקבלת טומאה, ומוטה על צדה בתוך הפתח ומקצתה בחוץ ומקצתה בבית:",
+                "<b>ופיה לחוץ.</b> ושוליה לפנים:",
+                "<b>כזית מן המת נתון תחתיה.</b> מבחוץ:",
+                "<b>כל שהוא כנגד הזית.</b> אם הזית תחתיה וכלים על גבה כנגדו, או הזית על גבה וכלים תחתיה כנגדו:",
+                "<b>תחתיה וגבה טמא.</b> אבל מה שבתוכה טהור. דאע״פ שהכוורת מצלת על מה שבתוכה, אינה מצלת על מה שתחתיה וגבה כנגד הזית של טומאה. דעל מה שבתוכה דין הוא שתציל, דאפילו מונחת באוהל המת מצלת בצמיד פתיל, כיון שאינה מקבלת טומאה, אבל מה שתחתיה ושעל גבה אינה מצלת כיון דכלי היא, כדתנן לעיל פרק ו׳ אדם וכלים נעשים אוהלים לטמא אבל לא לטהר:",
+                "<b>וכל שאינו כנגד הזית תוכה והבית טהור.</b> הכי קאמר, כלים שתחתיה וגבה שאינן כנגד הזית של טומאה, ותוכה כלומר כלים שבתוכה ואפילו הן כנגד הזית, וכלים נמי שבבית, הכל טהור:",
+                "<b>בבית אין טמא אלא הבית.</b> אם הכזית בבית אין טמא אלא הבית, אבל הכלים שבתוך הכוורת טהורים, דפיה לחוץ:",
+                "<b>בתוכה הכל טמא.</b> אם הכזית בתוך הכוורת, הכל טמא. דבכוורת שהיא נקובה מן הדפנות בפותח טפח עסקינן, כדבעינן למימר לקמן [משנה ג׳], אלא שהנקבים פקוקים בקש ואין הסתימה מהודקת, ודרך הנקבים יוצאה הטומאה לבית כיון דלא מהדקי, ואפילו כלים שתחתיה ושעל גבה מבחוץ טמאים, דכיון שהזית בתוכה רואין אותה כאילו היא מלאה טומאה, ואין כלי מציל על מה שתחתיו ועל גביו. אבל כשהטומאה בבית, אמרן לעיל דאין טמא אלא הבית, שאין הטומאה נכנסת בכוורת דרך נקבים אע״פ שיש בהן פותח טפח הואיל והן פקוקים, ודרך פיה אינה נכנסת שהרי פיה לחוץ:"
+            ],
+            [
+                "<b>היתה גבוהה מן הארץ טפח.</b> דעכשיו יש תחתיה אוהל טפח:",
+                "<b>הכל טמא.</b> דמביאה טומאה לבית כיון דגבוהה טפח, וכלים שעל גבה אפילו שלא כנגד הטומאה נמי טמאין ואפילו בחוץ, דתחתיה כמאן דמליא טומאה. ואין מצלת על גבה דאין כלי מציל. וכן אם טומאה בבית נמי הכל טמא מהאי טעמא, דאוהל הבית מביא טומאה לתחתיה ואין מצלת על גבה. ואם טומאה על גבה, כיון דאין מצלת על מה שתחתיה, רואים תחתיה כמאן דמליא טומאה, הלכך מה שבבית ומה שתחתיה ומה שעל גבה הכל טמא:",
+                "<b>אלא תוכה.</b> כלומר הכל טמא חוץ ממה שבתוכה שטהור:"
+            ],
+            [
+                "<b>בזמן שהיא כלי.</b> שלא נפחתה ולא נתבטלה מתורת כלי:",
+                "<b>מחולחלת.</b> שהדפנות נקובות בפותח טפח. שרגילים לעשות נקבים בדפנות הכוורת כדי שיכנסו הדבורים ויצאו, ופעמים שהנקבים פקוקים בקש אלא דהפקק לא מיהדק:",
+                "<b>היתה פחותה.</b> שנפחתה ונתבטלה מתורת כלי:",
+                "<b>ופקוקה בקש.</b> במקום הפחיתה. ודפנותיה שלימות שאינה מחולחלת:",
+                "<b>או אפוצה.</b> או אפילו אין דפנותיה שלימות אלא שאפוצה. כלומר סתומה במקום שהיא מחולחלת ואין בה חלחול טפח:",
+                "<b>כנגדו עד התהום טמא.</b> וכל השאר טהור. דכיון דלאו כלי הוא חשוב כאוהל להציל תוכה ועל גבה:",
+                "<b>על גבה.</b> אם כזית מן המת נתון על גבה:",
+                "<b>כנגדו עד הרקיע טמא.</b> וכל השאר טהור, דמצלת תוכה ותחתיה. כיון דלאו כלי היא:",
+                "<b>בבית.</b> אם כזית מן המת בבית:",
+                "<b>אין טמא אלא הבית.</b> וכל השאר טהור, דפיה לחוץ:",
+                "<b>בתוכה.</b> אם כזית מן המת בבית:",
+                "<b>אין טמא אלא תוכה.</b> וכל השאר טהור. דאין טומאה נכנסת לבית כיון דאינה מחולחלת ופיה לחוץ. ומצלת נמי על מה שתחתיה ועל גבה, כיון דלאו כלי היא:"
+            ],
+            [
+                "<b>תחתיה והבית טמא.</b> דמביאין טומאה מזה לזה:",
+                "<b>תוכה טהור.</b> מה שבפנים, כיון דפיה לחוץ. וגבה נמי טהור, דמצלת על מה שבחוץ כיון דלאו כלי היא:",
+                "<b>בתוכה.</b> אם הטומאה בתוכה:",
+                "<b>אין טמא אלא תוכה.</b> וכל השאר טהור:"
+            ],
+            [
+                "<b>היה פיה לפנים.</b> שהיתה מוטה על צדה ושוליה לחוץ ופיה בפנים. והשתא מיירי בזמן שהיא כלי מחולחלת ואינה גבוהה מן הארץ טפח. ואין חילוק בין פיה לחוץ לפיה לפנים, אלא דפיה לחוץ קתני לעיל בבית אין טמא אלא הבית, והכא דפיה לפנים קתני הכל טמא, משום דנכנסת טומאה דרך פיה:"
+            ],
+            [
+                "<b>היתה גבוהה.</b> לעיל דפיה לחוץ קתני טומאה תחתיה או בבית [או על גבה, הכל טמא אלא תוכה,] והכא דפיה לפנים, הכל טמא:"
+            ],
+            [
+                "<b>בזמן שהיא כלי מחולחלת.</b> בחנם נקט מחולחלת, דלא מהני מחולחלת אלא בפיה לחוץ לענין הוצאת טומאה מתוכה לבית, והכא דפיה לפנים הרי יוצאה דרך פיה. אלא איידי דתנא רישא מחולחלת בהדי כלי נקטיה נמי הכא:",
+                "<b>כנגדו עד התהום טמא.</b> והשאר טהור. ובשאינה גבוהה מן הארץ טפח איירי:",
+                "<b>בתוכה או בבית תוכה והבית טמאים.</b> משום דפיה לפנים. אבל לעיל דפיה לחוץ קתני טומאה בבית אין טמא אלא הבית והשאר טהור:"
+            ],
+            [
+                "<b>אלא גבה.</b> ותוכה טמא כשהטומאה בבית, משום דפיה לפנים. אבל לעיל דפיה לחוץ, תוכה וגבה טהור:"
+            ],
+            [
+                "<b>היתה ממלאה את כל הבית.</b> שכולה בתוך הבית לפנים ויושבת על שוליה ופיה מגיע לשמי קורה, שאין בינה לתקרה פותח טפח:",
+                "<b>טומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור.</b> מידי דהוה אביב שהוא קמור תחת הבית שיש בו פותח טפח ואין ביציאתו פותח טפח דתנן לעיל בפרק ג׳:",
+                "<b>בין עומדת.</b> כלומר, דין זה נוהג בין עומדת ומגעת לקורות בין מוטה על צדה ואין בין פיה לדופן הבית פותח טפח: ",
+                "<b>בין אחת בין שתים.</b> זו על זו ואין בין פי השניה לקורות פותח טפח, וכן אין בין שולי השניה לפיה של ראשונה פותח טפח:"
+            ],
+            [
+                "<b>הבית טהור.</b> שהמשקוף יורד וסותם את פי הכוורת. ובכוורת שאינה מחולחלת איירי. דאי במחולחלת, דרך החלחול היתה טומאה יוצאה לבית ככל הני דלעיל:",
+                "<b>טומאה בבית מה שבתוכה טהור.</b> גרסינן. שהטומאה יוצאה לחוץ ואינה נכנסת לכוורת. וברוב ספרים גורסין, מה שבתוכה טמא לפי שהטומאה יוצאה מן הבית דרך פתחה ומטמא מה שבכוורת, והיא עומדת בתוך הפתח:"
+            ],
+            [
+                "<b>באויר.</b> בחצר או בגינה שאין שם אוהל, ודינה כדין כוורת שהיא לתוך הפתח ופיה לחוץ כדתנן בריש פרקין. וכן נמי גבוהה טפח דהכא כגבוהה טפח דריש פרקין, אלא דכאן אין שייך להזכיר בית, דבעומדת תחת האויר עסקינן:"
+            ],
+            [
+                "<b>בזמן שהיא כלי.</b> היכא דעומדת באויר אין שייך להזכיר מחולחלת, ומשום הכי לא תנא הכא או אפוצה כדתני לעיל, דאין שייך אפוצה אלא במחולחלת:",
+                "<b>או מחזקת ארבעים סאה כדברי חכמים.</b> דפליגי אתנא קמא וסברי דמחזקת ארבעים סאה. כנפחתה ונתבטלה מתורת כלי דמיא, ומצלת אתחתיה ואתוכה ועל גבה:",
+                "<b>כזית מן המת נתון תחתיה.</b> דינה כנפחתה ואינה גבוהה ופיה לחוץ דתנן לעיל:",
+                "<b>היתה גבוהה מן הארץ טפח.</b> הך נמי דינה כדין כוורת שפיה לחוץ ופחותה ופקוקה וגבוהה טפח דתנן לעיל:"
+            ],
+            [
+                "<b>היתה יושבת על שוליה וכו׳ טומאה תחתיה או בתוכה או על גבה.</b> כל על גבה. ששנינו גבי כוורת כשהיא יושבת על שוליה ופיה למעלה, היינו שהטומאה מאהיל חוצה [לה] למעלה מפיה:",
+                "<b>בוקעת ועולה.</b> אע״ג דלעיל במוטה על צדה וטומאה תחתיה או על גבה מצלת על מה שבתוכה, הכא דפיה למעלה מאחר דאין מצלת על מה שחוצה לה אין מצלת על מה שבתוכה, כיון דאין הפסק בין אויר שבתוכה לאויר של מעלה בחוצה לה. ודוקא כנגד הזית טמא ולא מן הצדדים, כיון דפחותה ואין גבוהה טפח, שאין שם אוהל להביא את הטומאה לצדדין. ",
+                "<b>אבל היתה גבוהה טפח או מכוסה.</b> אע״פ שאינה גבוהה טפח.",
+                "<b>או כפאה על פיה.</b> שיש אוהל להביא טומאה:",
+                "<b>הכל טמא.</b> ואין הכיסוי חשוב להפסיק בין אויר תוכה לאויר שלמעלה, דלא דמי כלל למוטה על צדה. ודוקא דמכוסה בכפישה או בשאר כלי אע״פ שאינו מקבל טומאה, אבל מכוסה בנסר, אף על פי שטומאה על גבה אין הטומאה בוקעת את הנסר, כדתנן לעיל פרק ה׳ [משנה ו׳] גבי כוורת שהיא בתוך הבית:"
+            ],
+            [
+                "<b>היתה פחותה.</b> שנפחתה ובטלה מתורת כלי:",
+                "<b>כדברי חכמים.</b> דפליגי אתנא קמא ומשוו מחזקת ארבעים סאה לפחותה ופקוקה בקש:",
+                "<b>אין טומאה עולה לה.</b> בזמן שהטומאה תחתיה אינה עולה לתוכה:",
+                "<b>אף לא יורדת ממנה.</b> בזמן שהטומאה לתוכה אינה יורדת תחתיה:",
+                "<b>תחתיה טמא.</b> ותוכה וגבה טהור:",
+                "<b>כנגדו עד הרקיע טמא.</b> אבל תחתיה טהור:"
+            ],
+            [
+                "<b>ארון שהיא רחבה.</b> האי ארון הוא שן סלע שבולט מן ההר, ונחצב בו קבר רחב מלמטה וצר מלמעלה ופיו למעלה:",
+                "<b>הנוגע בה מלמטן טהור.</b> דמה שכנגד פיו נחשב כארון, אבל שבצדדים לא:",
+                "<b>רחב מלמעלה וצר מלמטה.</b> או שהיה שוה, הנוגע בו מכל מקום טמא, דברי ר׳ אליעזר. שהכיסוי מבקע הטומאה בכולו, שהטומאה עולה עד הכיסוי וחוזרת ויורדת על פני כולה:",
+                "<b>רבי יהושע מטהר מטפח ולמטה.</b> דאין נחשב כארון אלא טפח הסמוך לחלל הארון, הלכך אינה בוקעת מטפח ולמטה:",
+                "<b>העשויה כמין קמטרא.</b> הוא כלי שכיסויו מכסה עובי הדפנות. תרגום לאשר על המלתחה (מלכים ב י׳ כ״ב), לדי ממנא על קמטרא:",
+                "<b>הנוגע בה מכל מקום טמא.</b> דכל שכנגד הכיסוי טמא, וכיסויו מכסה את כולו:",
+                "<b>כמין גלוסקוס הנוגע בה מכל מקום טהור.</b> אין כיסוי שלו אלא כנגד חללו כיתד התחוב בנקב בדוחק:",
+                "<b>חוץ ממקום פתיחתה.</b> בכיסוי שכנגד חללה:"
+            ],
+            [
+                "<b>חבית שהיא יושבת.</b> חביות שלהן צרות למעלה לצד פיהן, ולמטה לצד השולים, ורחבות באמצען, וכמין בטן רחב בולט מהן באמצען מבחוץ:",
+                "<b>באויר.</b> היינו באויר העולם. לאפוקי תחת האוהל:",
+                "<b>קורקורותה.</b> כמו קרקעיתה והן השולים:",
+                "<b>בוקעת ועולה בוקעת ויורדת.</b> וכל כלים שכנגד הזית טמאים, בין תחתיה בין על גבה בין בתוכה, מידי דהוה אכוורת דלעיל [משנה י״ג] היושבת על שוליה. אבל שבצדדים שלא כנגד הזית טהורים:",
+                "<b>והחבית טמאה.</b> לא שתהא החבית עצמה טמאה, דהא הכא בחבית שאינה מקבלת טומאה עסקינן כדמוכח בסיפא, אלא החבית טמאה כלומר אף כלים שבתוך החבית כנגד הטומאה טמאים, משום דסתם חבית פיה רחב כשיעור קורקורותה, וכיון שאין הפסק בין אויר תוכה לאויר שעל גבה למעלה חוצה לה, מתוך שאינה מצלת חוצה לה אין מצלת בתוכה:",
+                "<b>תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת.</b> וטמא חוץ לחבית כל שכנגד הזית:",
+                "<b>והחבית טהורה.</b> היינו מה שבתוך החבית אפילו כנגד הזית. דדופני החבית בולטות באמצע וכשיש כזית תחת הדופן דמי דופנה לכוורת שהיא מוטה על צדה דתוכה טהור, לפי שיש הפסק בין אויר תוכה שכנגד הזית לאויר שחוצה לה כנגד הזית: ",
+                "<b>בתוכה ותחת דופנה</b> כלומר בפנים בחלל דפנה וקרי לה תחת דופנה, לפי שהדופן הולך וצר לצד פיה ולאפוקי על שוליה המכוון כנגד פיה:",
+                "<b>אם יש בדפנות פותח טפח.</b> שבטן החבית בולט כל כך לחוץ שיש שם במקום אחד עד כנגד פיה של חבית טפח על טפח ברום טפח:",
+                "<b>הכל טמא.</b> שהאוהל מביא את הטומאה בכל החבית חוץ מכנגד פיה שאין שם אוהל, הלכך כנגד פיה טהור:",
+                "<b>ואם לאו.</b> דאין שם טפח:",
+                "<b>טומאה בוקעת ועולה.</b> ואין טמא אלא כנגד הזית:",
+                "<b>במה דברים אמורים בטהורה.</b> בחבית שאינה מקבלת טומאה:",
+                "<b>אבל אם היתה טמאה.</b> כגון סתם חבית שנצרפה בכבשן שהיא מקבלת טומאה. ",
+                "<b>או גבוהה מן הארץ טפח או מכוסה או כפויה.</b> ואפילו היא טהורה. ",
+                "<b>וטומאה תחתיה או בתוכה או על גבה, הכל טמא.</b> דאי בת קבולי טומאה היא ויושבת על שוליה וטומאה תחתיה או בתוכה או על גבה, אע״פ שאין כלי חרס מיטמא מגבו נטמאת כאן החבית עצמה, מידי דהוי אכלים שבתוכה מאחר שאינה מוקפת צמיד פתיל, דאין כלי מציל אפילו על מה שבתוכו אלא עם דפנות אהלים במקום שאין הפסק מאויר תוכו לאויר שחוצה לו. והאי תחתיה היינו תחת שוליה, דלא תני תחת דופנה מבחוץ. ונטמאת החבית עצמה, וכיון דחבית עצמה טמאה היא נטמאו כל כלים שבתוכה אפילו שלא כנגד הטומאה, דאע״ג דקיימא לן דאין אדם וכלים מיטמאין מאויר כלי חרס, הכא כל זמן שהזית תחתיה מיטמאין מטעם חיבורים, מאחר דחבית עצמה טמאה. וכן גבוהה מן הארץ טפח אפילו טהורה חזינן תחתיה כאילו הוא מלא טומאה, ואפילו טומאה על גבה. והשתא כל הני אין דינם שוה, דאם החבית מקבלת טומאה, מה שבתוכה אפילו שלא כנגד הטומאה טמא. והמאהיל על גבה, כנגד הטומאה טמא שלא כנגד הטומאה טהור. אבל גבוהה מן הארץ טפח או מכוסה או כפויה על פיה, המאהיל על גבה אפילו שלא כנגד הטומאה טמא. ואין לתמוה, כפויה על פיה וטומאה על גבה תציל מה שבתוכה ככלים טהורים המוקפים צמיד פתיל, דשאני הכא דליכא מירוח:"
+            ]
+        ],
+        [
+            [
+                "<b>ארובה שהיא בתוך הבית.</b> ומגולה לאויר, שאין עליה גג מלמעלה:",
+                "<b>כנגד ארובה טהור.</b> כלים המונחים למטה בארץ כנגד הארובה ורואים פני הרקיע, טהורים:",
+                "<b>מלמעלן.</b> על פי הארובה:",
+                "<b>עירב את הטומאה.</b> והכל טמא. הבית טמא והנותן רגלו גם כן טמא:",
+                "<b>וכנגד הטומאה טמא.</b> שהזית נמשך לכאן ולכאן:"
+            ],
+            [
+                "<b>אין בארובה פותח טפח.</b> הא קא משמע לן דאפילו בפחות מטפח לא אמרינן בטומאה לבוד:",
+                "<b>נתן את רגלו.</b> טהור הנותן, דכסתום דמי לגביה. שאין טומאה נכנסת לאוהל ולא יוצאה ממנו בפחות מפותח טפח:",
+                "<b>אם טומאה קדמה את רגלו טמא.</b> שהרי בעת שנתן רגלו האהיל על הטומאה:",
+                "<b>ואם רגלו קדמה את הטומאה טהור.</b> שקודם שבאה הטומאה כבר נעשה אוהל סתום, ובשעה שנכנס בו הטומאה אין שם בארובה פותח טפח כדי שתצא ממנה הטומאה:",
+                "<b>שתי רגלים זו על גב זו.</b> של שני אנשים, ונתן הראשון רגלו על פי ארובה ורגל של שני מונח על רגלו של ראשון, ואח״כ נכנסה טומאה בבית תחת הארובה, ואח״כ הסיר הראשון את רגלו ונמצאת רגל השני מונחת על פי הארובה, אע״פ ששני זה האהיל על הטומאה כשהסיר הראשון את רגלו, השני טהור, מפני שקדמה רגלו של ראשון את הטומאה. ואין הלכה כר׳ שמעון ולא כר׳ מאיר:"
+            ],
+            [
+                "<b>כנגד ארובה.</b> בארובה שאין בה פותח טפח:",
+                "<b>וכנגד הטומאה טמא.</b> היינו המאהיל על הטומאה:",
+                "<b>כדי שתחלק.</b> שיהיה במקצת הטומאה שיעור כדי לטמא באוהל, דהיינו כשיהיה בכולה שני זיתים. או יותר. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ארובות זו על גב זו.</b> כגון שיש ארובה בין בית לעליה ויש עוד ארובה אחרת בגג העליה מכוונת כנגדה, ובכל אחת ואחת פותח טפח:",
+                "<b>בין מלמעלן.</b> בארובה העליונה:",
+                "<b>בין מלמטן.</b> בארובה התחתונה:",
+                "<b>הכל טמא.</b> אפילו מה שבעליה. אע״פ שנתן בתחתונה ולא בעליונה. דכיון דדבר המקבל טומאה הוא ואין חוצץ בפני הטומאה שבבית, רואין אותו כאילו הוא נתון בפי הארובה העליונה ועירב את הטומאה:",
+                "<b>ממנו ולמטן טמא.</b> דנעשה אוהל סתום וכל מה שבתוכו טמא:",
+                "<b>ממנו ולמעלן טהור.</b> דחוצץ בפני הטומאה:"
+            ],
+            [
+                "<b>אין טמא אלא התחתון.</b> דכיון דטומאה בבית שלא כנגד ארובה, אין טומאה יוצאה בפחות מטפח, וטהורה העליה אע״פ שארובה של עליה סתומה:",
+                "<b>הכל טמא.</b> דכיון דטומאה כנגד ארובות ודבר טמא אינו חוצץ רואין אותו כאילו הוא נתון בפני הארובה העליונה ועירב את הטומאה:"
+            ],
+            [
+                "<b>ארובה.</b> שהיא רואה את האויר:",
+                "<b>וקדירה נתונה תחתיה.</b> בארץ כנגד הארובה. ואינה רחבה כל כך שאם תעלה כנגד הארובה שיהיו שפתותיה נוגעות בארובה, אלא יוצאת ונכנסת בריוח:",
+                "<b>טומאה בוקעת ועולה.</b> והבית טהור, וכל המאהיל עליה שלא כנגד הטומאה טהור. אבל כנגד הטומאה טמא, דאע״ג דאין כלי חרס מטמא מגבו, הכא דטומאה בוקעת תוכה נמי טמא, אע״ג דטומאה תחתיה. וכל מה שבקדירה טמא ואפילו שלא כנגד הטומאה:",
+                "<b>תחתיה והבית טמא.</b> שהקדירה מאהלת על הטומאה, הואיל וגבוהה טפח:",
+                "<b>תוכה וגבה טהור.</b> שהקדירה חוצצת בפני הטומאה ומצלת עם דפנות אהלים:",
+                "<b>בתוכה או על גבה הכל טמא.</b> תוכה וגבה ותחתיה והבית. דטומאה שעל גבה בוקעת תחתיה, והרי גבוהה טפח, ושוב אין מצלת כיון דקדירה טמאה:"
+            ],
+            [
+                "<b>היתה נתונה.</b> אקדירה קאי:",
+                "<b>בצד האסקופה.</b> שהיתה מונחת על האסקופה מבחוץ ומשוכה לפנים כל כך שאם תעלה יש ממנה טפח תחת המשקוף. וכגון שהקדירה רחבה מלמטה הרבה וצרה מלמעלה כלפי פיה, דכי קיימא טפח תחת המשקוף עדיין כל פיה לחוץ:",
+                "<b>טומאה תחתיה.</b> ברצוצה איירי:",
+                "<b>בוקעת ועולה.</b> והבית טהור. וכגון שהטומאה מן המשקוף ולחוץ, דאי בטפח המשוך לפנים היה הבית טמא:",
+                "<b>תחתיה והבית טמא.</b> כיון דאיכא טפח ממנה לפנים שמביא את הטומאה לבית:",
+                "<b>תוכה וגבה טהור.</b> דנצולת עם דופן הבית:",
+                "<b>הכל טמא.</b> דנטמאה הקדירה ואינה חוצצת, ורואין את הטומאה כאילו היא תחתיה והבית טמא:",
+                "<b>או מודבקת.</b> שאין הקדירה תחת המשקוף כלל אלא למעלה דבוקה בצד המשקוף, ואין רוחב דביקתה טפח:",
+                "<b>אין טמא אלא תחתיה.</b> כיון דליכא טפח תחת המשקוף אין מביא טומאה לבית, והבית ותוכה וגבה הכל טהור:"
+            ]
+        ],
+        [
+            [
+                "<b>הבית שנסדק.</b> גג הבית שנחלק על פני כולו לשני חלקים:",
+                "<b>טומאה בחוץ.</b> לצד החיצון שבו הפתח:",
+                "<b>כלים שבפנים טהורים.</b> שאין דרך טומאה ליכנס אלא לצאת:",
+                "<b>ובית הלל אומרים כל שהוא.</b> בתוספתא מפרש כל שהוא דבית הלל ובלבד שיהא כחוט המשקולת. והלכה כבית הלל:"
+            ],
+            [
+                "<b>אכסדרה שנסדקה.</b> תקרת האכסדרה שנחלקה לשנים:",
+                "<b>כלים שבצד השני טהורים.</b> שאויר הסדק מפסיק, וגורם שאין הטומאה עוברת לצד השני:",
+                "<b>עירב את הטומאה.</b> לפי שנסתם האויר:",
+                "<b>בארץ.</b> ברצפת האכסדרה כנגד הסדק שבתקרה:"
+            ],
+            [
+                "<b>סגוס.</b> בגד צמר עב מאוד:",
+                "<b>וכופת.</b> קורה עבה. אע״פ שגובה עוביין יותר מטפח, ",
+                "<b>אינן מביאין את הטומאה.</b> אם נתנן בארץ כנגד הסדק שבתקרת האכסדרה, אלא אם כן יש תחתיהן חלל טפח:",
+                "<b>קפולין.</b> כמו טלית מקופלת. בגדים הרבה מקופלים זו על זו:",
+                "<b>עד שתהיה העליונה גבוהה מן הארץ טפח.</b> ואע״פ שהבגדים נתונים תחתיה העליונה מביאה את הטומאה, הואיל וגבוהה מן הארץ טפח:",
+                "<b>היה אדם נתון שם.</b> בארץ כנגד הסדק:",
+                "<b>חלול.</b> חלל הגוף נחשב חלל אע״פ שבני מעיו לתוכו:"
+            ],
+            [
+                "<b>והאהיל על קוברי המת.</b> היינו שהאהיל על המת:",
+                "<b>בית שמאי אומרים אינו מביא את הטומאה.</b> בית שמאי לטעמייהו, דחלל גופו לא חשיב חלל, הלכך אין מביא את הטומאה לבית. ובית הלל לטעמייהו דחשבי ליה חלל, הלכך אע״פ שגופו דבוק בחלון, צד עליון שבו מביא את הטומאה לבית, דהא איכא חלל גופו דהוי טפח:",
+                "<b>ומודים.</b> בית שמאי באדם לבוש:"
+            ],
+            [
+                "<b>היה מוטל על האסקופה.</b> מקצתו בתוך הבית ומקצתו חוץ לבית:",
+                "<b>אינו מביא את הטומאה.</b> דאין כאן חלל:"
+            ],
+            [
+                "<b>והאהילו עליו טהורים.</b> על מקצת גופו שבחוץ:",
+                "<b>בית שמאי מטהרין.</b> דאין באה תחתיו טומאה שבבית, דאין כאן חלל:",
+                "<b>ובית הלל מטמאין.</b> דסברי אדם חלול הוא ובאה תחתיו טומאה, ואותן שהאהילו עליו בחוץ נטמאו:"
+            ],
+            [
+                "<b>ומת הכלב.</b> דאילו חי אפילו כולו בבית, הבית טהור, דטומאה בלועה בבעלי חיים אינה מטמאה:",
+                "<b>ומוטל על האסקופה.</b> וצוארו לפנים:",
+                "<b>אם יש בצוארו פותח טפח.</b> רוחב הצואר טפח. ומשערין אותו על ידי חוט המקיף את הצואר. דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים:",
+                "<b>מביא את הטומאה.</b> דצד העליון שבו מאהיל על הטומאה וממשיך את הטומאה לבית:",
+                "<b>ואם לאו.</b> דאינו פותח טפח:",
+                "<b>אינו מביא את הטומאה.</b> דלענין הבאת טומאה בעינן פותח טפח:",
+                "<b>רבי יוסי אומר רואים את הטומאה.</b> בודקים בגופו של כלב את מקום הטומאה. אם היא מן המשקוף ולפנים, הבית טמא אע״פ שאין בצוארו רוחב טפח, דטומאה טמונה בוקעת ועולה, ונמצא שהבית האהיל על הטומאה. והלכה כר׳ יוסי:",
+                "<b>פיו לפנים.</b> ונקב זנבו מבחוץ:",
+                "<b>הבית טהור.</b> אם טומאה מבחוץ. דמשום המשכה לא מטמאינן ליה, שאין דרך מאכל לצאת דרך פיו אלא דרך נקב בית הרעי:",
+                "<b>פיו לחוץ.</b> ושוליו לפנים:",
+                "<b>הבית טמא.</b> שהרי דרך פתח קטן זה היה סופה לצאת:",
+                "<b>בין כך ובין כך.</b> בין פיו לפנים בין פיו לחוץ, בין טומאה מכנגד המשקוף ולפנים בין טומאה לחוץ, בין יש בצוארו טפח בין אין בצוארו טפח, בכל ענין הבית טמא, דטומאה יוצאה בין דרך כניסתה בין דרך יציאתה:",
+                "<b>כמה תשהה.</b> בשר המת. ",
+                "<b>במעיו.</b> של כלב קודם שימות הכלב ושוב לא יטמא מפני שיהיה חשוב כמעוכל:",
+                "<b>שלשה ימים מעת לעת.</b> משעה שאכלה. כדאמרינן [שבת דף קנ״ה] גלוי וידוע לפני הקב״ה שמזונותיו של כלב מועטין לפיכך משהה אכילתו בתוך מעיו שלשה ימים:",
+                "<b>בעופות ובדגים.</b> אם אכלו בשר המת, כדי שתפול לאור ותשרף:",
+                "<b>ר׳ יהודה בן בתירא אומר וכו׳</b> והלכה כרבי יהודה בן בתירא:"
+            ],
+            [
+                "<b>החדות.</b> כמו הדות. והיינו בור והיינו דות, אלא שבור בחפירה ודות בבנין:",
+                "<b>ומנורה בתוכו.</b> בתוך הדות:",
+                "<b>והפרח של מנורה יוצא וכפישה נתונה עליו גרסינן.</b> כלומר על הפרח. ופרח הוא הרחב שבראש המנורה שהנר יושב עליו. וכפישה, סל גדול שכובשים בו הזיתים לכומרן:",
+                "<b>על פי החדות.</b> שאינה נופלת לתוכו:",
+                "<b>טהור.</b> דניצול עם דופני האוהל, כדאמרינן לעיל בפרק ה׳ [משנה ו׳]:",
+                "<b>והמנורה טמאה.</b> מפני הפרח היוצא מן הדות, ואין הכפישה מצלת עליו. ואם תאמר, כיון דמנורה טמאה היאך הדות טהור, והלא היא מטמאה כמת עצמו דחרב הרי הוא כחלל. יש לומר, דמיירי כגון דליכא מת בבית אלא חרב שנגע במת, ועל ידו מיטמא הבית והמנורה, וקיימא לן דאין כלי עושה כלי אחר כיוצא בו, כדפרישנא בפרק קמא:",
+                "<b>אף המנורה טהורה.</b> דבתר דידה אזלינן ולא בתר פרחה, והיא בתוך הדות קיימא וניצולת עם הדות:",
+                "<b>הכל טמא.</b> בין הדות בין המנורה. כיון דאם תנטל מנורה כפישה נופלת לתוך הדות:"
+            ],
+            [
+                "<b>טומאה שם.</b> בתוך הדות, אע״פ שהכפישה על גביו:",
+                "<b>הבית טמא.</b> דאין צמיד פתיל לטומאה:",
+                "<b>טומאה בבית.</b> השתא מיירי בדות פתוח שאין עליו כפישה:",
+                "<b>טהורים.</b> הכלים. כיון שיש במקומן טפח על טפח ברום טפח, דניצולין שם כביב שהוא קמור תחת הבית דתנן לעיל בפרק ג׳ [משנה ז׳] טומאה בבית מה שבתוכו טהור:",
+                "<b>רחבים משל בית.</b> כגון שחלל הדות מרחיב והולך תחת כותל הבית וכותל הדות בנוי מחוץ לכותל הבית והכלים שם:",
+                "<b>בין כך ובין כך.</b> דאפילו דאין במקומן טפח על טפח ברום טפח טהורין:"
+            ]
+        ],
+        [
+            [
+                "<b>נסר שהוא נתון על פי תנור חדש.</b> שלא הוסק, דלא מקבל טומאה. ובתנור העומד בחצר או בגינה איירי:",
+                "<b>בפותח טפח.</b> שהנסר רחב ויוצא חוץ לתנור טפח סביב מכל צדדיו:",
+                "<b>שעל גביו.</b> שעל גבי הנסר:",
+                "<b>טהורים.</b> דכיון שהתנור טהור, ניצולים הכלים. וכן אם טומאה על גבי הנסר וכלים תחת הנסר:",
+                "<b>ובישן.</b> כגון שהוסק התנור דמקבל טומאה:",
+                "<b>טמא.</b> התנור. שאין הנסר מצילו. וכל שכן כלים שתחת הנסר ושעל הנסר. וטעמא דמתניתין, דכלים נעשים אהלים לטמא אבל לא לטהר, הלכך חדש דלאו כלי הוא מציל, ישן דכלי הוא אינו מציל:",
+                "<b>ור׳ יוחנן בן נורי מטהר.</b> דוקא בתנור. אבל בכלים מודה דטמאין. והכי איתא בתוספתא:",
+                "<b>נתון על שני תנורים.</b> ראש הנסר על תנור זה וראשו השני על תנור אחר וטומאה בין שני התנורים. ובתנורים ישנים איירי. ואזדי רבנן לטעמייהו ורבי יוחנן בן נורי לטעמיה. ואין הלכה כר׳ יוחנן בן נורי:"
+            ],
+            [
+                "<b>סרידא.</b> כמין שבכה של חרס. תרגום מעשה רשת, עובד סרדתא. והיא חלקה ועודפת חוץ לתנור טפח מכל צד:",
+                "<b>הכל טמא.</b> כלים שתחתיה ושעל גבה חוץ מכלים שעל גבה כנגד אוירו של תנור, לפי שהאוהל מביא טומאה תחתיה כל סביב התנור וחוזרת ובוקעת למעלה. ואף כשהטומאה למעלה, בוקעת למטה ונמשכת סביב וחוזרת ובוקעת למעלה:",
+                "<b>כנגד אוירו של תנור טהור.</b> שהרי הוא מוקף צמיד פתיל ומפסיק:",
+                "<b>כנגדו עד הרקיע טמא.</b> אבל מה שתחתיו טהור:"
+            ],
+            [
+                "<b>נסר.</b> שהוא ארוך וצר, וכשהוא נתון על פי התנור יוצא טפח מן המזרח וטפח מן המערב, ודרום וצפון אינו יוצא:",
+                "<b>טומאה בצד זה.</b> תחת הנסר במזרח או במערב:",
+                "<b>כלים שבצד השני טהורים.</b> דאין מקום לטומאה לעבור, שאין הנסר עודף מן הצפון ומן הדרום:",
+                "<b>ורבי יוסי מטמא.</b> קסבר אין תנור מפסיק. ואין הלכה כרבי יוסי:",
+                "<b>הבטח.</b> יש ספרים שגורסים אבטח. והוא בנין עשוי כעין אמבטי שבמרחצאות שנותנים בהן מים לרחצה, ונסר נתון עליו לתקרה, והנסר עודף משני צדדים. ואם הטומאה מצד זה אין יוצאה לצד אחר, לפי שהבטח חוצץ:",
+                "<b>היה בו זיז.</b> היתה קורה יוצאה למעלה מן הבטח מן המזרח למערב:",
+                "<b>רואין את הבטח כאילו אינו.</b> שאע״פ שהבטח חוצץ בנסר, גבי זיז אינו חוצץ. והלכה כר׳ יהושע:  "
+            ],
+            [
+                "<b>סנדל של עריסה.</b> עריסה של תינוק רגילים להניח תחת רגליה. כמין סנדל של מתכת לנוי או בשביל שלא ירקבו:",
+                "<b>שפחתו בתוך הבית.</b> שנפחת הגג של עליה שהעריסה נתונה עליו ונראה סנדל העריסה בתוך הבית מן הפחת שבגג, וטומאה בתוך הבית:",
+                "<b>אם יש.</b> במקום הפחת. ",
+                "<b>פותח טפח.</b> מביא את הטומאה מן הבית לעליה:",
+                "<b>ואם לאו.</b> שאין שם פותח טפח:",
+                "<b>מונין בו כדרך שמונין במת.</b> שהסנדל והעריסה טמאים טומאת שבעה כדין כלים בכלים, והתינוק טמא טומאת ערב, כדתנן בפרק קמא, השלישי בין אדם בין כלים טמאים טומאת ערב:"
+            ],
+            [
+                "<b>מעזיבה.</b> טיט וצרורות שרגילים לשום על גבי קורות:",
+                "<b>ומכוונות.</b> קורה העליונה כנגד התחתונה וכל אחת יש בה רוחב טפח:",
+                "<b>תחתיה טמא.</b> ושעל גבה טהור, שהקורה חוצצת. והני מילי כשיש בקורות פותח טפח שהן רחבות טפח, אבל אין רחבות טפח לא מביאות טומאה ולא חוצצות וכמאן דליתנהו דמי, ונמצא טומאה כאילו עומדת באויר:",
+                "<b>ביניהן טמא.</b> ושתחת התחתונה ושעל העליונה טהורים, דשתיהן חוצצות:",
+                "<b>כנגדו עד הרקיע טמא.</b> ושתחת כולן טהור:",
+                "<b>כבין התחתונות.</b> כנגד אויר התחתונות. ורחבן כשיעור אויר שביניהן, שאם תעלה את התחתונות או תוריד את העליונות נמצא הכול סתום:",
+                "<b>תחת כולן טמא.</b> כאילו היתה תקרה שוה. ועל גבן טהור:"
+            ],
+            [
+                "<b>תחת כולה.</b> כל כלים שתחתיה טמאים, דמביאה טומאה לכולה. ושעל גבה טהורים, דחוצצת בפני הטומאה:",
+                "<b>ואם לאו.</b> שאינה רחבה טפח:",
+                "<b>בוקעת ועולה.</b> דאם טומאה תחתיה כלים שעל גבה כנגד הטומאה טמאים:",
+                "<b>בוקעת ויורדת.</b> דאם טומאה על גבה, כלים שתחתיה כנגד הטומאה טמאים:",
+                "<b>היקפה שלשה טפחים.</b> דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים, שכן מצינו בדברי הימים (ב ד׳) בים שעשה שלמה עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב:"
+            ],
+            [
+                "<b>עמוד שהוא מוטל לאויר.</b> עמוד עגול שמושלך בארץ ושוכב על עיגולו. באויר, כגון בחצר או בגינה. ובאמצע העיגול הוא מתחיל להאהיל על הארץ והולך ומתקצר מכאן ומכאן עד תחתיתו שסמוך לארץ, ולענין הבאת טומאה בעינן טפח על טפח ברום טפח מרובע, ואם יש כאן לצד החוץ מתחתיו רום טפח אע״פ שלמטה בסמוך במקום שכיבתו לארץ אין רום טפח כולו מטמא באוהל, דנידון כשיפועי אהלים. ועמוד עגול כשיש בהקיפו עשרים וארבעה טפחים נמצא רחבו שמונה טפחים, דכל שיש ברחבו טפח יש בהקיפו שלשה טפחים, ונמצא דיכול אדם לרבע תחת דפנו שמכאן ומכאן טפח על טפח. ברום טפח שהרי כשיש כאן ריבוע של שמונה על שמונה אם תעשה בתוכו עיגול של שמונה, נמצא הזויות עודפים שמונה חומשים לכל קרן וקרן, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה, נמצא האלכסון עודף על הרוחב ששה עשר חומשין, תן מהם מחצה לקרן זה ומחצה לקרן זה, הרי לכל אחד שמונה חומשין, ואם באת לעשות בקרן זוית שחוץ לעיגול רבוע של טפח על טפח, נמצא אלכסונו עודף על רחבו שני חומשים, ונמצא מדת אלכסונו שבעה חומשים, לא נשתייר לנו יותר על הצורך אלא חומש אחד, ומשום חומש אחד לא דק. ועוד, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה אינו מכוון לגמרי, שחסר ממנו מעט:"
+            ],
+            [
+                "<b>מודבק לאסקופה.</b> שהאסקופה רחבה וטומאה מודבקת באסקופה מן השקוף ולחוץ, ר׳ אליעזר חשיב כל האסקופה כבית, הלכך מטמא את הבית. ור׳ יהושע סבר מן השקוף ולחוץ אין האסקופה חשובה כבית. והלכה כר׳ יהושע:",
+                "<b>ידון מחצה למחצה.</b> מחציה של אסקופה ולפנים כלפנים והבית טמא, מחציה ולחוץ כלחוץ והבית טהור, מחצה על מחצה הבית טמא:",
+                "<b>מודבק למשקוף.</b> תחת המשקוף מן השקוף ולחוץ:",
+                "<b>הבית טמא.</b> דאפילו מן השקוף ולחוץ חשוב בית:",
+                "<b>ור׳ יוסי מטהר.</b> דלא חשיב ליה כבית. ואין הלכה כר׳ יוסי:",
+                "<b>רבי אליעזר מטמא.</b> דחשיב כל האסקופה כבית:",
+                "<b>מטפח ולמטן טהור.</b> דכקרקע דמי:",
+                "<b>מטפח ולמעלן טמא.</b> ואע״ג כשמודבק לאסקופה מטהר ר׳ יהושע את הבית, הכא כשהטומאה בבית מטמא ר׳ יהושע באסקופה מטפח ולמעלה, משום דדרך טומאה לצאת ולא ליכנס. והלכה כר׳ יהושע:"
+            ]
+        ],
+        [
+            [
+                "<b>העושה מאור.</b> חלון העשוי לאורה:",
+                "<b>בתחילה.</b> משום דבעי למתנא סיפא שיירי המאור תנא רישא בתחילה:",
+                "<b>מקדח גדול של לשכה.</b> הוא כפונדיון האטלקי וכסלע נירונית וישנו כמלוא נקב של עול. אם יש בחלון כשיעור הזה, מביא את הטומאה לצד אחר:",
+                "<b>שיירי המאור.</b> אם נשאר מן החלון שלא נסתם:",
+                "<b>חררוהו מים.</b> שלא נעשה החור ע״י אדם אלא ע״י מרוצת המים:",
+                "<b>או שרצים.</b> כגון החולד והעכבר:",
+                "<b>או שאכלתו מלחת.</b> שהארץ מלחה ומתבקעת מאליה:",
+                "<b>מלא אגרוף.</b> אגרופו של בן אבטיח. אדם גדול שהיה האגרוף שלו כראש גדול של כל אדם:",
+                "<b>חישב עליו לתשמיש.</b> חלון שחררוהו מים או שרצים, שחשב להשתמש בו ולהניח שם חפציו:",
+                "<b>למאור.</b> להכניס אורה:",
+                "<b>הסריגות.</b> מחיצה כמין סבכה מסורגת שעושים בחלונות של אוצרות:",
+                "<b>והרפפות.</b> מחיצה מסורגת שעושים בחלונות של בתי הקיץ שיושבים שם להתקרר:",
+                "<b>מצטרפות כמלוא מקדח.</b> אויר שבין הסריגות, אע״פ שאין במקום אחד כמלוא מקדח מצטרפין בין כולם לכמלוא מקדח:",
+                "<b>להביא את הטומאה ולהוציא את הטומאה.</b>  לאו אפלוגתא דבית שמאי ובית הלל קאי, אלא אשיעורים דרישא קאי. והכי קאמר, מלוא מקדח ומלוא אגרוף ופותח טפח דאמרן, כל השיעורין הללו בין להביא את הטומאה לבית בין להוציא את הטומאה מן הבית. ור׳ שמעון פליג, וסבר בין להביא בין להוציא כולן שיעורן בפותח טפח, ולית ליה לר׳ שמעון שיעור של מלוא מקדח ומלוא אגרוף כלל. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>חלון העשוי לאויר.</b> להכניס בו אויר העולם, והיינו חלון העשוי למאור. ומשום דבעי למתני בנה בית חוצה לה, הדר תנייה:",
+                "<b>בנה בית חוצה לה.</b> כנגד החלון, ונתבטל אויר של חלון:",
+                "<b>שיעורה בפותח טפח.</b> כחלון העשוי לתשמיש:",
+                "<b>נתז את התקרה באמצע החלון.</b> שנמצא החלון חציו למעלה מן התקרה וחציו למטה:",
+                "<b>החלון התחתון בפותח טפח.</b> כדין חלון העשוי לתשמיש, דהא אין כאן אויר:",
+                "<b>והעליון מלוא מקדח.</b> דלמעלה מן התקרה הוא לאויר:"
+            ],
+            [
+                "<b>החור שבדלת.</b> באמצע הדלת, דאינו עשוי לאויר:",
+                "<b>שייר בו החרש.</b> האומן שתיקן את הדלת:",
+                "<b>מלמטן.</b> כגון ששייר סמוך לאסקופה:",
+                "<b>או מלמעלן.</b> סמוך למשקוף:",
+                "<b>הגיפה.</b> סגרה:",
+                "<b>ולא מירקה.</b> לא גמרה:",
+                "<b>או שפתחתו הרוח.</b> כלומר, או שמירק את הסגירה אלא שבאתה הרוח ופתחתו:",
+                "<b>שיעורו מלוא אגרוף.</b> דכיון דנפתח ממילא הוי כחררוהו מים או שרצים. ובהך סיפא לא פליג רבי טרפון, משום דחור שבאמצע עשה החרש במתכוין, ולא מפני שצריך לחור אלא קצרים היו הדפין שנעשה מהן הדלת ועלתה בדעתו להניח הנקב באמצע יותר מלהניח למטה או למעלה, ודמי לעשה במתכוין, אבל כשהניחו מלמטה או מלמעלה אין זה כעושה בידים, אלא מחמת שהנסרים קצרים ולא נתמלא הנקב:"
+            ],
+            [
+                "<b>העושה מקום.</b> שנקב נקב מפולש בכותל להניח שם קנה של אורגים:",
+                "<b>ולאספתי.</b> חרב בלשון יון קורין אספתי. ויש לאורגים כלי כתבנית חרב:",
+                "<b>שיעורו בכל שהוא.</b> להביא את הטומאה לצד האחר:",
+                "<b>לזון את עיניו.</b> להסתכל משם לרשות הרבים או לחצר:",
+                "<b>ולתשמיש.</b> להצניע שם חפיציו:"
+            ],
+            [
+                "<b>אלו ממעטים את הטפח.</b> חלון ששיעורו בפותח טפח והיה אחד מכל הני דחשיב הכא מונח בו וממעט את האויר מטפח, חוצץ, שאין הטומאה עוברת לצד אחר:",
+                "<b>על ידי רובע עצמות.</b> אם יש בבית רובע עצמות דמטמא באוהל, ופחות מכזית מבשר המת מונח בחלון, ממעט. ודוקא פחות מכזית, דאילו כזית, הוא עצמו מטמא באוהל. ודוקא על ידי רובע עצמות, אבל אי איכא בבית כזית בשר מן המת, אין פחות מכזית זה ממעט, דאדרבה בשר מצטרף עם בשר. והיינו טעמא נמי דדוקא בשר ממעט ע״י עצמות ולא עצמות ע״י עצמות, דעצמות אעצמות מצטרפי:",
+                "<b>פחות מעצם כשעורה.</b> אבל עצם כשעורה לא ממעט, משום דמטמא במגע ובמשא:",
+                "<b>פחות מכזית מן המת.</b> השתא הדר תנייה אע״ג דתנא ליה רישא לאשמועינן דממעט על ידי כל המטמאין באוהל, כגון רביעית דם ומלא תרווד רקב וכל אותן השנויין בפרק ב׳: ",
+                "<b>פחות מכזית מן הנבלה וכו׳.</b> כל הני דחשיב מכאן ואילך, ממעטי בין ע״י עצמות בין ע״י בשר:",
+                "<b>ופחות מכביצה אוכלים.</b> שאין אוכל פחות מכביצה מטמא אחרים ולא מקבל טומאה מן התורה, הלכך ממעט וחוצץ בפני הטומאה:",
+                "<b>והתבואה.</b> שהשרישה רחוק מן הכותל ונתפשטו ענפיה וסגרו את החלון, דמחובר לקרקע היא:",
+                "<b>וככיי שיש בהן ממש.</b> קורי עכביש נקראים ככיי. ואני שמעתי כמין קורי עכביש נמצא בתוך הקנה. ופעמים שהוא דק מאד והוא ככיי שאין בו ממש, ופעמים שהוא כעין אריגת בגד והוא ככיי שיש בו ממש:",
+                "<b>ונבלת עוף טהור שלא חישב עליה.</b> שנבלת עוף טהור אינה מטמאה עד שיחשב עליה לאכילה, ואז מטמאה טומאת אוכלים בכביצה ואינה צריכה הכשר:",
+                "<b>נבלת עוף טמא שחשב עליה ולא הכשירה.</b> דנבלת עוף טמא צריכה מחשבה וצריכה הכשר, כלומר שיבוא עליה מים או אחד משבעה משקין, ואם חסר מחשבה או הכשר, טהורה, וממעטת וחוצצת בפני הטומא׳:"
+            ],
+            [
+                "<b>ולא תבואה שבחלון.</b> שהשרישה בחלון ממש. משום דדעתו לפנותה שהיא מקלקלת את הכותל, וכל דבר שדעתו לפנותו אינו ממעט בחלון. ולעיל איירי שהשרישה רחוק מן הכותל דהשתא אין דעתו לפנותה:",
+                "<b>השתי והערב המנוגעים.</b> דשתי וערב מיטמא בנגעים, ודבר טמא אינו ממעט:",
+                "<b>ולא לבינה מבית הפרס.</b> הלבינה העשויה מעפר בית הפרס. ר״מ סבר שהיא טמאה כמו שעפר בית הפרס טמא, הלכך אינה ממעטת בחלון. ורבנן סברי, לא טמאו אלא גוש כבריתו הבא מבית הפרס, ולא העפר אפילו לאחר שגבלו. והלכה כחכמים. ושיעור הגוש, כפיקה גדולה של סקאים שהוא כחותם המרצופין:"
+            ]
+        ],
+        [
+            [
+                "<b>הזיז שפניו למטה.</b> כמין לוח יוצא מן הכותל לחוץ וראשו כפוף למטה לארץ לצד הפתח, הלכך מצטרף אהלו עם הפתח ומביא את הטומאה בכל שהוא וחשיב כאילו יש בו פותח טפח, ואם טומאה תחתיו הבית טמא, שרואין ראשו הכפוף למטה כאילו הגיע לארץ, ומביא טומאה שתחתיו לצד הבית:",
+                "<b>וגיזרה.</b> שפניה למעלה. ראשה כפוף למעלה ואין אוהל שלה מצטרף עם הפתח, הלכך בעיה פותח טפח:",
+                "<b>וגבלית.</b> מפרש בתוספתא כלי שמניקה מכאן ומכאן ומשייר מן האמצע:",
+                "<b>שנים עשר טפחים.</b> דשיעור כל נדבך ארבעה טפחים. ונדבך הוא שורה של בנין אבנים:",
+                "<b>והעטרות.</b> אבנים סדורות בעיגול בולטות מן הקיר למעלה מן הפתח כעין כיפה לנוי, והיינו עטרה:",
+                "<b>והפתוחים.</b> שעושים מאבן על הפתח או על החלון לנוי, ופעמים שבולטים מן החלון ומן הפתח טפח או יותר:"
+            ],
+            [
+                "<b>זיז שעל גבי הפתח וכו׳</b> הכא מיירי שנסתם הפתח, ומשום הכי בעינן שיהא בזיז פותח טפח. והכי משמע בתוספתא:",
+                "<b>ושעל גבי החלון רום אצבעיים.</b> כלומר בין חלון ששיעורו רום אצבעיים כגון שיירי המאור, בין חלון ששיעורו מלוא מקדח כגון העושה מאור בתחלה, זיז שעל גבי שניהם בכל שהוא:",
+                "<b>ורבי יוסי אומר מלואו.</b> חלון ששיעורו רום אצבעיים, זיז שלו שיעורו באצבעיים. וחלון ששיעורו מלוא מקדח זיז שלו נמי משערינן במלוא מקדח. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>אפילו גבוה מאה אמה.</b> אע״ג דזיז שיעור גובהו מן הפתח שנים עשר טפחים, בקנה החמירו משום דמיטלטל. ורבי יוחנן בן נורי סבר דאין להחמיר בקנה יותר מן הזיז, ולמעלה משנים עשר טפחים שיעורו בפותח טפח. והלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>זיז.</b> שהוא רחב טפח וסובב את כל כותלי הבית מבחוץ, וכנגד הפתח אוכל שלש אצבעות ועל שאר הפתח אין זיז. שאם היה אוכל כנגד הפתח טפח היה הבית טמא לדברי הכל:",
+                "<b>כלים שתחתיו טמאים.</b> בהא לא פליג רבי יהושע כדפליג בסיפא, לפי שדרך טומאה לצאת:",
+                "<b>רבי אליעזר מטמא את הבית.</b> כיון דזיז חמור שמטמא בכל שהוא, מביא את הטומאה לבית בשלש אצבעות:",
+                "<b>וכן בחצר שהיא מוקפת אכסדרה.</b> והאכסדרה אוכלת בפתח שלש אצבעות, טומאה בבית, כלים שבאכסדרה טמאים. טומאה באכסדרה, ר׳ אליעזר מטמא הבית, ורבי יהושע מטהר. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שני זיזין זה על גבי זה.</b> ומכוונים זה כנגד זה:",
+                "<b>יש בהן פותח טפח.</b> שכל אחד מן הזיזים רחבו טפח על טפח:",
+                "<b>וביניהן פותח טפח.</b> התחתון גבוה מן הארץ טפח והעליון גבוה מן התחתון טפח:",
+                "<b>וטומאה תחתיהן.</b> תחת התחתון. כל מה שתחתיו טמא ומה שעל גביו טהור, דחוצץ בפני הטומאה:",
+                "<b>ביניהן.</b> אם טומאה בין תחתון לעליון כל מה שביניהן טמא, אבל מה שתחת התחתון ושעל העליון, טהור, דחוצצים:",
+                "<b>על גביהן.</b> על גבי העליון. כנגד הטומאה עד הרקיע, טמא, וכל השאר טהור:",
+                "<b>היה העליון עודף על התחתון וכו׳ תחתיהן וביניהן טמא.</b> דבין שהטומאה תחת התחתון בין שהטומאה ביניהן, אותו העודף שהעליון יתר על התחתון טפח מערב את הטומאה בכל מקום. אבל מה שעל העליון טהור, דחוצץ:",
+                "<b>על גביהן.</b> על גבי העליון:",
+                "<b>היה העליון עודף על התחתון וכו׳ טומאה תחתיהן.</b> תחת התחתון:",
+                "<b>תחתיהן וביניהן טמא.</b> דאותו עודף מערב את הטומאה ביניהן ומביא את הטומאה למה שתחתיו:",
+                "<b>ביניהן.</b> אם הטומאה ביניהן או למטה בארץ תחת המותר, דהיינו כנגד העודף ולא תחת התחתון:",
+                "<b>רבי אליעזר אומר תחתיהן וביניהן טמא.</b> דאע״ג דליכא טפח בעודף מביא את הטומאה לתחת התחתון, הואיל ועודף עליו:",
+                "<b>ביניהן ותחת המותר טמא.</b> מה שבין שני הזיזין ומה שתחתיהן בארץ כנגד המותר, טמא:",
+                "<b>ותחתיהן טהור.</b> מה שתחת התחתון. דכיון דאין במותר טפח אין הטומאה באה תחת התחתון. והלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>ואין ביניהם פותח טפח.</b> שאין התחתון גבוה מן הארץ טפח ואין העליון גבוה מן התחתון טפח:",
+                "<b>ביניהן ותחתיהן טמא.</b> דאין התחתון חוצץ, כיון דאין תחתיו פותח טפח ולא על גביו פותח טפח, והעליון מביא את הטומאה לכל מה שתחתיו ותחת התחתון, וחוצץ למה שעל גביו, כיון דעליון גבוה מן הארץ טפח:",
+                "<b>כנגדו עד הרקיע טמא.</b> ומה שתחתיו טהור. דאע״ג דאין גבוה מחבירו טפח, הרי גבוה מן הארץ טפח וחוצץ:"
+            ],
+            [
+                "<b>אין בהן פותח טפח.</b> שהזיזין אין ברחבן טפח, הלכך בין שהטומאה למטה בין שהטומאה למעלה לא חייצי כלל:",
+                "<b>וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח.</b> וגבוהות זו מזו טפח, דינן כשני זיזין:"
+            ]
+        ],
+        [
+            [
+                "<b>סגוס עבה.</b> הך מתניתין פירשנוה לעיל בפרק הבית שנסדק [משנה ג׳]. ואיידי דבעי למתני טבליות, הדר תניא הכא:",
+                "<b>ואם היו של שיש.</b> אפילו עליונה גבוהה מן הארץ טפח לא חשיבי אוהל להביא את הטומאה, כיון דהתחתונה ממעטת את האויר לפי שהן נחשבות כארץ. אבל טבלאות של עץ אינן חשובות כקרקע בזמן שהעליונה גבוהה מן הארץ טפח, אע״פ שהתחתונה ממעטת את האויר, העליונה מביאה את הטומאה:  "
+            ],
+            [
+                "<b>טבליות של עץ.</b> שהן סמוכות זו אצל זו וכל אחת מהן גבוהה מן הארץ טפח ונוגעות בקרנותיהן כל אחת בחברתה שאצלה, ודרך קרני הטבלאות שאין ברחבן טפח, הלכך כלים שתחת הראשונה שהטומאה תחתיה, טמאים, ושתחת השניה טהורים:",
+                "<b>הנוגע בשניה טמא טומאת שבעה.</b> ואף על גב דתנן בפרק קמא כלים הנוגעים במת וכלים בכלים טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאים טומאת ערב, הא תנן התם אין האוהל מתחשב, הלכך טבלא שהטומאה תחתיה אינה מן המנין:",
+                "<b>עד שיהא בו ריבוע בפותח טפח.</b> כמין תיבה פרוצה שיש לה ארבע דפנות היו עושים לשלחן שהשלחן יושב עליה, ואותה תיבה פרוצה קרוי ריבוע. ופעמים שהשלחן בולט ויוצא חוץ מאותו ריבוע טפח או פחות או יותר, והשתא קאמר דצריך שיהא השלחן בולט חוץ מאותו ריבוע בפותח טפח, דמה שבתוך הריבוע אינו מצטרף. ואם טומאה נמי בתוך הריבוע מבפנים, הריבוע חוצץ ומונע הטומאה מלעבור לחוץ:  "
+            ],
+            [
+                "<b>חביות.</b> שורות הרבה של חביות, זו אחר זו וזו על זו:",
+                "<b>שהן יושבות על שוליהן.</b> ופיהן למעלה:",
+                "<b>או מוטות על צדיהן.</b> ופיהן מן הצד:",
+                "<b>באויר.</b> בגינה או בחצר:",
+                "<b>בפותח טפח.</b> ברוחב טפח נוגעות זו בזו:",
+                "<b>טומאה בוקעת ועולה.</b> לצדדין קתני לה. דמוטות על צדיהן אפילו כנגד הטומאה אין טמא אלא מה שתחתיהן ועל גביהן, אבל מה שבתוכן טהור, כיון דאין כלי חרס מיטמא מגבו על מה שבתוכו מציל, ומה שאינו כנגד הטומאה אפילו שתחתיהן ועל גביהן טהור. וביושבות על שוליהן אפילו על מה שבתוכו אין מצילות, כיון שאין הפסק מאויר תוכו לאויר שחוצה לו, וחבית עצמה נטמאה ונטמאו כל כלים שבתוכה ואפילו שלא כנגד הטומאה, כדאמרינן טעמא בסוף פרק כוורת:",
+                "<b>במה דברים אמורים בטהורות.</b> דכיון דטהורות הן דמו לטבלאות של שיש שהתחתונות סותמות את חלל טפח וטומאה בוקעת ועולה:",
+                "<b>אבל אם היו טמאות.</b> אפילו אין גבוהות מן הארץ, העליונות שגבוהות מן הארץ טפח מביאות את הטומאה, שאין התחתונות סותמות כיון דטמאות, מידי דהוה אקפולין זו על זו וטבלאות זו על זו: ",
+                "<b>או גבוהות מן הארץ פותח טפח.</b> מביאות את הטומאה, ואפילו טהורות, כיון דנוגעות זו בזו ברוחב טפח נחשבות כולן כאוהל אחד:"
+            ],
+            [
+                "<b>שחצצו.</b> שעשה בו מחיצה:",
+                "<b>מן הצדדין.</b> שהיריעות והנסרים נתונות כנגד הכתלים של הבית:",
+                "<b>או מן הקורות.</b> שנתונות תחת תקרת הבית:",
+                "<b>כלים שבחצץ טהורים.</b> דיריעות ונסרים חוצצים, ונחשבים ככלים שעל הגג וככלים שחוץ לכותל:",
+                "<b>כלים שבבית טמאים.</b> דאין חציצה לטומאה, מידי דהוה אכלי חרס המוקף צמיד פתיל, דאם טומאה בבית מציל על מה שבתוכו, ואם טומאה בתוכו אין צמיד פתיל לטומאה:",
+                "<b>כלים שבחצץ.</b> הכלי שעם הטומאה בתוך המחיצה:",
+                "<b>אם יש שם פותח טפח.</b> שיש שם חלל רחב טפח:",
+                "<b>ואם לאו טהורים.</b> הכלים שבחצץ. אבל בית מיהא טמא:"
+            ],
+            [
+                "<b>חצצו מארצו.</b> שכיסה קרקעית הבית בנסרים או יריעות:",
+                "<b>טומאה בחצץ.</b> אפילו יש בו טפח על טפח ברום טפח:",
+                "<b>כלים שבבית טמאים.</b> כביב שהוא קמור תחת הבית, דתנן לעיל בפרק ג׳, יש בו פותח טפח ואין ביציאתו פותח טפח, טומאה בתוכו הבית טמא, טומאה בבית מה שבתוכו טהור:",
+                "<b>שארצו של בית כמוהו.</b> כשאין בו פותח טפח:"
+            ],
+            [
+                "<b>טומאה בפנים.</b> במקום התבן:",
+                "<b>שכנגד היציאה.</b> מקום פנוי יש כרוחב אמה מן הפתח עד כותל שכנגדו שנכנסים ויוצאים דרך שם להוציא התבן ולהכניס. וכלים שבאותו מקום הפנוי טמאים, מידי דהוה אטומאה בחצץ דכלים שבבית טמאים:",
+                "<b>טומאה בחוץ.</b> היינו במקום הפנוי מן הפתח עד כותל שכנגדו:",
+                "<b>כלים שבפנים.</b> במקום התבן:",
+                "<b>אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים.</b> דבחצץ נמי אם טומאה בבית כלים שבחצץ שאין במקומן טפח טמאים:",
+                "<b>ואם יש בין התבן ולקורות פותח טפח.</b> לא נתבטל התבן ההוא ליחשב כחצץ והרי הוא כשאר חפצים שבבית, ואין מציל על מה שבתוכו בין יש במקומו טפח בין אין במקומו טפח:"
+            ],
+            [
+                "<b>וכן כרי של תבואה.</b> שביטלו:",
+                "<b>אפילו טומאה בצד הכלים.</b> שהיתה הטומאה בתוך הגל, וכלים שם סמוכים לטומאה בתוך הגל אבל אינן נוגעים בטומאה:",
+                "<b>טומאה בוקעת ועולה.</b> ומה שבצדה טהור. ואם יש במקום הטומאה טפח על טפח ברום טפח, הרי הוא כקבר סתום ומטמא כל סביביו:"
+            ],
+            [
+                "<b>חצר הקבר.</b> חצר המוקפת מארבע רוחותיה ארבע מערות של קברות:",
+                "<b>טהור עד שיהא בה ארבע אמות.</b> כל זמן שיש בה ארבע אמות טהור העומד בה. אבל פחותה מארבע אמות, טמא העומד בה. ואם אין שם אלא שלש מערות משלש רוחות ורוח רביעית של חצר פתוחה לאויר העולם, אפילו אינו מרוחק מפתח המערה אלא כל שהוא, טהור, ובלבד שלא יגע למשקוף של פתח המערה. והני מילי, חצר הקבר דמסיימא מחיצתה, אבל מת בעלמא תופס ארבע אמות לטומאה:",
+                "<b>גולל לקבר.</b> כיסוי על פתח הקבר:",
+                "<b>אלא כנגד הפתח.</b> של הקבר. והנוגע בקצה המונח חוץ לקבר, טהור:",
+                "<b>עשה ראשה גולל לקבר.</b> והרי היא עומדת על הקבר כמו אילן. הנוגע ממנה בארבע טפחים סמוך לקבר, טמא משום גולל, ומארבע ולמעלה טהור:",
+                "<b>בזמן שהוא עתיד לגוד.</b> לקוץ. ואע״פ שלא קצץ עדיין. לגוד, כמו גודו אילנא (דניאל ד׳):",
+                "<b>כולה חיבור.</b> כל זמן שלא קצץ, ואע״פ שעתיד לקוץ. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הנוגע בה.</b> כל זמן שהיא גולל:",
+                "<b>טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, לרבות גולל ודופק:",
+                "<b>והחבית והמשקין טהורים.</b> דכלי חרס המוקף צמיד פתיל טהור מליטמא באוהל המת, שנאמר (שם) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש צמיד פתיל עליו טהור, ובכלי חרס הכתוב מדבר שאינו מקבל טומאה מגבו:",
+                "<b>רבי מאיר אומר וכו׳</b> ואין הלכה כרבי מאיר, אלא אע״פ שאין לך דבר שיש בו רוח חיים ומטמא, חוץ מאדם, מכל מקום מטמאים הן משום גולל כל זמן שהן גולל לקבר:  "
+            ],
+            [
+                "<b>המאהיל על המת ונוגע בכלים.</b> הכלים טמאין טומאת שבעה מטעם חיבורים, כגון דבשעה שנגע במת או מאהיל עליו, נוגע כמו כן בכלים:",
+                "<b>ואם יש בידיו פותח טפח טמאים.</b> כיון דידיו מאהילות על המת ועל הכלים, מביאות את הטומאה:",
+                "<b>שני בתים.</b> ופתחיהן מכוונים זה כנגד זה:",
+                "<b>מביא את הטומאה.</b> ונשארו שני הבתים טמאים. דאוהל של ידיו מצרף את הטומאה כאילו שני החצאים מונחים בזה ובזה:",
+                "<b>ואם לאו.</b> דאין בידיו פותח טפח, גברא מיהא טמא הוי כדתנן לקמן ועל עצמן בכל שהן, אבל שני הבתים טהורים:"
+            ]
+        ],
+        [
+            [
+                "<b>כל המיטלטלין מביאין את הטומאה.</b> משום אוהל. שאם האהיל ראשו אחד על המת וראשו אחד על הכלים, מביא להם הטומאה:",
+                "<b>כעובי המרדע.</b> אפילו אין בו רוחב טפח אלא שיש בהיקפו טפח. דחוט של טפח מקיפו, דגזרו על הקיפו משום עביו:",
+                "<b>אקפח את בני.</b> אקברם. קיפוח לשון כריתה וחיתוך. ושבועה היא, אקפח את בני אם אין דבר זה אמת שהלכה זו מקופחת קטועה ומחותכת, דהא פותח טפח בעינן:",
+                "<b>ששמע השומע.</b> כשנשאלה שאלה על ידי מעשה בבית המדרש ושמע שטמאוהו ולא ידע משום מה טמאוהו. הם טמאו את המרדע משום כלים המאהילים על המת, שהכלי עצמו המאהיל על המת טמא בכל שהוא, דלא בעינן פותח טפח אלא להביא את הטומאה תחת ראשו השני, וטמאו את האיכר או מטעם חיבורים או משום דהוה ליה כלים שנגעו במת ואדם בכלים וטמא טומאת שבעה. והשומע טעה לומר דטמאוהו מטעם שהמרדע מביא עליו טומאה מדין אוהל:",
+                "<b>שיהו דברי חכמים מקוימים.</b> שאומרים דמרדע מביא טומאה. ",
+                "<b>על האדם הנושאן.</b> זימנין דאדם הנושאן אין עליו כי אם טומאת ערב, שבגדו מפסיק בין כתיפו למרדע והוי ליה דיקרב בדיקרב לדיקרב, והרואה שמטמאים אותו טומאת ערב יטעה לומר משום אוהל טמאוהו לפי שיש בהקיפו טפח, ואתי למימר דטומאת אוהל אין בה כי אם טומאת ערב. הלכך גזרו עליו בעובי המרדע לטמא טומאת שבעה מדבריהם משום אוהל:",
+                "<b>ועל עצמן בכל שהן.</b> דכלי המאהיל על המת טמא אפילו כל שהוא:",
+                "<b>ועל שאר אדם וכלים.</b> שתחת המרדע. ",
+                "<b>בפותח טפח.</b> כיון דאין להם טומאה כלל אין שייך לגזור על הקיפו משום עוביו:"
+            ],
+            [
+                "<b>כוש.</b> פלך שהנשים טוות בו. ואע״ג דפשוטי כלי עץ הוא מקבל טומאה, משום צנורת של מתכת הקבועה בו:",
+                "<b>אע״פ שאינן מכוונין.</b> שאין שני חצאי זיתים מכוונים זה כנגד זה:",
+                "<b>טמא.</b> הכוש. דמביא הטומאה על עצמו בכל שהוא:",
+                "<b>הקדר.</b> מוכר הקדירות:",
+                "<b>והסל.</b> המוט שנושא בו את הקדירות. ובמסכת כלים קורהו איסל, דתנן התם [פרק י״ז משנה ט״ז] האיסל שיש בו בית קיבול מעות:",
+                "<b>ואם יש בסל פותח טפח.</b> מביא טומאה על הקדירות שתחתיו לצד השני שתלויות בו:",
+                "<b>התלוליות.</b> לשון תל:",
+                "<b>הקרובות בין לעיר.</b> הסמוכה לבית הקברות:",
+                "<b>בין לדרך.</b> הסמוך לבית הקברות:",
+                "<b>אחד חדשות ואחד ישנות טמאות.</b> מפני שהנשים קוברות שם נפליהן, דעד חמשים אמה אזלא אשה לחודה וקוברת שם הנפל שלה. אבל רחוקות לא אזלא לחודה לקבור בתל, והואיל וצריכה לאיש שילך עמה, הולכת לבית הקברות ואינה קוברת בתל. והא דמטמאינן בישנות ואפילו רחוקות, דחיישינן שמא קרובות היו מתחלתן וחרבה העיר ונשתכח הדבר:",
+                "<b>ר׳ יהודה אומר כו׳</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המוצא מת בתחלה.</b> שלא היה ידוע שהיה שם קבר. והכי אמרינן בגמרא בנזיר [דף ס״ד] המוצא, ולא שהיה מצוי. מת, פרט להרוג, דהרוג אין לו תבוסה ואין לו שכונת קברות, והכי גמירי לה. ",
+                "<b>מושכב.</b> ולא שהיה יושב:",
+                "<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא נכרים הן, שאין דרכן של ישראל לקבור מתים כך:",
+                "<b>נוטלו ואת תפוסתו.</b> מותר לפנותו משם ולקברו במקום אחר. וצריך שיטול מן העפר של הקבר עמו, כדי תפיסה, שהוא כל העפר תיחוח שתחתיו, וחופר בקרקע בתולה שלש אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שלא היה צריך לומר ממצרים, אלא הכי קאמר, מעפר של מצרים טול עמי. ורמב״ם גריס תבוסתו, העפר המעורב מדם וליחה של המת. לשון מתבוססת בדמיך (יחזקאל ט״ז):",
+                "<b>מצא שלשה.</b> אם יש בין זה לזה מארבע אמות ועד שמונה. כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר על שמונה:",
+                "<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם, ואסור לפנותם, דקנו מקומם. ואפילו מת אחד אם ניכר שלשם קבורה נתנוהו שם אסור לפנותו. אלא שבאחד או בשנים אנו תולים שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם, אבל בשלשה מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות שש ורחבה ארבע ואלכסונה עודף שתי אמות דהיינו שמונה, ומשום הכי תנן מארבעה ועד שמונה:",
+                "<b>כמלוא מטה וקובריה.</b> לא גרסינן לה הכא:",
+                "<b>בודק ממנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות רוחב על שש אורך, והחצר שהמערות פתוחות לו מכאן ומכאן, שש על שש, דהכי סבירא להו לרבנן בבבא בתרא פרק המוכר פירות (בבא בתרא דף ק״א), נמצא אורך שתי מערות וחצר שביניהן שמונה עשר אמות, ולפי שפעמים חופרים מערה אחת באלכסונה, ואלכסון של מערה עודף על ריבועה שני אמות, נמצאו עשרים אמה, שמונה דמערה ראשונה באלכסונה ושש דחצר שבין שתי המערות ושש דמערה שניה, דחד אלכסון אמרינן תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה עשרים אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר, אי נמי זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:",
+                "<b>מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה.</b> דמי יימר דמבית הקברות זה הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר, וצריך לעשות גם לשם כל בדיקות דלעיל, דכמו שיש שם קבר כמו כן יש אחרים:",
+                "<b>שרגלים לדבר.</b> אחרי שנמצא כבר בשדה זו שכונת קברות: ",
+                "<b>שאילו מתחלה מצאו.</b> לקבר זה קודם שמצא השלשה הראשונים, היה נוטלו ואת תפוסתו, כדתנן ברישא המוצא מת בתחלה כו׳ נוטלו ואת תפוסתו:"
+            ],
+            [
+                "<b>הבודק.</b> הא דתנן ובודק הימנו ולהלן עשרים אמה, אין צריך לחפור את כולן, אלא חופר אמה על אמה ומניח אמה שאינו חופר, ועושה כן עד שמגיע לסוף עשרים. ואותה אמה שהוא חופר צריך לחפור עד שמגיע לסלע, או לבתולה, שהיא קרקע שלא נחפרה מעולם:",
+                "<b>המוציא את העפר ממקום הטומאה.</b> מאותם האמות שהוא חופר:",
+                "<b>אוכל בדמעו.</b> אם כהן הוא אוכל בתרומתו. לשון מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח). ואע״ג דאין כהנים רשאין לבדוק שהרי הן מוזהרין על הטומאה, מכל מקום אי אתרמי כהן ובדק אינו אסור לאכול בתרומה היכא דלא אתחזק שם טומאה: ",
+                "<b>המפקח את הגל.</b> של אבנים שנפל על האדם ומת, אם כהן הוא אינו אוכל בדמעו. דכיון דהוחזקה שם טומאה חיישינן דלמא האהיל, ואפילו ספק חי ספק מת חיישינן:"
+            ],
+            [
+                "<b>היה בודק.</b> להשלים עשרים אמה:",
+                "<b>לנחל.</b> נהר:",
+                "<b>לשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:",
+                "<b>או לדרך הרבים.</b> שאין קוברים בה את המת:",
+                "<b>מפסיק.</b> ואינו בודק עוד להשלים עשרים אמה:",
+                "<b>והכל טהור.</b> ואין להם תפוסה. אלא מלקט העצמות בלבד ואין צריך ליטול יותר:",
+                "<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש:"
+            ]
+        ],
+        [
+            [
+                "<b>החורש.</b> בית הפרס. מקום שהטומאה פרושה ומתפשטת שם. ורבותי פירשו, פרס לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:",
+                "<b>מלוא מענה.</b> של המחרישה. ממקום הקבר שהתחיל לחרוש בו עד מאה אמה באורך השדה על מאה ברוחב, חיישינן שמא הוליכה המחרישה ממנו עצם כשעורה. ואם היה חורש והולך חוץ למאה אמה, ממאה אמה ולחוץ טהור, שאין המחרישה מולכת עצמות הקבר אלא עד מאה אמה:",
+                "<b>בית ארבעת סאין.</b> מאה אמה אורך על מאה אמה רוחב הוא מקום זריעת ארבע סאין. שהרי חצר המשכן שהיה מאה על חמשים הוא בית סאתים, כדאמרינן בעירובין [כ״ג], נמצא מאה על מאה בית ארבע סאין:",
+                "<b>רבי יוסי אומר בית חמש, סאין.</b> ואין הלכה כרבי יוסי:",
+                "<b>ובמורד.</b> כלומר, שיעור זה שאמרנו לתנא קמא ולרבי יוסי למר כדאית ליה ולמר כדאית ליה, הני מילי כשמוליך המחרישה במורד, דמגלגלתו למרחוק, והוא הדין כשהקרקע שוה במישור. אבל במעלה, כשחורש ועולה, לדברי תנא קמא נותן רובע קב כרשינין על בורך המחרישה, הוא עץ חלול כפוף עשוי כעין ברך שהמחרישה תקועה בו, ועושה בשוליו נקב קטן כשיעור שיצא ממנו גרעין אחד מגרעיני הכרשינים, ומוליך המחרישה והגרעינים נופלים מעט מעט, ובמקום שכלו הכרשינים שאין נופל מהם הרבה ביחד אלא שלשה גרעינים זה בצד זה שם כלה בית הפרס:",
+                "<b>רבי יוסי אומר במורד ולא במעלה.</b> לא אמרו דין בית הפרס אלא במורד, אבל כשהמחרישה עולה בגובה אין שם בית הפרס כלל, שמיד המחרישה ננערת ואם יש שם עצם נופל. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>והטיח בסלע.</b> הכה המחרישה בסלע ומתוך כך ננערה המחרישה:",
+                "<b>או שניער את המחרישה.</b> מן העפר שעליה. והא קא משמע לן דלא חיישינן שמא לא ניער יפה:",
+                "<b>עד שם הוא עושה בית הפרס.</b> ולא יותר, ואפילו תוך שש אמות או חמש:",
+                "<b>בית פרס עושה בית פרס.</b> המתחיל לחרוש בסוף בית הפרס או באמצע. מונה מאה אמה ממקום שהתחיל לחרוש, והוא נעשה בית הפרס כאילו חרש ממקום הקבר:",
+                "<b>חרש חצי מענה.</b> חמישים אמה ממקום הקבר, וחזר אחר כך וחרש משם עוד חמשים אמה אחרות, כל המאה נעשו בית פרס. והלכה כרבי יהושע:"
+            ],
+            [
+                "<b>מלטימיא.</b> כמו מלא טמיא. חפירה מלאה מתים זה על גבי זה. טמיא בלשון ארמי עצמות של מתים:",
+                "<b>ומצבירת העצמות.</b> ממקום שהעצמות צבורים שם. דזה דבר שאינו מצוי שיהיה אדם חורש על חפירה שהיא מלאה מתים ועל צבירת עצמות גלויים, ולא גזרו אלא בקבר שנחרש שהוא דבר המצוי:",
+                "<b>ומשדה שאבד בה קבר.</b> דהוי ליה ספק ספיקא, שמא לא חרש במקום הקבר, ואם תימצי לומר חרש שמא לא הוליך ממנה עצם:",
+                "<b>או שנמצא בה קבר.</b> שחרש ואח״כ נמצא. דבית הפרס דרבנן, ולא קנסו ליה כיון דלא ידע:",
+                "<b>החורש את שאינו שלו.</b> לא קנסו רבנן למהוי ארעא דחבריה בית הפרס. וכן נכרי לא שייך ביה קנס:",
+                "<b>שאין בית הפרס לכותיים.</b> כלומר, שהרי אך על הכותיים לא קנסו, כל שכן שלא קנסו על הנכרי:  "
+            ],
+            [
+                "<b>על גבי טהורה.</b> ששדה בית הפרס למעלה וטהורה למטה:",
+                "<b>אפילו אדומה.</b> שהיתה עפרה של טהורה אדומה:",
+                "<b>והלבינוה.</b> מחמת עפר בית הפרס שהיה לבן:",
+                "<b>אין עושין אותה בית הפרס.</b> שלא גזרו טומאה אלא על גוש כברייתו, ולא גזרו על העפר הנשטף עם המים:"
+            ],
+            [
+                "<b>עליה טהורה.</b> ממה נפשך, אם הקבר בתוך הבית, הבית טמא והעליה טהורה. ואם הקבר תחת אסקופת פתח הבית, טומאה נכנסת לבית ועליה טהורה. אבל כשאין פתח העליה מכוון כנגד פתח הבית, חיישינן דלמא קאי קבר תחת הכותל מכוון כנגד פתחה של עליה, ובוקעת הטומאה עד שמגעת לפתחה של עליה, ונכנסת לעליה דרך הפתח:",
+                "<b>ועפר חוצה לארץ.</b> כלומר או עפר חו״ל. דארץ העמים ובית הפרס תרוייהו מטמו במגע ובמשא:",
+                "<b>שבא בירק.</b> כגון אגודה של ירק שיש בה קלחים הרבה שנעקרו בגושיהן, ובכל קלח בפני עצמו ליכא עפר כחותם המרצופין שהוא שיעור הגוש לטמא:",
+                "<b>חותם המרצופין.</b> אמתחות של עור כעין שקין שהולכי דרכים נותנים כליהם בתוכם וחותמים עליהם בחותם של טיט:",
+                "<b>כסאה וכסאתים חותמות.</b> של טיט. והאי עובדא מייתי רבי יהודה לסיועי לרבנן דלסאה וסאתים מעפר שבא מחוצה לארץ לא חששו, הואיל ולא היה בחותם אחד בפני עצמו כחותם המרצופין. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>כיצד בוצרין בית הפרס.</b> ויהיו הענבים שגדלו בו טהורים:",
+                "<b>מזין על האדם ועל הכלים.</b> בשלישי:",
+                "<b>ושונין.</b> בשביעי:",
+                "<b>ומוציאין חוץ לבית הפרס.</b> ואע״ג דהבוצר לגת הוכשר לקבל טומאה והוא משמונה עשר דבר שגזרו ביום, הני מילי לטומאה דאורייתא, אבל לטומאת בית הפרס דרבנן היא לא חשבינן לה הכשר. ומשום הכי נקט ותני מזין על האדם ועל הכלים כדי שיהיו טהורים מטומאה דאורייתא, ואע״פ שחוזרין ומיטמאין בבית הפרס בשעת בצירה, תו לא מיטמו ענבים בנגיעתם משום טומאת בית הפרס כל כמה דלא הוכשר הכשר גמור:",
+                "<b>ואחרים.</b> שלא נכנסו בבית הפרס:",
+                "<b>מקבלין.</b> מן הבוצרים:",
+                "<b>ומוליכין לגת.</b> בכלים אחרים. אבל הבוצרים אין מוליכין אותם לגת, לפי שהגת מלא משקין ומתכשרי בהו הכשר גמור:",
+                "<b>ואם נגעו אלו ואלו טמאים.</b> המקבלים ומטמאין כל הענבים. שהאדם שנטמא בבית הפרס נעשה אב הטומאה ומטמא אדם וכלים:",
+                "<b>בית שמאי אומרים אוחז את המגל.</b> דסברי הבוצר לגת הוכשר אפילו לטומאת בית הפרס, ומשום הכי צריך שיאחז המגל שהוא בוצר בו בסיב של דקל דלא מקבל טומאה:",
+                "<b>או בוצר בצור.</b> והוא אבן חדה, דלאו כלי היא:",
+                "<b>ונותן לתוך כפישה.</b> כלי גדול שכובשים בו זיתים, דלאו בת קבולי טומאה הוא:",
+                "<b>ומוליך לגת.</b> אפילו הוא עצמו. דכיון דזהיר ואית ליה היכרא שמניח בכפישה לא נגע:",
+                "<b>במה דברים אמורים בכרם הנעשה בית הפרס</b>. שהיו גפנים ואילנות נטועים בו קודם שנעשה בית הפרס. אבל הנוטע לכתחילה בבית הפרס, ימכר לשוק. דקנסינן ליה, מפני שלא היה לו ליטע בבית הפרס. ואין הלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>שלשה בית הפרס הן.</b> כדקא חשיב להו ואזיל. שדה שנחרש בה קבר, ושדה שאבד בה קבר, ושדה בוכים:",
+                "<b>ניטעת כל נטע.</b> נוטע בה כל אילנות שירצה. ומתניתין דלא כרבי יוסי דאסר לעיל. ואיכא למימר דאף ר׳ יוסי לא אסר אלא ליטע בה כרם בלבד, משום דהבוצר לגת הוכשר, אבל לא שאר אילנות:",
+                "<b>חוץ מזרע הנקצר.</b> אבל זרע הנעקר עם שרשיו חיישינן שמא יביא עצם כשעורה עם העפר העולה עם השרשים הנעקרים:",
+                "<b>ואם עקרו.</b> אותו זרע הנקצר:",
+                "<b>צובר את גורנו לתוכו.</b> לתוך השדה עצמה. ודש אותו שם. ולא יביאנו לבית עד אחר דישה, שלא להרבות את הטומאה:",
+                "<b>וכוברו בשתי בברות.</b> זו אחר זו. שמא נתערב עמו עצם כשעורה:",
+                "<b>והקטניות בשלש.</b> לפי שהקטניות יש בהן עפר יותר מבתבואה משום הכי חיישי בהו טפי. אבל טהורין הן, שהרי לא הוכשרו. והלכה כחכמים:",
+                "<b>ושורף את הקש ואת העצה.</b> בתוך השדה. שמא יש בהן עצם כשעורה:",
+                "<b>קש.</b> תבן של תבואה:",
+                "<b>עצה.</b> תבן של קטניות:",
+                "<b>ומטמאה במגע ובמשא.</b> שדה בית הפרס שאמרנו:",
+                "<b>ואינה מטמאה באוהל.</b> דכל טומאתה משום עצם כשעורה ועצם כשעורה אינו מטמא באוהל:"
+            ],
+            [
+                "<b>נזרעת כל זרע.</b> הכי גרסינן ברוב הספרים. אבל בתוספת׳ קתני אינה נזרעת כל זרע. וכן היא בעיני:",
+                "<b>ואינה ניטעת כל נטע.</b> ולא מיבעיא דאין נוטעין לכתחילה, אלא אף הנטוע לא יקיים, שלא להרגיל בני אדם לשם, משום דמטמאה באוהל אחמור בה טפי:",
+                "<b>חוץ מאילן סרק.</b> דמותר ליטע בה. ומהו אילן סרק, שאינו עושה פירות:"
+            ],
+            [
+                "<b>שדה בוכים.</b> מקום רחוק מבית הקברות שמושיבין שם המטה של המת ומתוועדין ובוכין שם:",
+                "<b>לא ניטעת ולא נזרעת.</b> בפרק קמא דמועד קטן בגמרא, מפרש דמשום יאוש בעלים נגעו בה, דכיון שכן הוא, מתיאשים הבעלים ממנה והוה ליה כמיצר שהחזיקו בו רבים ואסור לקלקלו. ודוקא כשנתיאשו הבעלים, שהחזיקו בו הרבים כדין. אבל לא נתיאשו, דהשתא שלא כדין החזיקו בו, מותר לקלקלו:",
+                "<b>ועפרה טהור.</b> דלא מחזקינן בה טומאה כלל:",
+                "<b>ועושים ממנו תנורים לקודש.</b> מה שאין כן בשני בית הפרס הראשונים:",
+                "<b>שבודקים לעושה פסח.</b> אשדה שנחרש בה קבר קאי. דאם הולך שם אדם וצריך לשחוט את פסחו, בודקים אותה כדמפרש בסיפא, ואם לא נמצא שם עצם כשעורה הולך ועושה את פסחו:",
+                "<b>ואין בודקין לתרומה.</b> דדוקא לפסח סומך אבדיקה זו, משום דטומאת בית הפרס דרבנן, וחכמים לא העמידו דבריהם במקום כרת, שמי שאינו מקריב קרבן פסח במועדו חייב כרת. אבל בתרומה דאין באכילתה כי אם עשה, העמידו דבריהם במקום עשה ואין מועלת בדיקה זו להתירו בתרומה:",
+                "<b>ולנזיר.</b> שהלך שם:",
+                "<b>בית שמאי אומרים בודקין.</b> ואם לא נמצא שם עצם כשעורה אינו מגלח:",
+                "<b>ובית הלל אומרים אין בודקין.</b> דבין נמצא ובין לא נמצא מגלח ומביא קרבן:",
+                "<b>את העפר שהוא יכול להסיטו.</b> כגון עפר תחוח:",
+                "<b>וממחה.</b> עושהו דק דק בידו כדי שיראה אם יש בו עצם כשעורה:"
+            ],
+            [
+                "<b>כיצד מטהרין בית הפרס.</b> אבית הפרס הראשון קאי, שהוא שדה שנחרש בו קבר:",
+                "<b>נוטלין ממנו שלשה טפחים.</b> כשיעור עומק המחרישה שמגלגלת העצמות:",
+                "<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:",
+                "<b>הרוצף.</b> לשון רצפה של אבנים:",
+                "<b>טהור.</b> כיון דאין יכול להסיטן. שאם היה מהלך על גבן וניסטות, איכא למיחש אהיסט עצם שתחתיהן:",
+                "<b>אף העוזק.</b> החופר ומשליך האבנים, אם עשה כן בכל בית הפרס, טהור. עוזק, לשון ויעזקהו ויסקלהו (ישעיהו ה׳:ב׳). ואין הלכה כרבי שמעון:"
+            ],
+            [
+                "<b>המהלך בבית הפרמ.</b> בשדה שנחרש בה קבר:",
+                "<b>על אבנים שיכול להסיטן.</b> כגון על גבי אבנים שאינן תקועות וקבועות בארץ והן ניסטות מחמת העובר עליהן, ועצם כשעורה ניסט מכוחו. ורוכב על גבי אדם או בהמה [שכוחן] רע והוליכוהו עליהן, טמא הרוכב, דכיון דכוח התחתון רע, מחמת משא העליון ניסטו והוי כאילו הוא מסיט העצם. אבל אם היה כח הנרכב יפה, לא חשיב הרוכב כמסיט העצם. והיכי דמי אדם שכוחו רע, כל שרוכבו וארכובותיו נוקשות. ובהמה שכוחה רע, כל שרוכבה ומטילה גללים:",
+                "<b>בהרים ובסלעים.</b> אע״פ שאין קוברין שם מת:",
+                "<b>טמא.</b> מפני עפר ארץ העמים שמתגלגל שם:",
+                "<b>בים ובשונית טהור.</b> מטומאת גושה. שגזרו על גושה של ארץ העמים לשרוף תרומה וקדשים שנגעו בעפרה ואין שורפים תרומה וקדשים שבאו בים ובשונית, שאין קוברים שם מת, אבל טומאת אוירה של ארץ העמים יש בהן, שגזרו על אוירה לתלות, שתרומה וקדשים שנכנסו לאויר ארץ העמים ולא נגעו בגושה, לא אוכלין ולא שורפין:",
+                "<b>בזעפו.</b> כשהים הולך וסוער:"
+            ],
+            [
+                "<b>הקונה שדה בסוריא.</b> ארם נהרים וארם צובה שכבש דוד. ועפרה טמא כחוצה לארץ, וחייבת במעשרות ובשביעית כארץ ישראל:",
+                "<b>אם יכול להכנס לה בטהרה.</b> שאין ארץ העמים מפסיק בין אותה שדה שקנה לארץ ישראל:",
+                "<b>טהורה.</b> אותה שדה. ואפילו אגושה דידה לא גזרו, כיון שהיא של ישראל, דמשום הכי קתני הקונה שדה. אבל אם היה רוחב טפח מארץ העמים או מבית הקברות מפסיק בין ארץ ישראל לשדה שקנה בסוריא, דהשתא אין יכול ליכנס בה בטהרה, עפרה של אותה שדה טמא כחוצה לארץ:",
+                "<b>מדורות הגוים.</b> שבארץ ישראל:",
+                "<b>טמאים.</b> שקוברין נפליהן בבתיהן:",
+                "<b>ארבעים יום.</b> כשיעור יצירת הולד:",
+                "<b>אע״פ שאין עמו אשה.</b> דנכרים פרוצים בעריות ומביאין נשים לבתיהן בלילה:",
+                "<b>עבד.</b> של ישראל:",
+                "<b>או אשה.</b> ישראלית:",
+                "<b>משמרין.</b> המדור של הנכרים, שלא יקברו שם:  "
+            ],
+            [
+                "<b>הביבין העמוקים.</b> צינורות שמקלחין מהן השופכים לרשות הרבים. ויש ספרים שכתוב בהם הכוכים, לשון כוך, מערה שתחת הקרקע:",
+                "<b>ועפר התיחוח.</b> דאיכא למיחש דמחמת הנפל שקברו שם נעשה העפר תיחוח:",
+                "<b>חזיר וברדלס.</b> דרכן לחפור ולחפש תחת הקרקע, ואם ימצאו נפל קבור יוציאוהו משם. ברדלס, חיה שקורין לה בערבי אלצבע:"
+            ],
+            [
+                "<b>אצטבא.</b> עשויה לנוי לפני הבתים. ואין קוברים שם נפלים:",
+                "<b>עיר נכרים שחרבה.</b> ערי ארץ ישראל שדרו בה נכרים וחרבה מן הנכרים:",
+                "<b>אין בהן משום מדור עובדי כוכבים.</b> שחיות מצויות שם ומוציאות כל הנפלים שנקברו שם. ואין הלכה כר׳ שמעון בן גמליאל:",
+                "<b>קברות.</b> כלומר ידוע שהם קברות:",
+                "<b>היה ספק.</b> אם מארץ העמים אם מארץ ישראל:",
+                "<b>וטיהרוהו.</b> דחשבוהו כארץ ישראל. אי נמי, היה ספק אם היו שם קברות אם לאו, וטיהרוהו שהעידו שאין שם קברות:",
+                "<b>קיני.</b> שם מקום והיו נוהגים בו טומאה מספק, עד שנמנו עליו רבי ובית דינו וטהרוהו:"
+            ],
+            [
+                "<b>אהלי ערביים.</b> אינן קבועים במקום אחד, ומשום דלא קביעי לא קברי ביה. אי נמי, לפי שנוסעים וחונים ממקום למקום לא רצו להחזיק טומאה:",
+                "<b>והסוכות.</b> של שומרי פירות:",
+                "<b>והצריפים.</b> מדורות שאין להם גג, אלא הדפנות נוגעות בראשיהן זו לזו. ודירות של צער הן ולא קביעי:",
+                "<b>בורגנין.</b> סוכות עשויות בשדה להכניס בהן פירות מפני הגשמים:",
+                "<b>אלקטיות.</b> גג עומד על ארבעה עמודים להתקרר בו בקיץ שהרוח מנשבת בו מכל צדדיו. ולשון אלקטיות, בתי הקיץ, תרגום קיץ. קייטא:",
+                "<b>מקום החצים.</b> מקום שבני העיר מניחין בו חצים לשמור לעת מלחמה:",
+                "<b>מקום לגיונות.</b> שחונים בו חיילות של מלך:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה אהלות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..3f7cd78ab3e493afd0ec30cc53d596bc409d5b7c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,275 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Oktzin",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה עוקצים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "כל שהוא יד (whatever -part of the fruit- serves as a handle -of the stem) – the wood that is attached to the fruit, and a person holds it at the time that he eats the fruit, as, for example, the peduncle/point of the apples, grapes and pears, are called ידות/handles. And similarly, a bone that has at its head/top meat/flesh, and a person holds the bone in order to eat the meat at its head/top, the bone is a handle to the meat/flesh.",
+                "ולא שומר (and not as a protector – as the shell of a nut) – to exclude the portion of the peduncle/point that touches the fruit and is attached to the globule/the stone or kernel of a stone fruit, that this part is a protector to the fruit (see also Tractate Taharot, Chapter 10, Mishnah 5 – describing the \"חותם\"/the oblate side of a berry to which the stalk is attached).",
+                "מיטמא – the handle is defiled, and even though it is not appropriate for consumption, if the defilement touched the food, the handle is considered as a connector/junction to the the food, and it is as if it is one body.",
+                "ומטמא – if the defilement touched the handle, the food is defiled, even though the defilement did not touch the food. And our Rabbis learned this from the Scripture, as it is written (Leviticus 11:37-38): “If such a carcass falls upon seed grain that is to be sewn, [it is pure; but if water is put on the seed and any part of the carcass falls upon it,] it shall be impure for you,” for everything that is in your needs, meaning to say, every thing that requires food is susceptible to receive ritual defilement like it, and it is impure and defiles with it.",
+                "ולא מצטרף – if the food was less than the bulk of an egg, for there is no defilement of food with less than an egg’s bulk, for this handle of the food does not combine with it to complete the requisite measurement.",
+                "שומר אע\"פ שאינו יד – as, for example, the shell of a fruit that protects it that it not be suffer loss/become damaged.",
+                "מיטמא ומטמא ומצטרף – as it is written (Leviticus 11:37): “upon seed grain that is to be sown,” and what is “that is to be sown” – in the manner that people bring them out for sowing, wheat in their shells, and barley in their shells, that is with their protectors. For what purpose is the Biblical verse? If it is defiled and defiles, now the handle of the fruit is defiled and defiles as we derive from [the word]: \"לכם\"/for you – for all that are your needs, a protector is necessary, but the Biblical verse does not come other than to join with it, for a handle does not combine with it, while a protector combines with it.",
+                "וכל שאינו יד ולא שומר – like the hair that is on the fruit.",
+                "לא מיטמא ולא מטמא – and there is no need to say that it doesn’t combine/join."
+            ],
+            [
+                "והקפלוטות (leeks with a head, torret) – leeks, a חציר /leek (Numbers 11:5) in the language of Scripture, KORAHT in Arabic, and the foreign language PORUSH.",
+                "והפטמא שלהן (and their protuberance on the blossom-end of fruits – having the appearance of a pestle seated in a mortar – the upper portion of the fruit/top-piece) – like a kind of top-piece of a pomegranate that is at their top. And it is a protector and it combines.",
+                "והעמוד שהוא מכוון כנגד האוכל (the scape/central stalk as far as it is surrounded by the edible part, the scape within the bulb) – which is the heart that is in the onion, that the seed is born at its end.",
+                "שרשי החזרים – the root of lettuce, which is חסא in the language of the Gemara and also in Arabic, and LETUGA in the foreign language.",
+                "והנפוס (a kind of radish, resembling the carrot as to foliage, and the radish as to taste, or a turnip) – It is a kind of radish, but its leaves are similar to the leaves of the turnip.",
+                "והסיב שלו (and the fibrous root of the radish) – Maimonides explained that on the side of the top of the radish are born thin sinews like threads, and the sellers sever/cut them by hand at the time that they sell them, and what remains of them are called סיב/fibrous roots of the radish.",
+                "והמיתנא (and the mint) – such is its name in the foreign tongue MUNTA, and NANA in Arabic.",
+                "והפיגום (rue) – RUDA in the foreign tongue, and in Arabicv SARAV.",
+                "שעקרן (which were uprooted)- in order to plant them in another place.",
+                "והשדרה של שבולת (and the spine of an ear of corn) – the middle thread, that the threads are attached to it.",
+                "והלבוש שלה (the husk of the wheat grain) – and the skin/membrane that is upon the seed of the wheat, and all of these are protections for the fruit.",
+                "הסיג של רצפות (the cobweb-like covering of fruits) – dust that is attached on the heads of vegetables and joined closely on them like the spider’s web. ASnd it also is considered a protection to the fruit. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מיטמאים ומטמאים ולא מצטרפים – because they are handles only, and do not protect the food.",
+                "ויד הפרכיל (the handle, stem of a vine) – when the grapes are cut with the vine-shoot/rod, they are called פרכיל/handle, stem of a vine. The language of (see Tractate Betzah 30b and Tractate Sukkah 10a) twigs with grapes.",
+                "טפח מכאן וטפח מכאן – the vine-shoot that is cut and the clusters [of grapes] are suspended/hang on it, a handbreadth from the vine-shoot from the right of the cluster and a handbreadth from the left, is considered a handle, but not more.",
+                "יד האשכול – the peduncle/point of the cluster [of grapes] is suspended/hanging from the vine-shoot/rod, which is the handle of the cluster.",
+                "כל שהוא – even if it is very long.",
+                "זנב האשכול – the end of the cluster [of grapes]",
+                "שריקנו (the skeleton of a cluster of grapes which one has stripped – of its grapes) – that were loosened from it the globules/stone, kernel of a stone fruit, even that it is the handle to the grapes at its head/top, that we hold it by its ail. And even its measurement is whatever the amount, and even very long.",
+                "והמכבד של תמרה (the fan-shaped twig of the palm tree/the broom of the palm tree) – the fan-shaped twigs of the palm trees and upon them are palms, the measurement is the length of their handle to include the defilement of four handbreadths, but not more.",
+                "ומלעין של שבלים (the outer husk of grains/glume) – upper beard of the ear of corn that extended on its head, like a kind of hair of a beard."
+            ],
+            [
+                "אלו לא מטמאין – that they are not considered either a protection or a handle.",
+                "קולסי כרוב (cabbage-heads/stalks) – Maimonides explained, the heads of the cabbage where sinews that surround them extend out from them (one needs to say, entangled), and it the manner of cabbage sellers that they cut them and cast them off.",
+                "וחליפות התרדים (and the young shoots of beets) – the roots of the beets that remain in the ground when they cut the beats in order to exchange and others will rise up in their place.",
+                "את שדרכן ליגזז – the things where the practice is to cut them not to uproot them with their roots, if to uproot them, the roots do not defile, because they are not either a handle nor a protection.",
+                "ר' יוסי מטמא בכולן – for all of them are considered a handle for food except for the cabbage-heads/stalks and the turnip, for those sinews that surround (that are entangled) are not considered either a handle or a protector. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "שבססן (tread, stamped/packed in the barn/threshing floor) – that he threshed them with the feet of the animal or with sticks/staffs with the grain. And [the word] \"ובססן\" is the language of (Isaiah 63:18): “Which Your holy people possessed but a little while.”",
+                "ורבי יוסי מטמא – because/since they are fit/worthy to be turned over/up with a shovel with the grain. But the Halakha is not according to Rabbi Yossi.",
+                "פסיגה של אשכול – a sprig of a vine [when stripped of its grapes] – it is the manner of a vine/cluster of grapes to depart from its stem like small vines/clusters and those vines are called פסיגי ענבים/sprig of grapes.",
+                "שריקנה (when stripped/emptied of its grapes) – that were stripped/emptied from the springs that are on it, meaning to say that they removed from it the small sprigs and they remained empty.",
+                "שייר בה גרגיר אחד טמאה – all of it became a handle to that berry.",
+                "שרביט של תמרה שריקנו (a twig of a date tree that was stripped of its dates) – that he removed the dates and there remains the empty twig.",
+                "ור' אלעזר בן עזריה מטמא בשל פול – became they are large beans and they don’t require a twig, for even if they combine with chips/refuse , it is pleasant to pick at them.",
+                "ומטמא של קטניות - for it is a protection, because they are thin and one is not able to pick at them when they are combined with chips/refuse, and it is appropriate for it that they would be on the same twig in order to be able to handle them and to carry them on that twig. But the Halakha is not according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "והכלוסין – a species of pulse/beans.",
+                "ומצטרפים – for sometimes they are consumed with the fruit.",
+                "ר' יוסי אומר אף עוקץ הדלעת (Rabbi Yossi says: even the peduncle of gourds/pumpkins) – because it is boiled with it. But the Halakha is not according to Rabbi Yossi.",
+                "אגסים- in Arabic AGAS and in the foreign tongue PEARS.",
+                "קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nuts. They are called MILIN.",
+                "פרישין (quince)- in Arabic SPARGIL and in the foreign language KODONAISH.",
+                "עוזרדין (sorb-apples, medlars, crab-apples) – in Arabic ZAROD and in the foreign language SORBASH.",
+                "טפח - it refers to the peduncle/stalk of the Greek gourd, but not to the others that are taught in the Mishnah as they peduncles are small.",
+                "קונדס (artichokes) – bitter vegetables, and we sweeten them through the hot flame. But the Halakha is not according to Rabbi Eleazar b’Rabbi Tzadok.",
+                "לא מיטמאין ולא מטמאין – and it is not necessary to state that they don’t combine."
+            ]
+        ],
+        [
+            [
+                "זיתים שכבשן – in wine or vinegar or in other liquids.",
+                "בטרפיהן – with their leaves. The leaf of an olive, we translate in Aramaic as טרף זיתא/the leaf of an olive.",
+                "טהורים – if a creeping reptile/insect touched/came in contact with the leaves, the olives and the leaves are ritually pure, for the leaves are not considered neither a handle nor a protector.",
+                "לפי שלא כבשן- with their leaves.",
+                "אלא למראה – in order that they would look nicer when their leaves are with them, for they appear as if they were newly detached/plucked.",
+                "כשות של קישות (fine hairs/fibers of cucumbers) - when the cucumbers are small, they have a kind of small hair, and it is called כשות/fine hairs/fibers.",
+                "והנץ שלה (its blossom, sprout/flower) – in the mouth of the cucumbers there is like a bit of a long blossom/flower.",
+                "טהורים – for they are not considered neither a handle nor a protector.",
+                "לפני התגר טמאה (before the vendor/travelling merchant) – for it is satisfactory to the vendor with hair and with a blossom, and because of this the cucumbers appear beautiful and it is as if they were newly plucked/detached, and since he wants their preservation, they are considered as a protector for the fruit. Alternatively, because the cucumbers are soft and everyone’s hand touches them to buy them, they are ruined/spoiled if not because that hair protects them from all dirt and filth."
+            ],
+            [
+                "הגלעינים (the stones/kernel of a stone fruit, globule/pits) – like גרעינים/globules, the stone or kernel of a stone fruit.",
+                "ולא מצטרפות – [and do not join together] with the food to complete it to be like an egg’s bulk, for it is considered a handle, but not a protector.",
+                "גלעינה של רוטב (stones of moist olives) – a stone of a moist olive and it is appropriate to suck.",
+                "אע\"פ יוצאה (even though it is detached) – meaning to say, even though it is detached from the food, it joins with the food, because it is consumed, that one sucks it on account of its moistness.",
+                "לפיכך חותל של יבישה (the membranous enclosure separating the stone of a date from its flesh, pericarp – as far as not eatable) – a berry of grapes or figs has a membranous enclosure, that seals the incision of the fruit, and that at the top of the membranous enclosure/pericarp is a peduncle, such is what my Rabbis have explained. And their explanation has difficulties, of what therefore. And I found in the Mishnayot accuracy, therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and such is the reading of Maimonides (i.e., חותל של יבישה ) and he explains the reason – that the kernel of a green date, that is of a moist date, combines/joins together, because it is a protector to the fruit, for without the globule/stone or kernel of a stone fruit, the fruit would be lost. But that of pericarp does not combine/join together, for again, the globule/stone or kernel of a stone fruit is not a protector of the fruit, for the moisture that is in the date has already ceased and the globule does not protect it so that it doesn’t become lost. Therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and it is the membrane/skin that is wrapped and attached on the globule of the date, combines/joins with the date when it is dry, because the membrane/skin is a protector and not the globule/kernel of a stone fruit.",
+                "ושל רוטב – that is, the moist date, the membrane does not join/combine. For the globule/stone or kernel of a stone fruit is the protector and not the membrane. And that membrane is called a חותל/membranous enclosure separating the stone of date from its flesh/pericarp. Because it is wrapped and attached to the globule/stone or kernel of a stone fruit. It is the language of (Ezekiel 16:4): “[As for your birth, when you were born your navel cord was not cut, and you were not bathed in water to smooth you; you were not rubbed with salt] nor were you swaddled.”",
+                "גלעינה שמקצתה יוצאה (a pit, part of which was detached) – as for example the globule of the moist date, half of which is consumed and half of it remains with the globule.",
+                "מה שכנגד האוכל (that which is near the edible part) – is considered a protector and combines/joins together, but not the other part. And similarly, a bone that has upon it an olive’s bulk of flesh.",
+                "היה עליו – there was flesh on the bone on one side that does not surround the bone, Rabbi Shimon states that we see if there is meat the measurement that it is able to surround its thickness like the thread of woof like a ring around the bone that joins/combines. But the Halakha is not according to Rabbi Shimon.",
+                "כגון הסיאה והאזוב והקורנית (as for example, a plant classified with hyssop/Satureia Thymbra/savory, and the hyssop/marjoram and the thyme) – for also with these, such is their law. What is near the edible part joins together, what is not near the edible part does not join together. And סיאה and קורנית are a species of hyssop. סיאה is TALIAZ in the foreign language and קורנית is SHADRIAH in the foreign language."
+            ],
+            [
+                "שנימוק מקצתו אין מצטרף (that was partially rotted, does not combine)- for what has rotted is not considered food/edible, since it became in a state of dissolution and it is not worthy of consumption.",
+                "הפטמא של רימון (the protuberance on the blossom-end of pomegranates) – like a kind of nipple that extends at the top of the pomegranate and it is called פטמא/protuberance, and around the protuberance is like a kind of green flower that has thin threads. And they are called נץ/blossom, sprouting . And around those threads are a something similar to a cup and its head is made in turrets/fortress. And it is called a מסרק/the crown of a pomegranate, because it has teeth like a comb/indented attachment to a plant.",
+                "אף המסרק טהור – that if it severs/cuts from the fruit, the globule/stone or kernel of the stone fruit is not revealed through this, therefore, it is not a protector. Even the protuberance, if one severed it until its root, it would reveal the globules/stones and destroy the fruit. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "כל הקליפין (all the husks/skins) – as for example, the shells of nuts and almonds and pomegranates and shells of eggs, are considered as a protector to the food, and combines/joins with the food to complete to make up the measurement to be susceptible to receive ritual defilement. But however, a moist upper shell that is upon nuts at the time of their harvest, does not combine, for it is not considered a protector, for there is no protector on top of a protector.",
+                "קדורה (perforated) – perforated, it is the language of מקדרים בהרים/estimating the level distance between two places separated by mountains that is taught in the Mishnah in [Tractate] Eruvin (Chapter 5, Mishnah 4 – Talmud Eruvin 58a – measuring Sabbath elevations are considered as cut through). But something cut through/perforated does not combine, because it doesn’t protect when it is perforated and severed/cut.",
+                "והחיצונה – it is the thin shell that falls on its own, when we handle the onion. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המחתך לבשל – as for example, cuts gourds or onions or meat in order to cook it in a pot.",
+                "שלא מירק (did not finish it off) -that he did not complete the cutting, like he completed it after slaughtering by his hand in Tractate Yoma [31b].",
+                "אינו חיבור – even though the pieces are still partly intertwined/interwoven.",
+                "לכבוש – that he pickles in wine or in vinegar in order to preserve it.",
+                "ולשלוק (or to seethe) – seething is more than cooking, and in these it is satisfactory for it in their combining/joining, therefore whenever he didn’t finish it off, it is combining/joining. But to cook is not combining/joining, for if he knows that the cooking will separate them and divide them one from the other.",
+                "התחיל לפרק (when he has begun to strip vegetables) – and to separate completely one from them, we do not say that since he revealed his intention with one that he wants separate them, all of them also are as if they are separated one from another and it is not combining/joining, but if he eats and only strips, it is not combining/joining, and what he didn’t strip is combined/joined.",
+                "האגוזים שאמנן (nuts which one arrayed/arranged in lines) – that he grew them and combined them one with the other. It is the language of (Esther 2:7): “He was foster father to Hadassah [that is Esther, his uncle’s daughter, for she had neither father nor mother].”",
+                "שחמרן ([and the onions] which one has piled up) – It is the language of (Exodus 8:10): “And they piled them up (i.e., the dead frogs) in heaps, [till the land stank].” From the manner of those who wish to store up nuts or onions, they cut them and tie them up with rope or with cord/flax rope and combine them one with the other and suspend them in order that they will endure.",
+                "לפקל (to strip, peel) – like to peel/לקלף. And it is example we taught in [Tractate] Maaserot, Chapter 1, Mishnah 6, “the onions [are subject to tithes] when one begins to strip them (for storage)” (note that there is a mistake in the printed editions which mention chapter 2 and/or chapter 4).",
+                "האגוזים והשדקים – now we are speaking of cracking open nuts and almonds. For the shell of nuts and almonds are considered a protection, and even though he cracked them open, all the while that it is attached to the food/edible part, it is considered a protection.",
+                "עד שירסס (until he crushes them) – It is the language of (Amos 6:11): “[For the LORD will command,] And the great house shall be smashed to bits [And the little house to splinters],” meaning to say until the shell will be crushed and opened into thin pieces."
+            ],
+            [
+                "ביצה מגולגלת (a roasted egg) – roasted slightly, until it is mixed and appropriate to sip/quaff.",
+                "עד שיגוז (until it is chipped) – the shell is considered a protector and combines [to make it susceptible to ritual uncleanness] until he cuts off from it a little bit, and then it is not considered a protector any more, for the egg comes down slowly through the path of that fracture and cut.",
+                "ושלוקה – but if the egg was boiled, that it is hard and stands within the shell, and een that which is broken, the shell is always considered a protector, until it is crushed.",
+                "וכן עצם שיש בו מוח (and similarly a bone that has marrow in it) – the bone is considered a protector for the marrow, and even though the bone is broken, it [protects] until it is crushed.",
+                "הרמון שפירדו (a pomegranate which one has cut into two – leaving the seeds in their sheaves) - that he cut the pomegranate into two and still the seeds/kernel of the stone fruit are attached in the shell, this shell is a connection/attachment, until he knocks it with a reed and will shake the seeds/kernel of the stone fruit that is within it.",
+                "שלל הכובסים (washers’ materials loosely stitched together) – it is the manner of washers to stitch the clothes of a child with those of an adult in order that they don’t become lost, and eventually to separate them.",
+                "והבגד שהוא תפור בכלאים – two pieces of woolen cloth which was sewn with threads of flax, for certainly, they will be separated one from the other, because of the prohibition of the mixture of wool and linen in the same web.",
+                "חיבור לטומאה -if one is defiled, its neighbor is defiled, until he begins to loosen it/take it apart, and even though he did not finish loosening it/taking it apart, for the deed/act [of loosening/taking it apart] removes it from the act [mixing wool and linen together]."
+            ],
+            [
+                "ירוקים מצטרפין – they are fit/appropriate for consumption.",
+                "לבנים אין מצטרפין – that furthermore they are not appropriate/fit.",
+                "ובחזרת – with lettuce, even though they are white, they are not appropriate for consumption, nevertheless, they are a protector. But the Halakha is not according to Rabbi Eleazar bar Tzadok."
+            ],
+            [
+                "בני בצלים ( central sprouts of onions) – the middle pillar which is like the heart (green) and from it, they grow the onions, to this they call בני בצלים/central sprouts of onions.",
+                "אם יש בהן ריר (if there is juice/sap in them) – that they are filled with moisture, and there is no empty space/cavity in them.",
+                "משתערין כמו שהן (they are measured as they are) – when we come to measure if there is within them edible parts of an egg’s bulk, the measurement of receptibility to defilement, we measure them with the juice/sap and we don’t crush/press down on their empty space/cavity. But if there is in them a cavity, we press down on their empty space and afterwards measure for an egg’s bulk.",
+                "ספוגנית (spongy [bread]) – it is made soft like a kind of sponge, but it is not tread upon nor stamped upon.",
+                "משתערה כמות שהיא – without being crushed.",
+                "בשר העגל שנתפח (meat of a calf that is swollen) – it is the manner of calf meat that is swollen that it increases when it is cooking, whereas the meat of an old bull diminishes.",
+                "בכמות שהן – if it is the meat of cooked bull that diminished and stood on less than that of an egg’s bulk, we don’t say that when it was living there was in it an egg’s bulk [of meat] or more, and it would become defiled even though that now it lacks according to the measurement. And similarly, if it was the calf meat that had become swollen and increased, and there is within it in order to defile, we don’t say for since when it was alive there wasn’t in it sufficient to defile, even now it doesn’t defile."
+            ],
+            [
+                "קישות שנטעה בעציץ (a cucumber which was planted in a pot) – which is not perforated, and became susceptible there to receive ritual impurity and it became defiled, that is considered like it is detached.",
+                "והגדילה ויצאה חוץ לעציץ – and it is considered as attached, because it sucks/is nurtured from the ground that is outside of the pot.",
+                "טהורה – that defilement flew off from it when it left outside the pot",
+                "מה טיבה ליטהר (what is its character that it should be insusceptible to uncleanness) – that when it received defilement it was like it was detached, therefore, whatever is within the pot remains in its defilement and what it added afterwards and left outside of the pot is pure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "כלי גללים – a vessel made from the dung of cattle.",
+                "שהשרשים יכולים לצאת בהן – even though they are not perforated, the root goes out on its own and perforates the dung and the ground of that vessel. And for this reason, it (i.e., the Mishnah) did not take the language of \"כלי אבנים\"/stone utensils, because they are hard and the root does not penetrate/perforate them.",
+                "עציץ נקוב אינו מכשיר את הזרעים – that are within it. And they don’t receive susceptibility [to receive defilement] because they are considered as attached, and the seeds are not susceptible to receive ritual defilement other than when water comes upon them after they have become detached, and even detached fruit are not made susceptible [to receive ritual defilement] with the water that is within, because the water does not make them susceptible [to receive ritual defilement] when they are attached/connected, for we require that the water is detached and these waters that are placed on a perforated pot, it is like placing it on the ground.",
+                "ושאינו נקוב מכשיר את הזרעים – for whether the water is within it or between the seeds, both of them are considered as detached.",
+                "מלאהו – to a pot that is not perforated.",
+                "עפר עד שפתו (dirt until its rim) – since it sees the atmosphere from four directions, it is like a perforated pot, and it is considered as attached/connected, between the water and between the seeds that are in it.",
+                "כטבלא שאין לה לזביז (like a tray lacking a vertical rim/ledge – by which a flat vessel is made into a vessel-like receptacle) – that it lacks a rim from this side and that but is rather flat and smooth, that the water that is in it does not make the seeds susceptible [to receive ritual defilement] and it is considered as attached, since it sees the atmosphere from four directions."
+            ]
+        ],
+        [
+            [
+                "צריכים הכשר (that require preparation) – water, as it is written (Leviticus 11:38): “But if water is put on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” (see also Tractate Makhshirin, Chapter 6, Mishnah 4 for the listing of the seven liquids).",
+                "ואין צריכין מחשבה – to consider them as food, and all of our Mishnah is explained further on (see Mishnah 2 of this chapter)."
+            ],
+            [
+                "החותך מן האדם מן הבהמה מן החיה ומן העופות – all of them are speaking about cutting off flesh from the living creatures, and even though that they were separated from the living, they do not defile, for only a limb a living creature defiles but not the flesh that was separated from a living being, therefore we require intention that he should have in mind upon them for consumption, and if not, they don’t defile.",
+                "החלב בכפרים (from fat in the villages) – for the people of villages do not consume fat. Therefore, they require intention. Bu tin the marketplaces, where most of the people come to the market, there are many that eat fats, and they don’t require intention.",
+                "ושאר כל ירקות שדה – that are not sown in gardens, are not special/specific for human consumption and require intention.",
+                "חוץ משמרקעים (except for truffles/a species of very acrid onions) – a species of pungent onions.",
+                "ופטריות (truffles/fungus, morils) – a species of plant that doesn’t have a root. FUNGI in the foreign language.",
+                "חוץ מכרישי שדה (except for wild leeks/field leeks) – PUROSH in the foreign language and PORAT in Arabic. That these, even though we don’t plant them in gardens , do not require intention.",
+                "והרגילה (purslane) – such is its name in Arabic. And in the foreign language, PORKAKLAH.",
+                "נץ חלב (Ornithogalum, star of Bethlehem, a bulbous plant) – white flowers like milk. And there are those who say, grass when they cut it that milk comes out from it.",
+                "עכביות (a species of edible thistles, cardoon) – grass filled with thorns, and it is the דרדר/thistle in the language of Scripture, and in the foreign language KARDOSH.",
+                "כלוסין (a species of figs) – Maimonides states that we call it in Arabic ANAV ALDIB. But Rabbi Yehuda and Rabbi Shimon and Rabbi Yossi hold that these do not require intention because they are specific for human consumption. But the Halakha is not like any of them, but rather all of them require intention, and if not, they do not defile."
+            ],
+            [
+                "נבלת בהמה טמאה בכל מקום – whether in the villages or whether in the marketplaces.",
+                "צריכין מחשבה – for undefined they are not for consumption.",
+                "ואינן צריכין הכשר (and they don’t require preparation) – neither preparation of water nor preparation of a creeping animal/insect [for susceptibility to ritual defilement], for there is no need to have something impure to touch them to defile them, for ultimately they will be impure on their own a grave defilement. And if you should say, it is all right that the carron of a pure/clean fowl and it doesn’t defile other than in the esophagus, it is satisfactory that it requires intention to defile a light defilement. But the carrion of a beast that defiles through contact and through lifting, why do I need intention, for a light defilement, it is an impure body. This manner is answered in the Gemara in the chapter דם שחיטה/The Blood of Slaughter (Chapter 5, Tractate Keritot, folio 21a), as for example, that there is less than an olive’s bulk of carrion, and he attached it to less than an egg’s bulk of food, for whether this one or that one’s an egg’s bulk, and for this reason it requires intention. But nevertheless, it is considered ultimately to defile a grave defilement and doesn’t require preparation, for since it was possible to combine it to be an olive’s bulk.",
+                "בשווקים – that there is a majority of the people that come to the marketplace, there are many that eat the carrion of a clean fowl, and consume fats.",
+                "אינן צריכין לא מחשבה – for they standing for eating.",
+                "ולא הכשר – for the carrion of clean fowl ultimately will defile a grave defilement, that will defile clothing in the esophagus, and regarding fat we are speaking of impure fat, that fat defiles like meat, as we learn further on in our chapter (see Mishnah 9), therefore we don’t require preparation.",
+                "רבי שמעון אומר אף הגמל וכו' – they (i.e., the carrion of a camel, a rabbit, a hare and a pig) – do not require intention in the marketplaces, for there are many people who consume them, and this is not like the first Tanna/teacher who stated that the carrion of an unclean beast in every place and didn’t exclude these. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "השבת (dill stalk) – a species of vegetable/green, and such is name in Arabic. And in the foreign language ANITO.",
+                "משנתן טעמו בקדירה (having given its taste to a dish) – if it was dill of heave-offering, once it gave its taste/flavor to a dish and he removed it from there, a “foreigner” (i.e., non-Kohen) who eats it is not liable, for it is a mere piece of wood.",
+                "ואינו מטמא טומאת אוכלים (and does not receive uncleanness as food) – for since it was cooked, its strength and taste have departed and what remains is like a mere piece of wood, and furthermore it is not considered food.",
+                "לולבי זרדים (young sprouts of the service-tree – the interior of which is eaten as a relish) – soft branches that come out at the time when the trees blossom. And they pickle them in wine or in vinegar or in water and salt, and consume them.",
+                "והעדל (garden-cress, summer-savory) – a species of vegetable similar to the radish.",
+                "ועלי לוף (and leaves of wild LOF/a plant similar to Colocasia with edible leaves and root, and bearing beans – classified with onions and garlic) – from the species of onions. And there are of if a species that we call it the לוף שוטה/the wild LOF, LOF trained for the leaves.",
+                "עד שימתוקו – for they are not considered edible food other than until after that they pick them and their bitterness leaves them.",
+                "פקועות (Bitter-Apple, a gourd) – similar to small watermelons, and they are bitter. But my Rabbis explained, a desert gourd. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הקושט (name of a fragrant root or shrub, putchuck) – such is its name in the foreign language and in Arabic. And it is numbered among the spices of frankincense.",
+                "והחמס (amomum, an Indian spice/חמם )- there are those who explained it as an Arabic spice plant/ginger and there are those who explain it as cinnamon.",
+                "וראשי בשמים (and the principal spices) – as for example Moscato nut, Nard (aromatic herb, Valerian) and things similar to them, that provide a pleasant smell.",
+                "התיאה (root of crawfoot -used as a spice, but poisonous for beasts) – a species of assas foetida (an umbelliferous plant used, as a resin or in leaves, for a spice and for medicinal purposes).",
+                "וחלתית (assa foetida) – this is its name in Arabic. But even though its aroma is bad, they regularly put from it in foods.",
+                "חלות חריע (lozenges made of bastard saffron) – forest crocus/saffron (one of the ingredients of frankincense). And we call it ALKARTOM in Arabic.",
+                "אף הן לא ילקחו בכסף מעשר – For the All-Merciful stated (Deuteronomy 14:26): “and you shall spend the money [on anything you want -cattle, sheep, wine, or other intoxicant, or anything that you may desire.] And you shall feast there [in the presence of the LORD your God and rejoice with your household],” a thing that is consumed as it is you purchase with the money of [Second] Tithe, that which is not consumed as it is, you do not purchase with the money of [Second] Tithe. And this is the Halakha, that if it does not receive defilement as food, they are not purchased with the monies of [Second] Tithe."
+            ],
+            [
+                "הפגין (hard/unripe figs)- figs that are not ripe, as it is written (Song of Songs 2:13): “The green figs form on the fig tree.” And all the rest of the produce/fruits also which are not ripe are called פגין.",
+                "והבוסר (half-ripe fruit, esp. grapes) – grapes that did not ripen. And when they arrived to become like a white bean, they are called בוסר. And פגין are worse than בוסר.",
+                "משיבואו לעונות המעשרות – each and every fruit according to the established time for it to be obligated in tithing, as is taught in the Mishnah in the first chapter of [Tractate] Maaserot (see Mishnah 32). But the Halakha is not according to Rabbi Yohanan ben Nuri",
+                "פריצי זיתים וענבים (the proud among the olives and grapes) – that became hard prior to their ripening, and they are not peeled in the olive press. It is the language of (Daniel 11:14): “and the lawless sons of your people [will assert themselves to confirm the vision, but they will fail],” hard and wicked people. Such are these olives and grapes, hard and they are not peeled nor trodden/pressed.",
+                "בית שמאין מטמאין – for they are considered edible/food.",
+                "ובית הלל מטהרין – for they are not considered edible/food.",
+                "הקצח (black cumin) – NEEL in the foreign language. And it is a black seed, and it is customary to put it on bread, for those who are accustomed to it do not come to have heart pain.",
+                "וכן למעשרות – just as they disagreed regarding defilement, so too they argued with regard to tithing, for those who declare them as susceptible to uncleanness as food obligated it for tithing."
+            ],
+            [
+                "קור (white heart or terminal bud of a palm – cabbage tree – used as food) – it is soft wood that is added at the top of a palm. And people consume it, and in the rainy season it becomes bard.",
+                "כעץ לכל דבר – and is not susceptible to uncleanness as food.",
+                "נלקח בכסף מעשר (and it is purchased through Second Tithe monies)- of the fruit [from fruit] and it grows in the ground.",
+                "כפניות (date-berries in their early stage/inflorescence of palms) – palms that did not ripen all the way.",
+                "כאוכלים – and they are susceptible to uncleanness as food."
+            ],
+            [
+                "דגים מאימתי מקבלים טומאה – and whenever they are living they are not susceptible to receive defilement.",
+                "משיצודו (from when they are caught) – they are considered as dead.",
+                "אם יכולים לחיות – that if he would return them to the water they would live, they don’t defile. But if they are not able to live when they return them to the water, even though they still had not died, they are susceptible to receive ritual defilement. And the Halakha is according to the School of Hillel.",
+                "יחור של תאנה שנפשח (a young shoot of a fig tree that was stripped/split) – a branch of the a fig tree and there are figs on it, that had been detached and separated from the place of their connection, but that there remained from its skin and it is attached with the husk/skin/bark of the tree alone.",
+                "ר' יהודה מטהר – those figs that are on the branch, if the defilement came in contact with them, they are considered as attached, since the branch is attached slightly, and even though it is not attached other than with a skin/husk.",
+                "וחכמים אומרים אם יכול לחיות – if they will tie and attach the branch with the tree, the branch will live and produce fruit, and it is considered as attached and pure. But if it will not live when they retie it with the tree, the figs that are on the branch are considered like they are detached and are susceptible to receive defilement. And the Halakha is according to the Sages."
+            ],
+            [
+                "חלב בהמה טהורה – that became ritually forbidden by unskillful slaughtering,",
+                "is pure from the defilement of carrion, as it is written (Leviticus 7:24): “Fat from animals that died or were torn by beasts may be put to any use, [but you must not eat it],” which implies even Holy Service.",
+                "לפיכך הוא צריך הכשר – and since that it will not ultimately become a heavy defilement, for this, we hold in the first chapter of [Tractate] Taharot [Mishnah 3), for everything that ultimately doesn’t defile in a grave manner, that is to defile a person and vessels, requires preparation.",
+                "חלב בהמה טומאת נבלות – for the Torah did not purify other than the fat of a ritually pure animal that became forbidden by unskillful slaughtering, which excludes the fat of an unclean animal which lacks being torn apart [by a beast of prey], because its being torn and its slaughter are equivalent.",
+                "ואין צריך הכשר – for defilement of food if he combined less than an olive’s bulk with less than an egg’s bulk, as explained above (Mishnah 3), but intention is certainly required, for something regarding meat requires intention as is taught in the Mishnah above (Mishnah 3).",
+                "וצריך מחשבה בכפרים - but not in the marketplaces [for unclean fish and locusts]. But preparation is required in every place."
+            ],
+            [
+                "כוורת דברים וכו' – if it (i.e., the beehive) is attached with plaster, everyone admits/agrees that it is like land/real estate (i.e., the ground) for all things, but if it was placed on pegs, everyone admits that is like vessels. But they didn’t disagree other than when it is placed on the ground and is not attached with plaster.",
+                "ר' אליעזר אומר הרי היא כקרקע – and it is acquired by money, a document or a claim of undisturbed possession like land/real estate (i.e., the ground) .",
+                "וכותבין עליה פרוזבול – a document that the Jewish court writes to the lender/creditor that transferred to them every debt that he has [to collect’ – so that the Seventh Year would not cause a cancellation of the debt, and we don’t write a Prozbul (i.e., a declaration made in court, before the execution of a loan, to the effect that the law of limitation by the entrance to the Sabbatical Year shall not apply to the loan to be transacted) other than on land/real estate, meaning to say, that when the borrower has real estate/land and he has a beehive, it is similar to land/real estate, and we write upon it a Prozbul [document] to the creditor.",
+                "ואינה מקבלת טומאה במקומה – for it is like it would be attached and is not susceptible to receive ritual defilement.",
+                "והרודה – from the honeycombs that are within it on the Sabbath, he is liable for a sin-offering, like someone who detaches something from the place where it is attached, as it is written (I Samuel 14:27): “And he (I.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up], but what connection has the forest with honey, but rather just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive]] on the Sabbath is liable for a sin-offering. (This Bartenura to Tractate Shevi’it, Chapter 10, Mishnah 7 adds that the Halakha is not according to Rabbi Eliezer)."
+            ],
+            [
+                "מאימתי ממיטמאות משום משקה – for that which is undefined exists for consumption, and from when does it become susceptible for ritual defilement for liquids to become first-degree of ritual defilement. (See also Tractate Makhshirin, Chapter 6, Mishnah 4 which defines the seven liquids that make foods susceptible for ritual impurity – and Tractate Bava Batra 9b where a Baraitha is brought indicating the honey in a beehive becomes susceptible for ritual impurity without intention – and that as long as the honey is in the beehive, it is considered as food and not liquid. There is a dispute between the Schools of Shammai and Hillel in this Mishnah about when the transition takes place.)",
+                "משיחרחר (he sets the twigs on fire for driving out the bees/smokes the bees out) – when he brings smoke and smokes it out to drive away the bees. It is the language of לחרחר ריב/to stir up strife. That it appears as if he wants to stir up strife with the bees. Another explanation of מישחרחר, that he heats them up in order to remove their honey, even though they honey has not yet left. It is the language of (Jeremiah 6:29): “The bellows puff.” And there are those who have the reading \"מיהרהר\"/from when he will conceive in his mind, meaning to say, that he will conceive an intention/thought in his heart to take the honey out of the beehive.",
+                "מירסק (from the time you break the honeycomb – to take it out of the hive) – when they want to take the honey out of the beehive, they cut it with a knife and remove the honeycombs and that is ריסוק/crushing."
+            ],
+            [
+                "עתיד הקב\"ה להנחיל לכל צדיק וצדיק – he (i.e., Rabbi Yehuda HaNasi) joined this statement to here to inform/announce at the conclusion of the Mishnah of the reward for righteous people who study and fulfill all what is written in the Mishnah.",
+                "שלש מאות ועשרה עולמות שנאמר להנחיל אוהיב יש – there is in this Gematria/use of letters for their numerical value/homiletical interpretation based upon the numerical value the following (for the word יש) which is 310, meaning to say that the benefit and satisfaction/contentment that each and every righteous person will have in the World-to-Come will be three-hundred and ten times [greater] corresponding to This World, for this entire world is [at best] only a piece of the three-hundred and ten than what each righteous person will have as an inheritance in the World-to-Come."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..cdb10181119c4b2ca768518acabb49e10c29ebea
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/English/merged.json	
@@ -0,0 +1,275 @@
+{
+    "title": "Bartenura on Mishnah Oktzin",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Oktzin",
+    "text": [
+        [
+            [
+                "כל שהוא יד (whatever -part of the fruit- serves as a handle -of the stem) – the wood that is attached to the fruit, and a person holds it at the time that he eats the fruit, as, for example, the peduncle/point of the apples, grapes and pears, are called ידות/handles. And similarly, a bone that has at its head/top meat/flesh, and a person holds the bone in order to eat the meat at its head/top, the bone is a handle to the meat/flesh.",
+                "ולא שומר (and not as a protector – as the shell of a nut) – to exclude the portion of the peduncle/point that touches the fruit and is attached to the globule/the stone or kernel of a stone fruit, that this part is a protector to the fruit (see also Tractate Taharot, Chapter 10, Mishnah 5 – describing the \"חותם\"/the oblate side of a berry to which the stalk is attached).",
+                "מיטמא – the handle is defiled, and even though it is not appropriate for consumption, if the defilement touched the food, the handle is considered as a connector/junction to the the food, and it is as if it is one body.",
+                "ומטמא – if the defilement touched the handle, the food is defiled, even though the defilement did not touch the food. And our Rabbis learned this from the Scripture, as it is written (Leviticus 11:37-38): “If such a carcass falls upon seed grain that is to be sewn, [it is pure; but if water is put on the seed and any part of the carcass falls upon it,] it shall be impure for you,” for everything that is in your needs, meaning to say, every thing that requires food is susceptible to receive ritual defilement like it, and it is impure and defiles with it.",
+                "ולא מצטרף – if the food was less than the bulk of an egg, for there is no defilement of food with less than an egg’s bulk, for this handle of the food does not combine with it to complete the requisite measurement.",
+                "שומר אע\"פ שאינו יד – as, for example, the shell of a fruit that protects it that it not be suffer loss/become damaged.",
+                "מיטמא ומטמא ומצטרף – as it is written (Leviticus 11:37): “upon seed grain that is to be sown,” and what is “that is to be sown” – in the manner that people bring them out for sowing, wheat in their shells, and barley in their shells, that is with their protectors. For what purpose is the Biblical verse? If it is defiled and defiles, now the handle of the fruit is defiled and defiles as we derive from [the word]: \"לכם\"/for you – for all that are your needs, a protector is necessary, but the Biblical verse does not come other than to join with it, for a handle does not combine with it, while a protector combines with it.",
+                "וכל שאינו יד ולא שומר – like the hair that is on the fruit.",
+                "לא מיטמא ולא מטמא – and there is no need to say that it doesn’t combine/join."
+            ],
+            [
+                "והקפלוטות (leeks with a head, torret) – leeks, a חציר /leek (Numbers 11:5) in the language of Scripture, KORAHT in Arabic, and the foreign language PORUSH.",
+                "והפטמא שלהן (and their protuberance on the blossom-end of fruits – having the appearance of a pestle seated in a mortar – the upper portion of the fruit/top-piece) – like a kind of top-piece of a pomegranate that is at their top. And it is a protector and it combines.",
+                "והעמוד שהוא מכוון כנגד האוכל (the scape/central stalk as far as it is surrounded by the edible part, the scape within the bulb) – which is the heart that is in the onion, that the seed is born at its end.",
+                "שרשי החזרים – the root of lettuce, which is חסא in the language of the Gemara and also in Arabic, and LETUGA in the foreign language.",
+                "והנפוס (a kind of radish, resembling the carrot as to foliage, and the radish as to taste, or a turnip) – It is a kind of radish, but its leaves are similar to the leaves of the turnip.",
+                "והסיב שלו (and the fibrous root of the radish) – Maimonides explained that on the side of the top of the radish are born thin sinews like threads, and the sellers sever/cut them by hand at the time that they sell them, and what remains of them are called סיב/fibrous roots of the radish.",
+                "והמיתנא (and the mint) – such is its name in the foreign tongue MUNTA, and NANA in Arabic.",
+                "והפיגום (rue) – RUDA in the foreign tongue, and in Arabicv SARAV.",
+                "שעקרן (which were uprooted)- in order to plant them in another place.",
+                "והשדרה של שבולת (and the spine of an ear of corn) – the middle thread, that the threads are attached to it.",
+                "והלבוש שלה (the husk of the wheat grain) – and the skin/membrane that is upon the seed of the wheat, and all of these are protections for the fruit.",
+                "הסיג של רצפות (the cobweb-like covering of fruits) – dust that is attached on the heads of vegetables and joined closely on them like the spider’s web. ASnd it also is considered a protection to the fruit. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מיטמאים ומטמאים ולא מצטרפים – because they are handles only, and do not protect the food.",
+                "ויד הפרכיל (the handle, stem of a vine) – when the grapes are cut with the vine-shoot/rod, they are called פרכיל/handle, stem of a vine. The language of (see Tractate Betzah 30b and Tractate Sukkah 10a) twigs with grapes.",
+                "טפח מכאן וטפח מכאן – the vine-shoot that is cut and the clusters [of grapes] are suspended/hang on it, a handbreadth from the vine-shoot from the right of the cluster and a handbreadth from the left, is considered a handle, but not more.",
+                "יד האשכול – the peduncle/point of the cluster [of grapes] is suspended/hanging from the vine-shoot/rod, which is the handle of the cluster.",
+                "כל שהוא – even if it is very long.",
+                "זנב האשכול – the end of the cluster [of grapes]",
+                "שריקנו (the skeleton of a cluster of grapes which one has stripped – of its grapes) – that were loosened from it the globules/stone, kernel of a stone fruit, even that it is the handle to the grapes at its head/top, that we hold it by its ail. And even its measurement is whatever the amount, and even very long.",
+                "והמכבד של תמרה (the fan-shaped twig of the palm tree/the broom of the palm tree) – the fan-shaped twigs of the palm trees and upon them are palms, the measurement is the length of their handle to include the defilement of four handbreadths, but not more.",
+                "ומלעין של שבלים (the outer husk of grains/glume) – upper beard of the ear of corn that extended on its head, like a kind of hair of a beard."
+            ],
+            [
+                "אלו לא מטמאין – that they are not considered either a protection or a handle.",
+                "קולסי כרוב (cabbage-heads/stalks) – Maimonides explained, the heads of the cabbage where sinews that surround them extend out from them (one needs to say, entangled), and it the manner of cabbage sellers that they cut them and cast them off.",
+                "וחליפות התרדים (and the young shoots of beets) – the roots of the beets that remain in the ground when they cut the beats in order to exchange and others will rise up in their place.",
+                "את שדרכן ליגזז – the things where the practice is to cut them not to uproot them with their roots, if to uproot them, the roots do not defile, because they are not either a handle nor a protection.",
+                "ר' יוסי מטמא בכולן – for all of them are considered a handle for food except for the cabbage-heads/stalks and the turnip, for those sinews that surround (that are entangled) are not considered either a handle or a protector. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "שבססן (tread, stamped/packed in the barn/threshing floor) – that he threshed them with the feet of the animal or with sticks/staffs with the grain. And [the word] \"ובססן\" is the language of (Isaiah 63:18): “Which Your holy people possessed but a little while.”",
+                "ורבי יוסי מטמא – because/since they are fit/worthy to be turned over/up with a shovel with the grain. But the Halakha is not according to Rabbi Yossi.",
+                "פסיגה של אשכול – a sprig of a vine [when stripped of its grapes] – it is the manner of a vine/cluster of grapes to depart from its stem like small vines/clusters and those vines are called פסיגי ענבים/sprig of grapes.",
+                "שריקנה (when stripped/emptied of its grapes) – that were stripped/emptied from the springs that are on it, meaning to say that they removed from it the small sprigs and they remained empty.",
+                "שייר בה גרגיר אחד טמאה – all of it became a handle to that berry.",
+                "שרביט של תמרה שריקנו (a twig of a date tree that was stripped of its dates) – that he removed the dates and there remains the empty twig.",
+                "ור' אלעזר בן עזריה מטמא בשל פול – became they are large beans and they don’t require a twig, for even if they combine with chips/refuse , it is pleasant to pick at them.",
+                "ומטמא של קטניות - for it is a protection, because they are thin and one is not able to pick at them when they are combined with chips/refuse, and it is appropriate for it that they would be on the same twig in order to be able to handle them and to carry them on that twig. But the Halakha is not according to Rabbi Eleazar ben Azariah."
+            ],
+            [
+                "והכלוסין – a species of pulse/beans.",
+                "ומצטרפים – for sometimes they are consumed with the fruit.",
+                "ר' יוסי אומר אף עוקץ הדלעת (Rabbi Yossi says: even the peduncle of gourds/pumpkins) – because it is boiled with it. But the Halakha is not according to Rabbi Yossi.",
+                "אגסים- in Arabic AGAS and in the foreign tongue PEARS.",
+                "קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nuts. They are called MILIN.",
+                "פרישין (quince)- in Arabic SPARGIL and in the foreign language KODONAISH.",
+                "עוזרדין (sorb-apples, medlars, crab-apples) – in Arabic ZAROD and in the foreign language SORBASH.",
+                "טפח - it refers to the peduncle/stalk of the Greek gourd, but not to the others that are taught in the Mishnah as they peduncles are small.",
+                "קונדס (artichokes) – bitter vegetables, and we sweeten them through the hot flame. But the Halakha is not according to Rabbi Eleazar b’Rabbi Tzadok.",
+                "לא מיטמאין ולא מטמאין – and it is not necessary to state that they don’t combine."
+            ]
+        ],
+        [
+            [
+                "זיתים שכבשן – in wine or vinegar or in other liquids.",
+                "בטרפיהן – with their leaves. The leaf of an olive, we translate in Aramaic as טרף זיתא/the leaf of an olive.",
+                "טהורים – if a creeping reptile/insect touched/came in contact with the leaves, the olives and the leaves are ritually pure, for the leaves are not considered neither a handle nor a protector.",
+                "לפי שלא כבשן- with their leaves.",
+                "אלא למראה – in order that they would look nicer when their leaves are with them, for they appear as if they were newly detached/plucked.",
+                "כשות של קישות (fine hairs/fibers of cucumbers) - when the cucumbers are small, they have a kind of small hair, and it is called כשות/fine hairs/fibers.",
+                "והנץ שלה (its blossom, sprout/flower) – in the mouth of the cucumbers there is like a bit of a long blossom/flower.",
+                "טהורים – for they are not considered neither a handle nor a protector.",
+                "לפני התגר טמאה (before the vendor/travelling merchant) – for it is satisfactory to the vendor with hair and with a blossom, and because of this the cucumbers appear beautiful and it is as if they were newly plucked/detached, and since he wants their preservation, they are considered as a protector for the fruit. Alternatively, because the cucumbers are soft and everyone’s hand touches them to buy them, they are ruined/spoiled if not because that hair protects them from all dirt and filth."
+            ],
+            [
+                "הגלעינים (the stones/kernel of a stone fruit, globule/pits) – like גרעינים/globules, the stone or kernel of a stone fruit.",
+                "ולא מצטרפות – [and do not join together] with the food to complete it to be like an egg’s bulk, for it is considered a handle, but not a protector.",
+                "גלעינה של רוטב (stones of moist olives) – a stone of a moist olive and it is appropriate to suck.",
+                "אע\"פ יוצאה (even though it is detached) – meaning to say, even though it is detached from the food, it joins with the food, because it is consumed, that one sucks it on account of its moistness.",
+                "לפיכך חותל של יבישה (the membranous enclosure separating the stone of a date from its flesh, pericarp – as far as not eatable) – a berry of grapes or figs has a membranous enclosure, that seals the incision of the fruit, and that at the top of the membranous enclosure/pericarp is a peduncle, such is what my Rabbis have explained. And their explanation has difficulties, of what therefore. And I found in the Mishnayot accuracy, therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and such is the reading of Maimonides (i.e., חותל של יבישה ) and he explains the reason – that the kernel of a green date, that is of a moist date, combines/joins together, because it is a protector to the fruit, for without the globule/stone or kernel of a stone fruit, the fruit would be lost. But that of pericarp does not combine/join together, for again, the globule/stone or kernel of a stone fruit is not a protector of the fruit, for the moisture that is in the date has already ceased and the globule does not protect it so that it doesn’t become lost. Therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and it is the membrane/skin that is wrapped and attached on the globule of the date, combines/joins with the date when it is dry, because the membrane/skin is a protector and not the globule/kernel of a stone fruit.",
+                "ושל רוטב – that is, the moist date, the membrane does not join/combine. For the globule/stone or kernel of a stone fruit is the protector and not the membrane. And that membrane is called a חותל/membranous enclosure separating the stone of date from its flesh/pericarp. Because it is wrapped and attached to the globule/stone or kernel of a stone fruit. It is the language of (Ezekiel 16:4): “[As for your birth, when you were born your navel cord was not cut, and you were not bathed in water to smooth you; you were not rubbed with salt] nor were you swaddled.”",
+                "גלעינה שמקצתה יוצאה (a pit, part of which was detached) – as for example the globule of the moist date, half of which is consumed and half of it remains with the globule.",
+                "מה שכנגד האוכל (that which is near the edible part) – is considered a protector and combines/joins together, but not the other part. And similarly, a bone that has upon it an olive’s bulk of flesh.",
+                "היה עליו – there was flesh on the bone on one side that does not surround the bone, Rabbi Shimon states that we see if there is meat the measurement that it is able to surround its thickness like the thread of woof like a ring around the bone that joins/combines. But the Halakha is not according to Rabbi Shimon.",
+                "כגון הסיאה והאזוב והקורנית (as for example, a plant classified with hyssop/Satureia Thymbra/savory, and the hyssop/marjoram and the thyme) – for also with these, such is their law. What is near the edible part joins together, what is not near the edible part does not join together. And סיאה and קורנית are a species of hyssop. סיאה is TALIAZ in the foreign language and קורנית is SHADRIAH in the foreign language."
+            ],
+            [
+                "שנימוק מקצתו אין מצטרף (that was partially rotted, does not combine)- for what has rotted is not considered food/edible, since it became in a state of dissolution and it is not worthy of consumption.",
+                "הפטמא של רימון (the protuberance on the blossom-end of pomegranates) – like a kind of nipple that extends at the top of the pomegranate and it is called פטמא/protuberance, and around the protuberance is like a kind of green flower that has thin threads. And they are called נץ/blossom, sprouting . And around those threads are a something similar to a cup and its head is made in turrets/fortress. And it is called a מסרק/the crown of a pomegranate, because it has teeth like a comb/indented attachment to a plant.",
+                "אף המסרק טהור – that if it severs/cuts from the fruit, the globule/stone or kernel of the stone fruit is not revealed through this, therefore, it is not a protector. Even the protuberance, if one severed it until its root, it would reveal the globules/stones and destroy the fruit. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "כל הקליפין (all the husks/skins) – as for example, the shells of nuts and almonds and pomegranates and shells of eggs, are considered as a protector to the food, and combines/joins with the food to complete to make up the measurement to be susceptible to receive ritual defilement. But however, a moist upper shell that is upon nuts at the time of their harvest, does not combine, for it is not considered a protector, for there is no protector on top of a protector.",
+                "קדורה (perforated) – perforated, it is the language of מקדרים בהרים/estimating the level distance between two places separated by mountains that is taught in the Mishnah in [Tractate] Eruvin (Chapter 5, Mishnah 4 – Talmud Eruvin 58a – measuring Sabbath elevations are considered as cut through). But something cut through/perforated does not combine, because it doesn’t protect when it is perforated and severed/cut.",
+                "והחיצונה – it is the thin shell that falls on its own, when we handle the onion. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המחתך לבשל – as for example, cuts gourds or onions or meat in order to cook it in a pot.",
+                "שלא מירק (did not finish it off) -that he did not complete the cutting, like he completed it after slaughtering by his hand in Tractate Yoma [31b].",
+                "אינו חיבור – even though the pieces are still partly intertwined/interwoven.",
+                "לכבוש – that he pickles in wine or in vinegar in order to preserve it.",
+                "ולשלוק (or to seethe) – seething is more than cooking, and in these it is satisfactory for it in their combining/joining, therefore whenever he didn’t finish it off, it is combining/joining. But to cook is not combining/joining, for if he knows that the cooking will separate them and divide them one from the other.",
+                "התחיל לפרק (when he has begun to strip vegetables) – and to separate completely one from them, we do not say that since he revealed his intention with one that he wants separate them, all of them also are as if they are separated one from another and it is not combining/joining, but if he eats and only strips, it is not combining/joining, and what he didn’t strip is combined/joined.",
+                "האגוזים שאמנן (nuts which one arrayed/arranged in lines) – that he grew them and combined them one with the other. It is the language of (Esther 2:7): “He was foster father to Hadassah [that is Esther, his uncle’s daughter, for she had neither father nor mother].”",
+                "שחמרן ([and the onions] which one has piled up) – It is the language of (Exodus 8:10): “And they piled them up (i.e., the dead frogs) in heaps, [till the land stank].” From the manner of those who wish to store up nuts or onions, they cut them and tie them up with rope or with cord/flax rope and combine them one with the other and suspend them in order that they will endure.",
+                "לפקל (to strip, peel) – like to peel/לקלף. And it is example we taught in [Tractate] Maaserot, Chapter 1, Mishnah 6, “the onions [are subject to tithes] when one begins to strip them (for storage)” (note that there is a mistake in the printed editions which mention chapter 2 and/or chapter 4).",
+                "האגוזים והשדקים – now we are speaking of cracking open nuts and almonds. For the shell of nuts and almonds are considered a protection, and even though he cracked them open, all the while that it is attached to the food/edible part, it is considered a protection.",
+                "עד שירסס (until he crushes them) – It is the language of (Amos 6:11): “[For the LORD will command,] And the great house shall be smashed to bits [And the little house to splinters],” meaning to say until the shell will be crushed and opened into thin pieces."
+            ],
+            [
+                "ביצה מגולגלת (a roasted egg) – roasted slightly, until it is mixed and appropriate to sip/quaff.",
+                "עד שיגוז (until it is chipped) – the shell is considered a protector and combines [to make it susceptible to ritual uncleanness] until he cuts off from it a little bit, and then it is not considered a protector any more, for the egg comes down slowly through the path of that fracture and cut.",
+                "ושלוקה – but if the egg was boiled, that it is hard and stands within the shell, and een that which is broken, the shell is always considered a protector, until it is crushed.",
+                "וכן עצם שיש בו מוח (and similarly a bone that has marrow in it) – the bone is considered a protector for the marrow, and even though the bone is broken, it [protects] until it is crushed.",
+                "הרמון שפירדו (a pomegranate which one has cut into two – leaving the seeds in their sheaves) - that he cut the pomegranate into two and still the seeds/kernel of the stone fruit are attached in the shell, this shell is a connection/attachment, until he knocks it with a reed and will shake the seeds/kernel of the stone fruit that is within it.",
+                "שלל הכובסים (washers’ materials loosely stitched together) – it is the manner of washers to stitch the clothes of a child with those of an adult in order that they don’t become lost, and eventually to separate them.",
+                "והבגד שהוא תפור בכלאים – two pieces of woolen cloth which was sewn with threads of flax, for certainly, they will be separated one from the other, because of the prohibition of the mixture of wool and linen in the same web.",
+                "חיבור לטומאה -if one is defiled, its neighbor is defiled, until he begins to loosen it/take it apart, and even though he did not finish loosening it/taking it apart, for the deed/act [of loosening/taking it apart] removes it from the act [mixing wool and linen together]."
+            ],
+            [
+                "ירוקים מצטרפין – they are fit/appropriate for consumption.",
+                "לבנים אין מצטרפין – that furthermore they are not appropriate/fit.",
+                "ובחזרת – with lettuce, even though they are white, they are not appropriate for consumption, nevertheless, they are a protector. But the Halakha is not according to Rabbi Eleazar bar Tzadok."
+            ],
+            [
+                "בני בצלים ( central sprouts of onions) – the middle pillar which is like the heart (green) and from it, they grow the onions, to this they call בני בצלים/central sprouts of onions.",
+                "אם יש בהן ריר (if there is juice/sap in them) – that they are filled with moisture, and there is no empty space/cavity in them.",
+                "משתערין כמו שהן (they are measured as they are) – when we come to measure if there is within them edible parts of an egg’s bulk, the measurement of receptibility to defilement, we measure them with the juice/sap and we don’t crush/press down on their empty space/cavity. But if there is in them a cavity, we press down on their empty space and afterwards measure for an egg’s bulk.",
+                "ספוגנית (spongy [bread]) – it is made soft like a kind of sponge, but it is not tread upon nor stamped upon.",
+                "משתערה כמות שהיא – without being crushed.",
+                "בשר העגל שנתפח (meat of a calf that is swollen) – it is the manner of calf meat that is swollen that it increases when it is cooking, whereas the meat of an old bull diminishes.",
+                "בכמות שהן – if it is the meat of cooked bull that diminished and stood on less than that of an egg’s bulk, we don’t say that when it was living there was in it an egg’s bulk [of meat] or more, and it would become defiled even though that now it lacks according to the measurement. And similarly, if it was the calf meat that had become swollen and increased, and there is within it in order to defile, we don’t say for since when it was alive there wasn’t in it sufficient to defile, even now it doesn’t defile."
+            ],
+            [
+                "קישות שנטעה בעציץ (a cucumber which was planted in a pot) – which is not perforated, and became susceptible there to receive ritual impurity and it became defiled, that is considered like it is detached.",
+                "והגדילה ויצאה חוץ לעציץ – and it is considered as attached, because it sucks/is nurtured from the ground that is outside of the pot.",
+                "טהורה – that defilement flew off from it when it left outside the pot",
+                "מה טיבה ליטהר (what is its character that it should be insusceptible to uncleanness) – that when it received defilement it was like it was detached, therefore, whatever is within the pot remains in its defilement and what it added afterwards and left outside of the pot is pure. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "כלי גללים – a vessel made from the dung of cattle.",
+                "שהשרשים יכולים לצאת בהן – even though they are not perforated, the root goes out on its own and perforates the dung and the ground of that vessel. And for this reason, it (i.e., the Mishnah) did not take the language of \"כלי אבנים\"/stone utensils, because they are hard and the root does not penetrate/perforate them.",
+                "עציץ נקוב אינו מכשיר את הזרעים – that are within it. And they don’t receive susceptibility [to receive defilement] because they are considered as attached, and the seeds are not susceptible to receive ritual defilement other than when water comes upon them after they have become detached, and even detached fruit are not made susceptible [to receive ritual defilement] with the water that is within, because the water does not make them susceptible [to receive ritual defilement] when they are attached/connected, for we require that the water is detached and these waters that are placed on a perforated pot, it is like placing it on the ground.",
+                "ושאינו נקוב מכשיר את הזרעים – for whether the water is within it or between the seeds, both of them are considered as detached.",
+                "מלאהו – to a pot that is not perforated.",
+                "עפר עד שפתו (dirt until its rim) – since it sees the atmosphere from four directions, it is like a perforated pot, and it is considered as attached/connected, between the water and between the seeds that are in it.",
+                "כטבלא שאין לה לזביז (like a tray lacking a vertical rim/ledge – by which a flat vessel is made into a vessel-like receptacle) – that it lacks a rim from this side and that but is rather flat and smooth, that the water that is in it does not make the seeds susceptible [to receive ritual defilement] and it is considered as attached, since it sees the atmosphere from four directions."
+            ]
+        ],
+        [
+            [
+                "צריכים הכשר (that require preparation) – water, as it is written (Leviticus 11:38): “But if water is put on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” (see also Tractate Makhshirin, Chapter 6, Mishnah 4 for the listing of the seven liquids).",
+                "ואין צריכין מחשבה – to consider them as food, and all of our Mishnah is explained further on (see Mishnah 2 of this chapter)."
+            ],
+            [
+                "החותך מן האדם מן הבהמה מן החיה ומן העופות – all of them are speaking about cutting off flesh from the living creatures, and even though that they were separated from the living, they do not defile, for only a limb a living creature defiles but not the flesh that was separated from a living being, therefore we require intention that he should have in mind upon them for consumption, and if not, they don’t defile.",
+                "החלב בכפרים (from fat in the villages) – for the people of villages do not consume fat. Therefore, they require intention. Bu tin the marketplaces, where most of the people come to the market, there are many that eat fats, and they don’t require intention.",
+                "ושאר כל ירקות שדה – that are not sown in gardens, are not special/specific for human consumption and require intention.",
+                "חוץ משמרקעים (except for truffles/a species of very acrid onions) – a species of pungent onions.",
+                "ופטריות (truffles/fungus, morils) – a species of plant that doesn’t have a root. FUNGI in the foreign language.",
+                "חוץ מכרישי שדה (except for wild leeks/field leeks) – PUROSH in the foreign language and PORAT in Arabic. That these, even though we don’t plant them in gardens , do not require intention.",
+                "והרגילה (purslane) – such is its name in Arabic. And in the foreign language, PORKAKLAH.",
+                "נץ חלב (Ornithogalum, star of Bethlehem, a bulbous plant) – white flowers like milk. And there are those who say, grass when they cut it that milk comes out from it.",
+                "עכביות (a species of edible thistles, cardoon) – grass filled with thorns, and it is the דרדר/thistle in the language of Scripture, and in the foreign language KARDOSH.",
+                "כלוסין (a species of figs) – Maimonides states that we call it in Arabic ANAV ALDIB. But Rabbi Yehuda and Rabbi Shimon and Rabbi Yossi hold that these do not require intention because they are specific for human consumption. But the Halakha is not like any of them, but rather all of them require intention, and if not, they do not defile."
+            ],
+            [
+                "נבלת בהמה טמאה בכל מקום – whether in the villages or whether in the marketplaces.",
+                "צריכין מחשבה – for undefined they are not for consumption.",
+                "ואינן צריכין הכשר (and they don’t require preparation) – neither preparation of water nor preparation of a creeping animal/insect [for susceptibility to ritual defilement], for there is no need to have something impure to touch them to defile them, for ultimately they will be impure on their own a grave defilement. And if you should say, it is all right that the carron of a pure/clean fowl and it doesn’t defile other than in the esophagus, it is satisfactory that it requires intention to defile a light defilement. But the carrion of a beast that defiles through contact and through lifting, why do I need intention, for a light defilement, it is an impure body. This manner is answered in the Gemara in the chapter דם שחיטה/The Blood of Slaughter (Chapter 5, Tractate Keritot, folio 21a), as for example, that there is less than an olive’s bulk of carrion, and he attached it to less than an egg’s bulk of food, for whether this one or that one’s an egg’s bulk, and for this reason it requires intention. But nevertheless, it is considered ultimately to defile a grave defilement and doesn’t require preparation, for since it was possible to combine it to be an olive’s bulk.",
+                "בשווקים – that there is a majority of the people that come to the marketplace, there are many that eat the carrion of a clean fowl, and consume fats.",
+                "אינן צריכין לא מחשבה – for they standing for eating.",
+                "ולא הכשר – for the carrion of clean fowl ultimately will defile a grave defilement, that will defile clothing in the esophagus, and regarding fat we are speaking of impure fat, that fat defiles like meat, as we learn further on in our chapter (see Mishnah 9), therefore we don’t require preparation.",
+                "רבי שמעון אומר אף הגמל וכו' – they (i.e., the carrion of a camel, a rabbit, a hare and a pig) – do not require intention in the marketplaces, for there are many people who consume them, and this is not like the first Tanna/teacher who stated that the carrion of an unclean beast in every place and didn’t exclude these. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "השבת (dill stalk) – a species of vegetable/green, and such is name in Arabic. And in the foreign language ANITO.",
+                "משנתן טעמו בקדירה (having given its taste to a dish) – if it was dill of heave-offering, once it gave its taste/flavor to a dish and he removed it from there, a “foreigner” (i.e., non-Kohen) who eats it is not liable, for it is a mere piece of wood.",
+                "ואינו מטמא טומאת אוכלים (and does not receive uncleanness as food) – for since it was cooked, its strength and taste have departed and what remains is like a mere piece of wood, and furthermore it is not considered food.",
+                "לולבי זרדים (young sprouts of the service-tree – the interior of which is eaten as a relish) – soft branches that come out at the time when the trees blossom. And they pickle them in wine or in vinegar or in water and salt, and consume them.",
+                "והעדל (garden-cress, summer-savory) – a species of vegetable similar to the radish.",
+                "ועלי לוף (and leaves of wild LOF/a plant similar to Colocasia with edible leaves and root, and bearing beans – classified with onions and garlic) – from the species of onions. And there are of if a species that we call it the לוף שוטה/the wild LOF, LOF trained for the leaves.",
+                "עד שימתוקו – for they are not considered edible food other than until after that they pick them and their bitterness leaves them.",
+                "פקועות (Bitter-Apple, a gourd) – similar to small watermelons, and they are bitter. But my Rabbis explained, a desert gourd. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הקושט (name of a fragrant root or shrub, putchuck) – such is its name in the foreign language and in Arabic. And it is numbered among the spices of frankincense.",
+                "והחמס (amomum, an Indian spice/חמם )- there are those who explained it as an Arabic spice plant/ginger and there are those who explain it as cinnamon.",
+                "וראשי בשמים (and the principal spices) – as for example Moscato nut, Nard (aromatic herb, Valerian) and things similar to them, that provide a pleasant smell.",
+                "התיאה (root of crawfoot -used as a spice, but poisonous for beasts) – a species of assas foetida (an umbelliferous plant used, as a resin or in leaves, for a spice and for medicinal purposes).",
+                "וחלתית (assa foetida) – this is its name in Arabic. But even though its aroma is bad, they regularly put from it in foods.",
+                "חלות חריע (lozenges made of bastard saffron) – forest crocus/saffron (one of the ingredients of frankincense). And we call it ALKARTOM in Arabic.",
+                "אף הן לא ילקחו בכסף מעשר – For the All-Merciful stated (Deuteronomy 14:26): “and you shall spend the money [on anything you want -cattle, sheep, wine, or other intoxicant, or anything that you may desire.] And you shall feast there [in the presence of the LORD your God and rejoice with your household],” a thing that is consumed as it is you purchase with the money of [Second] Tithe, that which is not consumed as it is, you do not purchase with the money of [Second] Tithe. And this is the Halakha, that if it does not receive defilement as food, they are not purchased with the monies of [Second] Tithe."
+            ],
+            [
+                "הפגין (hard/unripe figs)- figs that are not ripe, as it is written (Song of Songs 2:13): “The green figs form on the fig tree.” And all the rest of the produce/fruits also which are not ripe are called פגין.",
+                "והבוסר (half-ripe fruit, esp. grapes) – grapes that did not ripen. And when they arrived to become like a white bean, they are called בוסר. And פגין are worse than בוסר.",
+                "משיבואו לעונות המעשרות – each and every fruit according to the established time for it to be obligated in tithing, as is taught in the Mishnah in the first chapter of [Tractate] Maaserot (see Mishnah 32). But the Halakha is not according to Rabbi Yohanan ben Nuri",
+                "פריצי זיתים וענבים (the proud among the olives and grapes) – that became hard prior to their ripening, and they are not peeled in the olive press. It is the language of (Daniel 11:14): “and the lawless sons of your people [will assert themselves to confirm the vision, but they will fail],” hard and wicked people. Such are these olives and grapes, hard and they are not peeled nor trodden/pressed.",
+                "בית שמאין מטמאין – for they are considered edible/food.",
+                "ובית הלל מטהרין – for they are not considered edible/food.",
+                "הקצח (black cumin) – NEEL in the foreign language. And it is a black seed, and it is customary to put it on bread, for those who are accustomed to it do not come to have heart pain.",
+                "וכן למעשרות – just as they disagreed regarding defilement, so too they argued with regard to tithing, for those who declare them as susceptible to uncleanness as food obligated it for tithing."
+            ],
+            [
+                "קור (white heart or terminal bud of a palm – cabbage tree – used as food) – it is soft wood that is added at the top of a palm. And people consume it, and in the rainy season it becomes bard.",
+                "כעץ לכל דבר – and is not susceptible to uncleanness as food.",
+                "נלקח בכסף מעשר (and it is purchased through Second Tithe monies)- of the fruit [from fruit] and it grows in the ground.",
+                "כפניות (date-berries in their early stage/inflorescence of palms) – palms that did not ripen all the way.",
+                "כאוכלים – and they are susceptible to uncleanness as food."
+            ],
+            [
+                "דגים מאימתי מקבלים טומאה – and whenever they are living they are not susceptible to receive defilement.",
+                "משיצודו (from when they are caught) – they are considered as dead.",
+                "אם יכולים לחיות – that if he would return them to the water they would live, they don’t defile. But if they are not able to live when they return them to the water, even though they still had not died, they are susceptible to receive ritual defilement. And the Halakha is according to the School of Hillel.",
+                "יחור של תאנה שנפשח (a young shoot of a fig tree that was stripped/split) – a branch of the a fig tree and there are figs on it, that had been detached and separated from the place of their connection, but that there remained from its skin and it is attached with the husk/skin/bark of the tree alone.",
+                "ר' יהודה מטהר – those figs that are on the branch, if the defilement came in contact with them, they are considered as attached, since the branch is attached slightly, and even though it is not attached other than with a skin/husk.",
+                "וחכמים אומרים אם יכול לחיות – if they will tie and attach the branch with the tree, the branch will live and produce fruit, and it is considered as attached and pure. But if it will not live when they retie it with the tree, the figs that are on the branch are considered like they are detached and are susceptible to receive defilement. And the Halakha is according to the Sages."
+            ],
+            [
+                "חלב בהמה טהורה – that became ritually forbidden by unskillful slaughtering,",
+                "is pure from the defilement of carrion, as it is written (Leviticus 7:24): “Fat from animals that died or were torn by beasts may be put to any use, [but you must not eat it],” which implies even Holy Service.",
+                "לפיכך הוא צריך הכשר – and since that it will not ultimately become a heavy defilement, for this, we hold in the first chapter of [Tractate] Taharot [Mishnah 3), for everything that ultimately doesn’t defile in a grave manner, that is to defile a person and vessels, requires preparation.",
+                "חלב בהמה טומאת נבלות – for the Torah did not purify other than the fat of a ritually pure animal that became forbidden by unskillful slaughtering, which excludes the fat of an unclean animal which lacks being torn apart [by a beast of prey], because its being torn and its slaughter are equivalent.",
+                "ואין צריך הכשר – for defilement of food if he combined less than an olive’s bulk with less than an egg’s bulk, as explained above (Mishnah 3), but intention is certainly required, for something regarding meat requires intention as is taught in the Mishnah above (Mishnah 3).",
+                "וצריך מחשבה בכפרים - but not in the marketplaces [for unclean fish and locusts]. But preparation is required in every place."
+            ],
+            [
+                "כוורת דברים וכו' – if it (i.e., the beehive) is attached with plaster, everyone admits/agrees that it is like land/real estate (i.e., the ground) for all things, but if it was placed on pegs, everyone admits that is like vessels. But they didn’t disagree other than when it is placed on the ground and is not attached with plaster.",
+                "ר' אליעזר אומר הרי היא כקרקע – and it is acquired by money, a document or a claim of undisturbed possession like land/real estate (i.e., the ground) .",
+                "וכותבין עליה פרוזבול – a document that the Jewish court writes to the lender/creditor that transferred to them every debt that he has [to collect’ – so that the Seventh Year would not cause a cancellation of the debt, and we don’t write a Prozbul (i.e., a declaration made in court, before the execution of a loan, to the effect that the law of limitation by the entrance to the Sabbatical Year shall not apply to the loan to be transacted) other than on land/real estate, meaning to say, that when the borrower has real estate/land and he has a beehive, it is similar to land/real estate, and we write upon it a Prozbul [document] to the creditor.",
+                "ואינה מקבלת טומאה במקומה – for it is like it would be attached and is not susceptible to receive ritual defilement.",
+                "והרודה – from the honeycombs that are within it on the Sabbath, he is liable for a sin-offering, like someone who detaches something from the place where it is attached, as it is written (I Samuel 14:27): “And he (I.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up], but what connection has the forest with honey, but rather just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive]] on the Sabbath is liable for a sin-offering. (This Bartenura to Tractate Shevi’it, Chapter 10, Mishnah 7 adds that the Halakha is not according to Rabbi Eliezer)."
+            ],
+            [
+                "מאימתי ממיטמאות משום משקה – for that which is undefined exists for consumption, and from when does it become susceptible for ritual defilement for liquids to become first-degree of ritual defilement. (See also Tractate Makhshirin, Chapter 6, Mishnah 4 which defines the seven liquids that make foods susceptible for ritual impurity – and Tractate Bava Batra 9b where a Baraitha is brought indicating the honey in a beehive becomes susceptible for ritual impurity without intention – and that as long as the honey is in the beehive, it is considered as food and not liquid. There is a dispute between the Schools of Shammai and Hillel in this Mishnah about when the transition takes place.)",
+                "משיחרחר (he sets the twigs on fire for driving out the bees/smokes the bees out) – when he brings smoke and smokes it out to drive away the bees. It is the language of לחרחר ריב/to stir up strife. That it appears as if he wants to stir up strife with the bees. Another explanation of מישחרחר, that he heats them up in order to remove their honey, even though they honey has not yet left. It is the language of (Jeremiah 6:29): “The bellows puff.” And there are those who have the reading \"מיהרהר\"/from when he will conceive in his mind, meaning to say, that he will conceive an intention/thought in his heart to take the honey out of the beehive.",
+                "מירסק (from the time you break the honeycomb – to take it out of the hive) – when they want to take the honey out of the beehive, they cut it with a knife and remove the honeycombs and that is ריסוק/crushing."
+            ],
+            [
+                "עתיד הקב\"ה להנחיל לכל צדיק וצדיק – he (i.e., Rabbi Yehuda HaNasi) joined this statement to here to inform/announce at the conclusion of the Mishnah of the reward for righteous people who study and fulfill all what is written in the Mishnah.",
+                "שלש מאות ועשרה עולמות שנאמר להנחיל אוהיב יש – there is in this Gematria/use of letters for their numerical value/homiletical interpretation based upon the numerical value the following (for the word יש) which is 310, meaning to say that the benefit and satisfaction/contentment that each and every righteous person will have in the World-to-Come will be three-hundred and ten times [greater] corresponding to This World, for this entire world is [at best] only a piece of the three-hundred and ten than what each righteous person will have as an inheritance in the World-to-Come."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עוקצים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..83a8da535b18e41a9050ba7abda33a9a4ed6712b
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/On Your Way.json	
@@ -0,0 +1,279 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Oktzin",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה עוקצים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>כל שהוא יד.</b> העץ המחובר אל הפרי, ואדם אוחז בו בשעה שאוכל הפרי, כגון עוקצי תפוחים ענבים ואגסים, קרויין ידות. וכן עצם שיש בראשו בשר, ואדם אוחז בעצם כדי לאכול הבשר שבראשו, הוי העצם יד לבשר:",
+                "<b>ולא שומר.</b> לאפוקי חלק העוקץ הנוגע בפרי ודבוק לגרעין, שאותו החלק שומר הוא לפרי: ",
+                "<b>מיטמא היד</b>, ואע״פ שאינו ראוי לאכילה, אם נגעה טומאה באוכל. דחשיב היד חיבור לאוכל וכאילו הוא גוף אחד:",
+                "<b>ומטמא.</b> אם נגעה טומאה ביד, נטמא האוכל, אע״פ שלא נגעה הטומאה באוכל. ולמדוהו רבותינו מן המקרא, דכתיב (ויקרא י״א:ל״ז) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע וגו׳ טמא הוא לכם, לכל שבצרכיכם, כלומר כל דבר הצריך לאוכל מקבל טומאה כמותו וטמא ומטמא עמו:",
+                "<b>ולא מצטרף.</b> אם היה האוכל פחות מכביצה, שאין טומאת אוכלין בפחות מכביצה, אין יד האוכל מצטרפת עמו להשלימו לכשיעור:",
+                "<b>שומר אע״פ שאינו יד.</b> כגון קליפת הפרי ששומר אותו שלא יפסד:",
+                "<b>מיטמא ומטמא ומצטרף.</b> דכתיב על כל זרע זרוע אשר יזרע, ומאי אשר יזרע, בדרך שבני אדם מוציאין אותן לזריעה, חטין בקליפתן, ושעורים בקליפתן, דהיינו עם השומר שלהן. למאי איצטריך קרא, אי למיטמא ומטמא, השתא יד הפרי מיטמא ומטמא כדילפינן מלכם לכל שבצרכיכם, שומר מיבעיא, הא לא אתא קרא אלא למצטרף עמו, דיד אינו מצטרף עמו, שומר מצטרף עמו:",
+                "<b>וכל שאינו לא יד ולא שומר.</b> כמו שער שבפירות:",
+                "<b>לא מיטמא ולא מטמא.</b> ואין צריך לומר שאינו מצטרף:"
+            ],
+            [
+                "<b>והקפלוטות.</b> כרתי. חציר בלשון מקרא, בערבי כורא״ת, ובלע״ז פורו״ש:",
+                "<b>והפטמא שלהן.</b> כמין פטמא של רימון שבראשן, והוי שומר ומצטרף:",
+                "<b>והעמוד שהוא מכוון כנגד האוכל.</b> הוא הלב שבבצל שהזרע נולד בקצהו:",
+                "<b>שרשי החזרים.</b> השורש של חזרת, היא חסא בלשון גמרא וכן בערבי, ובלע״ז לטוג״א:",
+                "<b>והנפוס.</b> מין צנון הוא, אלא שעליו דומים לעלי הלפת:",
+                "<b>והסיב שלו.</b> פירש הרמב״ם, שבצדי ראש הצנון נולדים גידים דקים כמו חוטין, וחותכין אותן המוכרים ביד בשעה שמוכרין אותן, ונשארים מהן, והן נקראים סיב:",
+                "<b>והמינתא.</b> כך שמה בלע״ז מונט״א, ובערבי נענ״ע:",
+                "<b>והפיגם.</b> רוד״א בלע״ז, ובערבי סדא״ב:",
+                "<b>שעקרן.</b> כדי לשתלן במקום אחר:",
+                "<b>והשדרה של שבולת.</b> חוט האמצעי, שהחטים דבוקים בו:",
+                "<b>והלבוש שלה.</b> והקרום שעל גרעין החטה. וכל אלו שומרים הן לפרי:",
+                "<b>הסיג של רצפות.</b> אבק הנדבק על ראשי הירקות ורצוף בהם כקורי עכביש. וגם הוא חשוב שומר לפרי. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מיטמאים ומטמאים ולא מצטרפים.</b> לפי שהן ידות בלבד, ואינן משמרין את האוכל:",
+                "<b>ויד הפרכיל.</b> כשהענבים כרותים עם הזמורה, נקראים פרכיל. לשון פרכילי ענבים:",
+                "<b>טפח מכאן וטפח מכאן.</b> הזמורה שנקצצה והאשכולות תלויין בה, טפח מן הזמורה מימין לאשכול וטפח משמאל, חשוב יד, טפי לא:",
+                "<b>יד האשכול.</b> עוקץ האשכול שתלוי בזמורה, הוא יד האשכול:",
+                "<b>כל שהוא.</b> אפילו ארוך הרבה:",
+                "<b>זנב האשכול.</b> סופו של אשכול:",
+                "<b>שריקנו.</b> שהושרו ממנו גרעיני הענבים, אף הוא יד לענבים שבראשו, שאוחזים אותו בזנבו. ואף הוא שיעורו בכל שהוא, ואפילו ארוך הרבה:",
+                "<b>והמכבד של תמרה.</b> מכבדות של תמרים, בהן תמרים, שיעור אורך היד שלהן להביא את הטומאה, ארבעה טפחים, אבל טפי לא:",
+                "<b>ומלעין של שבולין.</b> זקן העליון של שבולת שיצא בראשו כמין שער של זקן:"
+            ],
+            [
+                "<b>אלו לא מטמאין.</b> שאין חשובין לא שומר ולא יד:",
+                "<b>קולסי כרוב.</b> רמב״ם פירש, ראשי הכרוב שיוצאים מהם גידים שסובבים (מסובכים צ״ל), דרך מוכרי הכרוב שכורתים אותן ומשליכין אותן:",
+                "<b>חליפות התרדים.</b> שרשי התרדים שמשאירים בקרקע כשחותכים התרדים כדי שיחליפו ויעלו אחרים תחתם:",
+                "<b>את שדרכן ליגזז.</b> הדברים שדרכם לגוזזן ולא לעקרן עם שרשיהם, אם עקרן אין השרשים מטמאין, לפי שאינן לא יד ולא שומר:",
+                "<b>ר׳ יוסי מטמא בכולן.</b> דכולם חשובים יד לאוכל, חוץ מקולסי כרוב והלפת שאותן גידין הסובבים [המסובכים] אינן חשובים לא יד ולא שומר. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שבססן.</b> שדש אותן ברגלי הבהמה או במקלות עם התבואה. ובססן, לשון בוססו מקדשך (ישעיה ס״ג):",
+                "<b>ורבי יוסי מטמא.</b> הואיל וראויים להפכן בעתר עם התבואה. ואין הלכה כרבי יוסי:",
+                "<b>פסיגה של אשכול.</b> דרך האשכול לצאת מן השדרה שלה כמה אשכולות קטנים, ואותן אשכולות נקראים פסיגי ענבים:",
+                "<b>שריקנה.</b> שנתרוקנה מן הפסיגים שבה, כלומר שהסירו ממנה הפסיגים הקטנים ונשארה ריקנית:",
+                "<b>שייר בה גרגיר אחד טמאה.</b> שנעשית כולה יד לאותו גרגיר:",
+                "<b>שרביט של תמרה שריקנו.</b> שהסיר התמרים ונשאר השרביט ריקן:",
+                "<b>ור׳ אלעזר בן עזריה מטהר בשל פול.</b> מפני שהפולין גסים הן ואין צריכין לשרביט, שאפילו מתערבים בפסולת נוח לנקרן:",
+                "<b>ומטמא בשל קטנית.</b> דשומר הוא, מפני שהן דקין ואין יכול לנקרן כשמתערבים בפסולת, וניחא ליה שיהו באותן שרביטין כדי שיוכל למשמשן ולטלטלן באותו שרביט. ואין הלכה כרבי אלעזר בן עזריה:"
+            ],
+            [
+                "<b>והכלוסין.</b> מין קטניות:",
+                "<b>ומצטרפים.</b> דפעמים שהן נאכלין עם הפרי:",
+                "<b>ר׳ יוסי אומר אף עוקץ הדלעת.</b> מפני שהוא נשלק עמה. ואין הלכה כר׳ יוסי:",
+                "<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:",
+                "<b>קרוסטמלין.</b> תפוחים קטנים שדומים לעפצים. הקרויים מלי״ן:",
+                "<b>פרישין.</b> בערבי ספרג״ל, ובלע״ז קודוניי״ש:",
+                "<b>עוזרדין.</b> בערבי זערו״ד. ובלע״ז סורבא״ש:",
+                "<b>טפח.</b> אעוקץ דלעת יונית דוקא קאי, ולא אאחריני השנויים במשנה, דעוקציהן קטנים:",
+                "<b>קונדס.</b> ירקות מרים, וממתקין אותן על ידי האור ברותחים. ואין הלכה כרבי אלעזר ברבי צדוק:",
+                "<b>לא מיטמאין ולא מטמאין.</b> ואין צריך לומר שאין מצטרפין:"
+            ]
+        ],
+        [
+            [
+                "<b>זיתים שכבשן.</b> ביין או בחומץ או בשאר משקין:",
+                "<b>בטרפיהן.</b> עם העלים שלהם. עלה זית, מתרגמינן טרף זיתא:",
+                "<b>טהורים.</b> אם נגע שרץ בעלין, טהורים הזיתים והעלים, דלא חשיבי העלים לא יד ולא שומר:",
+                "<b>לפי שלא כבשן.</b> בטרפיהן:",
+                "<b>אלא למראה.</b> כדי שיהיו נראים יפין יותר כשהעלים עמהן, דנראים כאילו מחדש נתלשו:",
+                "<b>כשות של קישות.</b> כשהקשואים קטנים יש להן כמין שער קטן, ונקרא כשות:",
+                "<b>והנץ שלה.</b> בפי הקשואים יש כמו נץ ארוך מעט:",
+                "<b>טהורים.</b> דלא חשיבי לא יד ולא שומר:",
+                "<b>לפני התגר טמאה.</b> דניחא ליה לתגר בשער ובנץ, שמתוך כך נראים הקשואים יפים וכאילו מחדש נתלשו, וכיון שרוצה בקיומן, חשיבי שומר לפרי. אי נמי, לפי שהקשואים רכים ויד הכל ממשמשים בהן לקנותן הן מתקלקלים אם לא מפני שאותו שער שומרן מכל לכלוך וטינוף:  "
+            ],
+            [
+                "<b>הגלעינים.</b> כמו גרעינים:",
+                "<b>ולא מצטרפות.</b> עם האוכל להשלימו לכביצה, דיד חשיבא ולא שומר:",
+                "<b>גלעינה של רוטב.</b> גרעין של תמרה לחה וראויה למוץ:",
+                "<b>אע״פ יוצאה.</b> כלומר אע״פ שיוצאה מן האוכל, מצטרפת עם האוכל, לפי שהיא נאכלת, שמוצץ אותה מחמת רטיבות:",
+                "<b>לפיכך חותם של יבישה.</b> גרגיר של ענבים ותמרים יש להם חותם, שחותם נקב הפרי, ובראש החותם עוקץ, כך פירשו רבותי. וקשה לפירושם, מאי לפיכך. ובמשניות דוקניות מצאתי, לפיכך חותל של יבישה, וכן גורס רמב״ם, ומפרש טעמא דגרעינה של רוטב דהיינו של תמרה לחה, מצטרפת, לפי שהיא שומר לפרי, שאם לא הגרעין היה הפרי נפסד. ושל יבישה אינה מצטרפת, דשוב אין הגרעין שומר לפרי, שכבר כלתה הליחה שבתמרה ואין הגרעין שומרה שלא תפסד. לפיכך חותל של יבישה והוא הקרום המלופף ודבוק על הגרעין של תמרה, מצטרף עם התמרה כשהיא יבישה, מפני שהקרום הוא שומר, לא הגרעין:",
+                "<b>ושל רוטב.</b> דהיינו תמרה לחה, אין הקרום מצטרף. שהגרעין הוא שומר ולא הקרום. ונקרא אותו הקרום חותל, לפי שהוא מלופף ודבוק לגרעין. לשון והחתל לא חותלת (יחזקאל י״ז):",
+                "<b>גלעינה שמקצתה יוצאה.</b> כגון גרעינה של תמרה לחה (שנאכלת) [שנאכלה] חציה וחציה נשארת עם הגרעין:",
+                "<b>מה שכנגד האוכל.</b> חשוב שומר ומצטרף, אבל אידך לא. וכן עצם שיש עליו כזית בשר:",
+                "<b>היה עליו.</b> היה על העצם בשר בצד אחד שאינו מקיף את העצם, אמר רבי שמעון רואין אם יש בבשר שיעור שיוכל להקיף ממנו עובו כחוט של ערב כטבעת סביב העצם, מצטרף. ואין הלכה כר׳ שמעון:",
+                "<b>כגון הסיאה והאזוב והקורנית.</b> שגם אלו כך דינם, מה שכנגד האוכל מצטרף, ומה שאינו כנגד האוכל אין מצטרף. וסיאה וקורנית מין אזוב הם. סיאה תליי״ז בלע״ז, וקורנית שדרי״א בלע״ז:"
+            ],
+            [
+                "<b>שנימוק מקצתו אין מצטרף.</b> דמה שנימוק אינו חשוב אוכל, כיון שנתמסמס ואינו ראוי לאכילה:",
+                "<b>הפטמא של רימון.</b> כמין דד יוצא בראש הרמון, והוא הנקרא פטמא. וסביב הפטמא כמין פרח ירוק שיש בו חוטים דקים, והן קרויין נץ. וסביבות אותן החוטים כעין כוס וראשו עשוי לתלפיות, והוא קרוי מסרק, מפני שיש לו שינים כמסרק:",
+                "<b>אף המסרק טהור.</b> שאם יחתך מן הפרי, אין מתגלים הגלעינים בכך, הלכך לא הוי שומר. אבל הפטמא, אם יחתכוה עד שרשה, יתגלו הגרעינים ויפסד הפרי. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>כל הקליפין.</b> כגון קליפי אגוזים ושקדים ורמונים וקליפי ביצים, חשיבי שומר לאוכל, ומצטרפין עם האוכל להשלימו לכשיעור לקבל טומאה. ומיהו קליפה לחה העליונה שעל האגוזים בשעת לקיטתן, אינה מצטרפת, דלא חשיבא שומר, שאין שומר על גבי שומר:",
+                "<b>קדורה.</b> נקובה. לשון מקדרים בהרים כדתנן בעירובין. וקדורה אינה מצטרפת, לפי שאינה שומרת כשהיא נקובה וחתוכה:",
+                "<b>והחיצונה.</b> היא הקליפה הדקה הנופלת מאליה כשממשמשין בבצל. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המחתך לבשל.</b> כגון מחתך דלועים או בצלים או בשר כדי לבשל בקדירה:",
+                "<b>שלא מירק.</b> שלא גמר החתיכה. כמו ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״א]:",
+                "<b>אינו חיבור.</b> אע״פ שעדיין החתיכות מעורות במקצת:",
+                "<b>לכבוש.</b> שכובשים ביין ובחומץ כדי להתקיים:",
+                "<b>ולשלוק.</b> שליקה טפי מבישול, ובהאי ניחא ליה בחיבורן, הלכך כל זמן שלא מירק הוי חיבור. אבל לבשל לא הוי חיבור, דיודע הוא שהבשול יפרידם ויחלקם זו מזו:",
+                "<b>התחיל לפרק.</b> ולהפריד לגמרי אחד מהן, לא אמרינן כיון דגלי דעתיה באחד שרוצה להפרידן, כולהו נמי כאילו מופרדים זו מזו ולא הוי חיבור, אלא אוכל שפירק בלבד לא הוי חיבור. ומה שלא פירק, הוי חיבור:",
+                "<b>האגוזים שאמנן.</b> שגדלן וחיברן זו בזו. לשון ויהי אומן את הדסה (אסתר ב׳:ז׳):",
+                "<b>שחמרן.</b> לשון ויצברו אותם חמרים חמרים (שמות ח י). מדרך הרוצים לאצור אגוזים או בצלים, שחותכין אותן וקושרים אותן בחבל או במשיחה ומחברין אותן זו עם זו ותולין אותן כדי שיתקיימו:",
+                "<b>לפקל.</b> כמו לקלף. ודוגמתו שנינו פרק ד׳ דמעשרות משנה ו׳, הבצלים משיפקל:",
+                "<b>האגוזים והשקדים.</b> השתא מיירי במפצע האגוזים והשקדים. שהקליפה של אגוזים ושל שקדים חשיבא שומר, ואע״פ שפצען, כל זמן שהיא מחוברת באוכל חשיבא שומר:",
+                "<b>עד שירסס.</b> לשון והכה את הבית הגדול רסיסים (עמוס ו׳:י״א). כלומר עד שתהיה הקליפה רצוצה ופתותה לחלקים דקים:"
+            ],
+            [
+                "<b>ביצה מגולגלת.</b> צלויה קצת, עד שהיא מעורבת וראויה לגמעה:",
+                "<b>עד שיגוז.</b> הקליפה חשיבא שומר ומצטרפת, עד שיחתוך ממנו מעט, ואז לא חשיבא יותר שומר, שהביצה שותתת ויורדת דרך אותו שבר וחתך:",
+                "<b>ושלוקה.</b> אבל אם נשלקה הביצה, שהיא קשה ועומדת בתוך הקליפה ואפילו שנשברה, לעולם חשיבא הקליפה שומר, עד שתהא מרוצצת:",
+                "<b>וכן עצם שיש בו מוח.</b> חשיב העצם שומר למוח, ואע״פ שנשבר העצם, עד שיהיה מרוצץ:",
+                "<b>הרמון שפירדו.</b> שחתך הרמון לשנים ועדיין הגרגרים מחוברין בקליפה, הויא קליפה חיבור, עד שיקיש בקנה ויתנענעו הגרגרים שבו:",
+                "<b>שלל הכובסים.</b> דרך הכובסים לשלול הבגדים הקטן עם הגדול כדי שלא יאבד, וסופו להפרידן:",
+                "<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטין של פשתן, דודאי סופו להפרידן זו מזו, משום איסור כלאים:",
+                "<b>חיבור לטומאה.</b> ואם נטמא האחד נטמא חברו, עד שיתחיל להתיר, ואע״פ שלא גמר להתיר, דמעשה מוציא מידי מעשה:"
+            ],
+            [
+                "<b>ירוקים מצטרפין.</b> דחזו לאכילה:",
+                "<b>לבנים אין מצטרפין.</b> דתו לא חזו:",
+                "<b>ובחזרים.</b> בחזרת, אע״ג דלבנים לא חזו לאכילה, מכל מקום הוו שומר. ואין הלכה כר׳ אלעזר בר צדוק:"
+            ],
+            [
+                "<b>בני בצלים.</b> עמוד האמצעי שהוא כמו לב (ירוק) וממנו צומחים הבצלים, לההוא קרי בני בצלים:",
+                "<b>אם יש בהן ריר.</b> שהם מלאים ליחה ואין בהן חלל:",
+                "<b>משתערין כמו שהן.</b> כשבאים לשער אם יש בהן אוכל כביצה שיעור טומאה, משערין אותן עם הריר ואין [צריך] למעך את חללן. ואם יש בהן חלל, ממעך את חללן ואח״כ משער לכביצה:",
+                "<b>ספוגנית.</b> עשויה רכה כמין ספוג. ואינה דרוסה ובעוטה:",
+                "<b>משתערת כמו שהיא.</b> בלא מיעוך:",
+                "<b>בשר העגל שנתפח.</b> דרך בשר העגל שהוא נתפח ומתרבה כשהוא מתבשל, ובשר השור הזקן מתמעט:",
+                "<b>בכמות שהן.</b> אם בשר שור מבושל הוא שנתמעט ועמד על פחות מכביצה, אין אומרים כשהיה חי היה בו כביצה או יותר, ויטמא אע״פ שעכשיו אין בו כשיעור. וכן אם היה בשר עגל שנתפח ונתרבה ויש בו כדי לטמא, אין אומרים הואיל וכשהיה חי לא היה בו כדי לטמא, אף עכשיו לא יטמא:  "
+            ],
+            [
+                "<b>קישות שנטעה בעציץ.</b> שאינו נקוב, והוכשרה שם לקבל טומאה ונטמאת, וכתלושה ימיא: ",
+                "<b>והגדילה ויצאה חוץ לעציץ.</b> ונחשבת כמחובר, לפי שיונקת ושואבת מז הקרקע שחוץ לעציץ:",
+                "<b>טהורה.</b> שפרחה לה טומאה משיצאה חוץ לעציץ:",
+                "<b>מה טיבה ליטהר.</b> דכשקבלה טומאה היתה כתלושה, הלכך מה שבתוך העציץ נשאר בטומאתו, ומה שהוסיף אחרי כן ויצא חוץ לעציץ, טהור. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>כלי גללים.</b> כלים העשויין מגללי הבקר:",
+                "<b>שהשרשים יכולין לצאת בהן.</b> אע״פ שאינן נקובים, השורש יוצא מעצמו ונוקב את הגלל ואת האדמה של אותו כלי. ולהכי לא נקט כלי אבנים, לפי שקשים הן ואין השורש נוקב אותן:",
+                "<b>עציץ נקוב אינו מכשיר את הזרעים שבתוכו.</b> דלא מקבלי הכשר משום דחשיבי כמחובר, ואין הזרעים נכשרים לקבל טומאה אלא כשבא עליהן מים לאחר שנתלשו. ואפילו פירות תלושים אין נכשרים במים שבתוכו, לפי שאין המים מכשירין כשהן במחובר, דבעינן שיהו המים תלושין, והני מים דמנחי בעציץ נקוב, כמנחי בארעא דמו:",
+                "<b>ושאינו נקוב מכשיר את הזרעים.</b> דבין מים שבתוכו ובין זרעים, תרוייהו חשיבי כתלושים:",
+                "<b>מלאהו.</b> לעציץ שאינו נקוב:",
+                "<b>עפר עד שפתו.</b> הואיל ורואה את האויר מארבע רוחות, הוי כעציץ נקוב, וחשיבי כמחובר, בין המים, ובין הזרעים שבו:",
+                "<b>כטבלא שאין לה לזביז.</b> שאין לה שפה מכאן ומכאן אלא פשוטה וחלקה, דמים שבה אינן מכשירין את הזרעים וחשיבי כמחובר, הואיל ורואין את האויר מארבע רוחות:"
+            ]
+        ],
+        [
+            [
+                "<b>יש צריכים הכשר מים.</b> כדכתיב [ויקרא י״א] וכי יותן מים על זרע:",
+                "<b>ואין צריכין מחשבה.</b> לחשב עליהן לאכילה. וכולה מתניתין מפרש לקמן:"
+            ],
+            [
+                "<b>החותך מן האדם מן הבהמה מן החיה ומן העופות.</b> כולהו בחותך מחיים איירי. ואע״פ שפירשו מן החי אינן מטמאין, דאין מטמא אלא אבר מן החי ולא בשר שפירש מן החי, הלכך צריכין מחשבה שיחשב עליהן לאכילה. ואם לאו, אינן מטמאין:",
+                "<b>והחלב בכפרים.</b> דאנשי הכפרים לא אכלי חלבים, הלכך צריכין מחשבה. אבל בשווקים דאיכא רוב עם הבאים לשוק, איכא טובא דאכלי חלבים, ואינם צריכין מחשבה:",
+                "<b>ושאר כל ירקות שדה.</b> שאינן נזרעים בגנות, אינן מיוחדים למאכל אדם, וצריכין מחשבה:",
+                "<b>חוץ משמרקעים.</b> מין בצל חריף:",
+                "<b>ופטריות.</b> מין צמח שאין לו שורש. פונג״י בלע״ז:",
+                "<b>חוץ מכרישי שדה.</b> פורו״ש בלע״ז, ובערבי בורא״ת. שאלו אע״פ שאין נוטעים אותן בגינות, אינן צריכין מחשבה:",
+                "<b>והרגילה.</b> כך שמה בערבי, ובלע״ז פורקקל״ה:",
+                "<b>נץ חלב.</b> פרחים לבנים כחלב. ויש אומרים, עשב כשחותכים אותו יוצא ממנו חלב:",
+                "<b>עכביות.</b> עשב מלא קוצים. והוא דרדר בלשון מקרא. ובלע״ז קרדו״ש:",
+                "<b>כלוסין.</b> הרמב״ם אומר שקורין לו בערבי ענב אלדי״ב. וסברי ר׳ יהודה ור׳ שמעון ור׳ יוסי שאלו אינן צריכין מחשבה, מפני שהן מיוחדין למאכל אדם. ואין הלכה כאחד מהם, אלא כולם צריכין מחשבה, ואם לאו אינן מטמאין:  "
+            ],
+            [
+                "<b>נבלת בהמה טמאה בכל מקום.</b> בין בכפרים בין בשווקים:",
+                "<b>צריכין מחשבה.</b> דסתמייהו לאו לאכילה:",
+                "<b>ואינן צריכין הכשר.</b> לא הכשר מים ולא הכשר שרץ, שאין צריך ליגע בהן דבר טמא לטמאן, שסופן לטמא מעצמן טומאה חמורה. ואם תאמר, בשלמא נבלת עוף טהור דאינה מטמאה אלא בבית הבליעה, ניחא דצריכה מחשבה לטמא טומאה קלה. אלא נבלת בהמה דמטמאה במגע ובמשא, מחשבה למה לי, לטומאה קלה, היא גופה טמאה היא. הא מלתא משני בגמרא פרק דם שחיטה, כגון דאיכא פחות מכזית נבילה, וצירפה לפחות מכביצה אוכלים, דבין האי והאי הוי כביצה, דלהכי צריך מחשבה, ומכל מקום חשיב סופו לטמא טומאה חמורה ואינה צריכה הכשר, הואיל והיה אפשר לצרפה לכזית:",
+                "<b>בשווקים.</b> שיש רוב עם הבאים לשוק, איכא טובא דאכלי נבלת עוף טהור, ואכלי חלבים:",
+                "<b>אינם צריכין לא מחשבה.</b> דלאכילה הן עומדים:",
+                "<b>ולא הכשר.</b> דנבלת עוף טהור סופה לטמא טומאה חמורה, דמטמא בגדים בבית הבליעה, וחלב מיירי בחלב טמאה, דמטמא החלב כבשר, כדלקמן בפרקין, הלכך אינן צריכין הכשר:",
+                "<b>רבי שמעון אומר אף הגמל וכו׳</b> אינן צריכין מחשבה בשווקים, דאיכא רוב עם ואכלי להו. ודלא כתנא קמא דאמר נבלת בהמה טמאה בכל מקום ולא מפיק להני. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>השבת.</b> מין ירק הוא, וכן שמו בערבי. ובלע״ז אניט״ו:",
+                "<b>משנתן טעמו בקדירה.</b> אם היה שבת של תרומה, משנתן טעם בקדירה והוציאו ממנה, לא מתחייב עליו זר האוכלו, דעץ בעלמא הוא:",
+                "<b>ואינו מטמא טומאת אוכלים.</b> דכיון שנתבשל, כלה כוחו וטעמו ונשאר כעץ בעלמא, ותו לא חשוב אוכל:",
+                "<b>לולבי זרדים.</b> ענפים רכים היוצאים בעת שמלבלבים האילנות, וכובשים אותן ביין או בחומץ או במים ומלח, ואוכלים אותן:",
+                "<b>והעדל.</b> מין ירק דומה לצנון:",
+                "<b>ועלי לוף.</b> ממיני הבצלים. ויש ממנו מין שקורין לו לוף שוטה:",
+                "<b>עד שימתוקו.</b> דלא חשיבי אוכל אלא לאחר שכובשים אותן ויוצא מהן מרירותן:",
+                "<b>פקועות.</b> כעין אבטיחים קטנים, והן מרים. ורבותי פירשו, דלעת מדברית. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הקושט.</b> כך שמו בלע״ז ובערבי. והוא נמנה עם סממני הקטורת:",
+                "<b>והחמס.</b> יש שפירשו זנגביל. ויש שפירשו קנמון:",
+                "<b>וראשי בשמים.</b> כגון אגוז מוסקאט״ו, ונרד, וכיוצא בהם, שנותנים ריח ערב:",
+                "<b>התיאה.</b> מין חלתית:",
+                "<b>וחלתית.</b> כך שמה בערבי. ואע״פ שריחה רע, רגילים ליתן ממנה במזונות:",
+                "<b>חלת חריע.</b> כרכום יערי. וקורין לו בערבי אלקרטו״ם:",
+                "<b>אף הן לא ילקחו בכסף מעשר.</b> דרחמנא אמר (דברים י״ד:כ״ה) ונתת הכסף וגו׳ ואכלת שם, דבר שהוא נאכל כמות שהוא, אתה קונה בכסף מעשר, שאינו נאכל כמות שהוא, אתה קונה בכסף מעשר. וכן הלכה, דאין מטמאין טומאת אוכלים ואין נקחים בכסף מעשר:"
+            ],
+            [
+                "<b>הפגין.</b> תאנים שלא נתבשלו, כדכתיב [שיר ב׳] התאנה חנטה פגיה. וכל שאר פירות נמי שאינן מבושלים נקראים פגין:",
+                "<b>והבוסר.</b> ענבים שלא נתבשלו. ומשהגיעו להיות כפול הלבן נקראים בוסר. ופגין גרועים מבוסר:",
+                "<b>משיבואו לעונת המעשרות.</b> כל פרי ופרי כפי העת הקצוב לו להתחייב במעשר, כדתנן פרק קמא דמעשרות. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>פריצי זיתים וענבים.</b> שנתקשו קודם בישולן, ואינן נפרכים בבית הבד. לשון ובני פריצי עמך (דניאל י״א:י״ד), בני אדם קשים ורשעים. כך זיתים וענבים הללו, קשין ואינן נפרכין, ואינן נדרכין:",
+                "<b>בית שמאי מטמאין.</b> דחשיבי אוכל:",
+                "<b>ובית הלל מטהרין.</b> דלא חשיבי אוכל:",
+                "<b>הקצח.</b> ניי״ל בלע״ז. וזרע שחור הוא. ורגילים לתת אותו בלחם, לפי שהרגיל בו אינו בא לידי כאב לב:",
+                "<b>וכן למעשרות.</b> כמו שנחלקו לטומאה, כך נחלקו למעשרות, דהמטמאן טומאת אוכלים מחייבו במעשרות:"
+            ],
+            [
+                "<b>קור.</b> עץ רך הנוסף בראשו של דקל ואוכלין אותו בני אדם ובימות הגשמים הוא מתקשה:",
+                "<b>כעץ לכל דבר.</b> ואינו מטמא טומאת אוכלין:",
+                "<b>נלקח בכסף מעשר.</b> דפרי [מפרי] וגידולי קרקע הוא:",
+                "<b>כפניות.</b> תמרים שלא בשלו כל צרכן:",
+                "<b>כאוכלין.</b> ומטמאים טומאת אוכלין:"
+            ],
+            [
+                "<b>דגים מאימתי מקבלים טומאה.</b> דכל זמן שהן חיים אינן מקבלים טומאה:",
+                "<b>משיצודו.</b> חשובים כמתים:",
+                "<b>אם יכולים לחיות.</b> שאם יחזירום למים יחיו, אינן מטמאין. אבל אם אין יכולים לחיות כשמחזירן למים, אע״פ שעדיין לא מתו, מקבלים טומאה. והלכה כבית הלל:",
+                "<b>יחור של תאנה שנפשח.</b> ענף של אילן תאנה ובו תאנים, שנתלש ונפרד ממקום חיבורו, אלא שנשאר מעורה ומדובק בקליפת האילן בלבד:",
+                "<b>ר׳ יהודה מטהר.</b> אותם תאנים שבענף, אם נגעה בהם טומאה. דחשיב להו כמחובר, הואיל והענף מעורה קצת, ואע״פ שאינו מעורה אלא בקליפה:",
+                "<b>וחכמים אומרים אם יכול לחיות.</b> אם יקשרו ויחברו הענף עם האילן יחיה הענף ויוציא פירות, חשוב כמחובר וטהורים. ואם לא יחיה כשיקשרוהו עם האילן, הרי תאנים שבענף כתלושים הן חשובים ומקבלים טומאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>חלב בהמה טהורה.</b> שנתנבלה:",
+                "<b>טהור מטומאת נבילה.</b> דכתיב [ויקרא ז׳] וחלב נבילה וגו׳ יעשה לכל מלאכה, ואפילו מלאכת הקודש במשמע: ",
+                "<b>לפיכך הוא צריך הכשר.</b> דכיון שאין סופו לטמא טומאה חמורה, דהכי קיי״ל פרק קמא דטהרות, דכל שאין סופו לטמא טומאה חמורה היינו לטמא אדם וכלים, צריך הכשר:",
+                "<b>חלב בהמה טמאה מטמא טומאת נבלות.</b> דלא טיהרה תורה אלא חלב של בהמה טהורה שנתנבלה, דכתיב [שם] חלב נבילה וחלב טריפה, יצאת חלב בהמה טמאה שאין לה טריפה, לפי שטריפתה ושחיטתה שוה:",
+                "<b>ואין צריך הכשר.</b> לטומאת אוכלים אם צירף פחות מכזית לפחות מכביצה כדפרישנא לעיל. אבל מחשבה ודאי בעי, מידי דהוה אבשרא דבעיא מחשבה בכל מקום כדתנן לעיל:",
+                "<b>צריך מחשבה בכפרים.</b> ולא בשווקים. אבל הכשר צריכין בכל מקום:"
+            ],
+            [
+                "<b>כוורת דבורים וכו׳</b> אם היא מחוברת בטיט, הכל מודים שהיא כקרקע. ואם היתה מונחת על גבי יתידות, הכל מודים שהיא ככלים. לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:",
+                "<b>ר׳ אליעזר אומר הרי היא כקרקע.</b> ונקנית בכסף, בשטר, ובחזקה, כקרקע:",
+                "<b>וכותבין עליה פרוזבול.</b> שטר שכותבים בית דין למלוה שמסר להם כל חוב שיש לו, שלא תהא שביעית משמטתו. ואין כותבין פרוזבול אלא על הקרקע, כלומר כשיש ללוה קרקע. ואם יש לו כוורת דבורים, כמו שיש לו קרקע דמי, וכותבין עליה פרוזבול למלוה:",
+                "<b>ואינה מקבלת טומאה במקומה.</b> דהוי כמחובר שאינו מקבל טומאה:",
+                "<b>והרודה.</b> מחלות דבש שבתוכה בשבת, חייב חטאת, כתולש ממקום חבור. דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש, וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת, אף דבש הרודה ממנו בשבת חייב חטאת:"
+            ],
+            [
+                "<b>מאימתי מיטמאות משום משקה.</b> דסתמייהו לאכילה קיימי. ומאימתי מיטמאין טומאת משקין להיות תחילה:",
+                "<b>משיחרחר.</b> משיביא עשן ויעשן להבריח הדבורים. לשון לחרחר ריב. שנראה כאילו רוצה לחרחר ריב עם הדבורים. פירוש אחר, משיחרחר, שיחמם אותם להוציא דבשם, אע״פ שעדיין לא יצא הדבש. לשון ניחר מפוח (ירמיה ז׳). ואית דגרסי משיהרהר, כלומר משיהרהר מחשבה בלבו לרדות הדבש:",
+                "<b>משירסק.</b> כשרוצים לרדות דבש מן הכוורת, חותכים בסכין ומוציאין חלות חלות, וזהו ריסוקן:"
+            ],
+            [
+                "<b>עתיד הקב״ה להנחיל לכל צדיק וצדיק.</b> סמך מאמר זה לכאן, להודיע בחתימת המשנה מתן שכרן של צדיקים לומדים ומקיימים כל מה שכתוב במשנה:",
+                "<b>שלש מאות ועשרה עולמות שנאמר להנחיל אוהבי יש.</b> יש, בגימטריא הכי הוי, שלש מאות ועשר. כלומר שההנאה וקורת רוח שיש לכל צדיק וצדיק בעולם הבא הוא שלש מאות ועשר פעמים כנגד כל העולם הזה, שאין העולם הזה כולו אלא חלק משלש מאות ועשר ממה שיש לכל צדיק וצדיק נחלה לעולם הבא:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..151ff68154da9fb28db2674ac2a4f719fc488967
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oktzin/Hebrew/merged.json	
@@ -0,0 +1,275 @@
+{
+    "title": "Bartenura on Mishnah Oktzin",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Oktzin",
+    "text": [
+        [
+            [
+                "<b>כל שהוא יד.</b> העץ המחובר אל הפרי, ואדם אוחז בו בשעה שאוכל הפרי, כגון עוקצי תפוחים ענבים ואגסים, קרויין ידות. וכן עצם שיש בראשו בשר, ואדם אוחז בעצם כדי לאכול הבשר שבראשו, הוי העצם יד לבשר:",
+                "<b>ולא שומר.</b> לאפוקי חלק העוקץ הנוגע בפרי ודבוק לגרעין, שאותו החלק שומר הוא לפרי: ",
+                "<b>מיטמא היד</b>, ואע״פ שאינו ראוי לאכילה, אם נגעה טומאה באוכל. דחשיב היד חיבור לאוכל וכאילו הוא גוף אחד:",
+                "<b>ומטמא.</b> אם נגעה טומאה ביד, נטמא האוכל, אע״פ שלא נגעה הטומאה באוכל. ולמדוהו רבותינו מן המקרא, דכתיב (ויקרא י״א:ל״ז) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע וגו׳ טמא הוא לכם, לכל שבצרכיכם, כלומר כל דבר הצריך לאוכל מקבל טומאה כמותו וטמא ומטמא עמו:",
+                "<b>ולא מצטרף.</b> אם היה האוכל פחות מכביצה, שאין טומאת אוכלין בפחות מכביצה, אין יד האוכל מצטרפת עמו להשלימו לכשיעור:",
+                "<b>שומר אע״פ שאינו יד.</b> כגון קליפת הפרי ששומר אותו שלא יפסד:",
+                "<b>מיטמא ומטמא ומצטרף.</b> דכתיב על כל זרע זרוע אשר יזרע, ומאי אשר יזרע, בדרך שבני אדם מוציאין אותן לזריעה, חטין בקליפתן, ושעורים בקליפתן, דהיינו עם השומר שלהן. למאי איצטריך קרא, אי למיטמא ומטמא, השתא יד הפרי מיטמא ומטמא כדילפינן מלכם לכל שבצרכיכם, שומר מיבעיא, הא לא אתא קרא אלא למצטרף עמו, דיד אינו מצטרף עמו, שומר מצטרף עמו:",
+                "<b>וכל שאינו לא יד ולא שומר.</b> כמו שער שבפירות:",
+                "<b>לא מיטמא ולא מטמא.</b> ואין צריך לומר שאינו מצטרף:"
+            ],
+            [
+                "<b>והקפלוטות.</b> כרתי. חציר בלשון מקרא, בערבי כורא״ת, ובלע״ז פורו״ש:",
+                "<b>והפטמא שלהן.</b> כמין פטמא של רימון שבראשן, והוי שומר ומצטרף:",
+                "<b>והעמוד שהוא מכוון כנגד האוכל.</b> הוא הלב שבבצל שהזרע נולד בקצהו:",
+                "<b>שרשי החזרים.</b> השורש של חזרת, היא חסא בלשון גמרא וכן בערבי, ובלע״ז לטוג״א:",
+                "<b>והנפוס.</b> מין צנון הוא, אלא שעליו דומים לעלי הלפת:",
+                "<b>והסיב שלו.</b> פירש הרמב״ם, שבצדי ראש הצנון נולדים גידים דקים כמו חוטין, וחותכין אותן המוכרים ביד בשעה שמוכרין אותן, ונשארים מהן, והן נקראים סיב:",
+                "<b>והמינתא.</b> כך שמה בלע״ז מונט״א, ובערבי נענ״ע:",
+                "<b>והפיגם.</b> רוד״א בלע״ז, ובערבי סדא״ב:",
+                "<b>שעקרן.</b> כדי לשתלן במקום אחר:",
+                "<b>והשדרה של שבולת.</b> חוט האמצעי, שהחטים דבוקים בו:",
+                "<b>והלבוש שלה.</b> והקרום שעל גרעין החטה. וכל אלו שומרים הן לפרי:",
+                "<b>הסיג של רצפות.</b> אבק הנדבק על ראשי הירקות ורצוף בהם כקורי עכביש. וגם הוא חשוב שומר לפרי. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מיטמאים ומטמאים ולא מצטרפים.</b> לפי שהן ידות בלבד, ואינן משמרין את האוכל:",
+                "<b>ויד הפרכיל.</b> כשהענבים כרותים עם הזמורה, נקראים פרכיל. לשון פרכילי ענבים:",
+                "<b>טפח מכאן וטפח מכאן.</b> הזמורה שנקצצה והאשכולות תלויין בה, טפח מן הזמורה מימין לאשכול וטפח משמאל, חשוב יד, טפי לא:",
+                "<b>יד האשכול.</b> עוקץ האשכול שתלוי בזמורה, הוא יד האשכול:",
+                "<b>כל שהוא.</b> אפילו ארוך הרבה:",
+                "<b>זנב האשכול.</b> סופו של אשכול:",
+                "<b>שריקנו.</b> שהושרו ממנו גרעיני הענבים, אף הוא יד לענבים שבראשו, שאוחזים אותו בזנבו. ואף הוא שיעורו בכל שהוא, ואפילו ארוך הרבה:",
+                "<b>והמכבד של תמרה.</b> מכבדות של תמרים, בהן תמרים, שיעור אורך היד שלהן להביא את הטומאה, ארבעה טפחים, אבל טפי לא:",
+                "<b>ומלעין של שבולין.</b> זקן העליון של שבולת שיצא בראשו כמין שער של זקן:"
+            ],
+            [
+                "<b>אלו לא מטמאין.</b> שאין חשובין לא שומר ולא יד:",
+                "<b>קולסי כרוב.</b> רמב״ם פירש, ראשי הכרוב שיוצאים מהם גידים שסובבים (מסובכים צ״ל), דרך מוכרי הכרוב שכורתים אותן ומשליכין אותן:",
+                "<b>חליפות התרדים.</b> שרשי התרדים שמשאירים בקרקע כשחותכים התרדים כדי שיחליפו ויעלו אחרים תחתם:",
+                "<b>את שדרכן ליגזז.</b> הדברים שדרכם לגוזזן ולא לעקרן עם שרשיהם, אם עקרן אין השרשים מטמאין, לפי שאינן לא יד ולא שומר:",
+                "<b>ר׳ יוסי מטמא בכולן.</b> דכולם חשובים יד לאוכל, חוץ מקולסי כרוב והלפת שאותן גידין הסובבים [המסובכים] אינן חשובים לא יד ולא שומר. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>שבססן.</b> שדש אותן ברגלי הבהמה או במקלות עם התבואה. ובססן, לשון בוססו מקדשך (ישעיה ס״ג):",
+                "<b>ורבי יוסי מטמא.</b> הואיל וראויים להפכן בעתר עם התבואה. ואין הלכה כרבי יוסי:",
+                "<b>פסיגה של אשכול.</b> דרך האשכול לצאת מן השדרה שלה כמה אשכולות קטנים, ואותן אשכולות נקראים פסיגי ענבים:",
+                "<b>שריקנה.</b> שנתרוקנה מן הפסיגים שבה, כלומר שהסירו ממנה הפסיגים הקטנים ונשארה ריקנית:",
+                "<b>שייר בה גרגיר אחד טמאה.</b> שנעשית כולה יד לאותו גרגיר:",
+                "<b>שרביט של תמרה שריקנו.</b> שהסיר התמרים ונשאר השרביט ריקן:",
+                "<b>ור׳ אלעזר בן עזריה מטהר בשל פול.</b> מפני שהפולין גסים הן ואין צריכין לשרביט, שאפילו מתערבים בפסולת נוח לנקרן:",
+                "<b>ומטמא בשל קטנית.</b> דשומר הוא, מפני שהן דקין ואין יכול לנקרן כשמתערבים בפסולת, וניחא ליה שיהו באותן שרביטין כדי שיוכל למשמשן ולטלטלן באותו שרביט. ואין הלכה כרבי אלעזר בן עזריה:"
+            ],
+            [
+                "<b>והכלוסין.</b> מין קטניות:",
+                "<b>ומצטרפים.</b> דפעמים שהן נאכלין עם הפרי:",
+                "<b>ר׳ יוסי אומר אף עוקץ הדלעת.</b> מפני שהוא נשלק עמה. ואין הלכה כר׳ יוסי:",
+                "<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:",
+                "<b>קרוסטמלין.</b> תפוחים קטנים שדומים לעפצים. הקרויים מלי״ן:",
+                "<b>פרישין.</b> בערבי ספרג״ל, ובלע״ז קודוניי״ש:",
+                "<b>עוזרדין.</b> בערבי זערו״ד. ובלע״ז סורבא״ש:",
+                "<b>טפח.</b> אעוקץ דלעת יונית דוקא קאי, ולא אאחריני השנויים במשנה, דעוקציהן קטנים:",
+                "<b>קונדס.</b> ירקות מרים, וממתקין אותן על ידי האור ברותחים. ואין הלכה כרבי אלעזר ברבי צדוק:",
+                "<b>לא מיטמאין ולא מטמאין.</b> ואין צריך לומר שאין מצטרפין:"
+            ]
+        ],
+        [
+            [
+                "<b>זיתים שכבשן.</b> ביין או בחומץ או בשאר משקין:",
+                "<b>בטרפיהן.</b> עם העלים שלהם. עלה זית, מתרגמינן טרף זיתא:",
+                "<b>טהורים.</b> אם נגע שרץ בעלין, טהורים הזיתים והעלים, דלא חשיבי העלים לא יד ולא שומר:",
+                "<b>לפי שלא כבשן.</b> בטרפיהן:",
+                "<b>אלא למראה.</b> כדי שיהיו נראים יפין יותר כשהעלים עמהן, דנראים כאילו מחדש נתלשו:",
+                "<b>כשות של קישות.</b> כשהקשואים קטנים יש להן כמין שער קטן, ונקרא כשות:",
+                "<b>והנץ שלה.</b> בפי הקשואים יש כמו נץ ארוך מעט:",
+                "<b>טהורים.</b> דלא חשיבי לא יד ולא שומר:",
+                "<b>לפני התגר טמאה.</b> דניחא ליה לתגר בשער ובנץ, שמתוך כך נראים הקשואים יפים וכאילו מחדש נתלשו, וכיון שרוצה בקיומן, חשיבי שומר לפרי. אי נמי, לפי שהקשואים רכים ויד הכל ממשמשים בהן לקנותן הן מתקלקלים אם לא מפני שאותו שער שומרן מכל לכלוך וטינוף:  "
+            ],
+            [
+                "<b>הגלעינים.</b> כמו גרעינים:",
+                "<b>ולא מצטרפות.</b> עם האוכל להשלימו לכביצה, דיד חשיבא ולא שומר:",
+                "<b>גלעינה של רוטב.</b> גרעין של תמרה לחה וראויה למוץ:",
+                "<b>אע״פ יוצאה.</b> כלומר אע״פ שיוצאה מן האוכל, מצטרפת עם האוכל, לפי שהיא נאכלת, שמוצץ אותה מחמת רטיבות:",
+                "<b>לפיכך חותם של יבישה.</b> גרגיר של ענבים ותמרים יש להם חותם, שחותם נקב הפרי, ובראש החותם עוקץ, כך פירשו רבותי. וקשה לפירושם, מאי לפיכך. ובמשניות דוקניות מצאתי, לפיכך חותל של יבישה, וכן גורס רמב״ם, ומפרש טעמא דגרעינה של רוטב דהיינו של תמרה לחה, מצטרפת, לפי שהיא שומר לפרי, שאם לא הגרעין היה הפרי נפסד. ושל יבישה אינה מצטרפת, דשוב אין הגרעין שומר לפרי, שכבר כלתה הליחה שבתמרה ואין הגרעין שומרה שלא תפסד. לפיכך חותל של יבישה והוא הקרום המלופף ודבוק על הגרעין של תמרה, מצטרף עם התמרה כשהיא יבישה, מפני שהקרום הוא שומר, לא הגרעין:",
+                "<b>ושל רוטב.</b> דהיינו תמרה לחה, אין הקרום מצטרף. שהגרעין הוא שומר ולא הקרום. ונקרא אותו הקרום חותל, לפי שהוא מלופף ודבוק לגרעין. לשון והחתל לא חותלת (יחזקאל י״ז):",
+                "<b>גלעינה שמקצתה יוצאה.</b> כגון גרעינה של תמרה לחה (שנאכלת) [שנאכלה] חציה וחציה נשארת עם הגרעין:",
+                "<b>מה שכנגד האוכל.</b> חשוב שומר ומצטרף, אבל אידך לא. וכן עצם שיש עליו כזית בשר:",
+                "<b>היה עליו.</b> היה על העצם בשר בצד אחד שאינו מקיף את העצם, אמר רבי שמעון רואין אם יש בבשר שיעור שיוכל להקיף ממנו עובו כחוט של ערב כטבעת סביב העצם, מצטרף. ואין הלכה כר׳ שמעון:",
+                "<b>כגון הסיאה והאזוב והקורנית.</b> שגם אלו כך דינם, מה שכנגד האוכל מצטרף, ומה שאינו כנגד האוכל אין מצטרף. וסיאה וקורנית מין אזוב הם. סיאה תליי״ז בלע״ז, וקורנית שדרי״א בלע״ז:"
+            ],
+            [
+                "<b>שנימוק מקצתו אין מצטרף.</b> דמה שנימוק אינו חשוב אוכל, כיון שנתמסמס ואינו ראוי לאכילה:",
+                "<b>הפטמא של רימון.</b> כמין דד יוצא בראש הרמון, והוא הנקרא פטמא. וסביב הפטמא כמין פרח ירוק שיש בו חוטים דקים, והן קרויין נץ. וסביבות אותן החוטים כעין כוס וראשו עשוי לתלפיות, והוא קרוי מסרק, מפני שיש לו שינים כמסרק:",
+                "<b>אף המסרק טהור.</b> שאם יחתך מן הפרי, אין מתגלים הגלעינים בכך, הלכך לא הוי שומר. אבל הפטמא, אם יחתכוה עד שרשה, יתגלו הגרעינים ויפסד הפרי. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>כל הקליפין.</b> כגון קליפי אגוזים ושקדים ורמונים וקליפי ביצים, חשיבי שומר לאוכל, ומצטרפין עם האוכל להשלימו לכשיעור לקבל טומאה. ומיהו קליפה לחה העליונה שעל האגוזים בשעת לקיטתן, אינה מצטרפת, דלא חשיבא שומר, שאין שומר על גבי שומר:",
+                "<b>קדורה.</b> נקובה. לשון מקדרים בהרים כדתנן בעירובין. וקדורה אינה מצטרפת, לפי שאינה שומרת כשהיא נקובה וחתוכה:",
+                "<b>והחיצונה.</b> היא הקליפה הדקה הנופלת מאליה כשממשמשין בבצל. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>המחתך לבשל.</b> כגון מחתך דלועים או בצלים או בשר כדי לבשל בקדירה:",
+                "<b>שלא מירק.</b> שלא גמר החתיכה. כמו ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״א]:",
+                "<b>אינו חיבור.</b> אע״פ שעדיין החתיכות מעורות במקצת:",
+                "<b>לכבוש.</b> שכובשים ביין ובחומץ כדי להתקיים:",
+                "<b>ולשלוק.</b> שליקה טפי מבישול, ובהאי ניחא ליה בחיבורן, הלכך כל זמן שלא מירק הוי חיבור. אבל לבשל לא הוי חיבור, דיודע הוא שהבשול יפרידם ויחלקם זו מזו:",
+                "<b>התחיל לפרק.</b> ולהפריד לגמרי אחד מהן, לא אמרינן כיון דגלי דעתיה באחד שרוצה להפרידן, כולהו נמי כאילו מופרדים זו מזו ולא הוי חיבור, אלא אוכל שפירק בלבד לא הוי חיבור. ומה שלא פירק, הוי חיבור:",
+                "<b>האגוזים שאמנן.</b> שגדלן וחיברן זו בזו. לשון ויהי אומן את הדסה (אסתר ב׳:ז׳):",
+                "<b>שחמרן.</b> לשון ויצברו אותם חמרים חמרים (שמות ח י). מדרך הרוצים לאצור אגוזים או בצלים, שחותכין אותן וקושרים אותן בחבל או במשיחה ומחברין אותן זו עם זו ותולין אותן כדי שיתקיימו:",
+                "<b>לפקל.</b> כמו לקלף. ודוגמתו שנינו פרק ד׳ דמעשרות משנה ו׳, הבצלים משיפקל:",
+                "<b>האגוזים והשקדים.</b> השתא מיירי במפצע האגוזים והשקדים. שהקליפה של אגוזים ושל שקדים חשיבא שומר, ואע״פ שפצען, כל זמן שהיא מחוברת באוכל חשיבא שומר:",
+                "<b>עד שירסס.</b> לשון והכה את הבית הגדול רסיסים (עמוס ו׳:י״א). כלומר עד שתהיה הקליפה רצוצה ופתותה לחלקים דקים:"
+            ],
+            [
+                "<b>ביצה מגולגלת.</b> צלויה קצת, עד שהיא מעורבת וראויה לגמעה:",
+                "<b>עד שיגוז.</b> הקליפה חשיבא שומר ומצטרפת, עד שיחתוך ממנו מעט, ואז לא חשיבא יותר שומר, שהביצה שותתת ויורדת דרך אותו שבר וחתך:",
+                "<b>ושלוקה.</b> אבל אם נשלקה הביצה, שהיא קשה ועומדת בתוך הקליפה ואפילו שנשברה, לעולם חשיבא הקליפה שומר, עד שתהא מרוצצת:",
+                "<b>וכן עצם שיש בו מוח.</b> חשיב העצם שומר למוח, ואע״פ שנשבר העצם, עד שיהיה מרוצץ:",
+                "<b>הרמון שפירדו.</b> שחתך הרמון לשנים ועדיין הגרגרים מחוברין בקליפה, הויא קליפה חיבור, עד שיקיש בקנה ויתנענעו הגרגרים שבו:",
+                "<b>שלל הכובסים.</b> דרך הכובסים לשלול הבגדים הקטן עם הגדול כדי שלא יאבד, וסופו להפרידן:",
+                "<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטין של פשתן, דודאי סופו להפרידן זו מזו, משום איסור כלאים:",
+                "<b>חיבור לטומאה.</b> ואם נטמא האחד נטמא חברו, עד שיתחיל להתיר, ואע״פ שלא גמר להתיר, דמעשה מוציא מידי מעשה:"
+            ],
+            [
+                "<b>ירוקים מצטרפין.</b> דחזו לאכילה:",
+                "<b>לבנים אין מצטרפין.</b> דתו לא חזו:",
+                "<b>ובחזרים.</b> בחזרת, אע״ג דלבנים לא חזו לאכילה, מכל מקום הוו שומר. ואין הלכה כר׳ אלעזר בר צדוק:"
+            ],
+            [
+                "<b>בני בצלים.</b> עמוד האמצעי שהוא כמו לב (ירוק) וממנו צומחים הבצלים, לההוא קרי בני בצלים:",
+                "<b>אם יש בהן ריר.</b> שהם מלאים ליחה ואין בהן חלל:",
+                "<b>משתערין כמו שהן.</b> כשבאים לשער אם יש בהן אוכל כביצה שיעור טומאה, משערין אותן עם הריר ואין [צריך] למעך את חללן. ואם יש בהן חלל, ממעך את חללן ואח״כ משער לכביצה:",
+                "<b>ספוגנית.</b> עשויה רכה כמין ספוג. ואינה דרוסה ובעוטה:",
+                "<b>משתערת כמו שהיא.</b> בלא מיעוך:",
+                "<b>בשר העגל שנתפח.</b> דרך בשר העגל שהוא נתפח ומתרבה כשהוא מתבשל, ובשר השור הזקן מתמעט:",
+                "<b>בכמות שהן.</b> אם בשר שור מבושל הוא שנתמעט ועמד על פחות מכביצה, אין אומרים כשהיה חי היה בו כביצה או יותר, ויטמא אע״פ שעכשיו אין בו כשיעור. וכן אם היה בשר עגל שנתפח ונתרבה ויש בו כדי לטמא, אין אומרים הואיל וכשהיה חי לא היה בו כדי לטמא, אף עכשיו לא יטמא:  "
+            ],
+            [
+                "<b>קישות שנטעה בעציץ.</b> שאינו נקוב, והוכשרה שם לקבל טומאה ונטמאת, וכתלושה ימיא: ",
+                "<b>והגדילה ויצאה חוץ לעציץ.</b> ונחשבת כמחובר, לפי שיונקת ושואבת מז הקרקע שחוץ לעציץ:",
+                "<b>טהורה.</b> שפרחה לה טומאה משיצאה חוץ לעציץ:",
+                "<b>מה טיבה ליטהר.</b> דכשקבלה טומאה היתה כתלושה, הלכך מה שבתוך העציץ נשאר בטומאתו, ומה שהוסיף אחרי כן ויצא חוץ לעציץ, טהור. ואין הלכה כר׳ שמעון:  "
+            ],
+            [
+                "<b>כלי גללים.</b> כלים העשויין מגללי הבקר:",
+                "<b>שהשרשים יכולין לצאת בהן.</b> אע״פ שאינן נקובים, השורש יוצא מעצמו ונוקב את הגלל ואת האדמה של אותו כלי. ולהכי לא נקט כלי אבנים, לפי שקשים הן ואין השורש נוקב אותן:",
+                "<b>עציץ נקוב אינו מכשיר את הזרעים שבתוכו.</b> דלא מקבלי הכשר משום דחשיבי כמחובר, ואין הזרעים נכשרים לקבל טומאה אלא כשבא עליהן מים לאחר שנתלשו. ואפילו פירות תלושים אין נכשרים במים שבתוכו, לפי שאין המים מכשירין כשהן במחובר, דבעינן שיהו המים תלושין, והני מים דמנחי בעציץ נקוב, כמנחי בארעא דמו:",
+                "<b>ושאינו נקוב מכשיר את הזרעים.</b> דבין מים שבתוכו ובין זרעים, תרוייהו חשיבי כתלושים:",
+                "<b>מלאהו.</b> לעציץ שאינו נקוב:",
+                "<b>עפר עד שפתו.</b> הואיל ורואה את האויר מארבע רוחות, הוי כעציץ נקוב, וחשיבי כמחובר, בין המים, ובין הזרעים שבו:",
+                "<b>כטבלא שאין לה לזביז.</b> שאין לה שפה מכאן ומכאן אלא פשוטה וחלקה, דמים שבה אינן מכשירין את הזרעים וחשיבי כמחובר, הואיל ורואין את האויר מארבע רוחות:"
+            ]
+        ],
+        [
+            [
+                "<b>יש צריכים הכשר מים.</b> כדכתיב [ויקרא י״א] וכי יותן מים על זרע:",
+                "<b>ואין צריכין מחשבה.</b> לחשב עליהן לאכילה. וכולה מתניתין מפרש לקמן:"
+            ],
+            [
+                "<b>החותך מן האדם מן הבהמה מן החיה ומן העופות.</b> כולהו בחותך מחיים איירי. ואע״פ שפירשו מן החי אינן מטמאין, דאין מטמא אלא אבר מן החי ולא בשר שפירש מן החי, הלכך צריכין מחשבה שיחשב עליהן לאכילה. ואם לאו, אינן מטמאין:",
+                "<b>והחלב בכפרים.</b> דאנשי הכפרים לא אכלי חלבים, הלכך צריכין מחשבה. אבל בשווקים דאיכא רוב עם הבאים לשוק, איכא טובא דאכלי חלבים, ואינם צריכין מחשבה:",
+                "<b>ושאר כל ירקות שדה.</b> שאינן נזרעים בגנות, אינן מיוחדים למאכל אדם, וצריכין מחשבה:",
+                "<b>חוץ משמרקעים.</b> מין בצל חריף:",
+                "<b>ופטריות.</b> מין צמח שאין לו שורש. פונג״י בלע״ז:",
+                "<b>חוץ מכרישי שדה.</b> פורו״ש בלע״ז, ובערבי בורא״ת. שאלו אע״פ שאין נוטעים אותן בגינות, אינן צריכין מחשבה:",
+                "<b>והרגילה.</b> כך שמה בערבי, ובלע״ז פורקקל״ה:",
+                "<b>נץ חלב.</b> פרחים לבנים כחלב. ויש אומרים, עשב כשחותכים אותו יוצא ממנו חלב:",
+                "<b>עכביות.</b> עשב מלא קוצים. והוא דרדר בלשון מקרא. ובלע״ז קרדו״ש:",
+                "<b>כלוסין.</b> הרמב״ם אומר שקורין לו בערבי ענב אלדי״ב. וסברי ר׳ יהודה ור׳ שמעון ור׳ יוסי שאלו אינן צריכין מחשבה, מפני שהן מיוחדין למאכל אדם. ואין הלכה כאחד מהם, אלא כולם צריכין מחשבה, ואם לאו אינן מטמאין:  "
+            ],
+            [
+                "<b>נבלת בהמה טמאה בכל מקום.</b> בין בכפרים בין בשווקים:",
+                "<b>צריכין מחשבה.</b> דסתמייהו לאו לאכילה:",
+                "<b>ואינן צריכין הכשר.</b> לא הכשר מים ולא הכשר שרץ, שאין צריך ליגע בהן דבר טמא לטמאן, שסופן לטמא מעצמן טומאה חמורה. ואם תאמר, בשלמא נבלת עוף טהור דאינה מטמאה אלא בבית הבליעה, ניחא דצריכה מחשבה לטמא טומאה קלה. אלא נבלת בהמה דמטמאה במגע ובמשא, מחשבה למה לי, לטומאה קלה, היא גופה טמאה היא. הא מלתא משני בגמרא פרק דם שחיטה, כגון דאיכא פחות מכזית נבילה, וצירפה לפחות מכביצה אוכלים, דבין האי והאי הוי כביצה, דלהכי צריך מחשבה, ומכל מקום חשיב סופו לטמא טומאה חמורה ואינה צריכה הכשר, הואיל והיה אפשר לצרפה לכזית:",
+                "<b>בשווקים.</b> שיש רוב עם הבאים לשוק, איכא טובא דאכלי נבלת עוף טהור, ואכלי חלבים:",
+                "<b>אינם צריכין לא מחשבה.</b> דלאכילה הן עומדים:",
+                "<b>ולא הכשר.</b> דנבלת עוף טהור סופה לטמא טומאה חמורה, דמטמא בגדים בבית הבליעה, וחלב מיירי בחלב טמאה, דמטמא החלב כבשר, כדלקמן בפרקין, הלכך אינן צריכין הכשר:",
+                "<b>רבי שמעון אומר אף הגמל וכו׳</b> אינן צריכין מחשבה בשווקים, דאיכא רוב עם ואכלי להו. ודלא כתנא קמא דאמר נבלת בהמה טמאה בכל מקום ולא מפיק להני. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>השבת.</b> מין ירק הוא, וכן שמו בערבי. ובלע״ז אניט״ו:",
+                "<b>משנתן טעמו בקדירה.</b> אם היה שבת של תרומה, משנתן טעם בקדירה והוציאו ממנה, לא מתחייב עליו זר האוכלו, דעץ בעלמא הוא:",
+                "<b>ואינו מטמא טומאת אוכלים.</b> דכיון שנתבשל, כלה כוחו וטעמו ונשאר כעץ בעלמא, ותו לא חשוב אוכל:",
+                "<b>לולבי זרדים.</b> ענפים רכים היוצאים בעת שמלבלבים האילנות, וכובשים אותן ביין או בחומץ או במים ומלח, ואוכלים אותן:",
+                "<b>והעדל.</b> מין ירק דומה לצנון:",
+                "<b>ועלי לוף.</b> ממיני הבצלים. ויש ממנו מין שקורין לו לוף שוטה:",
+                "<b>עד שימתוקו.</b> דלא חשיבי אוכל אלא לאחר שכובשים אותן ויוצא מהן מרירותן:",
+                "<b>פקועות.</b> כעין אבטיחים קטנים, והן מרים. ורבותי פירשו, דלעת מדברית. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הקושט.</b> כך שמו בלע״ז ובערבי. והוא נמנה עם סממני הקטורת:",
+                "<b>והחמס.</b> יש שפירשו זנגביל. ויש שפירשו קנמון:",
+                "<b>וראשי בשמים.</b> כגון אגוז מוסקאט״ו, ונרד, וכיוצא בהם, שנותנים ריח ערב:",
+                "<b>התיאה.</b> מין חלתית:",
+                "<b>וחלתית.</b> כך שמה בערבי. ואע״פ שריחה רע, רגילים ליתן ממנה במזונות:",
+                "<b>חלת חריע.</b> כרכום יערי. וקורין לו בערבי אלקרטו״ם:",
+                "<b>אף הן לא ילקחו בכסף מעשר.</b> דרחמנא אמר (דברים י״ד:כ״ה) ונתת הכסף וגו׳ ואכלת שם, דבר שהוא נאכל כמות שהוא, אתה קונה בכסף מעשר, שאינו נאכל כמות שהוא, אתה קונה בכסף מעשר. וכן הלכה, דאין מטמאין טומאת אוכלים ואין נקחים בכסף מעשר:"
+            ],
+            [
+                "<b>הפגין.</b> תאנים שלא נתבשלו, כדכתיב [שיר ב׳] התאנה חנטה פגיה. וכל שאר פירות נמי שאינן מבושלים נקראים פגין:",
+                "<b>והבוסר.</b> ענבים שלא נתבשלו. ומשהגיעו להיות כפול הלבן נקראים בוסר. ופגין גרועים מבוסר:",
+                "<b>משיבואו לעונת המעשרות.</b> כל פרי ופרי כפי העת הקצוב לו להתחייב במעשר, כדתנן פרק קמא דמעשרות. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>פריצי זיתים וענבים.</b> שנתקשו קודם בישולן, ואינן נפרכים בבית הבד. לשון ובני פריצי עמך (דניאל י״א:י״ד), בני אדם קשים ורשעים. כך זיתים וענבים הללו, קשין ואינן נפרכין, ואינן נדרכין:",
+                "<b>בית שמאי מטמאין.</b> דחשיבי אוכל:",
+                "<b>ובית הלל מטהרין.</b> דלא חשיבי אוכל:",
+                "<b>הקצח.</b> ניי״ל בלע״ז. וזרע שחור הוא. ורגילים לתת אותו בלחם, לפי שהרגיל בו אינו בא לידי כאב לב:",
+                "<b>וכן למעשרות.</b> כמו שנחלקו לטומאה, כך נחלקו למעשרות, דהמטמאן טומאת אוכלים מחייבו במעשרות:"
+            ],
+            [
+                "<b>קור.</b> עץ רך הנוסף בראשו של דקל ואוכלין אותו בני אדם ובימות הגשמים הוא מתקשה:",
+                "<b>כעץ לכל דבר.</b> ואינו מטמא טומאת אוכלין:",
+                "<b>נלקח בכסף מעשר.</b> דפרי [מפרי] וגידולי קרקע הוא:",
+                "<b>כפניות.</b> תמרים שלא בשלו כל צרכן:",
+                "<b>כאוכלין.</b> ומטמאים טומאת אוכלין:"
+            ],
+            [
+                "<b>דגים מאימתי מקבלים טומאה.</b> דכל זמן שהן חיים אינן מקבלים טומאה:",
+                "<b>משיצודו.</b> חשובים כמתים:",
+                "<b>אם יכולים לחיות.</b> שאם יחזירום למים יחיו, אינן מטמאין. אבל אם אין יכולים לחיות כשמחזירן למים, אע״פ שעדיין לא מתו, מקבלים טומאה. והלכה כבית הלל:",
+                "<b>יחור של תאנה שנפשח.</b> ענף של אילן תאנה ובו תאנים, שנתלש ונפרד ממקום חיבורו, אלא שנשאר מעורה ומדובק בקליפת האילן בלבד:",
+                "<b>ר׳ יהודה מטהר.</b> אותם תאנים שבענף, אם נגעה בהם טומאה. דחשיב להו כמחובר, הואיל והענף מעורה קצת, ואע״פ שאינו מעורה אלא בקליפה:",
+                "<b>וחכמים אומרים אם יכול לחיות.</b> אם יקשרו ויחברו הענף עם האילן יחיה הענף ויוציא פירות, חשוב כמחובר וטהורים. ואם לא יחיה כשיקשרוהו עם האילן, הרי תאנים שבענף כתלושים הן חשובים ומקבלים טומאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>חלב בהמה טהורה.</b> שנתנבלה:",
+                "<b>טהור מטומאת נבילה.</b> דכתיב [ויקרא ז׳] וחלב נבילה וגו׳ יעשה לכל מלאכה, ואפילו מלאכת הקודש במשמע: ",
+                "<b>לפיכך הוא צריך הכשר.</b> דכיון שאין סופו לטמא טומאה חמורה, דהכי קיי״ל פרק קמא דטהרות, דכל שאין סופו לטמא טומאה חמורה היינו לטמא אדם וכלים, צריך הכשר:",
+                "<b>חלב בהמה טמאה מטמא טומאת נבלות.</b> דלא טיהרה תורה אלא חלב של בהמה טהורה שנתנבלה, דכתיב [שם] חלב נבילה וחלב טריפה, יצאת חלב בהמה טמאה שאין לה טריפה, לפי שטריפתה ושחיטתה שוה:",
+                "<b>ואין צריך הכשר.</b> לטומאת אוכלים אם צירף פחות מכזית לפחות מכביצה כדפרישנא לעיל. אבל מחשבה ודאי בעי, מידי דהוה אבשרא דבעיא מחשבה בכל מקום כדתנן לעיל:",
+                "<b>צריך מחשבה בכפרים.</b> ולא בשווקים. אבל הכשר צריכין בכל מקום:"
+            ],
+            [
+                "<b>כוורת דבורים וכו׳</b> אם היא מחוברת בטיט, הכל מודים שהיא כקרקע. ואם היתה מונחת על גבי יתידות, הכל מודים שהיא ככלים. לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:",
+                "<b>ר׳ אליעזר אומר הרי היא כקרקע.</b> ונקנית בכסף, בשטר, ובחזקה, כקרקע:",
+                "<b>וכותבין עליה פרוזבול.</b> שטר שכותבים בית דין למלוה שמסר להם כל חוב שיש לו, שלא תהא שביעית משמטתו. ואין כותבין פרוזבול אלא על הקרקע, כלומר כשיש ללוה קרקע. ואם יש לו כוורת דבורים, כמו שיש לו קרקע דמי, וכותבין עליה פרוזבול למלוה:",
+                "<b>ואינה מקבלת טומאה במקומה.</b> דהוי כמחובר שאינו מקבל טומאה:",
+                "<b>והרודה.</b> מחלות דבש שבתוכה בשבת, חייב חטאת, כתולש ממקום חבור. דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש, וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת, אף דבש הרודה ממנו בשבת חייב חטאת:"
+            ],
+            [
+                "<b>מאימתי מיטמאות משום משקה.</b> דסתמייהו לאכילה קיימי. ומאימתי מיטמאין טומאת משקין להיות תחילה:",
+                "<b>משיחרחר.</b> משיביא עשן ויעשן להבריח הדבורים. לשון לחרחר ריב. שנראה כאילו רוצה לחרחר ריב עם הדבורים. פירוש אחר, משיחרחר, שיחמם אותם להוציא דבשם, אע״פ שעדיין לא יצא הדבש. לשון ניחר מפוח (ירמיה ז׳). ואית דגרסי משיהרהר, כלומר משיהרהר מחשבה בלבו לרדות הדבש:",
+                "<b>משירסק.</b> כשרוצים לרדות דבש מן הכוורת, חותכים בסכין ומוציאין חלות חלות, וזהו ריסוקן:"
+            ],
+            [
+                "<b>עתיד הקב״ה להנחיל לכל צדיק וצדיק.</b> סמך מאמר זה לכאן, להודיע בחתימת המשנה מתן שכרן של צדיקים לומדים ומקיימים כל מה שכתוב במשנה:",
+                "<b>שלש מאות ועשרה עולמות שנאמר להנחיל אוהבי יש.</b> יש, בגימטריא הכי הוי, שלש מאות ועשר. כלומר שההנאה וקורת רוח שיש לכל צדיק וצדיק בעולם הבא הוא שלש מאות ועשר פעמים כנגד כל העולם הזה, שאין העולם הזה כולו אלא חלק משלש מאות ועשר ממה שיש לכל צדיק וצדיק נחלה לעולם הבא:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה עוקצים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..0decac2efed805b2131093db07662868f5252e08
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,747 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Parah",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה פרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "רבי אליעזר אומר עגלה בת שנתה – a heifer whose neck was broken needs to be one year old and no more/older.",
+                "ופרה – red [heifer].",
+                "ופרה בת שתי שתים – that the language of פרה/heifer implies that it is older than a עלגה/heifer (i.e., calf)",
+                "וחכמים אומרים עלגה ערופה כשרה אפילו בת שתים – and all the more so, when it is one year old, but even if it is two years old, it is a עגלה /calf, and even though that we hold that every place where it states עגל, it is one year old, the Rabbis hold that the heifer whose neck is broken is different, as it is written regarding it (Deuteronomy 21:3): “[The elders of the town nearest to the corpse] shall then take a heifer/עגלת בקר, [which has never been worked, which has never pulled in a yoke],” but it is not written a mere/plain עגלה/heifer.",
+                "שמא תשחיר שלא תפסל (lest a hair turn black and it should [not] otherwise become unfit) – for if two black hairs would grow in it, it would be unfit, as it written (Numbers 19:2): “[Instruct the Israelite people to bring you] a red [cow] without blemish, that its being without blemish/its purity, is in its reddishness and it went away, for a red cow which is three years old or four [years old] and old is fit/proper, but we don’t wait for it, lest a hair turn black and it should [not] otherwise become unfit.",
+                "לא שמעתי אלא שלשית (I heard only “Shelasheet”) – I heard that a red cow is not kosher/fit other than one which is “Shelasheet” (i.e., in its third year).",
+                "כך שמעתי סתם (such I heard plain) – and I have nothing to explain.",
+                "שלישית – implies, third to the others in sequence, that two other cows were born before her and this is the third to them.",
+                "שלשית- implies that she is three years old.",
+                "רביעי לאחרים – when there are four vineyards, it belongs to say about the last that it is the fourth to the others, but [the term] רבעי/that which is in the fourth year implies a vineyard that is four years old.",
+                "האוכל בבית המנוגע פרס – he who tarries in a leprous house in order to eat a piece of bread, defiles that clothing that is upon him. [The word] פרס is half of a loaf, from three loaves to a KAB.",
+                "אמרו לו אמור משמונה עשר לסאה – meaning to say, you should have said from eighteen to a Seah, that the Seah is six KABIM, and three loaves to a KAB are eighteen to a Seah.",
+                "כך שמעתי – from my Rabbis/teachers, and it is not in my hands to explain why they didn’t say from eighteen to a Seah.",
+                "אני אפרש – what the practical difference is between this and that [and why they didn’t say eighteen to a Seah].",
+                "משלש לקב אין בו חלה – for five fourths flour and more, are liable for separating Hallah, and a person who kneads only one KAB separates Hallah from it. Therefore, when you say, from three loaves to a KAB, it implies that Hallah had not been separated from them, but when you say “from eighteen to a Seah,” it is found that each loaf is less that what we reduced for Hallah and a person who kneads a Seah must separate Hallah from it."
+            ],
+            [
+                "ופר שני בן בקר תקח לחטאת- regarding the purification of the Levities, it I s written in the Torah portion of B’haalotekha (Numbers 8:8), and this \"שני\"/second is extraneous, for since it is written after it (Numbers 8:12): “One shall be offered to the LORD as a purification offering (i.e., sin-offering) and the other as a burnt offering, automatically one knows that there are two [bulls], but rather, it is written [the word]\"שני\" to teach that it is two years old, for just as for something three years old, we call שלשית, here also for something two years old it is called \"שני\".",
+                "וחכמים אומרים כו' – and the Halakha is according to the Sages."
+            ],
+            [
+                "מיום ליום – if it was born on the first of Elul, it didn’t complete a full year until the first of Elul of the second year. For we follow after the its year, but not after the years of the counting of the world. But if the year were intercalated, it was intercalated for it. And similarly, with rams that are two years old.",
+                "אינו כשר לא לאיל – for it is not considered a ram until it enters thirty days from the second year for it.",
+                "פלגס (a sheep beyond the age of a כבש and below that of an איל ; a youth in the intermediate stage between boyhood and maturity) – It is the language of פלג/part, middle, meaning to say average between this and that, it has exited from the category of כבש but has not entered the category of איל (i.e., a כבש is a sheep at least one year of age; the איל is at least two years old).",
+                "נוקד (shepherd) – it is the language of (Amos 1:1): \"[דברי עמוס] אשר-היה בנקדים מתקוע\"/[The words of Amos] a sheep breeder from Tekoa,” whose explanation is the owners of sheet. (Also, possibly the word נוקד (NUKAD) – a stamped, distinct coin).",
+                "פרכדיגמא (false coin, counterfeit) -to a coin that is invalid that they call it PARCHADIGMA in the Greek language. Even this is invalid from the designation/definition of an איל or of a כבש.",
+                "מביא עליו נכסי אלי – one-third of a Hin. And we derive it from the fact that it is written (Numbers 7:6-7): “the case of a ram, [you shall present as a grain offering: two-thirds of a measure of choice flour with a third of a Hin of oil mixed in] and a third of a Hin of wine as a libation – [as an offering of pleasing odor to the LORD],” to include the פלגס/sheep beyond the age of a כבש and below that of an איל."
+            ],
+            [
+                "חטאות הצבור (see Leviticus 4:14) – as for example the goats of the New Moons and the Festivals and their burnt offerings (see Numbers 28:3 and following) , all of them are a year old.",
+                "חטאת היחיד (see Leviticus 4:28, 32 and 5:6) – a female sheep or a female goat.",
+                "ואם הקריבום שיום השמיני כשרים – as it is written (Leviticus 22:27): “and from the eighth day on it shall be acceptable [as a gift to the LORD},” and it is stated regarding a firstborn (Exodus 22:29): “[You shall do the same with your cattle and your flocks: seven days it shall remain with its mother;] on the eighth day you shall give it to Me,” just as the firstborn that he made the eighth day like the eighth [day] and beyond, so also with the rest of the sacrifices he made the eighth day like the eighth [day] and beyond. However, with a matter that is an obligation of the most preferable way of performing a Mitzvah is to bring it from the thirtieth day onward.",
+                "והפסח – even though it is an obligation, the Sages were not quiet/silent, because they take it according to the number of souls, so that they don’t come to a case of left over (i.e., part of the offering left over after time permitted for it to be eat. One who eats the leftover portions of an offering is punishable by extirpation – see Tractate Zevahim, Chapter 5, Mishnah 8 which states that the Passover offering an only be consumed until midnight) since it is not eaten [other] than for one fellowship."
+            ]
+        ],
+        [
+            [
+                "רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the heat of work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.",
+                "אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.",
+                "וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.",
+                "ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.",
+                "באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].",
+                "חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”"
+            ],
+            [
+                "יגוד (chop off) – he should cut off/sever. Like (Daniel 4:11): “hew down the tree”/גודו אילנא.",
+                "והננסת (dwarf) – the smallest, for that is a blemish in a human but is not a blemish in an animal.",
+                "יבלת (wart on the skin – VAVROAH in the foreign language.",
+                "ור' יהודה פוסל – and the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "יוצא דופן (Caesarian section) – like the rest of Holy Things. As it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born,” excluding that by Caesarean section. But even though a heifer/cow is not the Holy Things of the altar but rather the Holy Things of offerings for Temple repair, nevertheless, an animal born by caesarean section is invalid, for the All-Merciful called it a sin-offering.",
+                "ר' אליעזר מכשיר – especially the fee for a whore and the fee for a dog. But the Halakha is not according to Rabbi Eliezer.",
+                "כל המומין הפוסלים במוקדשים – In [Tractate] Bekhorot in the [sixth] chapter, “On account of these blemishes”/על אלה מומין (Mishnayot 1-12), the blemishes that invalidate the Holy Things are explained.",
+                "פוסלים כפרה – as it is written (Numbers 19:2): “in which there is no defect”/\"אשר אין-בה מום\".",
+                "עבר בה את הנהר אחז בזנבה – assisted/accompanied it when he crossed the river.",
+                "קיפל עליה בת המוסרה (if he threw the reins over her back) – the rope that he ties her with they doubled and placed them on her body (i.e., back).",
+                "מתן טליתו עליה פסולה – it states in [the portion of the] of the [Red] Heifer (Numbers 19:2): “and on which no yoke has been laid”/אשר לא-עלה עליה על\", and it states regarding the heifer whose neck is broken (Deuteronomy 21:3): “a heifer which has never been worked, which has never pulled in a yoke”/\"עגלת בקר אשר לא-עבד בה אשר לא-משכה בעל\". Just as the yoke that is stated with the heifer (in Deuteronomy 21:3 and following) it did all of the rest of invalid work while yoked, even the yoke that is mentioned with the [Red] Heifer, it is the rest of the invalid work while yoked.",
+                "בשביל שלא תחליק – so that her feet should not slip and she would fall.",
+                "לצורך אחר פסולה – and even for his needs and for her needs it is invalid."
+            ],
+            [
+                "עלה עליה זכר פסולה – even though it is not what it prefers, because its costs are expensive and [the owner) loses a lot, and regarding the work it is not what he prefers it does not invalidate it, as it written regarding the heifer whose neck is broken (Deuteronomy 21;3); “a heifer which has never been worked, it is written as עבד – but it is read as עובד. Just as עבד is preferable to him, even עובד is preferable to him, and we derive the sin-offering of the heifer from it. Nevertheless, since that with the rest of the cows it was preferable to him (i.e., the owner), we consider that regarding the sin-offering of the heifer is also preferable to him (i.e., the owner). And further, if you came to validate it, if so, it is also preferable to him (i.e., the owner), and because of this it is invalidated.",
+                "העלהו פסולה – Not exactly “brought it up” [upon the cow], but rather, if it went up upon her (i.e. the cow) with the knowledge of the owners, even if it went up on its own, it is invalid. But if it went up [on the cow] without the knowledge of the owners, it is fit/appropriate. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "היו בה שתי שערות שחורות פסולה – as it is written (Numbers 19:2): “[This is the ritual that the LORD has commanded: Instruct the Israelite people to bring you] a red cow,” if there are blemish, it is already stated [in that Biblical verse]: “in which thee is no defect,” but rather that it will be pure in its redness.",
+                "רבי יהודה אומר בתוך כוס אחד – we have this reading. But we don’t have the reading: \"ואפילו\"/and even, and in place that the first Tanna would teach \"גומא\"/follicle, Rabbi Yehuda would teach a \"כוס\" /follicle (i.e., cavity). [The words]\"גומא\" and \"כוס\" are one [and the same], and it is obligatory for a person to state them in the language of his Rabbi/teacher (see Tractate Eduyot, Chapter 1, Mishnah 3 for an enunciation of this rule), that the Rabbi/teacher of Rabbi Yehuda would call a \"גומא\" a \"כוס\" , this is proven in the Tosefta (see Tractate Parah, Chapter 2, Halakha 7).",
+                "מוכיחות – corresponding and adjacent, this one (i.e., hair follicle) on the side of that one (i.e., hair follicle).",
+                "ר' אליעזר אומר אפילו חמשים – meaning to say, even more and they are scattered, one should uproot them (and the heifer would be fit/appropriate). But the Halakha is according to the first Tanna/teacher.",
+                "אחר הנראה – that is after the heads of the hairs.",
+                "אחר העיקר – but if their roots grow red and their heads grow black, and there are in the roots that grows red in order that it can be removed with scissors , he should cut their heads that grow black and it is fit/appropriate/kosher. But if there aren’t in the root that grows red a measurement that they would be able to be removed with scissors, it is invalid even according to the words of the Sages. For the measurement of two hairs that is stated in every place, is in order that they could be removed with scissors. And this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "שבעת ימים כו' מפרישין כהן השורף את הפרה – as it is written in the portion of investment/inauguration [of the Kohanim] (Leviticus 8:34): \"כאשר עשה ביום הזה צוה ה' לעשת לכפר עליכם\"/”Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and our Rabbis/teachers expounded (see Talmud Tractate Yoma 2a): \"לעשת\" /to be done – this is the act of the [Red] Heifer, \"לכפר עליכם\"/to make expiation for you – this is the act of Yom Kippur. That the Kohen who burns the heifer and the High Priest/Kohen Gadol who serves on the Day of Atonement requires separation for seven days] like Aaron and his sons would require in the seven days of investment/inauguration, as is written (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,” And they would separate him from his wife, lest he come upon his wife and she would be found to be a menstruant woman and someone who has sexual relations with a menstruant woman is impure for seven days and is not able to burn the cow/heifer.",
+                "הבירה – there are those that say that this place was on the Temple Mount and “Birah” was its name. But there are those who say that the entire Temple is called “Birah,” as it states (I Chronicles 29:19: “[As to my son, Solomon, give him a whole heart to observe Your commandments, Your admonitions, and Your laws, and to fulfill them all,] and to build this temple for which I have made provision.”",
+                "צפונה מזרחה – the reason that they separate the Kohen who burns the Heifer/cow to a chamber that is in the northeast, since it is a sin offering [being offered] and the sin-offering requires the north (see Numbers 19:9), the Rabbis established for him in the northeast just that there will be for him recognition.",
+                "ובית אבן היתה נקראת – because all of its acts were with vessels of untrimmed stone, vessels of stone and vessels of earth that are not susceptible to receive defilement, and in them alone he would use all seven of the days of separation, because someone who is a person who immersed himself that day/טבול יום is fit/kosher [to offer up] the heifer, and they would defile the Kohen that burns the heifer and would immerse him immediately to remove (the false opinion) out of the heart of the Sadducees (i.e., to demonstrate, by practice, the rejection of their opinion) who state that it was done at sunset, the Rabbis established for it extra preference so that they would not disregard/despise it.",
+                "כל שבעת הימים – of the days of separation.",
+                "מכל חטאות שהיו שם – all the heifers that were made from the days of Moses our Teacher/Rabbi and until that time. For each and every Red Heifer that they would give a bit for protection, and on the first day they would sprinkle upon him from the ashes of one heifer and on the second day from another and the third day from another.",
+                "בשלישי ובשביעי – [on the third and seventh days] of his separation. And between the first Tanna/teacher and Rabbi Yossi, both of them hold that immersion at its appropriate time is a Mitzvah, but they differ with regard to sprinkling if they make an analogy to immersion or not, the first Tanna/teacher makes an analogy between sprinkling and ritual immersion and sprinkling at its appropriate time is a Mitzvah, and each day from the first seven days there is doubt lest today is their third day of his defilement, and the three concluding days – each day we have doubt that perhaps it is the seventh [day]. But on the fourth [day], it does not require sprinkling, for it is not on the third [day], one can doubt, but one cannot doubt on the seventh [day], for the sprinkling on the seventh [day] does not count because sprinkling on the seventh [day] until he actually sprinkled on the third [day] that is prior to it. And all of the seven [days] are not exclusively, for perforce we hold that sprinkling is שבות /a rabbinic degree to enhance the character of the Shabbat as a day of rest, and does not supersede the Sabbath. But Rabbi Yossi does not make an analogy between sprinkling and ritual immersion, and sprinkling at the appropriate time is not a Mitzvah, therefore, he doesn’t require sprinkling other than on the third and on the seventh [days] alone. But Rabbi Hanina the Prefect of the Kohanim also holds like Rabbi Meir, that sprinkling at its appropriate time is not a Mitzvah, and the Kohen who burns the Heifer is a mere preference, just as they would not disregard/despise it because it is done with a person who is immersed himself that day/טבול יום."
+            ],
+            [
+                "בנויות על גבי הסלע – The flinty rock that was known that was there from the beginning of the Creation of the world. But nevertheless, they were stringent to make a cavity underneath it, because of the grave in the depth, lest there is underneath it a grave and there no tent for the corpse that is a handbreadth hollow, and the defilement that is pressed ritual impurity (i.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering – if there is a handbreadth of space between the corpse and the roof or covering) and it burst forth and rises, therefore, they would build it on top of arches, for even if there is a grave underneath them, the cavity interrupts it. And all the language of defilement of the depths that is in the Gemara, is the language of doubt and covered, like this depth that is not revealed.",
+                "ומביאים נשים מעוברות ויולדות שם - all of these are additional preferences that they made, just as so that they would not disregard/despise it, because hey would do it with a person who immersed himself that day.",
+                "ומגדלות שם את בניהן – until they would be eight [years] old, but not more so that they don’t see a nocturnal emission.",
+                "ומביאים שוורים – whose stomachs are wide in order that the feet of the young children who sit upon them overshadow over the land because of the grave of the depths.",
+                "",
+                "וכוסות של אבן בידם – for all of the act of the “heifer” are in vessels of untrimmed stone and vessels of stone and vessels of earth that are not susceptible to receive defilement.",
+                "",
+                "ומלאו – [and they filled] from it water to sanctify the waters of the sin offering that they sprinkle on the [Kohen] who burns the heifer all seven [days]. But within the river there is no [reason] to doubt about the grave of the depths, for they don’t make graves in the rivers.",
+                "רבי יוסי אומר – from on top of the oxen they would lover a rope and fill up [the cups] with water, but they would descend into [the waters of] the Siloam. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "באו להר הבית – the young children that are upon the bulls with the cups filled with water.",
+                "בפתח העזרה – of the Women’s Court, that is near the Hel (a place within the fortification of the Temple; see Tractate Middot, Chapter 1, Mishnah 5).",
+                "היה מתוקן קלל של חטאת (and there set up a flask/pitcher containing the ashes of the red cow) – a vessel that was placed in it the ashes of the sin-offering from each cow that they would burn, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place,] to be kept for water of lustration for the Israelite community.”",
+                "קלל – a small pitcher. It is the [Aramaic] translation of (Genesis 24:15): “[He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah, the wife of Abraham’s brother Nahor], came out with her jar on her shoulder,” – and her jar/small pitcher on her shoulder.",
+                "וזורקו תוך הקלל – and through this, the male sheep is startled and moves backward and the stick/staff goes out from the small pitcher/jar and absorbs/retains from the ashes with it and it spills on top of the bulls and the child takes it and doesn’t need to remove his hand outward. But in the Tosefta (Tractate Parah, Chapter 3, Halakha 5) it implies that they didn’t need to do this, but rather, when they came up [back to the Land of Israel] from the Diaspora (i.e., Babylonia) when all of them were ritually impure, and they were not able to touch it, for if they would touch the ashes of the heifer, they would defile it. And that they would throw the stick/staff into the small pitcher and not through placing it in there, so that they would not defile the ashes through movement/היסט because of doubt of a woman with flux [with them] (i.e., a manner in which ritual impurity may be imparted – that whenever a person with gonorrhea or a menstruating woman or a woman with a lux or a woman after childbirth – causes the object to move from its place, even though he/she does not actually come into contact with it – e.g., by means of a lever – the object becomes ritually impure).",
+                "אל תתנו במקום לצדוקים לרדות – to rule over us with their wors of laughter and derision. For Rabbi Yossi holds that when the people from the Diaspora (i.e., Babylonia) came up [to the Land of Israel], there were among them that were ritual pure that they had purified with the ashes of the heifer/cow that they brought down with them to Babylonia and carried up with them, and they were not defiled because of the Land of the Nations (i.e., any place outside of the Land of Israel), they did not decree defilement on the Lands of he Nations until after they ascended from the Diaspora. Therefore, it was possible that a pure person would take the ashes of the heifer, and they would not have a need for a male sheep, and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "לא היו עושים חטאת על גבי חטאת – if they had purified themselves with the one sin-offering of a cow and it became invalid, they should not do another on top of this one. But rather, it requires guarding as at the outset.",
+                "ולא תינוק על גבי תינוק – for if there were two young children, one is protected for the heifer of a sin-offering and the other is merely protected on account of this child, but not for the need of a heifer sin-offering, he one does not adapt oneself with this one on account of that one.",
+                "צריכים היו תינוקות להזות – and even though all of these being guarded were protected, we are concerned that perhaps a raven would bring an olive’s bulk from a corpse and cast it upon them, and all of these are greater gradations/preferences.",
+                "לא היו צריכים להזות – for we are not concerned about defilement through contact with a corpse, but ritual immersion would be required for everyone, lest hey were defiled by an unclean reptile or moving creature/שרץ. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "לא מצאו משבע – because as we stated that from all the sin-offerings that they sprinkle upon him, because of this it is stated, that if they did not find [the residue of ash] from seven [cows of purification], they sprinkle even from one [cow of purification].",
+                "וחמש מעזרא ואילך – Rabbi Meir did not count the four that were made by Shimon HaTzaddik/The Righeous and Yohanan the High Priest but rather for two, because he holds that as a result of invalidation that occurred at first, the second was made.",
+                "וחכ\"א שבע מעזרא ואילך – for they hold that all of them were fit/appropriate."
+            ],
+            [
+                "וכיפה כנגד האוטם (and an arch corresponding to the foundation/substructure -filled with earth) – the feet of the arch that the arch is supported on them is called an אוטם/foundation. But the legs of the upper arch do not correspond with the legs of the lower [arch] but rather correspond to the arch itself, that opposite the upper foundation stands the lower cavity.",
+                "מפני קבר התהום – so that there would not be there pressed ritual impurity which bursts forth and rises.",
+                "ופרה וכל מסעדיה – those who support and aid it. It is the language of (Psalms 41:4): “The LORD will sustain him on his sickbed.” But even though the heifer is not susceptible to receive defilement while alive, they made a greater preference with it."
+            ],
+            [
+                "ולא אדומה – they would not remove another red cow/heifer with her on the ramp/causeway.",
+                "שלא יאמרו שתים שחטו – for the All-Merciful said (Numbers 19:3): “[You shall give] it (i.e., one cow) [to Eleazar the priest. It shall be taken outside the camp [and slaughtered in his presence],” but not her and her fellow [cow].",
+                "ובית טבילה היה שם – and that same house for immersion also was hollow on top of arches because of the grave in the depth (i.e., a covered-up uncleanness discovered). But even the place of its pile of wood on the altar of the Temple and its pit that are taught further on (see Mishnayot 9 and 10 of this chapter), all of them were on top of arches.",
+                "ומטמאים היו את הכהן – in that they would place their hands upon him, as it is taught in the Mishnah further on (see Mishnah 8 of this chapter), through this he would become defiled, for the clothes of those who consume Holy Things are unclean through treading/leaning against to the heifer of a sin-offering. But Maimonides explained that they would defile him with a creeping thing or with other defiling things that defile with ritual impurity until the evening.",
+                "במעורבי שמש היתה נעשית – that they (i.e., the Sadducees) would expound (Numbers 19:9): “A man who is pure shall gather up [the ashes of the cow and deposit them outside the camp in a pure place, to be kept for water of lustration for the Israelite community],” there isn’t someone pure other than someone whose sun has set, and similarly it states (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations , for they are his food].” But the Sages received the teaching that [the word] “pure” that is stated in the portion of the sin-offering (I.e., Numbers 19:9, see above) it is stated is pure for tithes, which is a טבול יום/one who immersed himself that day."
+            ],
+            [
+                "אישי כהן גדול- because that sometimes it is done through the High Priest, but any Kohen is fit/appropriate for it, whether with the Kohen Gadol whether with a Deputy High Priest or whether with a common Kohen.",
+                "ונסתפק (dried himself off) – and wiped himself off.",
+                "עצים – to make from them a pile of wood on the altar in the Temple for burning. They were set up/laid out there.",
+                "וארנים (pines, cedar) – it is the language of “Or plants firs, and the rain makes them grow” that is stated in Isaiah (44:14), and it is a species of cedar, and also cypress. And all of these trees are considered preferable from the rest of the trees for the needs of their burning.",
+                "כמין מגדל – wide from the bottom and narrow from the top.",
+                "פותחין בהן חלונות – to bring in through them the fire to kindle the wood.",
+                "וחזיתה מערבה – the face of the pile of wood on the altar in the Temple and its appearance, and it is the place that ignites the fire with kindling wood, he would face to the western side, that is, towards the Temple, as the Temple was to west of the Mount of Olives."
+            ],
+            [
+                "בחבל של מגג (rope made of a species of reed) – rope made from a species of reed-grass. In order that all of it actions in the matter will be that it is not susceptible to receive defilement.",
+                "ופניה למערב – to the side of the Temple.",
+                "ר' יהודה אומר בימינו היה מקבל – like the rest of the reception of the blood of Holy Things that if he received it in his left [hand], it is invalid. But the Halakha is not according to Rabbi Yehuda, for since its blood is not sprinkled on the Altar it is not like the other Holy Things in this matter.",
+                "ונזה בימינו – as it is written (Numbers 19:4): “Eleazar the priest shall take some of its blood with his finger [and sprinkle it seven times toward the front of the Tent of Meeting],” the usual that is of fingers, meaning to say, the finger of the right hand that a person handles with it always.",
+                "כנגד בית קודש הקדשים – as it is written (Numbers 19:4): “and sprinkle It [seven times] towards the front of the Tent of Meeting.”",
+                "על כל הזייה טבילה – on each sprinkling that he would make, he would immerse his finger in the blood, that the remainder of the blood that is on his finger is invalid for sprinkling.",
+                "גמר מלהזות קינח ידו בגופה של פרה – in order that he would burn the blood with It, as it is written (Numbers 19:5): “The cow shall be burned in his sight – its hide, flesh, and blood shall be burned,” and between sprinkling to sprinkling, he would wipe his finger in the rim of the bowl out of which the sprinkling is done, but not in the body of the cow, because of cords/string that were attached on his finger that it is a disgrace to do sprinkling with them.",
+                "אליתות (wood of the fig-tree) - small pieces of wood that they kindle the pile of wood on the altar. [The word] אליתות is the language of fat-tail. Like (Isaiah 7:4): “[Do not be afraid and do not lose heart on account of those two] smoking stubs of firebrands.”",
+                "בחריות (dried branches, twigs used for fuel) – vine-shoots of palm-trees. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "נבקעת – the cow/heifer [burst open] on account of the fire. But if it didn’t burst open, he doesn’t [take the cedar wood, hyssop and scarlet wool], as it is written (Numbers 19:6): “into the fire consuming the cow,” but not prior to the fire is attached to most of it, but not after it becomes ash. And the same law applies if he tore it with a knife after the fire became attached to most of it.",
+                "ועמד – the Kohen.",
+                "חוץ מגיתה – a hole that was in the ground like a vat/marked off space for the burning of the cow/heifer, and when he would cast the cedar woo, hyssop and scarlet wool, he needs to stand outside that particular hole.",
+                "עץ ערז – a bundle that there is in it cedar wood and hyssop tied up with scarlet wool.",
+                "עץ ערז זה - because there are man species that are similar to cedar and are not kosher/fit, therefore, one must announce that this what the Torah commanded about. And similarly with the hyssop. And similarly with the scarlet wool. And hyssop is what they call in Arabic ZATAR. And scarlet wool is wool that is dyed with color that is called in Aramac KARMAZ and in the foreign language KARMAZI."
+            ],
+            [
+                "כרכן – to the cedar wood and hyssop with remnants of the strip of wool that was dyed in the scarlet wool which was long, and with what remained from it on the cedar wood and the hyssop, he would bind all three of them together, in order that they would have weight and would fall into burning of the cow, but not flame would not retain the strip. But if he didn’t bind them and he (i.e., the Kohen) cast each of one of them separately, it is fit/kosher.",
+                "בכברות של אבן (stone sieves) – stones that are perforated with thin holes like a sieve. But the Halakha is not according to Rabbi Yishmael.",
+                "שחור שיש בו אפר – charcoal that if they pounded/crushed it, it would make ash.",
+                "כותשין אותו- but if it doesn’t return like ash, we leave it.",
+                "בין כך ובין כך – whether it comes back as ash or whether it doesn’t come back as ash.",
+                "חולקין אותו לשלשה חלקים – after they have sifted all of the ash, whether it is ash of the cow/heifer, whether it is the ash of the wood that was burned with it, we divide the ash into three parts.",
+                "אחד ניתן בחיל – for preventative measures, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community.” (see Mishnah Middot 2:3 for the purpose of the חיל )",
+                "ואחד ניתן בהר המשחה – and there the Kohanim would sanctify.",
+                "ואחד היה מתחלק לכל המשמרות – and from it, they would sprinkle all of Israel."
+            ]
+        ],
+        [
+            [
+                "פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): \"חטאת היא\"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).",
+                "ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.",
+                "ושלא רחוץ ידים ורגלים פסולה – for since it is called a \"חטאת\"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term \"רחוץ ידים ורגלים\"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach \"קידש\"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.",
+                "ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.",
+                "שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.",
+                "ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.",
+                "ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes."
+            ],
+            [
+                "חוץ מגיתה – the place that they make for its burning, like a species of a marked off place (i.e., selected for this purpose) which is corresponding to the opening of the hall containing the Golden Altar, but if he slaughtered it where it was not corresponding to the opening of the hall containing the Golden Altar, it is invalid.",
+                "או בשתי גיתות – as for example, that he divided it into two and burned half of it in this marked off place and half of it in that marked off place.",
+                "או ששרף שתים בגת אחת – even though he removed each one on its own/separately we invalidate them because of the labor, that this one invalidates the other one. But with that one after this one, it is fit/kosher.",
+                "ולא כיון כנגד הפתח פסולה (and he did not aim at the door – of the Holy of Holies – it is invalid) – for it is written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it [seven times] toward the front of the Tent of Meeting.”",
+                "מששית שביעית – for seven times (Numbers 19:4) is written in their natural order, but he counted the seventh prior to the sixth, and went back and sprinkled for the seventh [time], it is invalid, for we require that he would call for the sixth, “the sixth,” and for the seventh, “the seventh.” But from the seventh for the eighth, it is fit/kosher, for there isn’t an eighth [time] in sprinklings of [the blood] of the cow/heifer, and this one erred in mere speech.",
+                "וחזר והזה שמינית – not exactly, for in each matter it is fit/kosher, whether he went back and sprinkled or whether he didn’t go back and sprinkle. But on account of/subsidiary to the first clause [of the Mishnah), it (i.e., the Mishnah) took it. Alternatively, it surely teaches us that even though he added in the sprinklings, he did not invalidate it, for when he completed the seven sprinklings, its Mitzvah was completed, and furthermore we don’t concern ourselves to what he adds."
+            ],
+            [
+                "שרפה שלא בעצים – that he kindled the fire with the body of the cow/heifer.",
+                "כשרה – that “wood” is not written in the Torah, but [only] \"ושרף\"/”and he shall burn [the cow in his sight]” (Numbers 19:5) plainly/merely.",
+                "או בכל עצים – that he didn’t burn it (i.e., the cow) with cedar wood, pine and cypress and wood of fig trees that are taught [in the Mishnah] in the chapter above (see Tractate Parah, Chapter 3, Mishnah 8).",
+                "הפשיטה ונתחה כשרה (if he stripped/flayed it and dissected it) – it is written (Numbers 19:5): “[The cow shall be burned in its sight -] its hide, flesh [and blood shall be burned],” whether through flaying and dissecting it or whether attached.",
+                "על מנת לאכול מבשרה או לשתות מדמה כשרה – and specifically to eat and to drink that the first Tanna/teacher validates it, that with all of the sacrifices also in that manner it is kosher/fit, as it is taught in the Mishnah in the [Third] Chapter “All the Invalid”/כל הפסולים (Mishnah 3, [folio 35a], he thought about eating something that he generally doesn’t eat, it is kosher/fit, as for example, from the food of the Altar for a person, but if he thought on the condition to sprinkle from its blood on the morrow, the first Tanna/teacher invalidates, for the All-Merciful calls it a “sin-offering.” But Rabbi Eliezer holds that thought does not invalidate with regard to a cow at all, even with sprinklings. But he goes according to his reasoning that what is done not for its own sake he validates at the beginning of our chapter (see Chapter 4, Mishnah 1), which has no law from the laws of Holy Things, since it was performed outside [the Temple walls]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "כל העסוקין בפרה – the red [cow] in one of its acts of Divine Service, whether at the beginning, whether at the middle whether at the end.",
+                "מטמאין בגדים – as it is written (Numbers 19:6): “[And the priest shall take cedar wood, hyssop and crimson stuff, [and throw them into the fire consuming the cow,” and near/adjacent to it (Numbers 19:7): “The priest shall wash his garments,” but in its burning, it is written (Numbers 19:8): “He who performed the burning shall also wash his garments,” but the person who person who throws the hyssop defiles clothing, doesn’t the person who does all the more so [defiles his clothing]? But rather, the verse comes and teaches us on all who engage with the cow/heifer from the beginning to the end require the washing of clothing.",
+                "ופוסלין אותה במלאכה – as it is written (Numbers 19:3): “[It shall be taken outside the camp] and slaughtered [in his presence,” but not that another labor should be done with it at the time of is slaughtered. And similarly with regard to its slaughter it is written (Numbers 19:5): “[The cow shall be burned – in his sight], but not that another labor should be done with its burning, we learned that the labor invalidates it from the time of its slaughter until it becomes ashes.",
+                "אירע בה פסול בשחיטתה – not that it became ritually forbidden by unskillful slaughtering, for if so, it defiles clothing because of being an animal not slaughtered according to the ritual rules, but rather it is invalid on account of the labor, similar that if an invalidation occurred to it through its sprinkling.",
+                "אינה מטמאה בגדים – for since that its slaughter was with an invalidation, if so, nothing was yet done to it for the sake of the heifer’s fitness, but if an invalidation happened to it while sprinkling, the slaughtered had already taken place in fitness/being kosher.",
+                "לעולם מועלין בה – a person who benefits from it whether prior to its burning whether after its burning, is liable for the sacrifice of unlawful use of sacred property, until the ashes are made, but after the ashes are made, there is nothing in the ashes coming as a result of unlawful use of sacred property, as it is written (Numbers 19:9): “it is for purification”/\"חטאת היא\".",
+                "ומרבין לה עצים- also especially until the ashes are made.",
+                "ומעשיה ביום – In the Tosefta (Tractate Parah, Chapter 4, Halakha 11) it explains, except for the gathering of its ashes and drawing [of water] and the mixing [of the ashes and the water], that they are able to gather the ashes of the cow/heifer at night, and to draw the water from the well and this is called the drawing of water/מילוי, and the putting into the ashes and this is called קידוש/mixing of the ashes in the waters of lustration, and all of this is permitted to be done at night. And all the actions concerning the cow/heifer are with a Kohen [only], except for the gathering of the ashes, and the drawing of the water and the mixing of the ashes in the waters of lustration and the sprinkling, which are appropriate for a non-Kohen/foreigner. The gathering of the ashes, as it is written (Numbers 19:9): “A man who is pure [shall gather up the ashes of the cow],” teaches that the gathering of the ashes is appropriate for any man. And [regarding] sprinkling, it states (Numbers 19:19): “The pure person shall sprinkle it upon the impure person [on the third day and on the seventh day],” whether he is a Kohen or whether he is not a Kohen.",
+                "והמלאכה פוסלת במים – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. [It is for purification],” just as the sin-offering is invalidated with work [done by those involved in the ritual], as we have written above, so also the waters are invalidated through work [done by those involved in the ritual] from the time of the drawing of the water.",
+                "עד שיטילו את האפר – that they cast in the water from the ashes of the cow/heifer according to the measure that the ashes will be seen in the water and from them he sprinkles upon the impure individual, but if after they cast the ashes into the water he performed another task at the time of the sprinkling, he did not invalidate it."
+            ]
+        ],
+        [
+            [
+                "המביא כלי חרס לחטאת – that he goes near the potter to buy from him an earthenware vessel to place in it the ashes of the sin-offering or the water of the sin-offering/lustration.",
+                "טובל ולן על הכבשן – he begins to guard them in purity so that someone who doesn’t observe certain religious customs regarding tithes and Levitical cleanness (i.e., עם הארץ) wouldn’t touch them prior to their smelting them in a kiln/furnace, which is the conclusion of their labor to be susceptible to receive defilement.",
+                "ר' יהודה אומר אף מן הבית הוא מביא וכשר – we believe an person who doesn’t observe certain religious customs regarding tithes and Levitical cleanness if he says that he guarded it on the purity of a sin-offering, as we stated in the Chapter “A More Stringent Rule Applies to Holy Things”/\"חומר בקודש\" (Tractate Hagigah 22a), that people who don’t observe certain religious customs regarding tithes and Levitical uncleanness (עמי הארץ) are believed on the ritual purity of wine for libations and oil for meal-offerings, so that each and every person would not build a platform for himself and burn the Red Cow/Heifer for himself. And the Halakha is according to Rabbi Yehuda.",
+                "ובתרומה – if he brings an earthenware vessel to place heave-offering in it.",
+                "פותח את הכבשן וטוטל – even though the its smelting was completed but not their guarding, that since [the oven] was not yet opened and is filled with dust on top of it, we are not concerned that perhaps a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness touched it, for they were not stringent regarding heave-offering. ",
+                "Rabbi Shimon states: “From the second row”/מן הסדר השני. If a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness/עם הארץ open the kiln and took vessels from it, he doesn’t take from the first row, for the hand of all handles them, but from the second row which is underneath the first row, he is permitted. But Rabbi Yossi is stringent and forbade even from the second row. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Yossi, but even though he found the kiln/furnace open, everything is in the presumption of ritual purity, and he can take even from the first row."
+            ],
+            [
+                "המטביל כלי לחטאת (a person who immerses a vessel for a purification rite) – a vessel which requires only rinsing in order to be restored to Levitical cleanness that he immersed it in order to fill it with water and to mix them with ashes, if he filled it with water that is not appropriate for mixing, as for example, the water of a Mikveh that are not potable, running spring water.",
+                "צריך לנגב – [he needs to wipe off] the vessel, for perhaps that which was appropriate would be mixed with that which is inappropriate. But if he immersed it in potable, running spring water waters, they are appropriate for mixing, one doesn’t need to dry it off.",
+                "ואם לאסוף לתוכו מים מקודשים – but if he immersed it in order to bring into water that he had already placed in it the ashes, even if he had immersed it in potable, running spring water, he needs to dry it, so that water that is not mixed becomes combined with water that is mixed, and it is taught in the Mishnah further on (Chapter 9, Mishnah 1 of Tractate Negaim) a flask of lustration that invalid water fell into it."
+            ],
+            [
+                "קרויה (pumpkin-shell used as a drawing vessel, cooler) – a dry, hollow gourd/pumpkin that absorbs water.",
+                "שהטבילוה – a mere preference for lustration, but not because of defilement, for we are speaking of something new that was never defiled.",
+                "במים שאין ראויין לקדש מקדשים בה – after it was wiped off. But we don’t concern ourselves that perhaps it absorbed water that are not appropriate for mixing, and it will return and emit them.",
+                "נטמאה אין מקדשים בה – but even though he returned and immersed it, for we are concerned that perhaps it would emit impure liquids that had been absorbed in it. For the Rabbis hold that we should be stricter with impure waters more than with waters that are not appropriate for mixing. The Rabbi Yehoshua harmonized his measures. But if you are concerned, here and there you should be concerned. But if you are not concerned, here and there you should not be concerned. But rather, whether one way or the other, whether at the beginning he immersed it in water that was not appropriate for mixing and dried it off, or whether at the end when it had become defiled and he immersed it even with appropriate [waters] for mixing and dried it off, he should not add into it mixed waters, for we are concerned that perhaps he will emit them. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שפופרת (tube) – of reed.",
+                "שחתכה – he prepared it to place in it the waters of lustration or the ashes of lustration (i.e., of the sin-offering), even if a חבר/member of a group dedicated to the precise observance of the commandments who is not suspect regarding defilement.",
+                "ר' אליעזר אומר יטביל מיד – and there is recognition, that the [rituals surrounding] the cow/heifer are performed by someone who had immersed himself that day, because vessels that have been completed in ritual purity require ritual immersion for consecrated objects, lest there remain in the vessel the spittle that comes out from the mouth of a person who is not punctilious in his observance of the laws of tithing and ritual purity (i.e., a common, uneducated person/עם הארץ), and it is moist at the time at the time when he completes the vessel and he defiles it. But even though that this defilement does not require [waiting until] sunset but only ritual immersion, nevertheless, there is recognition, because regarding the cow/heifer of lustration (i.e., the sin offering), it makes him like someone who has been defiled by a corpse on his seventh day and he defiles people and vessels, and if there is of a heifer, he would require a sunset [to pass], and it (i.e., the tube of the reed) would also require it.",
+                "ר' יהושע אומר יטמא ויטביל – that in another matter there isn’t any recognition, since the vessels that are completed in ritual purity do not require [the passing of] a sunset to mix them. But the Halakha is according to Rabbi Yehoshua.",
+                "הכל כשרים לקדש - all those who are poor are fit/appropriate to cast the ashes into the mater, and even women. As is it written concerning the collection of the ashes of the cow/heifer (Numbers 19:9): “A man/person who is pure shall gather up the ashes of the cow and deposit them outside the camp [in a pure place, to be kept for water of lustration of the Israelite community].,” and we expound [on the word] \"איש\"/a person or man, to permit the non-Kohen/”foreigner.” [The word] טהור/pure [means] even a woman; [the word] \"והניח\"/he shall deposit [implies] a person that has cognitive awareness/temperament to place it, excluding the deaf-mute, the imbecile and a minor who lack cognitive awareness. And after [the collection of its ashes], if is written that this Divine service of mixing – and there is no Divine Service that interrupts in the meanwhile. We learned that all who are fit/appropriate for the collection of its ashes are fit/appropriate for mixing.",
+                "ר' יהודה מכשיר בקטן ופוסל באשה – but if there is that everyone who is fit for the collection of [ashes] is fit for mixing, it (i.e., the Torah) should write, \"ולקח\"/and he takes, in the singular with regard to mixing, for just as (i.e., the Torah) wrote, \"ואסף\"/and he collected – in the singular for collecting [of the ashes], why does it write, \"ולקחו\"/and they shall take (see Numbers 19:17 – “Some of the ashes from the fire of purification shall be taken for he impure person,”/\"ולקחו לטמא מעפר שרפת החטאת\", that even those that are invalid there are fit/appropriate here, such as a minor. But not a woman, for it is written (Numbers 19:17): \"ונתן עליו מים חיים אל-כלי\"/and fresh water shall be added to them in a vessel), \"ונתן\"/and he shall give, and not \"ונתנה\"/and she gave."
+            ],
+            [
+                "בכל הכלים מקדשים – whether of wood, whether of bone, whether of glass, and even with vessels of dung, that are not considered a vessel in regard to defilement, not from the words of the Torah nor from the words of the Scribes, as I is written (Numbers 19:17): “And fresh water shall be added to them in a vessel,” but it is not written, “to the vessel.”",
+                "מחץ (ladle) – a large earthenware vessel that they call ALMAKHDIR in Arabic. And on one end of it is made in the form of a handle and it the sides of a broken ladle. Such is how Maimonides explained it.",
+                "ואין מזין אלא בכלי – meaning to say, that the water must be in the vessel at the time of the sprinkling.",
+                "אין מצילין – all what is inside it [is protected] from the defilement of the tent of corpse through a tightly fitting cover, except [whole] vessels.",
+                "שאין מצילין מאויר כלי חרס אלא כלים – that if a creeping reptile would fall into the airspace of an earthenware vessel, everything that is within it is impure even though it did not come in contact with them, except for utensils that are not defiled from the airspace of an earthenware vessels, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be impure…as to any food that may be eaten,” food and liquids become defiled from the airspace of earthenware vessels, but utensils/vessels are not defiled from the airspace of earthenware vessels.",
+                "שאין מצילין – like, and they do not protect/ואין מצילין , and an example of this is at the beginning of the first chapter of [Tractate] Betza [8a] that the ashes of a portable stove on feet with caves for two pots is prepared, and Rabbah stated in the Gemara (Tractate Betza 8a), that this is what he said, that the ashes of a portable stove on feet with caves for two pots is ready/prepared."
+            ],
+            [
+                "ביצת היוצרים – every vessel that the potter of earthenware begins to make, he first makes the material round like the form of an egg and makes for it a receptacle.",
+                "כשרה – to mix in it the waters of lustration/sin-offering.",
+                "ור' יוסי פוסל – for it is not considered a vessel to him. But the Halakha is not according to Rabbi Yossi.",
+                "ביצת התרנגולת – its outer shell.",
+                "וחכמים פוסלים – for it is not considered a vessel. And the Halakha is according to the Sages."
+            ],
+            [
+                "השוקת שבסלע (the trough which [is hewn] in the rock) – A שוקת/trough is a hollowed rock that is on the rim of a spring and the water enters in it through a hole that is in its wall and waters the animals. But here we are speaking of a rock that is attached that was hollowed out, it is not considered a utensil since it didn’t have the designation of a vessel when it was detached. But even that it was detached [other than] that they attached it and at the end hollowed it out.",
+                "ואינה צריכה צמיד פתיל – if it was in the tent of a corpse it protects on what is within it with the covering alone without the tightly fitted lid, because it is not considered a vessel but rather like a pit or a cistern that protects over what is inside of it with a cover without a tightly fitted lid/stopper, as is taught in Chapter Five of [Tractate] Ahilot [Mishnah 6].",
+                "ואינה פוסלת את המקוה – if rain water [fell] from it to the Mikveh/ritual bath, they are not considered drawn water to invalidate the Mikveh.",
+                "ופקקה (inserted a stop-gap) – stopped it up.",
+                "מפני שאינם עגולים כלי (because it is not wholly enclosed by the vessel) – meaning to say, that the vessel does not surround the water, that the perforation that is from the bottom neutralizes it from the category of a vessel, for the closing up of a rag does not make it into a vessel. But when the perforation/hole is from the side, the category of a vessel is upon it and we mix with the water that is within it, since the vessel surrounds them (i.e., the waters). And that is that the vessel is round.",
+                "עשה לה עטרה (made for it a molding of mud) – a detached trough that was attached with plaster/lime, which is considered a vessel and made a rim of mud/plaster for its fmoutjh and the trough was filled with water until it also filled the rim, the waters are invalid to mix because the addition is not considered a vessel.",
+                "ואם היה בריא (but if it was firm) – meaning to say, if this rim was strong and attached to the trough until that if he were to take the trough, he would also take the rim with it, they are fit/appropriate."
+            ],
+            [
+                "שתי שקתות שבאבן- here we are speaking of a stone that is carried that is not an attached rock, and these two troughs have the designation of a vessel.",
+                "קדש אחת מהן – that he placed ashes fo the heifer/cow in the water that is in one of them.",
+                "כשפופרת הנוד (tube/mouth-piece of the leather bottle) – like a kind of reed that he placed on the mouth of the leather bottle that through it he empties out the wine or the water within the bottom. And Is measure, in order that there would be the first two fingers of the palm of the hand are able to go back in through the space, not the thumb, but the fingers adjacent to it.",
+                "או שהיו מים צפין על גביהן – as for example that the intermediate wall interrupts between the two trough lower than the other walls.",
+                "כקליפת השום ([a film of water] of the thickness of a garlic peel) – that when both of them are filled, the water floats on the middle partition like the garlic peel."
+            ],
+            [
+                "הקיפן – made them adjacent/next one to the other. It is the language of two jugs/jars together [to set a pot upon] in Tractate Betzah [Chapter 4, Mishnah 5 and folio 32b].",
+                "המים שביניהן – that is between two kneading troughs and that which is between the fissure of the trough. But the rest of the water is mixed, but those that are in the fissure, the mixture of water [and ashes] does not enter into them.",
+                "גיפסים – a kind of lime/plaster but it is the whitest. And we call it YISO JIPIS in the foreign language."
+            ]
+        ],
+        [
+            [
+                "המקדש -the waters of lustration (i.e., sin-offering. A person who comes to place from the ashes of the heifer/cow into the water. This is the קידוש/mixing that is stated through our Tractate.",
+                "או על הצד – on the side of the vessel.",
+                "ואחר כך נפל לשוקת – on the water that is within the trough, those waters are invalid for sprinkling, as it is written (Numbers 19:17): \"ולקחו [לטמא מעפר שרת החטאת] ונתן [עליו מים חיים]/”[Some of the ashes from the fire of purification] shall be taken [for the impure person, and fresh water] shall be added to them [in a vessel].” Until the ashes would be would bring within the water from the power (i.e., direct actions) of the person.",
+                "נטל מן השפופרת וכיסה – he took the ashes from the tube/reed and covered the tube/reed prior to his mixing it, that is prior to his putting the ashes in the water.",
+                "או שהגיף את הדלת (or shut the door) – prior to his mixing [the ashes in the water].",
+                "הקידוש כשר – that is the ashes that are in his hands, because the work does not invalidate the ashes, as we have stated (see also the end of Chapter 4).",
+                "והמים פסולים – that work was done with the water, and above [at the end] of the Chapter פרת חטאת/the cow of purification (chapter 4) we taught that the work [done by those involved in the ritual] renders the water unfit until they put the ashes into it/\"והמלאכה פוסלת במים עד יטילו את האפר\".",
+                "זקפה בארץ – after he took the ashes from the tube/reed, he placed the read in the ground prior to placing the ashes in the water.",
+                "פסול – the filling/drawing, that is the water, because he performed the task with the water. But if he placed the tube/reed in his hand and covered his hand upon it in order that the ashes don’t scatter that are within it and afterwards placed the ashes on the water, the filling/drawing, that is, the water, is not considered labor/work.",
+                "לפי שאי אפשר – to preserve the ashes that are within the reed/tube if he will not cover his hand on its mouth, for he is not able to restore the stop-gap/stopper on its mouth until he mixes [the ashes in the water]. Another explanation\"זקפה בארץ\"/he placed the ashes in the ground, the ashes are invalid, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community,” [but in the ground, it is not kept/preserved]. But if he placed the ashes into his hand, it is fit/appropriate, for it is possible to protect it, and it is well that we call it [in the Torah] \"למשמרת\" – and for that reason, we have the reading, \"לפי שאפשר\"/because it is possible [to do so without distractions]."
+            ],
+            [
+                "היה קדוש צף על פני המים – that he placed upon the water many ashes. And the ash itself is called קידוש/putting ashes in the water of lustration.",
+                "נוטל – he takes from that ash.",
+                "ומקדש – [and mixes it] in other waters, and even with that (i.e., the ashes) that touched the water, he mixes and returns and mixes several times, but he dries them off.",
+                "זלף את המים (if he used all the water for sprinkling) – he sprinkled from the water that were mixed upon a person and upon vessels until all the water was completed, and the ashes remain in the rim at the bottom o fthe vessel.",
+                "וחכמים אומרים וכו' – And the Halakha is according to the Sages in both of these things (i.e., whatever ash has touched the water, they do not mix [another preparation] with it and whatever has touched he water, they do not mix with it.)."
+            ],
+            [
+                "טפי (vessel with a narrow neck/dripper) – a small flask/jar (with a narrow neck) whose mouth is narrow and the water that descends from it goes down drop by drop.",
+                "אע\"פ שפיו צר – less than the tube (i.e., mouthpiece) of the leather bottle.",
+                "המים שבתוכו מקודשים – and are appropriate/fit to sprinkle even though nothing came in there from the ashes of the cow/heifer at all, for they were as if they were attached to the water in the trough.",
+                "היה ספוג – if at the time of the filling the sponge was in the trough, the water that was absorbed in the sponge are invalid, for we require “fresh water shall be added to them in a vessel” (Numbers 19:17), but the sponge is not a vessel.",
+                "יזלף עד שהוא מגיע לספוג – when he comes to take the water and to put them into a bottle with a wide belly and a narrow neck/flash, he pours all the water until it reaches the sponge, but he should not pour from the water that is in the sponge at all, in order that the waters that are in the sponge don’t mix which are invalid with the waters that are in the trough that are fit/appropriate and all of them will become invalid.",
+                "נגע בספוג – the waters of the sponge were wrung out into the trough and the invalid ones were mixed up with the fit/appropriate ones, and all of them were invalidated."
+            ],
+            [
+                "נתן ידו או רגלו [under running water] – behold that the spouting forth/continuous flow descends rapidly from the curve, but it doesn’t descend into the jar when he wants to fill it for mixing [with the ashes], but if he placed his hands above at the tope of the mountain to make it like a kind of spout/duct in order that the waters would pass through his hand to the jar of mixing of waters and ashes. And similarly, the vegetable greens which are appropriate for eating and are susceptible to receiving ritual defilement.",
+                "פסולים – the waters [are invalid]. As we derived in the second chapter of [Tractate] Zevakhim (folio 25b) from what is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure, [but whoever touches such a carcass in it shall be impure],” they will be through purity (i.e., in their original status), and even though that this Scriptural verse is written concerning a Mikveh/ritual bath, we derive from it all the possibilities. And this is the implication of the Scriptural verse, that will be with all the waters that purify, that through purity it will be, whether one brings them to become a Mikveh or the filling of water that will be through something that is not susceptible to receive ritual defilement."
+            ],
+            [
+                "המפנה את המעין לתוך הגת (he diverts/empties the spring into the wine vat) – that he made a trench from the spring until the wine vat in order that the he could divert there the waters of the spring, and afterwards stop them.",
+                "גת – a cistern that they make in front of the wine vat to receive the wine which is called a גת/marked off space for serving as a wine vat.",
+                "גבים (cavity for collecting water, cistern) – it is the language of “This wadi shall be full of pools,” that is stated in the [Second] Book of Kings [Chapter 3, Verse 16]. And it is a pool/diluvium of water.",
+                "פסולים- for those with gonorrhea for ritual immersion, for they are not fresh water.",
+                "ולמצורעים – that we require fresh water to sprinkle upon him with the blood of the bird.",
+                "ולקדש מי חטאת – that we require fresh water, and these since they have been stopped up are not fresh water. And that which is taught in the Mishnah because they were not filled up by means of a utensil, in order to invalidate them for mixing in every matter even if he came to mix within the vat or within the pools of water themselves."
+            ]
+        ],
+        [
+            [
+                "חמשה. לקדשן חמשה קידושין – each and every jar on its own.",
+                "ונמלכו לקדשן קידוש אחד – to empty five of them into one large vessel and to mix the [the water with the ashes] at once/simultaneously.",
+                "הרי כולן כשרים – for since each pone fills his vessel there isn’t here labor invalidating in water whether in filling/drawing water to casting the ashes in the water.",
+                "היחיד שמליא חמש חביות כו' – nothing is fit/appropriate other than the last. For the first filling is invalidated with the work that he did when he filled the second [jar] prior to putting the ashes in the first [jar], and similarly, the second [filling] is invalidated when he fills the third [jar], and similarly all of them. But if from the outset he would fill five jars one after another or even one-[hundred jars in order to mix ashes and water in one mixing, as for example, that he needs to sprinkle upon many vessels, they would not invalidate each other and all of them are fit/appropriate, for all are considered one filling/drawing water. But when he filled from the outset for the sake of five mixings, all of them invalidate each other for reason of the labor, for it invalidates in the water until he casts in the ashes, therefore, nothing is fit/appropriate other than the last.",
+                "ונמלך לקדשן חמשה קדושין – that he mixed this one on its own and that one on its own.",
+                "אין כשר אלא זו שקידש ראשון – for the first mixing [of ashes and water] is considered labor for the others that would be filled ‘with water] but he did not place the ashes into them, for until he places the ashes, the labor invalidates in the water.",
+                "אמר לאחד קדש לך את אלו – the individual that filled five jars to perform one mixing [of ashes and water], and he said to another person: “Mix for yourself these,” and he mixed [ashes and water] for five mixings, nothing is fit/appropriate other than the first, for since he said to him: “Mix for yourself and he gave them (i.e., the ashes and the water) to him, they became his and it is as if he filled them, and the mixing [of ashes and water] that he first did became [extrinsic] work to invalidate the others.",
+                "אבל אם אמר קדש לי את אלו כולן כשרים – that the person who fills [the jars] did not do work, and the person who mixes [ashes and water] that is not his in order that they will become invalidated by [the actions of] his hand."
+            ],
+            [
+                "ועשה מלאכה בידו אחת – the filling/drawing water is invalid for reason of the [extrinsic] work.",
+                "לו ולאחר – (etc. at the same time).",
+                "שניהם פסולים – for since that for two people he is filling water, it is considered that one does work for his fellow.",
+                "בין לו בין לאחר – that even though the water is not his, he has invalidated them with the [extrinsic] work/labor that he did at the time of the drawing of the water."
+            ],
+            [
+                "אם לו פסול - if the mixing [of ashes and water] is his, it is invalid, for perhaps, the labor/work preceded the mixing [of the ashes and water] and the water was invalidated.",
+                "ואם לאחר – is the mixing [of ashes and water].",
+                "כשר – for the owner of the water did not perform any labor/work.",
+                "המקדש לו ולאחר – both of them are as one. Alternatively, he mixed [ashes and water] for his fellow prior to his own.",
+                "שלו פסול – for the mixing [of ashes and water] of his fellow is considered work to invalidate his waters.",
+                "שניהם כשרים – for the water is not his that it can be invalidated through him."
+            ],
+            [
+                "קדש לי ואקדש לך – as for example, that each one filled water for himself, and this one came and mixed [with ashes] the water of that one, and that one mixed the water [with ashes] of this one, the one who mixed [the water with ashes] first what he mixed for his fellow is kosher/fit, for his fellow did not do any work other than until after his waters were mixed [with ashes], but when they (i.e., the waters) were mixed with ashes, no work/labor invalidates it. But what the second [person] who mixed [ashes in the water] for the first [person] is invalid, for the first invalidated in that he mixed [water and ashes] in the water of the second ‘person] before his waters were mixed [with ashes].",
+                "מלא לי ואמלא לך – the latter drawing of water/filling is kosher/fit, but the first drawing of water/filling is invalid, that is, that the waters that were filled were invalidated through the work of filling/drawing that he filled for his fellow.",
+                "קדש לי ואמלא לך – that he had the waters filled/drawn and said to his fellow, “mix for me my waters [with ashes] and afterwards, I will draw [water] for you.”",
+                "שניהם כשרים – for the work/labor does not invalidate after the mixing [of ashes with water]. And this also when the waters were drawn/filled for him, his waters are fit/kosher, that from when the waters were filled/drawn for him, he did not do any work.",
+                "מלא לי ואקדש לך – that the other that had waters filled/drawn and he said to him: “Fill for me [waters] first, and afterwards I will mix [the ashes in the water] for you.”",
+                "שניהם פסולים – this one who filled until his waters were not mixed [with ashes], and this one who mixed [ashes with water] for his fellow from when his waters were filled up/drawn."
+            ],
+            [
+                "הממלא לו ולחטאת – the person who fills/draws water, some of them he wants for his own needs and some of them he wants to place ashes for the rite of purification (i.e., sin offering).",
+                "באסל (on a pole/yoke – fastening the bucket to the pole)- on a balancing pole/staff. And it was the practice of those who draw water that they would place a balancing pole/staff on their shoulders and a full pitcher was suspended on the top of the pole from in front of him and another pitcher from behind him.",
+                "ואח\"כ מילא את שלו, פסול- because of work/labor.",
+                "ואת של חטאת לפניו – in order to do with them a greater level of guarding/protection.",
+                "ואם נתן של חטאת לאחוריו פסולה – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. It is for purification,” at the time that the are guarded/protected, they are the waters of lustration, [but] at the time that they are not guarded/protected, they are not the waters of lustration.",
+                "היו שניהן של חטאת כו' – for since he has in mind that which is in front of him, he is reminded also about what is behind him. And that is because it is possible, meaning to say, it is possible to guard/protect that which is in back of him on account of what is in front of him."
+            ],
+            [
+                "המוליך את החבל בידו לדרכו (if one carries the rope – borrowed for drawing water) in his hand to restore it to the owner – on his way to perform the rite – and gave it to him) – after he had filled the bucket with a rope, he returned the rope to its owners, on his way, that it was not necessary to make a circuit/go out of his way or to lengthen his path, but rather, according to his walking , he found the owner of the rope and returned to him what was his, this is not labor (i.e., intermediate act of work) and the filling is kosher/fit/acceptable.",
+                "שלא לדרכו – that he went out of his way in order to return the rope, it is work/labor and the drawing [of water] is invalid.",
+                "זה הלך – meaning to say, that on this matter, one Sage went to ask from the Sages of Yavneh, the y are the Great Sanhedrin that were exiled there.",
+                "הוראת שעה(a special dispensation) – it was a special case of an emergency. But if I was not this, it is not [allowed]."
+            ],
+            [
+                "המכנן את החבל (he who winds around his hand the rope – for drawing the bucket up – until a sufficient length is wound up) – it is the manner of those who let down a bucket to fill with water, that when he raises the bucket, he surrounds the rope in his hand like a kind of ring so that it is doesn’t drag on the ground. And [the word] \"מכנן\" – is he language of the coils of the ileum. But if in the midst of raising the bucket, he winds the rope around his hand more than once, it is the need of raising it and this is not work and the drawing/filling of water is kosher/fit/appropriate. But if he winds it after he has completed drawing [the water], it is considered work and is invalid.",
+                "לזה הכשירו הוראת שעה – what they validated in Yavneh as a special dispensation, not to bring the rope while not on his way [to the rite], but rather for this [individual] who wound the rope [around his hand] after he finished drawing they validated for him as a special dispensation/emergency."
+            ],
+            [
+                "המצניע את החבית – that he draws water with it to put in the trough, and after he emptied [the water] from it, he put it away/hid it prior to mixing the water [with the ashes] in the trough, this putting away [of the bucket] is not considered work, because he still needs it to fill it up [with water], and it is the need of drawing/filling water. And similarly, he inverted/bent it over on its mouth also to dry it because he still wants to fill [water] in it, it is not considered work, and it is fit/appropriate for filling/drawing. But, if he did so to bring the mixed ashes and water, that is, the water that is mixed [with ashes], since it is not for the purpose of filling/drawing water, it is considered work and the filling/drawing [of water] is invalid.",
+                "בשביל שתחזיק מים הרבה – this emptying is not considered work.",
+                "בשעה שהוא זולף -when he sprinkles.",
+                "פסול – this emptying out is considered work."
+            ],
+            [
+                "והורה הוראה – to permit or to forbid, to defile or to purify, to make exempt or to make liable.",
+                "ודבר שאינו משום הלכה – as for example, a lesson and showing [others] the way.",
+                "אם עמד – if he was delayed there because of this.",
+                "פסול – because of distraction. And this is the Halakha."
+            ],
+            [
+                "המוסר מימיו לטמא – to guard/protect them.",
+                "פסולים – whether the first owners did work [or] whether the first owners did not do work, for it was in the possession of the guardian they exist and he was not strict to guard them because he is impure, but the Torah stated (Numbers 19:9): “to be kept for water of lustration.”",
+                "ולטהור כשרים – and even if the first owners did work, for they (i.e., the waters with the ashes) had already left the domain of the owners and existed in the domain of the guardian. But however, if the guard did work, they are invalid.",
+                "אף לטמא כשרים – for Rabbi Eliezer holds that a person who gave his water over to someone who is unclean, they exist in the possession of the first owners, therefore, if the owners did not do work, they are fit/appropriate. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "והגביהו זה על זה – that they assisted each other to lift up/raise [the bucket].",
+                "ונטל זה לזה קוצו – or that that each one took the thorn that was inserted in his hand.",
+                "בקידוש אחד – that both of them were filling [water] for the purpose of one mixing, it is kosher/fit. For each one can assist his fellow, and removing the thorn that is in his hand also - requires filling/drawing water.",
+                "בשני קידושין פסול – for each one of them invalidated his water in how he assisted his fellow or removed from him a thorn, because of work.",
+                "אם התנו ביניהן – that each one said to his fellow: “when I lift up for you, it will become mine yours in your domain (and similarly the other [person] said to him). But after he lifted/raised it up, each one acquires one of them in his domain. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הפורץ על מנת לגדור (he who breaks down a fence [while carrying water] on condition of putting up a fence) – meaning to say, even on the condition of putting up a fence, is not considered work, and the filling [of water] is kosher/fit.",
+                "האוכל על מת לקצות (the person who eats on the condition of storing up [dates and figs}- after he filled up water prior to his mixing [the water with ashes], he would collect/harvest figs on the condition to dry them on condition to make from them dried figs, and after he collected them, eat them, the thought that he wanted to make of them packed figs does not invalidate them in water, but they are as if he harvested/collected them to eat, and he do es not invalidate them, it is similar to someone who breaks down a fence [while carrying water] on the condition to put up a fence, for the thought that he thinks to to put up a fence does not invalidate it until he puts up the fence, the same applies here [as well].",
+                "אם קצה (if he stored) – if he placed them in a place where they put the figs to dry, it is invalid.",
+                "בשביל שלא יאבד פסול (in order that it not be wasted, it is unfit) – for the person who hides food in order that they not be wasted, is considered work."
+            ]
+        ],
+        [
+            [
+                "שנים שהיו שומרים את השוקת – that was filled for [mixing the ashes with the water] for the lustration/sin-offering.",
+                "טהר – he who had become defiled was purified from his defilement.",
+                "ונטמא שני – that is his companion who was ritually pure. -",
+                "כשרים – the water that is in the trough.",
+                "עמד ושעה שני מלאכה – the first person arose from jis work, and the second did work in his place."
+            ],
+            [
+                "נטמא וטמאהו- the sandal became defiled and it defiled the person for the [waters of] lustration/purification waters. For the vessels that were defiled through liquids defile the person for the purification, that we don’t count the first and second for purification/sin-offering as it is taught in the Mishnah further on in the chapter כל הראוי/whatever is appropriate (Mishnah 6). Even though that if these liquids fell upon his skin, he is ritually pure, for a person who is ritually pure for the rite of the heifer, if impure liquids came in contact with his flesh, he is pure like he was, except if they touched his hands, because impure liquids defile the hands, and regarding the purity of the sin-offering, we hold that if his hands were defiled, his body is defiled.",
+                "מטמאיך לא טמאוני (those things which made you unclean could not have made me unclean) – liquids that defiled the sandal were not able to defile the pure individual, if they came in contact with his flesh, as we have stated, but the sandal that comes from their power defiles him."
+            ],
+            [
+                "השורף פרה – the Red [Heifer].",
+                "ופרים – that are burned, such as a the bullock of Yom Kippur and the bull of the anointed priest [brought as a sin-offering by an anointed High Priest who unwittingly made an erroneous Halakhic decision] (see Tractate Horayot, Chapter 2, Mishnah 1) a bull for an unwitting communal sin [of an active transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin] (see Tractate Horayot, Chapter 1, Mishnah 5), they defile clothing, for in all of them it is written [in regard to the Red Heifer] (Numbers 19:8): “[He who performed the burning] shall wash his garments [in water],” (see also Tractate Parah, Chapter 4, Mishnah 4 – that all who deal with the Red Heifer from the beginning to the end defile clothing and regarding the sacrifices of Yom Kippur, see Leviticus 16:28 and 16:26), but there is no difference regarding clothing that he touches, and the same law applies to all of the rest of the vessels. That we do not exclude anything other than a person and earthenware vessels alone, that do not defile if they come in contact with them.",
+                "ופרה ופרים עצמן ושעיר המשתלח – if they came in contact with clothing, they are ritually pure. And this is what the clothing said to the man: “Things that made you unclean could not have made me unclean, but you made me unclean.”"
+            ],
+            [
+                "האוכל מנבלת העוף טהור – the carrion of a clean bird, has no defilement if it came in contact with a person or with clothing, but in the esophagus it defiles humans to defile clothing, as it is taught in the Mishnah of Tractate Taharot (Chapter 1, Mishnah 1), and that what the clothing says to a person: “The things which made you unclean could not have made me unclean, etc.”"
+            ],
+            [
+                "כל ולד הטומאה – as for example first-degree and second-degree, do not defile vessels, but the primary source(s) of ritual impurity. But liquid that was defiled in first-degree or second-degree defiles vessels, as a decree because of the liquid of a male with gonorrhea and/or a woman with a flux, such as his spittle, and his flux and his urine which are primary sources of ritual defilement."
+            ],
+            [
+                "אין כלי חרס מטמא חברו – that an earthenware vessel does not ever become a primary source of ritual impurity, and an earthenware vessels is not susceptible to receive ritual impurity other than from a primary source of ritual impurity, so we see, that an earthenware vessel does not defile its fellow earthenware vessel.",
+                "אלא משקין – but if does defile liquids and the liquids return and defile its fellow earthenware vessel, as a decree because of the liquid of a male with gonorrhea/flux and a woman with flux as we have stated."
+            ],
+            [
+                "כל הפוסל את התרומה – as for example hands which are second-degree [of impurity], make liquids first-degree to defile non-holy things, but hands themselves that came in contact with non-holy foodstuffs, are pure, for something that is second-degree [in defilement] does not make non-holy things third-degree [uncleanness].",
+                "חוץ מטבול יום - whose sunset had not yet arrived. Even though he defiles the heave offering, he does not defile liquids to become first-degree [uncleanness], and even the liquids of heave-offering if a person who had immersed himself that day had come in contact with them, other than those things which are invalid alone are not ritually impure (see also Tractate Kelim, Chapter 8, Mishnah 4)."
+            ],
+            [
+                "כל הימים כמקוה – for all of these words as it is taught at the conclusion [of this Mishnah]. (And also) they do not render clean when running like springs, for a Mikveh does not purify in running/moving waters, but rather in collected waters, as is written (Leviticus 11:36): “However, a spring/אך מעין [or cistern in which water is collected shall be pure,]” a spring purifies in moving/running waters but a Mikveh does not purify in moving/running waters.",
+                "ופסולין לזבין – for a man with gonorrhea/flux requires living waters, as it is written (Leviticus 14:9): “and bath his body in water; [then he shall be pure].” (see also Leviticus 16:26 and 16:28), and for the leper [as it is written (Leviticus 14:5): “[The priest shall order one of the birds slaughtered over] fresh water in an earthen vessel/אל-כלי-חרש על-מים חיים” [and for the waters of the sin offering], as it is written (Numbers 19:1): “and fresh water shall be added to them in a vessel.”",
+                "הים הגדול כמקוה – Scripture did not call a Mikveh other than the Great Ocean, for in it Scripture refers in the Creation Story for there all the waters of Creation were gathered, and it doesn’t state “seas”/ימים – in the plural, other than because many seas are mixed in together in it, for all the streams travel to it.",
+                "ר' יוסי אומר – all the seas and the Great Ocean have the status of a spring upon them regarding the fact that they purify in moving/running waters, because the streams go and flow upon them. But they are invalid regarding the status of living waters, for Scripture calls them Mikveh. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "מים המוכין – that damage, as for example, that they are salty and tepid.",
+                "פסולין – for the waters of the sin-offering/the Red Heifer.",
+                "מים המכזבין (waters which fail at certain times) – that stop, like (Isaiah 58:11): “like a spring whose waters do not fail.”",
+                "פסולין – for we require living/fresh waters.",
+                "אחד בשבוע (once in seven years) – but once in a jubilee/יובל is well/good as they are called “living waters.”",
+                "בפולמסיות – the soldiers of ravaging troops that drink and ruin them.",
+                "בשני בצרון – years where rain fall stops.",
+                "ור' יהודה פוסל – even those that do not fail other than in wartime or in years of drought. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מי קרמיון ומי פוגה – they are rivers in the land of Israel: ",
+                "the swamp waters {see also Talmud Bava Batra 74b, listing the four rivers: The Jordan, the Yarmukh, the Karmiyon and Fugah, whereas the Arukh in its entry on Karmiyon mentions a verse from Second Kings, Chapter 5, Verse 12: “Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!”). It is the language of (Job 8:11): “Can papyrus thrive without marsh? [Can rushes grow without water],” meaning to say water in which clay/mortar and plaster/mud is combined/mixed in them. But the All-Merciful stated (Numbers 19:17): “fresh water shall be added to them in a vessel,” but here there is an interposition/an intervening object between the water to the vessel.",
+                "מי תערובת (mixed waters)- they are unfit waters for they are combined/mixed.",
+                "אחד פסול ואחד כשר – and they combined, it is prohibited to mix from the place of combination/mixture and below.",
+                "ר' יהודה פוסל – even if both of them are fit/appropriate, Rabbi Yehuda invalidates taking from the place of combination/mixture, as a decree on account of one that is unfit. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "באר אחאב – it is not explained where this is, but it comes to tell us that they are fresh waters.",
+                "ומערת פמייס – a cave that is near to the city of Dan from where the Jordan goes out. And in the language of Ishmael (i.e., the Moslems), they call the Dan, Banias.",
+                "ר' יהודה אומר הרי היא בחזקת מותרת – but the Halakha is not according to Rabbi Yehuda.",
+                "עד שתצל – until the waters return to become clear/settled as at first. But the Halakha is not according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "צלוחית – a vessel that they place in it the waters mixed with ashes (i.e., waters of lustration) after he had cast the ashes into them, is called צלוחית/a flask [with a wide body and a narrow neck- containing the sprinkling water], and the vessel that they place in it the water in order to mix them prior to placing in the ashes is called שוקת/trough.",
+                "מים כל שהן – which are not fit for sprinkling.",
+                "יזה שתים – for if he sprinkles once, perhaps there isn’t here from the fit/appropriate [waters], but when he sprinkles twice, it is impossible that there isn’t in one of hem from the fit/appropriate [waters]. But the sprinkling does not need a [set] measure.",
+                "וחכמים פוסלים – that they hold that sprinkling requires a [fixed] measure, and we don’t combine sprinklings. And the Halakha is according to the Sages. But Maimonides explained that he should make two sprinklings and cast them outside of the vessel, the rest should remain the waters of lustration which are fit/appropriate. And this is a hidden thing in my eyes, for in the Gemara in the chapter, \"כל הזבחים\"/All of the offerings (Chapter 8 of Tractate Zevakhim) [folio 80a], it is implied as I explained it.",
+                "יניחנו בחמה והטל עולה – that it is the manner of the dew to evaporate/to go up towards the sun. And similarly, it (i.e., Scripture) states (Exodus 16:13-14): “In the morning…when the fall of dew lifted, [there, over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground].” But the Halakha is not according to Rabbi Eliezer.",
+                "יערה וכו' – he empties out what is within the vessel, and it is not fit to leave in it the waters of purification until it dries from the liquids and fruit juice.",
+                "יערה ואינו צריך לנגב – and if there is that remains from it in the vessel, its mark is recognized."
+            ],
+            [
+                "ונתבקעו (burst forth) – that they (i.e., the insects and creeping things) within the water a long time until they burst, or even if they didn’t burst, but that the appearance of the water changed.",
+                "חפושים (scorpion, beetle/scarabee) – a black worm.",
+                "בין כך ובין כך – whether it burst or whether it didn’t burst.",
+                "מפני שהיא כשפופרת – [like the tube] of a hollow reed and the water enters from this side and exists from that side, and the moisture that is within it combines with them.",
+                "דירה (name of a grain worm) – a worm that is in wheat.",
+                "כנה (vermin/louse) – a species of worm that also grows in grain.",
+                "כשרים – even if they burst. But this is not the Halakha."
+            ],
+            [
+                "שתתה מהן בהמה או חיה פסולים – because of the liquid that is their mouths that returns, and the water and spittle that are in their mouths combine/mix.",
+                "מוצצת (sucks) – but the liquid that is its mouth does not return to the water.",
+                "מלקת (laps it up) – it laps/licks up (and lets the water drip back out of its mouth) on its tongue and it combines the spittle that is on its tongue with the water.",
+                "אף הנחש מפני שהיא מקיאה (and even the snake because it vomits) – And such is the Halakha, but the Halakha is not according to Rabbi Eliezer [who adds the mouse]."
+            ],
+            [
+                "החושב על מי חטאת לשתות ר' אליעזר פוסל – for he invalidates it through intention/thought.",
+                "כשיטה – [that he turns up] the barrel to drink, or to take from it water to drink, but mere intention/thought does not invalidate it.",
+                "במים שאינן מקודשין – that he filled them in order to place in them the ashes, but he did not yet place them.",
+                "רבי אליעזר אומר כשיטה – but here he does not invalidate them with intention, for since they are mixed waters, he was persuaded/reconsidered to change his mind from his intention. Therefore, Rabbi Eliezer does not invalidate until he turns it up [to drink from it].",
+                "רבי יהושע אומר כשישתה – because of the liquid that is in his mouth when he returns and combines/mixes with the water, and he invalidates them.",
+                "ואם גרגר (if he poured it down his throat – as opposed to setting his lips to the vessel) – it is the language of a gullet/throat. That is to say, that he didn’t drink it in the manner of those who drink but rather, poured the water in his throat.",
+                "כשר – for there is no liquid from his mouth in the barrel. And the Halakha is according to Rabbi Yehoshua in both of them."
+            ],
+            [
+                "שלא יעשם תקלה לאחרים – that they reach the plaster/mud and they will be defiled in the waters of purification that are in it.",
+                "ר' יהודה אומר בטלו – in the plaster/mud. But further, he does not defile after they have been trampled/stamped [in the mud].",
+                "מעת לעת – if it was slaughtered within twenty-four hours of its drinking. But it delayed more than this, they became consumed in its intestines.",
+                "רבי יהודה אומר באלו במעיה – and even if he slaughtered it within twenty-four hours, its flesh is pure. But the Halakah is not according to Rabbi Yehuda in both of these."
+            ],
+            [
+                "מי חטאת – we are speaking of mixed purification waters. But waters that are not mixed are permitted, as it is taught in the concluding clause [of the Mishnah].",
+                "ואפר חטאת – even the ash itself without water.",
+                "לא יעבירם בנהר ובספינה – that a decree was made because of an incident of one person who was taking the waters of purification and the ashes of purification in a boat on the Jordan [River] and it was found that an olive’s bulk of a corpse was inserted in the bottom of the boat.",
+                "ולא ישיטם על פני המים (he should not float them on the water) – for it is similar to a boat, and similarly, he should not stand on this side of the river and cast them to the other side, and also that this is similar a bit to a boat.",
+                "אבל עובר הוא – on his feet.",
+                "במים – with the waters of purification that are in his hand.",
+                "עובר הוא הטהור לחטאת – whether in a boat, whether he floats over the water a vessel which is pure/clean to place in it the waters of purification when they are empty, or that he has water in it water that had not yet been mixed with the ashes of the [Red] Heifer. For they did not decree other than on the mixed waters and on the ashes alone, not on the man or the pure vessels (and the waters that are not mixed)."
+            ],
+            [
+                "אפר כשר – the ashes of a [Red] Heifer that are suitable/appropriate for sprinkling.",
+                "שנתערב באפר מקלה (that were mixed with wood-ashes) the ashes of a portable stove on feet with caves for two pots.",
+                "הולכים אחר הרוב לטמא – if the majority are the ashes of the [Red] Heifer, it defiles, [but] if the majority is the ashes of a portable stove on feet with caves for two pots, it does not defile.",
+                "ואין מקדשין בו- even if the majority are the ashes of lustration/expiation, but they don’t mix with it, since it was combined with the ashes of a portable stove on feet with caves for two pots and even a little bit.",
+                "ר' אליעזר אומר מקדשין בכולן – for Rabbi Eliezer holds that we don’t require a measurement for sprinkling, and it is impossible that there isn’t a little bit from the ashes of lustration/expiation. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מי חטאת שנפסלו – as for example, that their appearance changed not on account of themselves, and in a similar manner , from the things that invalidate the waters of purification/expiation.",
+                "מטמאין את – the person (see also Tractate Kelim, Chapter 1, Mishnayot 1-2).",
+                "הטהור לתרומה – whether he touched them with his hands or whether he touched them with his body, they are considered like suitable/appropriate like waters of expiation/purification, and this defilement is from the Rabbis, for from the Torah, since they were made unfit/invalid, their greater defilement spread all over/blossomed, and because of this, it (i.e., the Mishnah text) teaches that “it renders unclean the person who is clean for heave-offering,” which implies especially for heave-offering but not for non-holy offerings.",
+                "ואת הטהור לחטאת לא בידיו – that is to say, it does not defile the pure person for a sin/purification offering whether he touched them with his hands or whether he touched them with his body, for the they are considered appropriate/suitable like the waters of purification/expiation, and these that one carries the waters of expiation that have in them [enough] in order for sprinkling or he touches them, he is impure for all things, but for a sin-offering/expiation, however, he is pure.",
+                "נטמאו מטמאין את הטהור לתורמה – like the waters of suitable/acceptable sin-offerings/expiation offerings, but a person who is clean for the purification offering, it defiles him if he touched it with his hands, for since they were defiled, they are not worse than the rest of the impure foods and liquids that defile the hands, for we hold that the purification of the waters of purification/sin-offering, when his hands were defiled/made unclean, his body was made unclean."
+            ],
+            [
+                "אפר כשר שנתנו על גבי מים שאינם ראוים לקדש – their law is like the law of the waters of purification/sin-offering that were invalidated.",
+                "מטמאין את הטהור לתרומה בידיו ובגופו – like the law of all the rest of the suitable/appropriate waters of expiation/sin-offering, but they do not defile the clean person for a sin-offering, for the waters of expiation/sin-offering do not defile the person who carries them, and the person who touches them, other than the rest of the defilements, not for the purification of the waters of expiation/sin-offering."
+            ]
+        ],
+        [
+            [
+                "כל הראוי לטמא מדרס (all that is appropriate to be made ritually impure by treading – by someone with gonorrhea, a woman in flux, a woman after childbirth and a menstruating woman) – as for example, designated vessels for lying, sitting and riding.",
+                "מדף לחטאת (indirect contact for conferring ritual impurity – based upon Rabbinic decree – for objects above a man with gonorrhea for the purification rite) – if the pure person with the waters for purification/sin-offering shook them [so as to move it from its place]. Even they are pure for heave-offering [for a Kohen], those who shake them are defiled as if they are defiled through treading, and it is a mere stringency as we state [in Tractate Hagigah 18b -Mishnah Hagigah 2:7]: \"בגדי אוכלי תרומה מדרס לקודש\"/”The clothing of those who eat heave offering is in the status of Midras/treading uncleanness for those who eat Holy Things {i.e., officiating priests). We call it מדף/indirect contact by shaking, because it is a mere stringency of the Rabbis. It is he language of (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].”",
+                "ואדם כיוצא בהן – if a person who is clean/pure for a purification/sin-offering shook a person who is pure for heave-offering, the purification/sin-offering is defiled and those who are pure for heave-offering are considered as men who have gonorrhea/a flux regarding the sin-offering.",
+                "וכל הראוי ליטמא טמא מת - as for example, vessels that are not trodden subject to Levitical uncleanness through the immediate contact of someone with gonorrhea by treading or leaning against.",
+                "ר' אליעזר אומר אינו מדף – if he shook them it was not defiled for the purification/sin-offering.",
+                "ר' יהושע אומר מדף – if he shook them, even those that are pure are defiled for the purification/sin-offering. But the Rabbis dispute and divide it between those that are impure and those that are pure. There are three disputes in this matter, and the Halakha is according to the Sages (i.e., that which is [actually] unclean [because of the corpse] is [regarded as unclean with indirect contact/Maddaf uncleanness, and that which is [actually] clean is not [regarded as] unclean with Maddaf/indirect contact uncleanness)."
+            ],
+            [
+                "שנגע במדף טמא – The upper part of a person with gonorrhea is called a מדף /Maddaf for if there were on top of a person with gonorrhea tent-covers one on top of another, all of them are impure through indirect contact for conferring ritual impurity, even the uppermost one that the person with gonorrhea did not have contact with. Just as [the case of] ten mattresses/beds one on top of the other and a person with gonorrhea lay down on the uppermost one, all of them are ritually impure according to the Torah because of lying, and even though he didn’t come in contact/touch the lowest ones, so also the upper tent-covers that are upon the person with gonorrhea, all of them are impure according to the Rabbis because of indirect contact/מדף and מeven though he did not come in contact with them. But there is a distinction between lying to indirect contact by shaking/מדף, that the person [who defiles] by lying becomes a primary source of ritual uncleanness/אב הטומאה to defile people and vessels, but the מדף/indirect contact through shaking is not other than a secondary source of impurity/ולד הטומאה to defile food and liquids but because of the stringency of the purification/sin-offering, people and vessels that came in contact in an indirect manner through shaking/מדף are impure for a purification/sin-offering (see also Tractate Eduyot, Chapter 6, Mishnah 2 and Tractate Zavim, Chapter 4, Mishnah 6).",
+                "לגין של חטאת (a flagon/bottle – smaller than a pitcher and larger than a cup of purification water) – it is a vessel that only requires rinsing to be restored to Levitical cleanness, and he wants to put in it the purification water.",
+                "שנגע במדף, טמא – and it requires ritual immersion.",
+                "שנגע באוכלין ומשקין – and even if they are ritually pure for heave-offering [for Kohanim] and for Holy Things.",
+                "בידו טמא – according to the law of impure food and liquids which defile the hands, that someone who is ritually pure for heave-offering and for Holy Things is invalid for purification/sin-offering, and further, there is an additional stringency regarding the purification/sin-offering that its body was defiled. And therefore, when it touched his hand with food and liquids it is impure.",
+                "ר' יהושע מטמא – for he decreed that shaking an object so as to move it from place to place is because of contact/touching. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "קלל של חטאת (the vessel containing the ashes for lustration) – an earthenware vessel that has in the ashes of the [Red] Heifer. The Aramaic translation [of קלל] is from (Genesis 24:15): \"וכדה על שכמה\"/ “[Rebekah came out] with her jar on her shoulder,” the vessel/jar on her shoulder.",
+                "שנגע בשרץ טהור – for an earthenware vessel does not become defiled from what is on top of it.",
+                "שנתנו כל גביו -that he placed the pitcher/jar on top of the insect.",
+                "וחכמים מטמאין – because it was placed in an impure place, and the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but Rabbi Eliezer holds that since the vessel and the ashes that are within it are ritually pure, it well that we call it, “a pure place.” But the Halakha is not according to Rabbi Eliezer.",
+                "ר' יוסי מטהר – through placing it (i.e., the vessel containing ashes for lustration) on top of food and liquids and Holy Scrolls, since it’s place is ritually pure from a primary source of ritual uncleanness.",
+                "וחכמים מטמאים – for we require that it be ritually pure from all defilement, and [regarding] Holy Scrolls, the Rabbis decreed that they defile the hands. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנגע בתנור – and even if it is ritually pure for Holy Things, if the person who was clean for the purification rite touched the oven.",
+                "טמא – and he requires ritual immersion for the purification/sin-offering, for the person who is clean for Holy Things invalidates the purification offering, and especially that he touched it with his hand, that his hands became defiled and his body became defiled. But by his foot, he is ritually pure, that his hand is served above, but his foot is not served above, similar to food and drink above (in the previous Mishnah).",
+                "והלגין בתוכו – a vessel that he put into it the waters of purification which is placed within his hand.",
+                "וכן האסל (and similarly a yoke/pole carried on one or two shoulders) – a balancing pole/staff that they place wo pitchers on its two heads.",
+                "ובו שתי קללות – two vessels that the ashes are placed in them, for one pitcher is tied to the head of the balancing pole/staff, and the other pitcher is tied on its second head, but now the person and the yoke/pole are on top of the oven, and the bottle/flagon and the pitcher that the water and the ashes are in them are outside of the oven.",
+                "ר' עקיבא מטהר – that the vessel that contains the ashes does not stand on top of the oven, as it is in a pure place.",
+                "וחכמים מטמאין – since he person who carries I is standing on top of the oven, we consider the vessel as if it stands on top of the oven and it is placed in a ritually impure place. But the Halakha is not according to Rabbi Akiva (see also Talmud Shabbat 97b)"
+            ],
+            [
+                "היה עומד חוץ לתנור – that the oven forms a partition between himself to the wall, and the window of the wall and in is the flagon of the waters of lustration.",
+                "והעבירו על פי התנור – for all of their ovens their mouths are upward.",
+                "ר' עקיבא מטמא – for he holds that something that is snatched in the air is like it was placed there, and at the time that it passed it over the mouth of the oven, it is as it he placed it inside it and it became defiled.",
+                "וחכמים מטהרין – for they hold that we don’t say that something that is snatched in the air is not like it was placed there. And the Halakha is according to the Sages.",
+                "ובידו כלי ריקם – that is not as it is and he placed it in a pure place but the ashes of the [Red] Heifer and the mixed water next to the ashes."
+            ],
+            [
+                "של חטאת טמא – that the Holy Things and the heave-offering are ritually impure next to the [waters] of purification.",
+                "שניהם בשתי ידיו – that the person who carries the purification waters in his one hand and that of Holy Things or of heave-offering in his other hand.",
+                "שניהן טמאים – of the purification waters because it touched that of heave-offering in his hand and when his hands were defiled, his body was defiled and it defiles the waters of lustration, and that of heave offering is impure because he carries the waters of lustration.",
+                "בשני ניירות – but even though the person is impure because he carries the waters of lustration, nevertheless the heave-offering is pure for the paper interposes and doesn’t touch the heave-offering that is in his hand.",
+                "של חטאת בנייר ושל תרומה בידו שניהן טמאין – for when it touched his hand, that of heave-offering was defiled for the purification offering. But the paper that is of the purification/sin-offering does not interpose, for we don’t count first-degree and second-degree [ritual impurity] for purification, and the purification offering was defiled, and a person is impure because he is carrying the waters of lustration and he defiled that of the heave-offering when he touched it with his hand. But heave-offering that is [surrounded by] a piece of paper, the paper interposes for it and even though it touched that of the purification offering in his hand, both of them are pure, for even though he is impure because he carries the waters of purification, nevertheless, the waters of purification do not return and become defiled through a defilement that comes to a person on account of themselves.",
+                "ר' יהושע אומר של חטאת טמא – Rabbi Yehoshua according to his reasoning who stated in the Tosefta (Tractate Parah, Chapter 10, Halakha 8) that someone who is pure for the purification waters that moved the key which is pure for heave-offering, lest he forget and move the unclean thing. But here also, even with two pieces of paper it is impure, for when he is carrying the heave-offering, even though he doesn’t touch it, it is a מדף/indirect contact for the purification waters. But the Halakha is not according to Rabbi Yehoshua.",
+                "היו נתונין על גבי הארץ ונגע בהם – that he placed one hand on that of the purification waters and the other hand on that of Holy Things or of heave offering.",
+                "של חטאת טמא – that the person became defiled through the bottle/flagon of heave-offering and he defiled that of the purification offering.",
+                "ושל קודש ושל תרומה טהורים – for a person is pure for Holy Things and for heave-offering, for he did not touch the waters of lustration other than the bottle/flagon.",
+                "הסיטן, ר' יהושע מטמא – for according to his reasoning that he said that a person who is pure for the purification offering who moved the key which is pure for heave-offering is impure. But the Halakha is not according to him."
+            ]
+        ],
+        [
+            [
+                "צלוחית – [a flask with a wide belly and a narrow neck] of water of purification.",
+                "ובא ומצאה מכוסה פסולה – that I say that a person entered to there and covered it, most people are not ritually pure for the purification offering.",
+                "אם יכולה חולדה לשתות ממנה פסולה – but if it (i.e., the weasel) is not able to drink we do not invalidate it for the reason that perhaps an unclean/impure man entered and uncovered it, for it is not the manner of people to uncover but rather to cover because of the insects, but insects/moving creature, it is their manner to uncover/reveal but it is not their manner to cover. But specifically, something covered and he found it uncovered, we are concerned for a weasel, but something that is uncovered and he found it uncovered like he left it, we are not concerned, even though they were suspect to supply revealed/uncovered water, for danger is more stringent than a prohibition.",
+                "או נחש לדברי רבן גמליאל – who said above (in Tractate Parah, Chapter 9, Mishnah 3) that even the snake invalidates it because it vomits.",
+                "החטאת – the ashes of the purification rite or the mixed waters [with ashes] that were in the tent of a corpse within a vessel that has upon it a tight-fitting lid.",
+                "אינן נצולין – and are defiled. From what is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but this is not a pure/clean place. But vessels that stand to place in them the waters of purification or the ashes of purification/sin-offering, and similarly the hyssop that is prepared to sprinkle on it, are protected by a tight-fitting lid."
+            ],
+            [
+                "כל הספק טהור לתרומה – any matter of doubt that if it that same doubt appeared in the heave-offering, the heave offering is pure, if it appeared in a similar manner in the purification offering, it is pure (see also Tractate Taharot, Chapter 4, Mishnah 2).",
+                "וכל התלוי לתרומה – and an doubt that if it appeared in heave-offering where we suspend it we don’t eat neither do we burn it, if it appeared in a similar manner in the purification offering, the ashes should poured out or the mixed mater. And in the Tractate Taharot, in the Chapter “He Who Threw Something Unclean”/הזורק תרומה (Chapter Four), we taught to them regarding a doubt of something pure and on a doubt that is upon his hands, we suspend it regarding heave-offering (see Tractate Taharot, Chapter 4, Mishnah 5).",
+                "ואם עשו על גביו טהרות (and if they prepared clean things on account of it) – if e sprinkled with these ashes that were defined in doubt that was suspended for heave-offering, and made clean things on account of it through that sprinkling, they suspend those pure things, and they don’t eat nor burn them.",
+                "הרפפות (cases of Levitical uncleanness arising from vibrations caused by unclean persons) – like a kind of net-work/mat of wood.",
+                "טהורת לקודש לתרומה ולחטאת – because they are not vessels and they are not suitable/appropriate for treading [by someone with a flux or a woman after childbirth].",
+                "והרעדות (indirect contact through vibrations) – pieces of wood/boards that are not attached well to each other, and when a person leans upon them, they vibrate/tremble and shaking.",
+                "טמאות לחטאת – sometimes when a person sis upon them and they are appropriate to become defiled though sitting. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "אם יש בה כביצה – for a person who eats less than an egg’s bulk does not defile.",
+                "בין הרה בין טמאה המים טמאים – for the purification of impure heave-offering next to the purification offering.",
+                "והאוכלה חייב מיתה – that was defiled in the waters of lustration at the time of his consuming it, and the heave-offering in the defilement of the body is [punishable] by death.",
+                "ר' יוסי אומר בטהורה המים טהורים – for Rabbi Yossi holds that the person who is pure for heave-offering does not defile the waters of lustration/purification water. But the Halakha is not according to Rabbi Yossi.",
+                "שהכניס ראשו ורובו בתוך מי חטאת – the Rabbis decreed on all who come with their head and the majority of their body in drawn water, as is explained in the first chapter of Tractate Shabbat (see Mishnah 4), and it is one of the eighteen matters that they decreed on that day (i.e., the day when Rabban Gamaliel was removed as the President of the Academy – see Tractate Berakhot 28a) and these are the drawn waters of the waters of purification, therefore, when he placed his head and the majority of his body in them, he was defiled, and from when he was defiled, and he is not pure for the waters of purification, the waters of purification return and -defile him and he becomes first degree of ritual defilement, for the waters of purification defile the pure person to them, but he who is not ritual pure to them, they defile him."
+            ],
+            [
+                "כל הטעון ביאת מים מדברי תורה – as for example, a person who comes in contact with all primary sources of ritual uncleanness (see the first chapter of Tractate Kelim)",
+                "מטמא את הקודש ואת התרומה – because it is first-degree of ritual uncleanness, it makes it second-degree of ritual uncleanness and with tithes, and third-degree of ritual uncleanness with heave-offerings and fourth degree of ritual uncleanness with Holy Things.",
+                "לאחר ביאתו – that he ritually immersed and did not have a sunset pass, he has the law of second degree of ritual uncleanness, and makes heave-offering third-degree of ritual uncleanness and Holy Things fourth-degree of ritual uncleanness.",
+                "וחכמים אומרים פוסל בקודש – in the same way that a person who immersed himself that day invalidates heave-offering, so he invalidates Holy Things, but he does not defile Holy Things, for since he immersed his defilement is weakened, and he is made equivalent to something invalid, [but] he is not made equivalent to being impure.",
+                "ואם בא אל המקדש – all who are required to ritually immerse from the [Written] Torah, who comes to the Sanctuary, that is to the Israelite Courtyard, even after he had immersed prior to his sunset, is liable [for extirpation]. And even to the Women’s Courtyard, a person who immersed himself that day is forbidden to enter, but he is not liable [for extirpation] other than in the Israelite courtyard."
+            ],
+            [
+                "כל הטעון ביאת מים מדברי סופרים – as for example, that he ate impure foods and drank impure liquids, and the hands and vessels that were defiled by liquids and similar things (see also Tractate Zavim, Chapter 5, Mishnah 12).",
+                "וחכמים אוסרים במעשר – and the Halakha is according to the Sages.",
+                "לאחר ביאתו – after he ritually immersed, immediately he is permitted to all of them and does not need [the arrival] of sunset.",
+                "ואם בא אל המקדש פטור – for the Torah did not forbid his coming into the Sanctuary other than on someone who was defiled by a primary source of ritual uncleanness according to the [Written] Torah, as it is written (Leviticus 5:2-3): “[Or when a person touches any impure thing – be it the carcass of impure beast] or the carcass of impure cattle or the carcass of an impure creeping thing [- and the fact has escaped him, and then being impure, he realizes his guilt;] Or when he touches human impurity [-any such impure whereby one becomes impure – and, though he has known it, the fact has escaped him, but later he realizes his guilt].”"
+            ],
+            [
+                "מטמא את מי חטאת – and even after he ritually immersed, [but] if he didn’t ritually immerse for the purpose of the purification rite it is as if he did not ritually immerse, as is taught in the [second] chapter [of Tractate Hagigah folio 18b/Chapter 2, Mishnah 6]: \"אין דורשין\"/They do not expound [upon the laws of prohibited relationships]: “[If] he immersed for eating food in the status of Holy Things and is thereby confirmed as suitable for eating food in the status of Holy Things, he is prohibited from engaging in the preparation of purification water.” But once he ritually immersed for the sake of the purification water, even a person who ritually immersed himself that day, according to the Torah, who is invalid for heave-offering and for Holy Things, is fit/appropriate for the purification water, for a person who ritually immersed himself that day/טבול יום is fit for the [ritual of the Red] Heifer.",
+                "ומזה מי חטאת במגע ובמשא (the one who sprinkles the purification water in contact and carrying) – and in this, everyone does not disagree. But regarding hyssop that is pronounced fit to receive ritual defilement, and because the person who eats them he requires being made fit that [purification] water can come upon him, and similarly, with water that is not mixed [with ashes] and stands for Holy Things, and an empty vessel that is clean and stands in order to place in it the purification ashes, but in this, Rabbi Meir (i.e., contact and carrying) and the Sages (i.e., in contact, but not in carrying) dispute (i.e., if he carried them but did come in contact with them, they are not defiled). And the Halakha is according to the Sages."
+            ],
+            [
+                "כל אזוב שיש לו שם לווי (all hyssop that has an epithet/surname) – that it is customary to accompany with it another name, such as those that are explained further on (see also Tractate Negaim, Chapter 14, Mishnah 6).",
+                "אזוב זה – that is to say, undefined hyssop that a person who sees it says, “this is hyssop” undefined (i.e., without a modifier).",
+                "ושל תרומה טמאה – that the hyssop of the garden is liable for heave-offering when they harvested/picked it for eating. But surely it comes to tell us that even though it is less than an egg’s bulk that doesn’t defile the waters of purification, nevertheless, its sprinkling is invalid, since the hyssop itself is unclean.",
+                "ושל טהורה לא יזה – because he causes loss to the heave-offering.",
+                "תמרות (berries) – like a kind of berries that are on the heads of the hyssop.",
+                "אין חייבין על היונקות (they are not liable for young shoots) – that are impure that were sprinkled upon with young shoots and this sprinkling came into the Sanctuary, he is not liable.",
+                "רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.",
+                "גבעולים שלא גמלו (calyx or capsule of plants/stalks [of hyssop] before the buds have ripened) – all the while that the flower is placed within its pouch/pocket before it opens up."
+            ],
+            [
+                "מנגבו – in order that the fit/suitable water does not combine/mix with invalid water.",
+                "אע\"פ שנגבו פסול – and even though it was not defiled, from when it became susceptible to receive ritual defilement.",
+                "לקטו לחטאת – to sprinkle upon it the waters of purification.",
+                "כמלקט לעצים – and he dries it, and it is fit/suitable. And such is the Halakha (according to Rabbis Yossi and Shimon)."
+            ],
+            [
+                "שלשה קלחים ובהן שלשה גבעולים (three stalks and on them are three buds) – one bud on each stalk (see Rashi’s commentary on Talmud Sukkah 13a). But we require three stalks, we derive [by analogy/Gezerah Shavah] \"לקיחה לקיחה\"/taking, taking from the bunch of hyssop (see Exodus 12:22: \"ולקחתם אגדת אזוב וטבלתם בדם אשר-בסף\"/Take a bunch of hyssop, dip it in the blood that is in the basin) from the Egyptian Passover/פסח מצרים, just as there [it requires] three, and in this it is called an אגודה/bunch, even here, it is called a bunch/אגודה, even here it is three (and see Numbers 19:18: “A person who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave.” – and just as it is a Mitzvah to take them as a bunch for the Exodus from Egypt, so here as well).",
+                "מפסגו ואוגדו (he severs the stalks of hyssop and ties them) – he separates it and divides it so that there will the three stalks that are separated one from the other.",
+                "ר' יוסי אומר מצות אזוב שלשה – Rabbi Yossi is more stringent that the first Tanna/teacher [of the Mishnah] (see Talmud Sukkah 13a), for according to Rabbi Yossi, at the beginning, two stalks [and two buds] are invalid, but according to the first Tanna/teacher two are fit/appropriate, and it is not invalid until there would be at the outset that its remnants are one. But when the first Tanna/teacher says that the Precept of the hyssop is three stalks, it is for the mere commandment, and it is not to be indispensable. And the Halakha is according to Rabbi Yossi.",
+                "וגרדומיו כל שהוא (but its stump is any size at all) – the stumps of the buds is any size at all. But its remnants and stumps are two words, for its remnants are the remnants of the three stalks, which are two stalks, and its stumps is the bud itself, that I comb and is broken and there remains from it just a little bit."
+            ]
+        ],
+        [
+            [
+                "האזוב הקצר מספקו – he lengthens it in order to make It sufficient: ",
+                "And with a reed used as a spindle. It is the spindle/distaff that the women spin on it.",
+                "וטובל ומעלה – and even though it is written (Numbers 19:18): “A person who is pure shall take hyssop, dip it in the water,” and he takes the spindle that the hyssop was placed on its head, it is well that we call it, “[A person who is pure] shall take hyssop,” that taking by means of another thing which is called “taking.”",
+                "ואוחז באזוב ומזה – that with sprinkling we require that he holds the hyssop in his hand.",
+                "ר' יהודה ור' שמעון אומרים כו' – But the Halakha is not according to Rabbi Yehuda and Rabbi Shimon."
+            ],
+            [
+                "ספק מן הכוש ספק מן החוט כו' – for we require definitive sprinkling from the hyssop, because they say: “let the impurity stand on the basis of its presumptive condition.”",
+                "מחברו מיצה עליו (from its neighbor it dripped/emptied upon it) – perhaps the waters of purification dripped/emptied of one vessel and went on to the other.",
+                "הזאתו פסולה – for if from its neighbor it dripped/emptied upon it, this is not sprinkling from the hyssop.",
+                "טובל ומעלה כדרכו – but we don’t say that from out of that its mouth was pressed to go out perhaps the waters would return into the vessel and would not remain in the hyssop according to the measure.",
+                "ר' יהודה אומר הזייה ראשונה – we are not concerned/suspect regarding the first sprinkling, but the second sprinkling, because it (i.e., the water) was pressed to come out and also he sprinkled from them, they were all the more lessened and we are concerned with the second sprinkling lest there did not remain in the hyssop according to the measure. But the Halakha is not according to Rabbi Yehuda.",
+                "לא יספג ([that the hyssop] does not absorb [moisture on the side of the flask as it is pulled out]) – that he will not wipe off/cleanse from the sides of the vessel or from its rim, as it is written (Numbers 19:18):”[A person who is pure shall take hyssop] dip it in the water,” but not absorb.",
+                "הזאתו פסולה – for we require the intention of sprinkling and indeed his intention was not performed.",
+                "ואפילו הן מאה – that we don’t require sprinkling on its own for each and every person or for each and every vessel."
+            ],
+            [
+                "על דבר המקבל טומאה – people and vessels.",
+                "על דבר שאינו מקבל טומאה – animals and vessels of stone.",
+                "אם יש באזוב לא ישנה – if there remains in the hyssop in order to do sprinkling, he does not need to return and to ritually immerse [the hyssop in the water] a second time, but rather he sprinkles from that which remains in the hyssop on the impure thing and the sprinkling counted for him. As is it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person,” until he intends to sprinkle on the impure person, therefore, when he intends at the time of ritual immersion of the hyssop to sprinkle on the impure person, he should not repeat [the dipping of the hyssop in the water,” but rather he should sprinkle from what remains in the hyssop. But if he dipped the hyssop in order to sprinkle upon a thing that is not susceptible to receive ritual defilement, since that the beginning of his immersion is invalid, so his sprinkling is invalid and he should not sprinkle with what remains on the hyssop until he repeats [the dipping of the hyssop in the water.",
+                "המים המנטפין (the water that drips off) – from the hyssop that he had ritually immersed it for the sake of something that does not receive ritual impurity, if he immersed those drops of hyssop and sprinkled from them, they are appropriate/suitable.",
+                "לפיכך הן מטמאין -because their precepts were not done, for the first immersion was invalid, and behold, these drops are like the rest of the waters of purification that are kosher that they defile."
+            ],
+            [
+                "המזה מחלון של רבים – that stands in the window in the public domain and sprinkles there on the impure that pass by, and he sprinkled on an impure person thinking that the waters that are in his hands are pure for sprinkling.",
+                "ונמצאו פסולים – if he entered with this sprinkling to the Sanctuary, the impure person is example from a sacrifice [on his entering into the Sanctuary while impure], for this is a doubtful/uncertainty with regard to ritual impurity in the public domain (i.e., by Torah law, if uncertainty arises concerning the ritual purity of a person or an object, and that person or object is in a public domain, they are ritually pure. If the situation arises in a private domain, they are considered ritually impure) and his doubtful purity is deemed to be pure. And Maimonides explained the reason, that this impure person is under compulsion/unavoidably prevented, for he did not have in mind to check if the waters were fit/suitable for sprinkling or not, since he was standing in the public domain and sprinkling on many people. But if he stands in the window of a single individual and sprinkles, the impure person would have to check on the waters if they are fit/suitable, or not, and since he did not check, it is an inadvertent error but not something unavoidably preventable, and if he entered into the Sanctuary with this sprinkling, he is liable for a sacrifice, for this is like a doubtful impurity in the private domain where this doubt is impure.",
+                "שאין כהן גדול חייב על ביאת המקדש – as it is written (Numbers 19:20): “[If anyone who has become impure fails to purify himself, [that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary],” the waters of purification are equivalent to the congregation, that is to individuals, excluding the High Priest, whose sin is not equivalent to that of individuals.",
+                "מחליקין היו (they would slip [on water]) – meaning to say, that there were so much waters of purification there until people would slip upon them, and even so they would trample on them, because they would not defile, since their Mitzvah was done."
+            ],
+            [
+                "בכנפו – in the corner of his garment. Because the ax that required sprinkling is a primary form of ritual defilement , and when he holds its corner the corner [of the garment] becomes first-degree of ritual impurity, but the person who holds is not impure, for a person and vessels do not receive defilement other than from a primary source of ritual impurity, and even though there is on the ax water sufficient for sprinkling, the person who holds it is not ritually impure because of carrying the waters of lustration, since the Mitzvah had already been fulfilled.",
+                "כדי שיטבול ראשי גבעולין ויזה (in order that he may dip the tips of the buds and sprinkle) - outside from what the hyssop absorbs.",
+                "כאילו הן על האזוב של נחושת – which does not absorb [water]. For we see the waters that are absorbed in the hyssop as if they are discernable/in natural form to complete the measure of sprinkling so that those who carry them are impure. And that which is written (Numbers 19:21): “he who sprinkled the waters of lustration”/\"ומזה מי הנדה\" [shall wash his clothes and whoever touches the water of lustration shall be impure until evening],” for they (i.e., the Rabbis) expound from this to the person who carries according to the measure of sprinkling, that is as if there were discernable/in natural form that they had the measure of sprinkling. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המזה אזוב טמא – as for example, the hyssop of a garden that was picked/harvested for eating.",
+                "אם יש בו כביצה – which is the measure of food, whether to susceptible to receive ritual defilement or whether to defile others.",
+                "והזאתו פסולה – as it is written (Numbers 19:19): “The pure person shall sprinkle it,” that the person who will be sprinkling is pure and the hyssop is pure.",
+                "אפילו הן מאה – all of them are ritually impure for purification/sin-offering, for we don’t count first-degree and second-degree for purification but rather all of them are first-degree."
+            ],
+            [],
+            [
+                "שנטמאו אחוריו (that the outer side of which was made unclean) – with impure liquids. That for the rest of the pure things its inside was not defiled, but for purification/sin-offering, it is not the case.",
+                "הזוג והענבל (the bell/body of the bell and the clapper) – for if he sprinkled upon one of them, its fellow is pure. And a זוג – is the bell, and the ענבל is the hammer that is inside that strikes the bell that through it strikes/knocks/tingles.",
+                "כוש של רובן (a reed used as a spindle of coarse weft/material) – a spindle/distaff that they weave meshes; it is the bulrushes/reed-grass that they make matting.",
+                "לא על כוש ולא על הפיקה (not on the reed used as a spindle and not on whorl/ring) – meaning to say, he should not sprinkle on this one alone, nor on that one alone, for there is no attachment/connection. But he must sprinkle upon both of them.",
+                "פיקה – what they place at the end of the reed used as a spindle to make it heavy is called a פיקה/whorl/ring. It is called PURSLAV in the foreign language.",
+                "ואם הזה – on one of them alone (and not upon both the reed and the whorl/ring), it is considered sprinkled. And Maimonides explained, not on the reed used as a spindle and not on the whorl/ring, but rather on a copper reed that they would regularly put at the tip of the reed/spindle that is called a צנורא/hook or pivot. And upon it they would sprinkle because it is the essence of the vessel, and the sprinkle would rise up to the reed and the whorl.",
+                "של פשתן חיבור – that the spindle that they spin on it flax, it is manner is that the whorl is attached to the reed/spindle.",
+                "עור של עריסה (leather sheet in the cradle/cot – which is attached to knobs) – leather that they place in the cradle of a baby, and it is the practice that it is attached in the cot/cradle.",
+                "המלבן (the frame/base)- like a kind of bowls of hollowed out wood that they bring into it the legs of the bed so that it would not decay from the moisture of the ground. And something similar to it is found in Tractate Bava Batra in the chapter המוכר את הבית (chapter 4, folio 69a), the sockets for the legs of a bedstead.",
+                "אינו חיבור לא לטומאה – that if this one was defiled, the other was not defiled.",
+                "ולא לטהרה – that if he sprinkled on this one, he did not sprinkle on that one.",
+                "הקדוחות חיבור (vessels that have drilled/bored handles are considered attached/connected) – as for example the handles of knives that the iron enters into the sleeve of the handle of wood or of stone is attached to it, it is a connection, if one of them is defiled, its fellow is defiled, and similarly, if one sprinkled on one of them, the he sprinkled on its fellow. קדוחות is the language of borer.",
+                "אף החרוקות (even those that are wedged in/squeezed into holes)- It is the language of (Lamentations 2:16): \"[All your enemies leer at you; They hiss] and gnash their teeth, [And cry: ‘We’ve ruined her! Ah, this is the day we hoped for; We have lived to see it!].” Meaning to say, even the handles which are sharp/pointed at their tips and they bring in their sharpness in the hole that they make at the tip of the vessel, such as the handle of a spear, even those are a connection. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הסלים שבקנתל (the baskets in the pannier on the side of the pack-saddle) – baskets where it was their practice to carry in them produce or manure upon the donkey and they are attached to each other.",
+                "מטה של טרבל (threshing sledge – of a couch - consisting of a wooden platform studded underneath with sharp pieces of flint or with iron teeth) – like a species of wood of bronze with which they thresh the grain.",
+                "קרן של כליבה (the movable supports of the bier – or the ring for keeping the corpse in position) – the bier of the corpse that they make it like a kind of beam of bronze/copper and they tie to it the bier of the corpse so that it doesn’t fall. And they call the bier of the corpses a כליבה, which is made like coop/shed of fowl.",
+                "וקרנים של יוצאי דרכים (horns of those who travel) – the horns of cattle and wild beasts that they carry with them travelers to fill them with water to drink.",
+                "ושלשלת המפתחות – chain that suspend upon it keys.",
+                "ושלל של כובסים (washers’ materials loosely stitched together -see also Tractate Uktzin, Chapter 2, Mishnah 6) – it is the practice of washers to make chain-stitches of clothing one with another, the small with the large in order that it not become lost.",
+                "והבגד שהוא תפור בכלאים – two pieces of woolen clothing that were sewn with threads of flax that ultimately would be separated because of the prohibition of [use of] mixed seeds/threads. And similarly, the washers’ material loosely stitched together that ultimately would be separated, and even so, it is a connection for defilement."
+            ],
+            [
+                "המיחם (vessel for heating water) – a kettle of copper/brass that they heat in it the water.",
+                "חוץ מטומטום ואנדרוגינוס – because they are doubtfully female, and a woman is not fit/suitable to sprinkle, as it is written (Numbers 19:18): “A person who is pure [shall take hyssop], dip it in water, [and sprinkle on the tent and on all the vessels and people who were there]; a man, but not a woman, טהור/someone pure, to include the minor. And sprinkling is derived from ritual immersion that is compared to each other.",
+                "האשה מסעדתו (and a woman assists him – i.e., the child, who sprinkles) – assists him, as it is explained in the last clause of this Mishnah - that \"אוחזת לו במים\"/that she holds the water for him.",
+                "ואם אחזה בידו אפילו בשעת הזאה פסול – it is needless to say “at the time of ritual immersion”, for it is written, “a man” but not a woman, it is written regarding ritual immersion (see Numbers 19:18), but even at the time of sprinkling, for it is not written in Scripture “at sprinkling,” even so, if she held his hand, it is invalid, for we derive sprinkling from ritual immersion."
+            ],
+            [
+                "ביום והזה בלילה פסול – as it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day],” during the day, but not at night. And there is an analogy made between ritual immersion and sprinkling, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop] dip it in the water, and sprinkle [on the tent and on all the vessels and people who were there,]” just as sprinkling is during the day, even ritually immersion of the hyssop is during the day.",
+                "טובל בלילה ומזה ביום – where he delayed his immersion and did not sprinkle on the seventh day, when he does to sprinkle on the eighth or ninth or tenth [days] he is able to advance ritual immersion to sprinkling. But a person who ritually immerses on the seventh according to his precept, he sprinkles first and afterwards ritually immerses, as it is written (Numbers 19:19): “thus purifying by the seventh day,” and afterwards it is written: “He shall then wash his clothes and bathe in water.” (see also Tractate Megillah, Chapter 2, Mishnah 4 – that a person does not ritually immerse in water nor sprinkle other than during the daytime).",
+                "משעלה עמוד השחר כשר – that from then onwards it is day, as it is written (Nehemiah 4:15): “And so we worked on, while half were holding lances, from the break of day until the stars appeared,” and it is written there (Nehemiah 4:16): “[I further said to the people at that time: ‘Let every man with his servant lodge in Jerusalem,] that we may use the night to stand guard and the day to work.’” (see also Tractate Berakhot, Chapter 1, Mishnah 1 for the usage of the phrase \"עד שיעלה עמוד השחר\"/until the crack of dawn)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..70d5967db11f208301d588961bc74814145f0bab
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/English/merged.json	
@@ -0,0 +1,747 @@
+{
+    "title": "Bartenura on Mishnah Parah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Parah",
+    "text": [
+        [
+            [
+                "רבי אליעזר אומר עגלה בת שנתה – a heifer whose neck was broken needs to be one year old and no more/older.",
+                "ופרה – red [heifer].",
+                "ופרה בת שתי שתים – that the language of פרה/heifer implies that it is older than a עלגה/heifer (i.e., calf)",
+                "וחכמים אומרים עלגה ערופה כשרה אפילו בת שתים – and all the more so, when it is one year old, but even if it is two years old, it is a עגלה /calf, and even though that we hold that every place where it states עגל, it is one year old, the Rabbis hold that the heifer whose neck is broken is different, as it is written regarding it (Deuteronomy 21:3): “[The elders of the town nearest to the corpse] shall then take a heifer/עגלת בקר, [which has never been worked, which has never pulled in a yoke],” but it is not written a mere/plain עגלה/heifer.",
+                "שמא תשחיר שלא תפסל (lest a hair turn black and it should [not] otherwise become unfit) – for if two black hairs would grow in it, it would be unfit, as it written (Numbers 19:2): “[Instruct the Israelite people to bring you] a red [cow] without blemish, that its being without blemish/its purity, is in its reddishness and it went away, for a red cow which is three years old or four [years old] and old is fit/proper, but we don’t wait for it, lest a hair turn black and it should [not] otherwise become unfit.",
+                "לא שמעתי אלא שלשית (I heard only “Shelasheet”) – I heard that a red cow is not kosher/fit other than one which is “Shelasheet” (i.e., in its third year).",
+                "כך שמעתי סתם (such I heard plain) – and I have nothing to explain.",
+                "שלישית – implies, third to the others in sequence, that two other cows were born before her and this is the third to them.",
+                "שלשית- implies that she is three years old.",
+                "רביעי לאחרים – when there are four vineyards, it belongs to say about the last that it is the fourth to the others, but [the term] רבעי/that which is in the fourth year implies a vineyard that is four years old.",
+                "האוכל בבית המנוגע פרס – he who tarries in a leprous house in order to eat a piece of bread, defiles that clothing that is upon him. [The word] פרס is half of a loaf, from three loaves to a KAB.",
+                "אמרו לו אמור משמונה עשר לסאה – meaning to say, you should have said from eighteen to a Seah, that the Seah is six KABIM, and three loaves to a KAB are eighteen to a Seah.",
+                "כך שמעתי – from my Rabbis/teachers, and it is not in my hands to explain why they didn’t say from eighteen to a Seah.",
+                "אני אפרש – what the practical difference is between this and that [and why they didn’t say eighteen to a Seah].",
+                "משלש לקב אין בו חלה – for five fourths flour and more, are liable for separating Hallah, and a person who kneads only one KAB separates Hallah from it. Therefore, when you say, from three loaves to a KAB, it implies that Hallah had not been separated from them, but when you say “from eighteen to a Seah,” it is found that each loaf is less that what we reduced for Hallah and a person who kneads a Seah must separate Hallah from it."
+            ],
+            [
+                "ופר שני בן בקר תקח לחטאת- regarding the purification of the Levities, it I s written in the Torah portion of B’haalotekha (Numbers 8:8), and this \"שני\"/second is extraneous, for since it is written after it (Numbers 8:12): “One shall be offered to the LORD as a purification offering (i.e., sin-offering) and the other as a burnt offering, automatically one knows that there are two [bulls], but rather, it is written [the word]\"שני\" to teach that it is two years old, for just as for something three years old, we call שלשית, here also for something two years old it is called \"שני\".",
+                "וחכמים אומרים כו' – and the Halakha is according to the Sages."
+            ],
+            [
+                "מיום ליום – if it was born on the first of Elul, it didn’t complete a full year until the first of Elul of the second year. For we follow after the its year, but not after the years of the counting of the world. But if the year were intercalated, it was intercalated for it. And similarly, with rams that are two years old.",
+                "אינו כשר לא לאיל – for it is not considered a ram until it enters thirty days from the second year for it.",
+                "פלגס (a sheep beyond the age of a כבש and below that of an איל ; a youth in the intermediate stage between boyhood and maturity) – It is the language of פלג/part, middle, meaning to say average between this and that, it has exited from the category of כבש but has not entered the category of איל (i.e., a כבש is a sheep at least one year of age; the איל is at least two years old).",
+                "נוקד (shepherd) – it is the language of (Amos 1:1): \"[דברי עמוס] אשר-היה בנקדים מתקוע\"/[The words of Amos] a sheep breeder from Tekoa,” whose explanation is the owners of sheet. (Also, possibly the word נוקד (NUKAD) – a stamped, distinct coin).",
+                "פרכדיגמא (false coin, counterfeit) -to a coin that is invalid that they call it PARCHADIGMA in the Greek language. Even this is invalid from the designation/definition of an איל or of a כבש.",
+                "מביא עליו נכסי אלי – one-third of a Hin. And we derive it from the fact that it is written (Numbers 7:6-7): “the case of a ram, [you shall present as a grain offering: two-thirds of a measure of choice flour with a third of a Hin of oil mixed in] and a third of a Hin of wine as a libation – [as an offering of pleasing odor to the LORD],” to include the פלגס/sheep beyond the age of a כבש and below that of an איל."
+            ],
+            [
+                "חטאות הצבור (see Leviticus 4:14) – as for example the goats of the New Moons and the Festivals and their burnt offerings (see Numbers 28:3 and following) , all of them are a year old.",
+                "חטאת היחיד (see Leviticus 4:28, 32 and 5:6) – a female sheep or a female goat.",
+                "ואם הקריבום שיום השמיני כשרים – as it is written (Leviticus 22:27): “and from the eighth day on it shall be acceptable [as a gift to the LORD},” and it is stated regarding a firstborn (Exodus 22:29): “[You shall do the same with your cattle and your flocks: seven days it shall remain with its mother;] on the eighth day you shall give it to Me,” just as the firstborn that he made the eighth day like the eighth [day] and beyond, so also with the rest of the sacrifices he made the eighth day like the eighth [day] and beyond. However, with a matter that is an obligation of the most preferable way of performing a Mitzvah is to bring it from the thirtieth day onward.",
+                "והפסח – even though it is an obligation, the Sages were not quiet/silent, because they take it according to the number of souls, so that they don’t come to a case of left over (i.e., part of the offering left over after time permitted for it to be eat. One who eats the leftover portions of an offering is punishable by extirpation – see Tractate Zevahim, Chapter 5, Mishnah 8 which states that the Passover offering an only be consumed until midnight) since it is not eaten [other] than for one fellowship."
+            ]
+        ],
+        [
+            [
+                "רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the heat of work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.",
+                "אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.",
+                "וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.",
+                "ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.",
+                "באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].",
+                "חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”"
+            ],
+            [
+                "יגוד (chop off) – he should cut off/sever. Like (Daniel 4:11): “hew down the tree”/גודו אילנא.",
+                "והננסת (dwarf) – the smallest, for that is a blemish in a human but is not a blemish in an animal.",
+                "יבלת (wart on the skin – VAVROAH in the foreign language.",
+                "ור' יהודה פוסל – and the Halakha is according to Rabbi Yehuda."
+            ],
+            [
+                "יוצא דופן (Caesarian section) – like the rest of Holy Things. As it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born,” excluding that by Caesarean section. But even though a heifer/cow is not the Holy Things of the altar but rather the Holy Things of offerings for Temple repair, nevertheless, an animal born by caesarean section is invalid, for the All-Merciful called it a sin-offering.",
+                "ר' אליעזר מכשיר – especially the fee for a whore and the fee for a dog. But the Halakha is not according to Rabbi Eliezer.",
+                "כל המומין הפוסלים במוקדשים – In [Tractate] Bekhorot in the [sixth] chapter, “On account of these blemishes”/על אלה מומין (Mishnayot 1-12), the blemishes that invalidate the Holy Things are explained.",
+                "פוסלים כפרה – as it is written (Numbers 19:2): “in which there is no defect”/\"אשר אין-בה מום\".",
+                "עבר בה את הנהר אחז בזנבה – assisted/accompanied it when he crossed the river.",
+                "קיפל עליה בת המוסרה (if he threw the reins over her back) – the rope that he ties her with they doubled and placed them on her body (i.e., back).",
+                "מתן טליתו עליה פסולה – it states in [the portion of the] of the [Red] Heifer (Numbers 19:2): “and on which no yoke has been laid”/אשר לא-עלה עליה על\", and it states regarding the heifer whose neck is broken (Deuteronomy 21:3): “a heifer which has never been worked, which has never pulled in a yoke”/\"עגלת בקר אשר לא-עבד בה אשר לא-משכה בעל\". Just as the yoke that is stated with the heifer (in Deuteronomy 21:3 and following) it did all of the rest of invalid work while yoked, even the yoke that is mentioned with the [Red] Heifer, it is the rest of the invalid work while yoked.",
+                "בשביל שלא תחליק – so that her feet should not slip and she would fall.",
+                "לצורך אחר פסולה – and even for his needs and for her needs it is invalid."
+            ],
+            [
+                "עלה עליה זכר פסולה – even though it is not what it prefers, because its costs are expensive and [the owner) loses a lot, and regarding the work it is not what he prefers it does not invalidate it, as it written regarding the heifer whose neck is broken (Deuteronomy 21;3); “a heifer which has never been worked, it is written as עבד – but it is read as עובד. Just as עבד is preferable to him, even עובד is preferable to him, and we derive the sin-offering of the heifer from it. Nevertheless, since that with the rest of the cows it was preferable to him (i.e., the owner), we consider that regarding the sin-offering of the heifer is also preferable to him (i.e., the owner). And further, if you came to validate it, if so, it is also preferable to him (i.e., the owner), and because of this it is invalidated.",
+                "העלהו פסולה – Not exactly “brought it up” [upon the cow], but rather, if it went up upon her (i.e. the cow) with the knowledge of the owners, even if it went up on its own, it is invalid. But if it went up [on the cow] without the knowledge of the owners, it is fit/appropriate. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "היו בה שתי שערות שחורות פסולה – as it is written (Numbers 19:2): “[This is the ritual that the LORD has commanded: Instruct the Israelite people to bring you] a red cow,” if there are blemish, it is already stated [in that Biblical verse]: “in which thee is no defect,” but rather that it will be pure in its redness.",
+                "רבי יהודה אומר בתוך כוס אחד – we have this reading. But we don’t have the reading: \"ואפילו\"/and even, and in place that the first Tanna would teach \"גומא\"/follicle, Rabbi Yehuda would teach a \"כוס\" /follicle (i.e., cavity). [The words]\"גומא\" and \"כוס\" are one [and the same], and it is obligatory for a person to state them in the language of his Rabbi/teacher (see Tractate Eduyot, Chapter 1, Mishnah 3 for an enunciation of this rule), that the Rabbi/teacher of Rabbi Yehuda would call a \"גומא\" a \"כוס\" , this is proven in the Tosefta (see Tractate Parah, Chapter 2, Halakha 7).",
+                "מוכיחות – corresponding and adjacent, this one (i.e., hair follicle) on the side of that one (i.e., hair follicle).",
+                "ר' אליעזר אומר אפילו חמשים – meaning to say, even more and they are scattered, one should uproot them (and the heifer would be fit/appropriate). But the Halakha is according to the first Tanna/teacher.",
+                "אחר הנראה – that is after the heads of the hairs.",
+                "אחר העיקר – but if their roots grow red and their heads grow black, and there are in the roots that grows red in order that it can be removed with scissors , he should cut their heads that grow black and it is fit/appropriate/kosher. But if there aren’t in the root that grows red a measurement that they would be able to be removed with scissors, it is invalid even according to the words of the Sages. For the measurement of two hairs that is stated in every place, is in order that they could be removed with scissors. And this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "שבעת ימים כו' מפרישין כהן השורף את הפרה – as it is written in the portion of investment/inauguration [of the Kohanim] (Leviticus 8:34): \"כאשר עשה ביום הזה צוה ה' לעשת לכפר עליכם\"/”Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and our Rabbis/teachers expounded (see Talmud Tractate Yoma 2a): \"לעשת\" /to be done – this is the act of the [Red] Heifer, \"לכפר עליכם\"/to make expiation for you – this is the act of Yom Kippur. That the Kohen who burns the heifer and the High Priest/Kohen Gadol who serves on the Day of Atonement requires separation for seven days] like Aaron and his sons would require in the seven days of investment/inauguration, as is written (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,” And they would separate him from his wife, lest he come upon his wife and she would be found to be a menstruant woman and someone who has sexual relations with a menstruant woman is impure for seven days and is not able to burn the cow/heifer.",
+                "הבירה – there are those that say that this place was on the Temple Mount and “Birah” was its name. But there are those who say that the entire Temple is called “Birah,” as it states (I Chronicles 29:19: “[As to my son, Solomon, give him a whole heart to observe Your commandments, Your admonitions, and Your laws, and to fulfill them all,] and to build this temple for which I have made provision.”",
+                "צפונה מזרחה – the reason that they separate the Kohen who burns the Heifer/cow to a chamber that is in the northeast, since it is a sin offering [being offered] and the sin-offering requires the north (see Numbers 19:9), the Rabbis established for him in the northeast just that there will be for him recognition.",
+                "ובית אבן היתה נקראת – because all of its acts were with vessels of untrimmed stone, vessels of stone and vessels of earth that are not susceptible to receive defilement, and in them alone he would use all seven of the days of separation, because someone who is a person who immersed himself that day/טבול יום is fit/kosher [to offer up] the heifer, and they would defile the Kohen that burns the heifer and would immerse him immediately to remove (the false opinion) out of the heart of the Sadducees (i.e., to demonstrate, by practice, the rejection of their opinion) who state that it was done at sunset, the Rabbis established for it extra preference so that they would not disregard/despise it.",
+                "כל שבעת הימים – of the days of separation.",
+                "מכל חטאות שהיו שם – all the heifers that were made from the days of Moses our Teacher/Rabbi and until that time. For each and every Red Heifer that they would give a bit for protection, and on the first day they would sprinkle upon him from the ashes of one heifer and on the second day from another and the third day from another.",
+                "בשלישי ובשביעי – [on the third and seventh days] of his separation. And between the first Tanna/teacher and Rabbi Yossi, both of them hold that immersion at its appropriate time is a Mitzvah, but they differ with regard to sprinkling if they make an analogy to immersion or not, the first Tanna/teacher makes an analogy between sprinkling and ritual immersion and sprinkling at its appropriate time is a Mitzvah, and each day from the first seven days there is doubt lest today is their third day of his defilement, and the three concluding days – each day we have doubt that perhaps it is the seventh [day]. But on the fourth [day], it does not require sprinkling, for it is not on the third [day], one can doubt, but one cannot doubt on the seventh [day], for the sprinkling on the seventh [day] does not count because sprinkling on the seventh [day] until he actually sprinkled on the third [day] that is prior to it. And all of the seven [days] are not exclusively, for perforce we hold that sprinkling is שבות /a rabbinic degree to enhance the character of the Shabbat as a day of rest, and does not supersede the Sabbath. But Rabbi Yossi does not make an analogy between sprinkling and ritual immersion, and sprinkling at the appropriate time is not a Mitzvah, therefore, he doesn’t require sprinkling other than on the third and on the seventh [days] alone. But Rabbi Hanina the Prefect of the Kohanim also holds like Rabbi Meir, that sprinkling at its appropriate time is not a Mitzvah, and the Kohen who burns the Heifer is a mere preference, just as they would not disregard/despise it because it is done with a person who is immersed himself that day/טבול יום."
+            ],
+            [
+                "בנויות על גבי הסלע – The flinty rock that was known that was there from the beginning of the Creation of the world. But nevertheless, they were stringent to make a cavity underneath it, because of the grave in the depth, lest there is underneath it a grave and there no tent for the corpse that is a handbreadth hollow, and the defilement that is pressed ritual impurity (i.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering – if there is a handbreadth of space between the corpse and the roof or covering) and it burst forth and rises, therefore, they would build it on top of arches, for even if there is a grave underneath them, the cavity interrupts it. And all the language of defilement of the depths that is in the Gemara, is the language of doubt and covered, like this depth that is not revealed.",
+                "ומביאים נשים מעוברות ויולדות שם - all of these are additional preferences that they made, just as so that they would not disregard/despise it, because hey would do it with a person who immersed himself that day.",
+                "ומגדלות שם את בניהן – until they would be eight [years] old, but not more so that they don’t see a nocturnal emission.",
+                "ומביאים שוורים – whose stomachs are wide in order that the feet of the young children who sit upon them overshadow over the land because of the grave of the depths.",
+                "",
+                "וכוסות של אבן בידם – for all of the act of the “heifer” are in vessels of untrimmed stone and vessels of stone and vessels of earth that are not susceptible to receive defilement.",
+                "",
+                "ומלאו – [and they filled] from it water to sanctify the waters of the sin offering that they sprinkle on the [Kohen] who burns the heifer all seven [days]. But within the river there is no [reason] to doubt about the grave of the depths, for they don’t make graves in the rivers.",
+                "רבי יוסי אומר – from on top of the oxen they would lover a rope and fill up [the cups] with water, but they would descend into [the waters of] the Siloam. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "באו להר הבית – the young children that are upon the bulls with the cups filled with water.",
+                "בפתח העזרה – of the Women’s Court, that is near the Hel (a place within the fortification of the Temple; see Tractate Middot, Chapter 1, Mishnah 5).",
+                "היה מתוקן קלל של חטאת (and there set up a flask/pitcher containing the ashes of the red cow) – a vessel that was placed in it the ashes of the sin-offering from each cow that they would burn, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place,] to be kept for water of lustration for the Israelite community.”",
+                "קלל – a small pitcher. It is the [Aramaic] translation of (Genesis 24:15): “[He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah, the wife of Abraham’s brother Nahor], came out with her jar on her shoulder,” – and her jar/small pitcher on her shoulder.",
+                "וזורקו תוך הקלל – and through this, the male sheep is startled and moves backward and the stick/staff goes out from the small pitcher/jar and absorbs/retains from the ashes with it and it spills on top of the bulls and the child takes it and doesn’t need to remove his hand outward. But in the Tosefta (Tractate Parah, Chapter 3, Halakha 5) it implies that they didn’t need to do this, but rather, when they came up [back to the Land of Israel] from the Diaspora (i.e., Babylonia) when all of them were ritually impure, and they were not able to touch it, for if they would touch the ashes of the heifer, they would defile it. And that they would throw the stick/staff into the small pitcher and not through placing it in there, so that they would not defile the ashes through movement/היסט because of doubt of a woman with flux [with them] (i.e., a manner in which ritual impurity may be imparted – that whenever a person with gonorrhea or a menstruating woman or a woman with a lux or a woman after childbirth – causes the object to move from its place, even though he/she does not actually come into contact with it – e.g., by means of a lever – the object becomes ritually impure).",
+                "אל תתנו במקום לצדוקים לרדות – to rule over us with their wors of laughter and derision. For Rabbi Yossi holds that when the people from the Diaspora (i.e., Babylonia) came up [to the Land of Israel], there were among them that were ritual pure that they had purified with the ashes of the heifer/cow that they brought down with them to Babylonia and carried up with them, and they were not defiled because of the Land of the Nations (i.e., any place outside of the Land of Israel), they did not decree defilement on the Lands of he Nations until after they ascended from the Diaspora. Therefore, it was possible that a pure person would take the ashes of the heifer, and they would not have a need for a male sheep, and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "לא היו עושים חטאת על גבי חטאת – if they had purified themselves with the one sin-offering of a cow and it became invalid, they should not do another on top of this one. But rather, it requires guarding as at the outset.",
+                "ולא תינוק על גבי תינוק – for if there were two young children, one is protected for the heifer of a sin-offering and the other is merely protected on account of this child, but not for the need of a heifer sin-offering, he one does not adapt oneself with this one on account of that one.",
+                "צריכים היו תינוקות להזות – and even though all of these being guarded were protected, we are concerned that perhaps a raven would bring an olive’s bulk from a corpse and cast it upon them, and all of these are greater gradations/preferences.",
+                "לא היו צריכים להזות – for we are not concerned about defilement through contact with a corpse, but ritual immersion would be required for everyone, lest hey were defiled by an unclean reptile or moving creature/שרץ. And the Halakha is according to Rabbi Akiba."
+            ],
+            [
+                "לא מצאו משבע – because as we stated that from all the sin-offerings that they sprinkle upon him, because of this it is stated, that if they did not find [the residue of ash] from seven [cows of purification], they sprinkle even from one [cow of purification].",
+                "וחמש מעזרא ואילך – Rabbi Meir did not count the four that were made by Shimon HaTzaddik/The Righeous and Yohanan the High Priest but rather for two, because he holds that as a result of invalidation that occurred at first, the second was made.",
+                "וחכ\"א שבע מעזרא ואילך – for they hold that all of them were fit/appropriate."
+            ],
+            [
+                "וכיפה כנגד האוטם (and an arch corresponding to the foundation/substructure -filled with earth) – the feet of the arch that the arch is supported on them is called an אוטם/foundation. But the legs of the upper arch do not correspond with the legs of the lower [arch] but rather correspond to the arch itself, that opposite the upper foundation stands the lower cavity.",
+                "מפני קבר התהום – so that there would not be there pressed ritual impurity which bursts forth and rises.",
+                "ופרה וכל מסעדיה – those who support and aid it. It is the language of (Psalms 41:4): “The LORD will sustain him on his sickbed.” But even though the heifer is not susceptible to receive defilement while alive, they made a greater preference with it."
+            ],
+            [
+                "ולא אדומה – they would not remove another red cow/heifer with her on the ramp/causeway.",
+                "שלא יאמרו שתים שחטו – for the All-Merciful said (Numbers 19:3): “[You shall give] it (i.e., one cow) [to Eleazar the priest. It shall be taken outside the camp [and slaughtered in his presence],” but not her and her fellow [cow].",
+                "ובית טבילה היה שם – and that same house for immersion also was hollow on top of arches because of the grave in the depth (i.e., a covered-up uncleanness discovered). But even the place of its pile of wood on the altar of the Temple and its pit that are taught further on (see Mishnayot 9 and 10 of this chapter), all of them were on top of arches.",
+                "ומטמאים היו את הכהן – in that they would place their hands upon him, as it is taught in the Mishnah further on (see Mishnah 8 of this chapter), through this he would become defiled, for the clothes of those who consume Holy Things are unclean through treading/leaning against to the heifer of a sin-offering. But Maimonides explained that they would defile him with a creeping thing or with other defiling things that defile with ritual impurity until the evening.",
+                "במעורבי שמש היתה נעשית – that they (i.e., the Sadducees) would expound (Numbers 19:9): “A man who is pure shall gather up [the ashes of the cow and deposit them outside the camp in a pure place, to be kept for water of lustration for the Israelite community],” there isn’t someone pure other than someone whose sun has set, and similarly it states (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations , for they are his food].” But the Sages received the teaching that [the word] “pure” that is stated in the portion of the sin-offering (I.e., Numbers 19:9, see above) it is stated is pure for tithes, which is a טבול יום/one who immersed himself that day."
+            ],
+            [
+                "אישי כהן גדול- because that sometimes it is done through the High Priest, but any Kohen is fit/appropriate for it, whether with the Kohen Gadol whether with a Deputy High Priest or whether with a common Kohen.",
+                "ונסתפק (dried himself off) – and wiped himself off.",
+                "עצים – to make from them a pile of wood on the altar in the Temple for burning. They were set up/laid out there.",
+                "וארנים (pines, cedar) – it is the language of “Or plants firs, and the rain makes them grow” that is stated in Isaiah (44:14), and it is a species of cedar, and also cypress. And all of these trees are considered preferable from the rest of the trees for the needs of their burning.",
+                "כמין מגדל – wide from the bottom and narrow from the top.",
+                "פותחין בהן חלונות – to bring in through them the fire to kindle the wood.",
+                "וחזיתה מערבה – the face of the pile of wood on the altar in the Temple and its appearance, and it is the place that ignites the fire with kindling wood, he would face to the western side, that is, towards the Temple, as the Temple was to west of the Mount of Olives."
+            ],
+            [
+                "בחבל של מגג (rope made of a species of reed) – rope made from a species of reed-grass. In order that all of it actions in the matter will be that it is not susceptible to receive defilement.",
+                "ופניה למערב – to the side of the Temple.",
+                "ר' יהודה אומר בימינו היה מקבל – like the rest of the reception of the blood of Holy Things that if he received it in his left [hand], it is invalid. But the Halakha is not according to Rabbi Yehuda, for since its blood is not sprinkled on the Altar it is not like the other Holy Things in this matter.",
+                "ונזה בימינו – as it is written (Numbers 19:4): “Eleazar the priest shall take some of its blood with his finger [and sprinkle it seven times toward the front of the Tent of Meeting],” the usual that is of fingers, meaning to say, the finger of the right hand that a person handles with it always.",
+                "כנגד בית קודש הקדשים – as it is written (Numbers 19:4): “and sprinkle It [seven times] towards the front of the Tent of Meeting.”",
+                "על כל הזייה טבילה – on each sprinkling that he would make, he would immerse his finger in the blood, that the remainder of the blood that is on his finger is invalid for sprinkling.",
+                "גמר מלהזות קינח ידו בגופה של פרה – in order that he would burn the blood with It, as it is written (Numbers 19:5): “The cow shall be burned in his sight – its hide, flesh, and blood shall be burned,” and between sprinkling to sprinkling, he would wipe his finger in the rim of the bowl out of which the sprinkling is done, but not in the body of the cow, because of cords/string that were attached on his finger that it is a disgrace to do sprinkling with them.",
+                "אליתות (wood of the fig-tree) - small pieces of wood that they kindle the pile of wood on the altar. [The word] אליתות is the language of fat-tail. Like (Isaiah 7:4): “[Do not be afraid and do not lose heart on account of those two] smoking stubs of firebrands.”",
+                "בחריות (dried branches, twigs used for fuel) – vine-shoots of palm-trees. But the Halakha is not according to Rabbi Akiba."
+            ],
+            [
+                "נבקעת – the cow/heifer [burst open] on account of the fire. But if it didn’t burst open, he doesn’t [take the cedar wood, hyssop and scarlet wool], as it is written (Numbers 19:6): “into the fire consuming the cow,” but not prior to the fire is attached to most of it, but not after it becomes ash. And the same law applies if he tore it with a knife after the fire became attached to most of it.",
+                "ועמד – the Kohen.",
+                "חוץ מגיתה – a hole that was in the ground like a vat/marked off space for the burning of the cow/heifer, and when he would cast the cedar woo, hyssop and scarlet wool, he needs to stand outside that particular hole.",
+                "עץ ערז – a bundle that there is in it cedar wood and hyssop tied up with scarlet wool.",
+                "עץ ערז זה - because there are man species that are similar to cedar and are not kosher/fit, therefore, one must announce that this what the Torah commanded about. And similarly with the hyssop. And similarly with the scarlet wool. And hyssop is what they call in Arabic ZATAR. And scarlet wool is wool that is dyed with color that is called in Aramac KARMAZ and in the foreign language KARMAZI."
+            ],
+            [
+                "כרכן – to the cedar wood and hyssop with remnants of the strip of wool that was dyed in the scarlet wool which was long, and with what remained from it on the cedar wood and the hyssop, he would bind all three of them together, in order that they would have weight and would fall into burning of the cow, but not flame would not retain the strip. But if he didn’t bind them and he (i.e., the Kohen) cast each of one of them separately, it is fit/kosher.",
+                "בכברות של אבן (stone sieves) – stones that are perforated with thin holes like a sieve. But the Halakha is not according to Rabbi Yishmael.",
+                "שחור שיש בו אפר – charcoal that if they pounded/crushed it, it would make ash.",
+                "כותשין אותו- but if it doesn’t return like ash, we leave it.",
+                "בין כך ובין כך – whether it comes back as ash or whether it doesn’t come back as ash.",
+                "חולקין אותו לשלשה חלקים – after they have sifted all of the ash, whether it is ash of the cow/heifer, whether it is the ash of the wood that was burned with it, we divide the ash into three parts.",
+                "אחד ניתן בחיל – for preventative measures, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community.” (see Mishnah Middot 2:3 for the purpose of the חיל )",
+                "ואחד ניתן בהר המשחה – and there the Kohanim would sanctify.",
+                "ואחד היה מתחלק לכל המשמרות – and from it, they would sprinkle all of Israel."
+            ]
+        ],
+        [
+            [
+                "פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): \"חטאת היא\"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).",
+                "ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.",
+                "ושלא רחוץ ידים ורגלים פסולה – for since it is called a \"חטאת\"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term \"רחוץ ידים ורגלים\"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach \"קידש\"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.",
+                "ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.",
+                "שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.",
+                "ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.",
+                "ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes."
+            ],
+            [
+                "חוץ מגיתה – the place that they make for its burning, like a species of a marked off place (i.e., selected for this purpose) which is corresponding to the opening of the hall containing the Golden Altar, but if he slaughtered it where it was not corresponding to the opening of the hall containing the Golden Altar, it is invalid.",
+                "או בשתי גיתות – as for example, that he divided it into two and burned half of it in this marked off place and half of it in that marked off place.",
+                "או ששרף שתים בגת אחת – even though he removed each one on its own/separately we invalidate them because of the labor, that this one invalidates the other one. But with that one after this one, it is fit/kosher.",
+                "ולא כיון כנגד הפתח פסולה (and he did not aim at the door – of the Holy of Holies – it is invalid) – for it is written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it [seven times] toward the front of the Tent of Meeting.”",
+                "מששית שביעית – for seven times (Numbers 19:4) is written in their natural order, but he counted the seventh prior to the sixth, and went back and sprinkled for the seventh [time], it is invalid, for we require that he would call for the sixth, “the sixth,” and for the seventh, “the seventh.” But from the seventh for the eighth, it is fit/kosher, for there isn’t an eighth [time] in sprinklings of [the blood] of the cow/heifer, and this one erred in mere speech.",
+                "וחזר והזה שמינית – not exactly, for in each matter it is fit/kosher, whether he went back and sprinkled or whether he didn’t go back and sprinkle. But on account of/subsidiary to the first clause [of the Mishnah), it (i.e., the Mishnah) took it. Alternatively, it surely teaches us that even though he added in the sprinklings, he did not invalidate it, for when he completed the seven sprinklings, its Mitzvah was completed, and furthermore we don’t concern ourselves to what he adds."
+            ],
+            [
+                "שרפה שלא בעצים – that he kindled the fire with the body of the cow/heifer.",
+                "כשרה – that “wood” is not written in the Torah, but [only] \"ושרף\"/”and he shall burn [the cow in his sight]” (Numbers 19:5) plainly/merely.",
+                "או בכל עצים – that he didn’t burn it (i.e., the cow) with cedar wood, pine and cypress and wood of fig trees that are taught [in the Mishnah] in the chapter above (see Tractate Parah, Chapter 3, Mishnah 8).",
+                "הפשיטה ונתחה כשרה (if he stripped/flayed it and dissected it) – it is written (Numbers 19:5): “[The cow shall be burned in its sight -] its hide, flesh [and blood shall be burned],” whether through flaying and dissecting it or whether attached.",
+                "על מנת לאכול מבשרה או לשתות מדמה כשרה – and specifically to eat and to drink that the first Tanna/teacher validates it, that with all of the sacrifices also in that manner it is kosher/fit, as it is taught in the Mishnah in the [Third] Chapter “All the Invalid”/כל הפסולים (Mishnah 3, [folio 35a], he thought about eating something that he generally doesn’t eat, it is kosher/fit, as for example, from the food of the Altar for a person, but if he thought on the condition to sprinkle from its blood on the morrow, the first Tanna/teacher invalidates, for the All-Merciful calls it a “sin-offering.” But Rabbi Eliezer holds that thought does not invalidate with regard to a cow at all, even with sprinklings. But he goes according to his reasoning that what is done not for its own sake he validates at the beginning of our chapter (see Chapter 4, Mishnah 1), which has no law from the laws of Holy Things, since it was performed outside [the Temple walls]. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "כל העסוקין בפרה – the red [cow] in one of its acts of Divine Service, whether at the beginning, whether at the middle whether at the end.",
+                "מטמאין בגדים – as it is written (Numbers 19:6): “[And the priest shall take cedar wood, hyssop and crimson stuff, [and throw them into the fire consuming the cow,” and near/adjacent to it (Numbers 19:7): “The priest shall wash his garments,” but in its burning, it is written (Numbers 19:8): “He who performed the burning shall also wash his garments,” but the person who person who throws the hyssop defiles clothing, doesn’t the person who does all the more so [defiles his clothing]? But rather, the verse comes and teaches us on all who engage with the cow/heifer from the beginning to the end require the washing of clothing.",
+                "ופוסלין אותה במלאכה – as it is written (Numbers 19:3): “[It shall be taken outside the camp] and slaughtered [in his presence,” but not that another labor should be done with it at the time of is slaughtered. And similarly with regard to its slaughter it is written (Numbers 19:5): “[The cow shall be burned – in his sight], but not that another labor should be done with its burning, we learned that the labor invalidates it from the time of its slaughter until it becomes ashes.",
+                "אירע בה פסול בשחיטתה – not that it became ritually forbidden by unskillful slaughtering, for if so, it defiles clothing because of being an animal not slaughtered according to the ritual rules, but rather it is invalid on account of the labor, similar that if an invalidation occurred to it through its sprinkling.",
+                "אינה מטמאה בגדים – for since that its slaughter was with an invalidation, if so, nothing was yet done to it for the sake of the heifer’s fitness, but if an invalidation happened to it while sprinkling, the slaughtered had already taken place in fitness/being kosher.",
+                "לעולם מועלין בה – a person who benefits from it whether prior to its burning whether after its burning, is liable for the sacrifice of unlawful use of sacred property, until the ashes are made, but after the ashes are made, there is nothing in the ashes coming as a result of unlawful use of sacred property, as it is written (Numbers 19:9): “it is for purification”/\"חטאת היא\".",
+                "ומרבין לה עצים- also especially until the ashes are made.",
+                "ומעשיה ביום – In the Tosefta (Tractate Parah, Chapter 4, Halakha 11) it explains, except for the gathering of its ashes and drawing [of water] and the mixing [of the ashes and the water], that they are able to gather the ashes of the cow/heifer at night, and to draw the water from the well and this is called the drawing of water/מילוי, and the putting into the ashes and this is called קידוש/mixing of the ashes in the waters of lustration, and all of this is permitted to be done at night. And all the actions concerning the cow/heifer are with a Kohen [only], except for the gathering of the ashes, and the drawing of the water and the mixing of the ashes in the waters of lustration and the sprinkling, which are appropriate for a non-Kohen/foreigner. The gathering of the ashes, as it is written (Numbers 19:9): “A man who is pure [shall gather up the ashes of the cow],” teaches that the gathering of the ashes is appropriate for any man. And [regarding] sprinkling, it states (Numbers 19:19): “The pure person shall sprinkle it upon the impure person [on the third day and on the seventh day],” whether he is a Kohen or whether he is not a Kohen.",
+                "והמלאכה פוסלת במים – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. [It is for purification],” just as the sin-offering is invalidated with work [done by those involved in the ritual], as we have written above, so also the waters are invalidated through work [done by those involved in the ritual] from the time of the drawing of the water.",
+                "עד שיטילו את האפר – that they cast in the water from the ashes of the cow/heifer according to the measure that the ashes will be seen in the water and from them he sprinkles upon the impure individual, but if after they cast the ashes into the water he performed another task at the time of the sprinkling, he did not invalidate it."
+            ]
+        ],
+        [
+            [
+                "המביא כלי חרס לחטאת – that he goes near the potter to buy from him an earthenware vessel to place in it the ashes of the sin-offering or the water of the sin-offering/lustration.",
+                "טובל ולן על הכבשן – he begins to guard them in purity so that someone who doesn’t observe certain religious customs regarding tithes and Levitical cleanness (i.e., עם הארץ) wouldn’t touch them prior to their smelting them in a kiln/furnace, which is the conclusion of their labor to be susceptible to receive defilement.",
+                "ר' יהודה אומר אף מן הבית הוא מביא וכשר – we believe an person who doesn’t observe certain religious customs regarding tithes and Levitical cleanness if he says that he guarded it on the purity of a sin-offering, as we stated in the Chapter “A More Stringent Rule Applies to Holy Things”/\"חומר בקודש\" (Tractate Hagigah 22a), that people who don’t observe certain religious customs regarding tithes and Levitical uncleanness (עמי הארץ) are believed on the ritual purity of wine for libations and oil for meal-offerings, so that each and every person would not build a platform for himself and burn the Red Cow/Heifer for himself. And the Halakha is according to Rabbi Yehuda.",
+                "ובתרומה – if he brings an earthenware vessel to place heave-offering in it.",
+                "פותח את הכבשן וטוטל – even though the its smelting was completed but not their guarding, that since [the oven] was not yet opened and is filled with dust on top of it, we are not concerned that perhaps a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness touched it, for they were not stringent regarding heave-offering. ",
+                "Rabbi Shimon states: “From the second row”/מן הסדר השני. If a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness/עם הארץ open the kiln and took vessels from it, he doesn’t take from the first row, for the hand of all handles them, but from the second row which is underneath the first row, he is permitted. But Rabbi Yossi is stringent and forbade even from the second row. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Yossi, but even though he found the kiln/furnace open, everything is in the presumption of ritual purity, and he can take even from the first row."
+            ],
+            [
+                "המטביל כלי לחטאת (a person who immerses a vessel for a purification rite) – a vessel which requires only rinsing in order to be restored to Levitical cleanness that he immersed it in order to fill it with water and to mix them with ashes, if he filled it with water that is not appropriate for mixing, as for example, the water of a Mikveh that are not potable, running spring water.",
+                "צריך לנגב – [he needs to wipe off] the vessel, for perhaps that which was appropriate would be mixed with that which is inappropriate. But if he immersed it in potable, running spring water waters, they are appropriate for mixing, one doesn’t need to dry it off.",
+                "ואם לאסוף לתוכו מים מקודשים – but if he immersed it in order to bring into water that he had already placed in it the ashes, even if he had immersed it in potable, running spring water, he needs to dry it, so that water that is not mixed becomes combined with water that is mixed, and it is taught in the Mishnah further on (Chapter 9, Mishnah 1 of Tractate Negaim) a flask of lustration that invalid water fell into it."
+            ],
+            [
+                "קרויה (pumpkin-shell used as a drawing vessel, cooler) – a dry, hollow gourd/pumpkin that absorbs water.",
+                "שהטבילוה – a mere preference for lustration, but not because of defilement, for we are speaking of something new that was never defiled.",
+                "במים שאין ראויין לקדש מקדשים בה – after it was wiped off. But we don’t concern ourselves that perhaps it absorbed water that are not appropriate for mixing, and it will return and emit them.",
+                "נטמאה אין מקדשים בה – but even though he returned and immersed it, for we are concerned that perhaps it would emit impure liquids that had been absorbed in it. For the Rabbis hold that we should be stricter with impure waters more than with waters that are not appropriate for mixing. The Rabbi Yehoshua harmonized his measures. But if you are concerned, here and there you should be concerned. But if you are not concerned, here and there you should not be concerned. But rather, whether one way or the other, whether at the beginning he immersed it in water that was not appropriate for mixing and dried it off, or whether at the end when it had become defiled and he immersed it even with appropriate [waters] for mixing and dried it off, he should not add into it mixed waters, for we are concerned that perhaps he will emit them. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "שפופרת (tube) – of reed.",
+                "שחתכה – he prepared it to place in it the waters of lustration or the ashes of lustration (i.e., of the sin-offering), even if a חבר/member of a group dedicated to the precise observance of the commandments who is not suspect regarding defilement.",
+                "ר' אליעזר אומר יטביל מיד – and there is recognition, that the [rituals surrounding] the cow/heifer are performed by someone who had immersed himself that day, because vessels that have been completed in ritual purity require ritual immersion for consecrated objects, lest there remain in the vessel the spittle that comes out from the mouth of a person who is not punctilious in his observance of the laws of tithing and ritual purity (i.e., a common, uneducated person/עם הארץ), and it is moist at the time at the time when he completes the vessel and he defiles it. But even though that this defilement does not require [waiting until] sunset but only ritual immersion, nevertheless, there is recognition, because regarding the cow/heifer of lustration (i.e., the sin offering), it makes him like someone who has been defiled by a corpse on his seventh day and he defiles people and vessels, and if there is of a heifer, he would require a sunset [to pass], and it (i.e., the tube of the reed) would also require it.",
+                "ר' יהושע אומר יטמא ויטביל – that in another matter there isn’t any recognition, since the vessels that are completed in ritual purity do not require [the passing of] a sunset to mix them. But the Halakha is according to Rabbi Yehoshua.",
+                "הכל כשרים לקדש - all those who are poor are fit/appropriate to cast the ashes into the mater, and even women. As is it written concerning the collection of the ashes of the cow/heifer (Numbers 19:9): “A man/person who is pure shall gather up the ashes of the cow and deposit them outside the camp [in a pure place, to be kept for water of lustration of the Israelite community].,” and we expound [on the word] \"איש\"/a person or man, to permit the non-Kohen/”foreigner.” [The word] טהור/pure [means] even a woman; [the word] \"והניח\"/he shall deposit [implies] a person that has cognitive awareness/temperament to place it, excluding the deaf-mute, the imbecile and a minor who lack cognitive awareness. And after [the collection of its ashes], if is written that this Divine service of mixing – and there is no Divine Service that interrupts in the meanwhile. We learned that all who are fit/appropriate for the collection of its ashes are fit/appropriate for mixing.",
+                "ר' יהודה מכשיר בקטן ופוסל באשה – but if there is that everyone who is fit for the collection of [ashes] is fit for mixing, it (i.e., the Torah) should write, \"ולקח\"/and he takes, in the singular with regard to mixing, for just as (i.e., the Torah) wrote, \"ואסף\"/and he collected – in the singular for collecting [of the ashes], why does it write, \"ולקחו\"/and they shall take (see Numbers 19:17 – “Some of the ashes from the fire of purification shall be taken for he impure person,”/\"ולקחו לטמא מעפר שרפת החטאת\", that even those that are invalid there are fit/appropriate here, such as a minor. But not a woman, for it is written (Numbers 19:17): \"ונתן עליו מים חיים אל-כלי\"/and fresh water shall be added to them in a vessel), \"ונתן\"/and he shall give, and not \"ונתנה\"/and she gave."
+            ],
+            [
+                "בכל הכלים מקדשים – whether of wood, whether of bone, whether of glass, and even with vessels of dung, that are not considered a vessel in regard to defilement, not from the words of the Torah nor from the words of the Scribes, as I is written (Numbers 19:17): “And fresh water shall be added to them in a vessel,” but it is not written, “to the vessel.”",
+                "מחץ (ladle) – a large earthenware vessel that they call ALMAKHDIR in Arabic. And on one end of it is made in the form of a handle and it the sides of a broken ladle. Such is how Maimonides explained it.",
+                "ואין מזין אלא בכלי – meaning to say, that the water must be in the vessel at the time of the sprinkling.",
+                "אין מצילין – all what is inside it [is protected] from the defilement of the tent of corpse through a tightly fitting cover, except [whole] vessels.",
+                "שאין מצילין מאויר כלי חרס אלא כלים – that if a creeping reptile would fall into the airspace of an earthenware vessel, everything that is within it is impure even though it did not come in contact with them, except for utensils that are not defiled from the airspace of an earthenware vessels, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be impure…as to any food that may be eaten,” food and liquids become defiled from the airspace of earthenware vessels, but utensils/vessels are not defiled from the airspace of earthenware vessels.",
+                "שאין מצילין – like, and they do not protect/ואין מצילין , and an example of this is at the beginning of the first chapter of [Tractate] Betza [8a] that the ashes of a portable stove on feet with caves for two pots is prepared, and Rabbah stated in the Gemara (Tractate Betza 8a), that this is what he said, that the ashes of a portable stove on feet with caves for two pots is ready/prepared."
+            ],
+            [
+                "ביצת היוצרים – every vessel that the potter of earthenware begins to make, he first makes the material round like the form of an egg and makes for it a receptacle.",
+                "כשרה – to mix in it the waters of lustration/sin-offering.",
+                "ור' יוסי פוסל – for it is not considered a vessel to him. But the Halakha is not according to Rabbi Yossi.",
+                "ביצת התרנגולת – its outer shell.",
+                "וחכמים פוסלים – for it is not considered a vessel. And the Halakha is according to the Sages."
+            ],
+            [
+                "השוקת שבסלע (the trough which [is hewn] in the rock) – A שוקת/trough is a hollowed rock that is on the rim of a spring and the water enters in it through a hole that is in its wall and waters the animals. But here we are speaking of a rock that is attached that was hollowed out, it is not considered a utensil since it didn’t have the designation of a vessel when it was detached. But even that it was detached [other than] that they attached it and at the end hollowed it out.",
+                "ואינה צריכה צמיד פתיל – if it was in the tent of a corpse it protects on what is within it with the covering alone without the tightly fitted lid, because it is not considered a vessel but rather like a pit or a cistern that protects over what is inside of it with a cover without a tightly fitted lid/stopper, as is taught in Chapter Five of [Tractate] Ahilot [Mishnah 6].",
+                "ואינה פוסלת את המקוה – if rain water [fell] from it to the Mikveh/ritual bath, they are not considered drawn water to invalidate the Mikveh.",
+                "ופקקה (inserted a stop-gap) – stopped it up.",
+                "מפני שאינם עגולים כלי (because it is not wholly enclosed by the vessel) – meaning to say, that the vessel does not surround the water, that the perforation that is from the bottom neutralizes it from the category of a vessel, for the closing up of a rag does not make it into a vessel. But when the perforation/hole is from the side, the category of a vessel is upon it and we mix with the water that is within it, since the vessel surrounds them (i.e., the waters). And that is that the vessel is round.",
+                "עשה לה עטרה (made for it a molding of mud) – a detached trough that was attached with plaster/lime, which is considered a vessel and made a rim of mud/plaster for its fmoutjh and the trough was filled with water until it also filled the rim, the waters are invalid to mix because the addition is not considered a vessel.",
+                "ואם היה בריא (but if it was firm) – meaning to say, if this rim was strong and attached to the trough until that if he were to take the trough, he would also take the rim with it, they are fit/appropriate."
+            ],
+            [
+                "שתי שקתות שבאבן- here we are speaking of a stone that is carried that is not an attached rock, and these two troughs have the designation of a vessel.",
+                "קדש אחת מהן – that he placed ashes fo the heifer/cow in the water that is in one of them.",
+                "כשפופרת הנוד (tube/mouth-piece of the leather bottle) – like a kind of reed that he placed on the mouth of the leather bottle that through it he empties out the wine or the water within the bottom. And Is measure, in order that there would be the first two fingers of the palm of the hand are able to go back in through the space, not the thumb, but the fingers adjacent to it.",
+                "או שהיו מים צפין על גביהן – as for example that the intermediate wall interrupts between the two trough lower than the other walls.",
+                "כקליפת השום ([a film of water] of the thickness of a garlic peel) – that when both of them are filled, the water floats on the middle partition like the garlic peel."
+            ],
+            [
+                "הקיפן – made them adjacent/next one to the other. It is the language of two jugs/jars together [to set a pot upon] in Tractate Betzah [Chapter 4, Mishnah 5 and folio 32b].",
+                "המים שביניהן – that is between two kneading troughs and that which is between the fissure of the trough. But the rest of the water is mixed, but those that are in the fissure, the mixture of water [and ashes] does not enter into them.",
+                "גיפסים – a kind of lime/plaster but it is the whitest. And we call it YISO JIPIS in the foreign language."
+            ]
+        ],
+        [
+            [
+                "המקדש -the waters of lustration (i.e., sin-offering. A person who comes to place from the ashes of the heifer/cow into the water. This is the קידוש/mixing that is stated through our Tractate.",
+                "או על הצד – on the side of the vessel.",
+                "ואחר כך נפל לשוקת – on the water that is within the trough, those waters are invalid for sprinkling, as it is written (Numbers 19:17): \"ולקחו [לטמא מעפר שרת החטאת] ונתן [עליו מים חיים]/”[Some of the ashes from the fire of purification] shall be taken [for the impure person, and fresh water] shall be added to them [in a vessel].” Until the ashes would be would bring within the water from the power (i.e., direct actions) of the person.",
+                "נטל מן השפופרת וכיסה – he took the ashes from the tube/reed and covered the tube/reed prior to his mixing it, that is prior to his putting the ashes in the water.",
+                "או שהגיף את הדלת (or shut the door) – prior to his mixing [the ashes in the water].",
+                "הקידוש כשר – that is the ashes that are in his hands, because the work does not invalidate the ashes, as we have stated (see also the end of Chapter 4).",
+                "והמים פסולים – that work was done with the water, and above [at the end] of the Chapter פרת חטאת/the cow of purification (chapter 4) we taught that the work [done by those involved in the ritual] renders the water unfit until they put the ashes into it/\"והמלאכה פוסלת במים עד יטילו את האפר\".",
+                "זקפה בארץ – after he took the ashes from the tube/reed, he placed the read in the ground prior to placing the ashes in the water.",
+                "פסול – the filling/drawing, that is the water, because he performed the task with the water. But if he placed the tube/reed in his hand and covered his hand upon it in order that the ashes don’t scatter that are within it and afterwards placed the ashes on the water, the filling/drawing, that is, the water, is not considered labor/work.",
+                "לפי שאי אפשר – to preserve the ashes that are within the reed/tube if he will not cover his hand on its mouth, for he is not able to restore the stop-gap/stopper on its mouth until he mixes [the ashes in the water]. Another explanation\"זקפה בארץ\"/he placed the ashes in the ground, the ashes are invalid, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community,” [but in the ground, it is not kept/preserved]. But if he placed the ashes into his hand, it is fit/appropriate, for it is possible to protect it, and it is well that we call it [in the Torah] \"למשמרת\" – and for that reason, we have the reading, \"לפי שאפשר\"/because it is possible [to do so without distractions]."
+            ],
+            [
+                "היה קדוש צף על פני המים – that he placed upon the water many ashes. And the ash itself is called קידוש/putting ashes in the water of lustration.",
+                "נוטל – he takes from that ash.",
+                "ומקדש – [and mixes it] in other waters, and even with that (i.e., the ashes) that touched the water, he mixes and returns and mixes several times, but he dries them off.",
+                "זלף את המים (if he used all the water for sprinkling) – he sprinkled from the water that were mixed upon a person and upon vessels until all the water was completed, and the ashes remain in the rim at the bottom o fthe vessel.",
+                "וחכמים אומרים וכו' – And the Halakha is according to the Sages in both of these things (i.e., whatever ash has touched the water, they do not mix [another preparation] with it and whatever has touched he water, they do not mix with it.)."
+            ],
+            [
+                "טפי (vessel with a narrow neck/dripper) – a small flask/jar (with a narrow neck) whose mouth is narrow and the water that descends from it goes down drop by drop.",
+                "אע\"פ שפיו צר – less than the tube (i.e., mouthpiece) of the leather bottle.",
+                "המים שבתוכו מקודשים – and are appropriate/fit to sprinkle even though nothing came in there from the ashes of the cow/heifer at all, for they were as if they were attached to the water in the trough.",
+                "היה ספוג – if at the time of the filling the sponge was in the trough, the water that was absorbed in the sponge are invalid, for we require “fresh water shall be added to them in a vessel” (Numbers 19:17), but the sponge is not a vessel.",
+                "יזלף עד שהוא מגיע לספוג – when he comes to take the water and to put them into a bottle with a wide belly and a narrow neck/flash, he pours all the water until it reaches the sponge, but he should not pour from the water that is in the sponge at all, in order that the waters that are in the sponge don’t mix which are invalid with the waters that are in the trough that are fit/appropriate and all of them will become invalid.",
+                "נגע בספוג – the waters of the sponge were wrung out into the trough and the invalid ones were mixed up with the fit/appropriate ones, and all of them were invalidated."
+            ],
+            [
+                "נתן ידו או רגלו [under running water] – behold that the spouting forth/continuous flow descends rapidly from the curve, but it doesn’t descend into the jar when he wants to fill it for mixing [with the ashes], but if he placed his hands above at the tope of the mountain to make it like a kind of spout/duct in order that the waters would pass through his hand to the jar of mixing of waters and ashes. And similarly, the vegetable greens which are appropriate for eating and are susceptible to receiving ritual defilement.",
+                "פסולים – the waters [are invalid]. As we derived in the second chapter of [Tractate] Zevakhim (folio 25b) from what is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure, [but whoever touches such a carcass in it shall be impure],” they will be through purity (i.e., in their original status), and even though that this Scriptural verse is written concerning a Mikveh/ritual bath, we derive from it all the possibilities. And this is the implication of the Scriptural verse, that will be with all the waters that purify, that through purity it will be, whether one brings them to become a Mikveh or the filling of water that will be through something that is not susceptible to receive ritual defilement."
+            ],
+            [
+                "המפנה את המעין לתוך הגת (he diverts/empties the spring into the wine vat) – that he made a trench from the spring until the wine vat in order that the he could divert there the waters of the spring, and afterwards stop them.",
+                "גת – a cistern that they make in front of the wine vat to receive the wine which is called a גת/marked off space for serving as a wine vat.",
+                "גבים (cavity for collecting water, cistern) – it is the language of “This wadi shall be full of pools,” that is stated in the [Second] Book of Kings [Chapter 3, Verse 16]. And it is a pool/diluvium of water.",
+                "פסולים- for those with gonorrhea for ritual immersion, for they are not fresh water.",
+                "ולמצורעים – that we require fresh water to sprinkle upon him with the blood of the bird.",
+                "ולקדש מי חטאת – that we require fresh water, and these since they have been stopped up are not fresh water. And that which is taught in the Mishnah because they were not filled up by means of a utensil, in order to invalidate them for mixing in every matter even if he came to mix within the vat or within the pools of water themselves."
+            ]
+        ],
+        [
+            [
+                "חמשה. לקדשן חמשה קידושין – each and every jar on its own.",
+                "ונמלכו לקדשן קידוש אחד – to empty five of them into one large vessel and to mix the [the water with the ashes] at once/simultaneously.",
+                "הרי כולן כשרים – for since each pone fills his vessel there isn’t here labor invalidating in water whether in filling/drawing water to casting the ashes in the water.",
+                "היחיד שמליא חמש חביות כו' – nothing is fit/appropriate other than the last. For the first filling is invalidated with the work that he did when he filled the second [jar] prior to putting the ashes in the first [jar], and similarly, the second [filling] is invalidated when he fills the third [jar], and similarly all of them. But if from the outset he would fill five jars one after another or even one-[hundred jars in order to mix ashes and water in one mixing, as for example, that he needs to sprinkle upon many vessels, they would not invalidate each other and all of them are fit/appropriate, for all are considered one filling/drawing water. But when he filled from the outset for the sake of five mixings, all of them invalidate each other for reason of the labor, for it invalidates in the water until he casts in the ashes, therefore, nothing is fit/appropriate other than the last.",
+                "ונמלך לקדשן חמשה קדושין – that he mixed this one on its own and that one on its own.",
+                "אין כשר אלא זו שקידש ראשון – for the first mixing [of ashes and water] is considered labor for the others that would be filled ‘with water] but he did not place the ashes into them, for until he places the ashes, the labor invalidates in the water.",
+                "אמר לאחד קדש לך את אלו – the individual that filled five jars to perform one mixing [of ashes and water], and he said to another person: “Mix for yourself these,” and he mixed [ashes and water] for five mixings, nothing is fit/appropriate other than the first, for since he said to him: “Mix for yourself and he gave them (i.e., the ashes and the water) to him, they became his and it is as if he filled them, and the mixing [of ashes and water] that he first did became [extrinsic] work to invalidate the others.",
+                "אבל אם אמר קדש לי את אלו כולן כשרים – that the person who fills [the jars] did not do work, and the person who mixes [ashes and water] that is not his in order that they will become invalidated by [the actions of] his hand."
+            ],
+            [
+                "ועשה מלאכה בידו אחת – the filling/drawing water is invalid for reason of the [extrinsic] work.",
+                "לו ולאחר – (etc. at the same time).",
+                "שניהם פסולים – for since that for two people he is filling water, it is considered that one does work for his fellow.",
+                "בין לו בין לאחר – that even though the water is not his, he has invalidated them with the [extrinsic] work/labor that he did at the time of the drawing of the water."
+            ],
+            [
+                "אם לו פסול - if the mixing [of ashes and water] is his, it is invalid, for perhaps, the labor/work preceded the mixing [of the ashes and water] and the water was invalidated.",
+                "ואם לאחר – is the mixing [of ashes and water].",
+                "כשר – for the owner of the water did not perform any labor/work.",
+                "המקדש לו ולאחר – both of them are as one. Alternatively, he mixed [ashes and water] for his fellow prior to his own.",
+                "שלו פסול – for the mixing [of ashes and water] of his fellow is considered work to invalidate his waters.",
+                "שניהם כשרים – for the water is not his that it can be invalidated through him."
+            ],
+            [
+                "קדש לי ואקדש לך – as for example, that each one filled water for himself, and this one came and mixed [with ashes] the water of that one, and that one mixed the water [with ashes] of this one, the one who mixed [the water with ashes] first what he mixed for his fellow is kosher/fit, for his fellow did not do any work other than until after his waters were mixed [with ashes], but when they (i.e., the waters) were mixed with ashes, no work/labor invalidates it. But what the second [person] who mixed [ashes in the water] for the first [person] is invalid, for the first invalidated in that he mixed [water and ashes] in the water of the second ‘person] before his waters were mixed [with ashes].",
+                "מלא לי ואמלא לך – the latter drawing of water/filling is kosher/fit, but the first drawing of water/filling is invalid, that is, that the waters that were filled were invalidated through the work of filling/drawing that he filled for his fellow.",
+                "קדש לי ואמלא לך – that he had the waters filled/drawn and said to his fellow, “mix for me my waters [with ashes] and afterwards, I will draw [water] for you.”",
+                "שניהם כשרים – for the work/labor does not invalidate after the mixing [of ashes with water]. And this also when the waters were drawn/filled for him, his waters are fit/kosher, that from when the waters were filled/drawn for him, he did not do any work.",
+                "מלא לי ואקדש לך – that the other that had waters filled/drawn and he said to him: “Fill for me [waters] first, and afterwards I will mix [the ashes in the water] for you.”",
+                "שניהם פסולים – this one who filled until his waters were not mixed [with ashes], and this one who mixed [ashes with water] for his fellow from when his waters were filled up/drawn."
+            ],
+            [
+                "הממלא לו ולחטאת – the person who fills/draws water, some of them he wants for his own needs and some of them he wants to place ashes for the rite of purification (i.e., sin offering).",
+                "באסל (on a pole/yoke – fastening the bucket to the pole)- on a balancing pole/staff. And it was the practice of those who draw water that they would place a balancing pole/staff on their shoulders and a full pitcher was suspended on the top of the pole from in front of him and another pitcher from behind him.",
+                "ואח\"כ מילא את שלו, פסול- because of work/labor.",
+                "ואת של חטאת לפניו – in order to do with them a greater level of guarding/protection.",
+                "ואם נתן של חטאת לאחוריו פסולה – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. It is for purification,” at the time that the are guarded/protected, they are the waters of lustration, [but] at the time that they are not guarded/protected, they are not the waters of lustration.",
+                "היו שניהן של חטאת כו' – for since he has in mind that which is in front of him, he is reminded also about what is behind him. And that is because it is possible, meaning to say, it is possible to guard/protect that which is in back of him on account of what is in front of him."
+            ],
+            [
+                "המוליך את החבל בידו לדרכו (if one carries the rope – borrowed for drawing water) in his hand to restore it to the owner – on his way to perform the rite – and gave it to him) – after he had filled the bucket with a rope, he returned the rope to its owners, on his way, that it was not necessary to make a circuit/go out of his way or to lengthen his path, but rather, according to his walking , he found the owner of the rope and returned to him what was his, this is not labor (i.e., intermediate act of work) and the filling is kosher/fit/acceptable.",
+                "שלא לדרכו – that he went out of his way in order to return the rope, it is work/labor and the drawing [of water] is invalid.",
+                "זה הלך – meaning to say, that on this matter, one Sage went to ask from the Sages of Yavneh, the y are the Great Sanhedrin that were exiled there.",
+                "הוראת שעה(a special dispensation) – it was a special case of an emergency. But if I was not this, it is not [allowed]."
+            ],
+            [
+                "המכנן את החבל (he who winds around his hand the rope – for drawing the bucket up – until a sufficient length is wound up) – it is the manner of those who let down a bucket to fill with water, that when he raises the bucket, he surrounds the rope in his hand like a kind of ring so that it is doesn’t drag on the ground. And [the word] \"מכנן\" – is he language of the coils of the ileum. But if in the midst of raising the bucket, he winds the rope around his hand more than once, it is the need of raising it and this is not work and the drawing/filling of water is kosher/fit/appropriate. But if he winds it after he has completed drawing [the water], it is considered work and is invalid.",
+                "לזה הכשירו הוראת שעה – what they validated in Yavneh as a special dispensation, not to bring the rope while not on his way [to the rite], but rather for this [individual] who wound the rope [around his hand] after he finished drawing they validated for him as a special dispensation/emergency."
+            ],
+            [
+                "המצניע את החבית – that he draws water with it to put in the trough, and after he emptied [the water] from it, he put it away/hid it prior to mixing the water [with the ashes] in the trough, this putting away [of the bucket] is not considered work, because he still needs it to fill it up [with water], and it is the need of drawing/filling water. And similarly, he inverted/bent it over on its mouth also to dry it because he still wants to fill [water] in it, it is not considered work, and it is fit/appropriate for filling/drawing. But, if he did so to bring the mixed ashes and water, that is, the water that is mixed [with ashes], since it is not for the purpose of filling/drawing water, it is considered work and the filling/drawing [of water] is invalid.",
+                "בשביל שתחזיק מים הרבה – this emptying is not considered work.",
+                "בשעה שהוא זולף -when he sprinkles.",
+                "פסול – this emptying out is considered work."
+            ],
+            [
+                "והורה הוראה – to permit or to forbid, to defile or to purify, to make exempt or to make liable.",
+                "ודבר שאינו משום הלכה – as for example, a lesson and showing [others] the way.",
+                "אם עמד – if he was delayed there because of this.",
+                "פסול – because of distraction. And this is the Halakha."
+            ],
+            [
+                "המוסר מימיו לטמא – to guard/protect them.",
+                "פסולים – whether the first owners did work [or] whether the first owners did not do work, for it was in the possession of the guardian they exist and he was not strict to guard them because he is impure, but the Torah stated (Numbers 19:9): “to be kept for water of lustration.”",
+                "ולטהור כשרים – and even if the first owners did work, for they (i.e., the waters with the ashes) had already left the domain of the owners and existed in the domain of the guardian. But however, if the guard did work, they are invalid.",
+                "אף לטמא כשרים – for Rabbi Eliezer holds that a person who gave his water over to someone who is unclean, they exist in the possession of the first owners, therefore, if the owners did not do work, they are fit/appropriate. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "והגביהו זה על זה – that they assisted each other to lift up/raise [the bucket].",
+                "ונטל זה לזה קוצו – or that that each one took the thorn that was inserted in his hand.",
+                "בקידוש אחד – that both of them were filling [water] for the purpose of one mixing, it is kosher/fit. For each one can assist his fellow, and removing the thorn that is in his hand also - requires filling/drawing water.",
+                "בשני קידושין פסול – for each one of them invalidated his water in how he assisted his fellow or removed from him a thorn, because of work.",
+                "אם התנו ביניהן – that each one said to his fellow: “when I lift up for you, it will become mine yours in your domain (and similarly the other [person] said to him). But after he lifted/raised it up, each one acquires one of them in his domain. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הפורץ על מנת לגדור (he who breaks down a fence [while carrying water] on condition of putting up a fence) – meaning to say, even on the condition of putting up a fence, is not considered work, and the filling [of water] is kosher/fit.",
+                "האוכל על מת לקצות (the person who eats on the condition of storing up [dates and figs}- after he filled up water prior to his mixing [the water with ashes], he would collect/harvest figs on the condition to dry them on condition to make from them dried figs, and after he collected them, eat them, the thought that he wanted to make of them packed figs does not invalidate them in water, but they are as if he harvested/collected them to eat, and he do es not invalidate them, it is similar to someone who breaks down a fence [while carrying water] on the condition to put up a fence, for the thought that he thinks to to put up a fence does not invalidate it until he puts up the fence, the same applies here [as well].",
+                "אם קצה (if he stored) – if he placed them in a place where they put the figs to dry, it is invalid.",
+                "בשביל שלא יאבד פסול (in order that it not be wasted, it is unfit) – for the person who hides food in order that they not be wasted, is considered work."
+            ]
+        ],
+        [
+            [
+                "שנים שהיו שומרים את השוקת – that was filled for [mixing the ashes with the water] for the lustration/sin-offering.",
+                "טהר – he who had become defiled was purified from his defilement.",
+                "ונטמא שני – that is his companion who was ritually pure. -",
+                "כשרים – the water that is in the trough.",
+                "עמד ושעה שני מלאכה – the first person arose from jis work, and the second did work in his place."
+            ],
+            [
+                "נטמא וטמאהו- the sandal became defiled and it defiled the person for the [waters of] lustration/purification waters. For the vessels that were defiled through liquids defile the person for the purification, that we don’t count the first and second for purification/sin-offering as it is taught in the Mishnah further on in the chapter כל הראוי/whatever is appropriate (Mishnah 6). Even though that if these liquids fell upon his skin, he is ritually pure, for a person who is ritually pure for the rite of the heifer, if impure liquids came in contact with his flesh, he is pure like he was, except if they touched his hands, because impure liquids defile the hands, and regarding the purity of the sin-offering, we hold that if his hands were defiled, his body is defiled.",
+                "מטמאיך לא טמאוני (those things which made you unclean could not have made me unclean) – liquids that defiled the sandal were not able to defile the pure individual, if they came in contact with his flesh, as we have stated, but the sandal that comes from their power defiles him."
+            ],
+            [
+                "השורף פרה – the Red [Heifer].",
+                "ופרים – that are burned, such as a the bullock of Yom Kippur and the bull of the anointed priest [brought as a sin-offering by an anointed High Priest who unwittingly made an erroneous Halakhic decision] (see Tractate Horayot, Chapter 2, Mishnah 1) a bull for an unwitting communal sin [of an active transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin] (see Tractate Horayot, Chapter 1, Mishnah 5), they defile clothing, for in all of them it is written [in regard to the Red Heifer] (Numbers 19:8): “[He who performed the burning] shall wash his garments [in water],” (see also Tractate Parah, Chapter 4, Mishnah 4 – that all who deal with the Red Heifer from the beginning to the end defile clothing and regarding the sacrifices of Yom Kippur, see Leviticus 16:28 and 16:26), but there is no difference regarding clothing that he touches, and the same law applies to all of the rest of the vessels. That we do not exclude anything other than a person and earthenware vessels alone, that do not defile if they come in contact with them.",
+                "ופרה ופרים עצמן ושעיר המשתלח – if they came in contact with clothing, they are ritually pure. And this is what the clothing said to the man: “Things that made you unclean could not have made me unclean, but you made me unclean.”"
+            ],
+            [
+                "האוכל מנבלת העוף טהור – the carrion of a clean bird, has no defilement if it came in contact with a person or with clothing, but in the esophagus it defiles humans to defile clothing, as it is taught in the Mishnah of Tractate Taharot (Chapter 1, Mishnah 1), and that what the clothing says to a person: “The things which made you unclean could not have made me unclean, etc.”"
+            ],
+            [
+                "כל ולד הטומאה – as for example first-degree and second-degree, do not defile vessels, but the primary source(s) of ritual impurity. But liquid that was defiled in first-degree or second-degree defiles vessels, as a decree because of the liquid of a male with gonorrhea and/or a woman with a flux, such as his spittle, and his flux and his urine which are primary sources of ritual defilement."
+            ],
+            [
+                "אין כלי חרס מטמא חברו – that an earthenware vessel does not ever become a primary source of ritual impurity, and an earthenware vessels is not susceptible to receive ritual impurity other than from a primary source of ritual impurity, so we see, that an earthenware vessel does not defile its fellow earthenware vessel.",
+                "אלא משקין – but if does defile liquids and the liquids return and defile its fellow earthenware vessel, as a decree because of the liquid of a male with gonorrhea/flux and a woman with flux as we have stated."
+            ],
+            [
+                "כל הפוסל את התרומה – as for example hands which are second-degree [of impurity], make liquids first-degree to defile non-holy things, but hands themselves that came in contact with non-holy foodstuffs, are pure, for something that is second-degree [in defilement] does not make non-holy things third-degree [uncleanness].",
+                "חוץ מטבול יום - whose sunset had not yet arrived. Even though he defiles the heave offering, he does not defile liquids to become first-degree [uncleanness], and even the liquids of heave-offering if a person who had immersed himself that day had come in contact with them, other than those things which are invalid alone are not ritually impure (see also Tractate Kelim, Chapter 8, Mishnah 4)."
+            ],
+            [
+                "כל הימים כמקוה – for all of these words as it is taught at the conclusion [of this Mishnah]. (And also) they do not render clean when running like springs, for a Mikveh does not purify in running/moving waters, but rather in collected waters, as is written (Leviticus 11:36): “However, a spring/אך מעין [or cistern in which water is collected shall be pure,]” a spring purifies in moving/running waters but a Mikveh does not purify in moving/running waters.",
+                "ופסולין לזבין – for a man with gonorrhea/flux requires living waters, as it is written (Leviticus 14:9): “and bath his body in water; [then he shall be pure].” (see also Leviticus 16:26 and 16:28), and for the leper [as it is written (Leviticus 14:5): “[The priest shall order one of the birds slaughtered over] fresh water in an earthen vessel/אל-כלי-חרש על-מים חיים” [and for the waters of the sin offering], as it is written (Numbers 19:1): “and fresh water shall be added to them in a vessel.”",
+                "הים הגדול כמקוה – Scripture did not call a Mikveh other than the Great Ocean, for in it Scripture refers in the Creation Story for there all the waters of Creation were gathered, and it doesn’t state “seas”/ימים – in the plural, other than because many seas are mixed in together in it, for all the streams travel to it.",
+                "ר' יוסי אומר – all the seas and the Great Ocean have the status of a spring upon them regarding the fact that they purify in moving/running waters, because the streams go and flow upon them. But they are invalid regarding the status of living waters, for Scripture calls them Mikveh. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "מים המוכין – that damage, as for example, that they are salty and tepid.",
+                "פסולין – for the waters of the sin-offering/the Red Heifer.",
+                "מים המכזבין (waters which fail at certain times) – that stop, like (Isaiah 58:11): “like a spring whose waters do not fail.”",
+                "פסולין – for we require living/fresh waters.",
+                "אחד בשבוע (once in seven years) – but once in a jubilee/יובל is well/good as they are called “living waters.”",
+                "בפולמסיות – the soldiers of ravaging troops that drink and ruin them.",
+                "בשני בצרון – years where rain fall stops.",
+                "ור' יהודה פוסל – even those that do not fail other than in wartime or in years of drought. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מי קרמיון ומי פוגה – they are rivers in the land of Israel: ",
+                "the swamp waters {see also Talmud Bava Batra 74b, listing the four rivers: The Jordan, the Yarmukh, the Karmiyon and Fugah, whereas the Arukh in its entry on Karmiyon mentions a verse from Second Kings, Chapter 5, Verse 12: “Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!”). It is the language of (Job 8:11): “Can papyrus thrive without marsh? [Can rushes grow without water],” meaning to say water in which clay/mortar and plaster/mud is combined/mixed in them. But the All-Merciful stated (Numbers 19:17): “fresh water shall be added to them in a vessel,” but here there is an interposition/an intervening object between the water to the vessel.",
+                "מי תערובת (mixed waters)- they are unfit waters for they are combined/mixed.",
+                "אחד פסול ואחד כשר – and they combined, it is prohibited to mix from the place of combination/mixture and below.",
+                "ר' יהודה פוסל – even if both of them are fit/appropriate, Rabbi Yehuda invalidates taking from the place of combination/mixture, as a decree on account of one that is unfit. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "באר אחאב – it is not explained where this is, but it comes to tell us that they are fresh waters.",
+                "ומערת פמייס – a cave that is near to the city of Dan from where the Jordan goes out. And in the language of Ishmael (i.e., the Moslems), they call the Dan, Banias.",
+                "ר' יהודה אומר הרי היא בחזקת מותרת – but the Halakha is not according to Rabbi Yehuda.",
+                "עד שתצל – until the waters return to become clear/settled as at first. But the Halakha is not according to Rabbi Yishmael."
+            ]
+        ],
+        [
+            [
+                "צלוחית – a vessel that they place in it the waters mixed with ashes (i.e., waters of lustration) after he had cast the ashes into them, is called צלוחית/a flask [with a wide body and a narrow neck- containing the sprinkling water], and the vessel that they place in it the water in order to mix them prior to placing in the ashes is called שוקת/trough.",
+                "מים כל שהן – which are not fit for sprinkling.",
+                "יזה שתים – for if he sprinkles once, perhaps there isn’t here from the fit/appropriate [waters], but when he sprinkles twice, it is impossible that there isn’t in one of hem from the fit/appropriate [waters]. But the sprinkling does not need a [set] measure.",
+                "וחכמים פוסלים – that they hold that sprinkling requires a [fixed] measure, and we don’t combine sprinklings. And the Halakha is according to the Sages. But Maimonides explained that he should make two sprinklings and cast them outside of the vessel, the rest should remain the waters of lustration which are fit/appropriate. And this is a hidden thing in my eyes, for in the Gemara in the chapter, \"כל הזבחים\"/All of the offerings (Chapter 8 of Tractate Zevakhim) [folio 80a], it is implied as I explained it.",
+                "יניחנו בחמה והטל עולה – that it is the manner of the dew to evaporate/to go up towards the sun. And similarly, it (i.e., Scripture) states (Exodus 16:13-14): “In the morning…when the fall of dew lifted, [there, over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground].” But the Halakha is not according to Rabbi Eliezer.",
+                "יערה וכו' – he empties out what is within the vessel, and it is not fit to leave in it the waters of purification until it dries from the liquids and fruit juice.",
+                "יערה ואינו צריך לנגב – and if there is that remains from it in the vessel, its mark is recognized."
+            ],
+            [
+                "ונתבקעו (burst forth) – that they (i.e., the insects and creeping things) within the water a long time until they burst, or even if they didn’t burst, but that the appearance of the water changed.",
+                "חפושים (scorpion, beetle/scarabee) – a black worm.",
+                "בין כך ובין כך – whether it burst or whether it didn’t burst.",
+                "מפני שהיא כשפופרת – [like the tube] of a hollow reed and the water enters from this side and exists from that side, and the moisture that is within it combines with them.",
+                "דירה (name of a grain worm) – a worm that is in wheat.",
+                "כנה (vermin/louse) – a species of worm that also grows in grain.",
+                "כשרים – even if they burst. But this is not the Halakha."
+            ],
+            [
+                "שתתה מהן בהמה או חיה פסולים – because of the liquid that is their mouths that returns, and the water and spittle that are in their mouths combine/mix.",
+                "מוצצת (sucks) – but the liquid that is its mouth does not return to the water.",
+                "מלקת (laps it up) – it laps/licks up (and lets the water drip back out of its mouth) on its tongue and it combines the spittle that is on its tongue with the water.",
+                "אף הנחש מפני שהיא מקיאה (and even the snake because it vomits) – And such is the Halakha, but the Halakha is not according to Rabbi Eliezer [who adds the mouse]."
+            ],
+            [
+                "החושב על מי חטאת לשתות ר' אליעזר פוסל – for he invalidates it through intention/thought.",
+                "כשיטה – [that he turns up] the barrel to drink, or to take from it water to drink, but mere intention/thought does not invalidate it.",
+                "במים שאינן מקודשין – that he filled them in order to place in them the ashes, but he did not yet place them.",
+                "רבי אליעזר אומר כשיטה – but here he does not invalidate them with intention, for since they are mixed waters, he was persuaded/reconsidered to change his mind from his intention. Therefore, Rabbi Eliezer does not invalidate until he turns it up [to drink from it].",
+                "רבי יהושע אומר כשישתה – because of the liquid that is in his mouth when he returns and combines/mixes with the water, and he invalidates them.",
+                "ואם גרגר (if he poured it down his throat – as opposed to setting his lips to the vessel) – it is the language of a gullet/throat. That is to say, that he didn’t drink it in the manner of those who drink but rather, poured the water in his throat.",
+                "כשר – for there is no liquid from his mouth in the barrel. And the Halakha is according to Rabbi Yehoshua in both of them."
+            ],
+            [
+                "שלא יעשם תקלה לאחרים – that they reach the plaster/mud and they will be defiled in the waters of purification that are in it.",
+                "ר' יהודה אומר בטלו – in the plaster/mud. But further, he does not defile after they have been trampled/stamped [in the mud].",
+                "מעת לעת – if it was slaughtered within twenty-four hours of its drinking. But it delayed more than this, they became consumed in its intestines.",
+                "רבי יהודה אומר באלו במעיה – and even if he slaughtered it within twenty-four hours, its flesh is pure. But the Halakah is not according to Rabbi Yehuda in both of these."
+            ],
+            [
+                "מי חטאת – we are speaking of mixed purification waters. But waters that are not mixed are permitted, as it is taught in the concluding clause [of the Mishnah].",
+                "ואפר חטאת – even the ash itself without water.",
+                "לא יעבירם בנהר ובספינה – that a decree was made because of an incident of one person who was taking the waters of purification and the ashes of purification in a boat on the Jordan [River] and it was found that an olive’s bulk of a corpse was inserted in the bottom of the boat.",
+                "ולא ישיטם על פני המים (he should not float them on the water) – for it is similar to a boat, and similarly, he should not stand on this side of the river and cast them to the other side, and also that this is similar a bit to a boat.",
+                "אבל עובר הוא – on his feet.",
+                "במים – with the waters of purification that are in his hand.",
+                "עובר הוא הטהור לחטאת – whether in a boat, whether he floats over the water a vessel which is pure/clean to place in it the waters of purification when they are empty, or that he has water in it water that had not yet been mixed with the ashes of the [Red] Heifer. For they did not decree other than on the mixed waters and on the ashes alone, not on the man or the pure vessels (and the waters that are not mixed)."
+            ],
+            [
+                "אפר כשר – the ashes of a [Red] Heifer that are suitable/appropriate for sprinkling.",
+                "שנתערב באפר מקלה (that were mixed with wood-ashes) the ashes of a portable stove on feet with caves for two pots.",
+                "הולכים אחר הרוב לטמא – if the majority are the ashes of the [Red] Heifer, it defiles, [but] if the majority is the ashes of a portable stove on feet with caves for two pots, it does not defile.",
+                "ואין מקדשין בו- even if the majority are the ashes of lustration/expiation, but they don’t mix with it, since it was combined with the ashes of a portable stove on feet with caves for two pots and even a little bit.",
+                "ר' אליעזר אומר מקדשין בכולן – for Rabbi Eliezer holds that we don’t require a measurement for sprinkling, and it is impossible that there isn’t a little bit from the ashes of lustration/expiation. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "מי חטאת שנפסלו – as for example, that their appearance changed not on account of themselves, and in a similar manner , from the things that invalidate the waters of purification/expiation.",
+                "מטמאין את – the person (see also Tractate Kelim, Chapter 1, Mishnayot 1-2).",
+                "הטהור לתרומה – whether he touched them with his hands or whether he touched them with his body, they are considered like suitable/appropriate like waters of expiation/purification, and this defilement is from the Rabbis, for from the Torah, since they were made unfit/invalid, their greater defilement spread all over/blossomed, and because of this, it (i.e., the Mishnah text) teaches that “it renders unclean the person who is clean for heave-offering,” which implies especially for heave-offering but not for non-holy offerings.",
+                "ואת הטהור לחטאת לא בידיו – that is to say, it does not defile the pure person for a sin/purification offering whether he touched them with his hands or whether he touched them with his body, for the they are considered appropriate/suitable like the waters of purification/expiation, and these that one carries the waters of expiation that have in them [enough] in order for sprinkling or he touches them, he is impure for all things, but for a sin-offering/expiation, however, he is pure.",
+                "נטמאו מטמאין את הטהור לתורמה – like the waters of suitable/acceptable sin-offerings/expiation offerings, but a person who is clean for the purification offering, it defiles him if he touched it with his hands, for since they were defiled, they are not worse than the rest of the impure foods and liquids that defile the hands, for we hold that the purification of the waters of purification/sin-offering, when his hands were defiled/made unclean, his body was made unclean."
+            ],
+            [
+                "אפר כשר שנתנו על גבי מים שאינם ראוים לקדש – their law is like the law of the waters of purification/sin-offering that were invalidated.",
+                "מטמאין את הטהור לתרומה בידיו ובגופו – like the law of all the rest of the suitable/appropriate waters of expiation/sin-offering, but they do not defile the clean person for a sin-offering, for the waters of expiation/sin-offering do not defile the person who carries them, and the person who touches them, other than the rest of the defilements, not for the purification of the waters of expiation/sin-offering."
+            ]
+        ],
+        [
+            [
+                "כל הראוי לטמא מדרס (all that is appropriate to be made ritually impure by treading – by someone with gonorrhea, a woman in flux, a woman after childbirth and a menstruating woman) – as for example, designated vessels for lying, sitting and riding.",
+                "מדף לחטאת (indirect contact for conferring ritual impurity – based upon Rabbinic decree – for objects above a man with gonorrhea for the purification rite) – if the pure person with the waters for purification/sin-offering shook them [so as to move it from its place]. Even they are pure for heave-offering [for a Kohen], those who shake them are defiled as if they are defiled through treading, and it is a mere stringency as we state [in Tractate Hagigah 18b -Mishnah Hagigah 2:7]: \"בגדי אוכלי תרומה מדרס לקודש\"/”The clothing of those who eat heave offering is in the status of Midras/treading uncleanness for those who eat Holy Things {i.e., officiating priests). We call it מדף/indirect contact by shaking, because it is a mere stringency of the Rabbis. It is he language of (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].”",
+                "ואדם כיוצא בהן – if a person who is clean/pure for a purification/sin-offering shook a person who is pure for heave-offering, the purification/sin-offering is defiled and those who are pure for heave-offering are considered as men who have gonorrhea/a flux regarding the sin-offering.",
+                "וכל הראוי ליטמא טמא מת - as for example, vessels that are not trodden subject to Levitical uncleanness through the immediate contact of someone with gonorrhea by treading or leaning against.",
+                "ר' אליעזר אומר אינו מדף – if he shook them it was not defiled for the purification/sin-offering.",
+                "ר' יהושע אומר מדף – if he shook them, even those that are pure are defiled for the purification/sin-offering. But the Rabbis dispute and divide it between those that are impure and those that are pure. There are three disputes in this matter, and the Halakha is according to the Sages (i.e., that which is [actually] unclean [because of the corpse] is [regarded as unclean with indirect contact/Maddaf uncleanness, and that which is [actually] clean is not [regarded as] unclean with Maddaf/indirect contact uncleanness)."
+            ],
+            [
+                "שנגע במדף טמא – The upper part of a person with gonorrhea is called a מדף /Maddaf for if there were on top of a person with gonorrhea tent-covers one on top of another, all of them are impure through indirect contact for conferring ritual impurity, even the uppermost one that the person with gonorrhea did not have contact with. Just as [the case of] ten mattresses/beds one on top of the other and a person with gonorrhea lay down on the uppermost one, all of them are ritually impure according to the Torah because of lying, and even though he didn’t come in contact/touch the lowest ones, so also the upper tent-covers that are upon the person with gonorrhea, all of them are impure according to the Rabbis because of indirect contact/מדף and מeven though he did not come in contact with them. But there is a distinction between lying to indirect contact by shaking/מדף, that the person [who defiles] by lying becomes a primary source of ritual uncleanness/אב הטומאה to defile people and vessels, but the מדף/indirect contact through shaking is not other than a secondary source of impurity/ולד הטומאה to defile food and liquids but because of the stringency of the purification/sin-offering, people and vessels that came in contact in an indirect manner through shaking/מדף are impure for a purification/sin-offering (see also Tractate Eduyot, Chapter 6, Mishnah 2 and Tractate Zavim, Chapter 4, Mishnah 6).",
+                "לגין של חטאת (a flagon/bottle – smaller than a pitcher and larger than a cup of purification water) – it is a vessel that only requires rinsing to be restored to Levitical cleanness, and he wants to put in it the purification water.",
+                "שנגע במדף, טמא – and it requires ritual immersion.",
+                "שנגע באוכלין ומשקין – and even if they are ritually pure for heave-offering [for Kohanim] and for Holy Things.",
+                "בידו טמא – according to the law of impure food and liquids which defile the hands, that someone who is ritually pure for heave-offering and for Holy Things is invalid for purification/sin-offering, and further, there is an additional stringency regarding the purification/sin-offering that its body was defiled. And therefore, when it touched his hand with food and liquids it is impure.",
+                "ר' יהושע מטמא – for he decreed that shaking an object so as to move it from place to place is because of contact/touching. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "קלל של חטאת (the vessel containing the ashes for lustration) – an earthenware vessel that has in the ashes of the [Red] Heifer. The Aramaic translation [of קלל] is from (Genesis 24:15): \"וכדה על שכמה\"/ “[Rebekah came out] with her jar on her shoulder,” the vessel/jar on her shoulder.",
+                "שנגע בשרץ טהור – for an earthenware vessel does not become defiled from what is on top of it.",
+                "שנתנו כל גביו -that he placed the pitcher/jar on top of the insect.",
+                "וחכמים מטמאין – because it was placed in an impure place, and the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but Rabbi Eliezer holds that since the vessel and the ashes that are within it are ritually pure, it well that we call it, “a pure place.” But the Halakha is not according to Rabbi Eliezer.",
+                "ר' יוסי מטהר – through placing it (i.e., the vessel containing ashes for lustration) on top of food and liquids and Holy Scrolls, since it’s place is ritually pure from a primary source of ritual uncleanness.",
+                "וחכמים מטמאים – for we require that it be ritually pure from all defilement, and [regarding] Holy Scrolls, the Rabbis decreed that they defile the hands. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנגע בתנור – and even if it is ritually pure for Holy Things, if the person who was clean for the purification rite touched the oven.",
+                "טמא – and he requires ritual immersion for the purification/sin-offering, for the person who is clean for Holy Things invalidates the purification offering, and especially that he touched it with his hand, that his hands became defiled and his body became defiled. But by his foot, he is ritually pure, that his hand is served above, but his foot is not served above, similar to food and drink above (in the previous Mishnah).",
+                "והלגין בתוכו – a vessel that he put into it the waters of purification which is placed within his hand.",
+                "וכן האסל (and similarly a yoke/pole carried on one or two shoulders) – a balancing pole/staff that they place wo pitchers on its two heads.",
+                "ובו שתי קללות – two vessels that the ashes are placed in them, for one pitcher is tied to the head of the balancing pole/staff, and the other pitcher is tied on its second head, but now the person and the yoke/pole are on top of the oven, and the bottle/flagon and the pitcher that the water and the ashes are in them are outside of the oven.",
+                "ר' עקיבא מטהר – that the vessel that contains the ashes does not stand on top of the oven, as it is in a pure place.",
+                "וחכמים מטמאין – since he person who carries I is standing on top of the oven, we consider the vessel as if it stands on top of the oven and it is placed in a ritually impure place. But the Halakha is not according to Rabbi Akiva (see also Talmud Shabbat 97b)"
+            ],
+            [
+                "היה עומד חוץ לתנור – that the oven forms a partition between himself to the wall, and the window of the wall and in is the flagon of the waters of lustration.",
+                "והעבירו על פי התנור – for all of their ovens their mouths are upward.",
+                "ר' עקיבא מטמא – for he holds that something that is snatched in the air is like it was placed there, and at the time that it passed it over the mouth of the oven, it is as it he placed it inside it and it became defiled.",
+                "וחכמים מטהרין – for they hold that we don’t say that something that is snatched in the air is not like it was placed there. And the Halakha is according to the Sages.",
+                "ובידו כלי ריקם – that is not as it is and he placed it in a pure place but the ashes of the [Red] Heifer and the mixed water next to the ashes."
+            ],
+            [
+                "של חטאת טמא – that the Holy Things and the heave-offering are ritually impure next to the [waters] of purification.",
+                "שניהם בשתי ידיו – that the person who carries the purification waters in his one hand and that of Holy Things or of heave-offering in his other hand.",
+                "שניהן טמאים – of the purification waters because it touched that of heave-offering in his hand and when his hands were defiled, his body was defiled and it defiles the waters of lustration, and that of heave offering is impure because he carries the waters of lustration.",
+                "בשני ניירות – but even though the person is impure because he carries the waters of lustration, nevertheless the heave-offering is pure for the paper interposes and doesn’t touch the heave-offering that is in his hand.",
+                "של חטאת בנייר ושל תרומה בידו שניהן טמאין – for when it touched his hand, that of heave-offering was defiled for the purification offering. But the paper that is of the purification/sin-offering does not interpose, for we don’t count first-degree and second-degree [ritual impurity] for purification, and the purification offering was defiled, and a person is impure because he is carrying the waters of lustration and he defiled that of the heave-offering when he touched it with his hand. But heave-offering that is [surrounded by] a piece of paper, the paper interposes for it and even though it touched that of the purification offering in his hand, both of them are pure, for even though he is impure because he carries the waters of purification, nevertheless, the waters of purification do not return and become defiled through a defilement that comes to a person on account of themselves.",
+                "ר' יהושע אומר של חטאת טמא – Rabbi Yehoshua according to his reasoning who stated in the Tosefta (Tractate Parah, Chapter 10, Halakha 8) that someone who is pure for the purification waters that moved the key which is pure for heave-offering, lest he forget and move the unclean thing. But here also, even with two pieces of paper it is impure, for when he is carrying the heave-offering, even though he doesn’t touch it, it is a מדף/indirect contact for the purification waters. But the Halakha is not according to Rabbi Yehoshua.",
+                "היו נתונין על גבי הארץ ונגע בהם – that he placed one hand on that of the purification waters and the other hand on that of Holy Things or of heave offering.",
+                "של חטאת טמא – that the person became defiled through the bottle/flagon of heave-offering and he defiled that of the purification offering.",
+                "ושל קודש ושל תרומה טהורים – for a person is pure for Holy Things and for heave-offering, for he did not touch the waters of lustration other than the bottle/flagon.",
+                "הסיטן, ר' יהושע מטמא – for according to his reasoning that he said that a person who is pure for the purification offering who moved the key which is pure for heave-offering is impure. But the Halakha is not according to him."
+            ]
+        ],
+        [
+            [
+                "צלוחית – [a flask with a wide belly and a narrow neck] of water of purification.",
+                "ובא ומצאה מכוסה פסולה – that I say that a person entered to there and covered it, most people are not ritually pure for the purification offering.",
+                "אם יכולה חולדה לשתות ממנה פסולה – but if it (i.e., the weasel) is not able to drink we do not invalidate it for the reason that perhaps an unclean/impure man entered and uncovered it, for it is not the manner of people to uncover but rather to cover because of the insects, but insects/moving creature, it is their manner to uncover/reveal but it is not their manner to cover. But specifically, something covered and he found it uncovered, we are concerned for a weasel, but something that is uncovered and he found it uncovered like he left it, we are not concerned, even though they were suspect to supply revealed/uncovered water, for danger is more stringent than a prohibition.",
+                "או נחש לדברי רבן גמליאל – who said above (in Tractate Parah, Chapter 9, Mishnah 3) that even the snake invalidates it because it vomits.",
+                "החטאת – the ashes of the purification rite or the mixed waters [with ashes] that were in the tent of a corpse within a vessel that has upon it a tight-fitting lid.",
+                "אינן נצולין – and are defiled. From what is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but this is not a pure/clean place. But vessels that stand to place in them the waters of purification or the ashes of purification/sin-offering, and similarly the hyssop that is prepared to sprinkle on it, are protected by a tight-fitting lid."
+            ],
+            [
+                "כל הספק טהור לתרומה – any matter of doubt that if it that same doubt appeared in the heave-offering, the heave offering is pure, if it appeared in a similar manner in the purification offering, it is pure (see also Tractate Taharot, Chapter 4, Mishnah 2).",
+                "וכל התלוי לתרומה – and an doubt that if it appeared in heave-offering where we suspend it we don’t eat neither do we burn it, if it appeared in a similar manner in the purification offering, the ashes should poured out or the mixed mater. And in the Tractate Taharot, in the Chapter “He Who Threw Something Unclean”/הזורק תרומה (Chapter Four), we taught to them regarding a doubt of something pure and on a doubt that is upon his hands, we suspend it regarding heave-offering (see Tractate Taharot, Chapter 4, Mishnah 5).",
+                "ואם עשו על גביו טהרות (and if they prepared clean things on account of it) – if e sprinkled with these ashes that were defined in doubt that was suspended for heave-offering, and made clean things on account of it through that sprinkling, they suspend those pure things, and they don’t eat nor burn them.",
+                "הרפפות (cases of Levitical uncleanness arising from vibrations caused by unclean persons) – like a kind of net-work/mat of wood.",
+                "טהורת לקודש לתרומה ולחטאת – because they are not vessels and they are not suitable/appropriate for treading [by someone with a flux or a woman after childbirth].",
+                "והרעדות (indirect contact through vibrations) – pieces of wood/boards that are not attached well to each other, and when a person leans upon them, they vibrate/tremble and shaking.",
+                "טמאות לחטאת – sometimes when a person sis upon them and they are appropriate to become defiled though sitting. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "אם יש בה כביצה – for a person who eats less than an egg’s bulk does not defile.",
+                "בין הרה בין טמאה המים טמאים – for the purification of impure heave-offering next to the purification offering.",
+                "והאוכלה חייב מיתה – that was defiled in the waters of lustration at the time of his consuming it, and the heave-offering in the defilement of the body is [punishable] by death.",
+                "ר' יוסי אומר בטהורה המים טהורים – for Rabbi Yossi holds that the person who is pure for heave-offering does not defile the waters of lustration/purification water. But the Halakha is not according to Rabbi Yossi.",
+                "שהכניס ראשו ורובו בתוך מי חטאת – the Rabbis decreed on all who come with their head and the majority of their body in drawn water, as is explained in the first chapter of Tractate Shabbat (see Mishnah 4), and it is one of the eighteen matters that they decreed on that day (i.e., the day when Rabban Gamaliel was removed as the President of the Academy – see Tractate Berakhot 28a) and these are the drawn waters of the waters of purification, therefore, when he placed his head and the majority of his body in them, he was defiled, and from when he was defiled, and he is not pure for the waters of purification, the waters of purification return and -defile him and he becomes first degree of ritual defilement, for the waters of purification defile the pure person to them, but he who is not ritual pure to them, they defile him."
+            ],
+            [
+                "כל הטעון ביאת מים מדברי תורה – as for example, a person who comes in contact with all primary sources of ritual uncleanness (see the first chapter of Tractate Kelim)",
+                "מטמא את הקודש ואת התרומה – because it is first-degree of ritual uncleanness, it makes it second-degree of ritual uncleanness and with tithes, and third-degree of ritual uncleanness with heave-offerings and fourth degree of ritual uncleanness with Holy Things.",
+                "לאחר ביאתו – that he ritually immersed and did not have a sunset pass, he has the law of second degree of ritual uncleanness, and makes heave-offering third-degree of ritual uncleanness and Holy Things fourth-degree of ritual uncleanness.",
+                "וחכמים אומרים פוסל בקודש – in the same way that a person who immersed himself that day invalidates heave-offering, so he invalidates Holy Things, but he does not defile Holy Things, for since he immersed his defilement is weakened, and he is made equivalent to something invalid, [but] he is not made equivalent to being impure.",
+                "ואם בא אל המקדש – all who are required to ritually immerse from the [Written] Torah, who comes to the Sanctuary, that is to the Israelite Courtyard, even after he had immersed prior to his sunset, is liable [for extirpation]. And even to the Women’s Courtyard, a person who immersed himself that day is forbidden to enter, but he is not liable [for extirpation] other than in the Israelite courtyard."
+            ],
+            [
+                "כל הטעון ביאת מים מדברי סופרים – as for example, that he ate impure foods and drank impure liquids, and the hands and vessels that were defiled by liquids and similar things (see also Tractate Zavim, Chapter 5, Mishnah 12).",
+                "וחכמים אוסרים במעשר – and the Halakha is according to the Sages.",
+                "לאחר ביאתו – after he ritually immersed, immediately he is permitted to all of them and does not need [the arrival] of sunset.",
+                "ואם בא אל המקדש פטור – for the Torah did not forbid his coming into the Sanctuary other than on someone who was defiled by a primary source of ritual uncleanness according to the [Written] Torah, as it is written (Leviticus 5:2-3): “[Or when a person touches any impure thing – be it the carcass of impure beast] or the carcass of impure cattle or the carcass of an impure creeping thing [- and the fact has escaped him, and then being impure, he realizes his guilt;] Or when he touches human impurity [-any such impure whereby one becomes impure – and, though he has known it, the fact has escaped him, but later he realizes his guilt].”"
+            ],
+            [
+                "מטמא את מי חטאת – and even after he ritually immersed, [but] if he didn’t ritually immerse for the purpose of the purification rite it is as if he did not ritually immerse, as is taught in the [second] chapter [of Tractate Hagigah folio 18b/Chapter 2, Mishnah 6]: \"אין דורשין\"/They do not expound [upon the laws of prohibited relationships]: “[If] he immersed for eating food in the status of Holy Things and is thereby confirmed as suitable for eating food in the status of Holy Things, he is prohibited from engaging in the preparation of purification water.” But once he ritually immersed for the sake of the purification water, even a person who ritually immersed himself that day, according to the Torah, who is invalid for heave-offering and for Holy Things, is fit/appropriate for the purification water, for a person who ritually immersed himself that day/טבול יום is fit for the [ritual of the Red] Heifer.",
+                "ומזה מי חטאת במגע ובמשא (the one who sprinkles the purification water in contact and carrying) – and in this, everyone does not disagree. But regarding hyssop that is pronounced fit to receive ritual defilement, and because the person who eats them he requires being made fit that [purification] water can come upon him, and similarly, with water that is not mixed [with ashes] and stands for Holy Things, and an empty vessel that is clean and stands in order to place in it the purification ashes, but in this, Rabbi Meir (i.e., contact and carrying) and the Sages (i.e., in contact, but not in carrying) dispute (i.e., if he carried them but did come in contact with them, they are not defiled). And the Halakha is according to the Sages."
+            ],
+            [
+                "כל אזוב שיש לו שם לווי (all hyssop that has an epithet/surname) – that it is customary to accompany with it another name, such as those that are explained further on (see also Tractate Negaim, Chapter 14, Mishnah 6).",
+                "אזוב זה – that is to say, undefined hyssop that a person who sees it says, “this is hyssop” undefined (i.e., without a modifier).",
+                "ושל תרומה טמאה – that the hyssop of the garden is liable for heave-offering when they harvested/picked it for eating. But surely it comes to tell us that even though it is less than an egg’s bulk that doesn’t defile the waters of purification, nevertheless, its sprinkling is invalid, since the hyssop itself is unclean.",
+                "ושל טהורה לא יזה – because he causes loss to the heave-offering.",
+                "תמרות (berries) – like a kind of berries that are on the heads of the hyssop.",
+                "אין חייבין על היונקות (they are not liable for young shoots) – that are impure that were sprinkled upon with young shoots and this sprinkling came into the Sanctuary, he is not liable.",
+                "רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.",
+                "גבעולים שלא גמלו (calyx or capsule of plants/stalks [of hyssop] before the buds have ripened) – all the while that the flower is placed within its pouch/pocket before it opens up."
+            ],
+            [
+                "מנגבו – in order that the fit/suitable water does not combine/mix with invalid water.",
+                "אע\"פ שנגבו פסול – and even though it was not defiled, from when it became susceptible to receive ritual defilement.",
+                "לקטו לחטאת – to sprinkle upon it the waters of purification.",
+                "כמלקט לעצים – and he dries it, and it is fit/suitable. And such is the Halakha (according to Rabbis Yossi and Shimon)."
+            ],
+            [
+                "שלשה קלחים ובהן שלשה גבעולים (three stalks and on them are three buds) – one bud on each stalk (see Rashi’s commentary on Talmud Sukkah 13a). But we require three stalks, we derive [by analogy/Gezerah Shavah] \"לקיחה לקיחה\"/taking, taking from the bunch of hyssop (see Exodus 12:22: \"ולקחתם אגדת אזוב וטבלתם בדם אשר-בסף\"/Take a bunch of hyssop, dip it in the blood that is in the basin) from the Egyptian Passover/פסח מצרים, just as there [it requires] three, and in this it is called an אגודה/bunch, even here, it is called a bunch/אגודה, even here it is three (and see Numbers 19:18: “A person who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave.” – and just as it is a Mitzvah to take them as a bunch for the Exodus from Egypt, so here as well).",
+                "מפסגו ואוגדו (he severs the stalks of hyssop and ties them) – he separates it and divides it so that there will the three stalks that are separated one from the other.",
+                "ר' יוסי אומר מצות אזוב שלשה – Rabbi Yossi is more stringent that the first Tanna/teacher [of the Mishnah] (see Talmud Sukkah 13a), for according to Rabbi Yossi, at the beginning, two stalks [and two buds] are invalid, but according to the first Tanna/teacher two are fit/appropriate, and it is not invalid until there would be at the outset that its remnants are one. But when the first Tanna/teacher says that the Precept of the hyssop is three stalks, it is for the mere commandment, and it is not to be indispensable. And the Halakha is according to Rabbi Yossi.",
+                "וגרדומיו כל שהוא (but its stump is any size at all) – the stumps of the buds is any size at all. But its remnants and stumps are two words, for its remnants are the remnants of the three stalks, which are two stalks, and its stumps is the bud itself, that I comb and is broken and there remains from it just a little bit."
+            ]
+        ],
+        [
+            [
+                "האזוב הקצר מספקו – he lengthens it in order to make It sufficient: ",
+                "And with a reed used as a spindle. It is the spindle/distaff that the women spin on it.",
+                "וטובל ומעלה – and even though it is written (Numbers 19:18): “A person who is pure shall take hyssop, dip it in the water,” and he takes the spindle that the hyssop was placed on its head, it is well that we call it, “[A person who is pure] shall take hyssop,” that taking by means of another thing which is called “taking.”",
+                "ואוחז באזוב ומזה – that with sprinkling we require that he holds the hyssop in his hand.",
+                "ר' יהודה ור' שמעון אומרים כו' – But the Halakha is not according to Rabbi Yehuda and Rabbi Shimon."
+            ],
+            [
+                "ספק מן הכוש ספק מן החוט כו' – for we require definitive sprinkling from the hyssop, because they say: “let the impurity stand on the basis of its presumptive condition.”",
+                "מחברו מיצה עליו (from its neighbor it dripped/emptied upon it) – perhaps the waters of purification dripped/emptied of one vessel and went on to the other.",
+                "הזאתו פסולה – for if from its neighbor it dripped/emptied upon it, this is not sprinkling from the hyssop.",
+                "טובל ומעלה כדרכו – but we don’t say that from out of that its mouth was pressed to go out perhaps the waters would return into the vessel and would not remain in the hyssop according to the measure.",
+                "ר' יהודה אומר הזייה ראשונה – we are not concerned/suspect regarding the first sprinkling, but the second sprinkling, because it (i.e., the water) was pressed to come out and also he sprinkled from them, they were all the more lessened and we are concerned with the second sprinkling lest there did not remain in the hyssop according to the measure. But the Halakha is not according to Rabbi Yehuda.",
+                "לא יספג ([that the hyssop] does not absorb [moisture on the side of the flask as it is pulled out]) – that he will not wipe off/cleanse from the sides of the vessel or from its rim, as it is written (Numbers 19:18):”[A person who is pure shall take hyssop] dip it in the water,” but not absorb.",
+                "הזאתו פסולה – for we require the intention of sprinkling and indeed his intention was not performed.",
+                "ואפילו הן מאה – that we don’t require sprinkling on its own for each and every person or for each and every vessel."
+            ],
+            [
+                "על דבר המקבל טומאה – people and vessels.",
+                "על דבר שאינו מקבל טומאה – animals and vessels of stone.",
+                "אם יש באזוב לא ישנה – if there remains in the hyssop in order to do sprinkling, he does not need to return and to ritually immerse [the hyssop in the water] a second time, but rather he sprinkles from that which remains in the hyssop on the impure thing and the sprinkling counted for him. As is it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person,” until he intends to sprinkle on the impure person, therefore, when he intends at the time of ritual immersion of the hyssop to sprinkle on the impure person, he should not repeat [the dipping of the hyssop in the water,” but rather he should sprinkle from what remains in the hyssop. But if he dipped the hyssop in order to sprinkle upon a thing that is not susceptible to receive ritual defilement, since that the beginning of his immersion is invalid, so his sprinkling is invalid and he should not sprinkle with what remains on the hyssop until he repeats [the dipping of the hyssop in the water.",
+                "המים המנטפין (the water that drips off) – from the hyssop that he had ritually immersed it for the sake of something that does not receive ritual impurity, if he immersed those drops of hyssop and sprinkled from them, they are appropriate/suitable.",
+                "לפיכך הן מטמאין -because their precepts were not done, for the first immersion was invalid, and behold, these drops are like the rest of the waters of purification that are kosher that they defile."
+            ],
+            [
+                "המזה מחלון של רבים – that stands in the window in the public domain and sprinkles there on the impure that pass by, and he sprinkled on an impure person thinking that the waters that are in his hands are pure for sprinkling.",
+                "ונמצאו פסולים – if he entered with this sprinkling to the Sanctuary, the impure person is example from a sacrifice [on his entering into the Sanctuary while impure], for this is a doubtful/uncertainty with regard to ritual impurity in the public domain (i.e., by Torah law, if uncertainty arises concerning the ritual purity of a person or an object, and that person or object is in a public domain, they are ritually pure. If the situation arises in a private domain, they are considered ritually impure) and his doubtful purity is deemed to be pure. And Maimonides explained the reason, that this impure person is under compulsion/unavoidably prevented, for he did not have in mind to check if the waters were fit/suitable for sprinkling or not, since he was standing in the public domain and sprinkling on many people. But if he stands in the window of a single individual and sprinkles, the impure person would have to check on the waters if they are fit/suitable, or not, and since he did not check, it is an inadvertent error but not something unavoidably preventable, and if he entered into the Sanctuary with this sprinkling, he is liable for a sacrifice, for this is like a doubtful impurity in the private domain where this doubt is impure.",
+                "שאין כהן גדול חייב על ביאת המקדש – as it is written (Numbers 19:20): “[If anyone who has become impure fails to purify himself, [that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary],” the waters of purification are equivalent to the congregation, that is to individuals, excluding the High Priest, whose sin is not equivalent to that of individuals.",
+                "מחליקין היו (they would slip [on water]) – meaning to say, that there were so much waters of purification there until people would slip upon them, and even so they would trample on them, because they would not defile, since their Mitzvah was done."
+            ],
+            [
+                "בכנפו – in the corner of his garment. Because the ax that required sprinkling is a primary form of ritual defilement , and when he holds its corner the corner [of the garment] becomes first-degree of ritual impurity, but the person who holds is not impure, for a person and vessels do not receive defilement other than from a primary source of ritual impurity, and even though there is on the ax water sufficient for sprinkling, the person who holds it is not ritually impure because of carrying the waters of lustration, since the Mitzvah had already been fulfilled.",
+                "כדי שיטבול ראשי גבעולין ויזה (in order that he may dip the tips of the buds and sprinkle) - outside from what the hyssop absorbs.",
+                "כאילו הן על האזוב של נחושת – which does not absorb [water]. For we see the waters that are absorbed in the hyssop as if they are discernable/in natural form to complete the measure of sprinkling so that those who carry them are impure. And that which is written (Numbers 19:21): “he who sprinkled the waters of lustration”/\"ומזה מי הנדה\" [shall wash his clothes and whoever touches the water of lustration shall be impure until evening],” for they (i.e., the Rabbis) expound from this to the person who carries according to the measure of sprinkling, that is as if there were discernable/in natural form that they had the measure of sprinkling. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המזה אזוב טמא – as for example, the hyssop of a garden that was picked/harvested for eating.",
+                "אם יש בו כביצה – which is the measure of food, whether to susceptible to receive ritual defilement or whether to defile others.",
+                "והזאתו פסולה – as it is written (Numbers 19:19): “The pure person shall sprinkle it,” that the person who will be sprinkling is pure and the hyssop is pure.",
+                "אפילו הן מאה – all of them are ritually impure for purification/sin-offering, for we don’t count first-degree and second-degree for purification but rather all of them are first-degree."
+            ],
+            [],
+            [
+                "שנטמאו אחוריו (that the outer side of which was made unclean) – with impure liquids. That for the rest of the pure things its inside was not defiled, but for purification/sin-offering, it is not the case.",
+                "הזוג והענבל (the bell/body of the bell and the clapper) – for if he sprinkled upon one of them, its fellow is pure. And a זוג – is the bell, and the ענבל is the hammer that is inside that strikes the bell that through it strikes/knocks/tingles.",
+                "כוש של רובן (a reed used as a spindle of coarse weft/material) – a spindle/distaff that they weave meshes; it is the bulrushes/reed-grass that they make matting.",
+                "לא על כוש ולא על הפיקה (not on the reed used as a spindle and not on whorl/ring) – meaning to say, he should not sprinkle on this one alone, nor on that one alone, for there is no attachment/connection. But he must sprinkle upon both of them.",
+                "פיקה – what they place at the end of the reed used as a spindle to make it heavy is called a פיקה/whorl/ring. It is called PURSLAV in the foreign language.",
+                "ואם הזה – on one of them alone (and not upon both the reed and the whorl/ring), it is considered sprinkled. And Maimonides explained, not on the reed used as a spindle and not on the whorl/ring, but rather on a copper reed that they would regularly put at the tip of the reed/spindle that is called a צנורא/hook or pivot. And upon it they would sprinkle because it is the essence of the vessel, and the sprinkle would rise up to the reed and the whorl.",
+                "של פשתן חיבור – that the spindle that they spin on it flax, it is manner is that the whorl is attached to the reed/spindle.",
+                "עור של עריסה (leather sheet in the cradle/cot – which is attached to knobs) – leather that they place in the cradle of a baby, and it is the practice that it is attached in the cot/cradle.",
+                "המלבן (the frame/base)- like a kind of bowls of hollowed out wood that they bring into it the legs of the bed so that it would not decay from the moisture of the ground. And something similar to it is found in Tractate Bava Batra in the chapter המוכר את הבית (chapter 4, folio 69a), the sockets for the legs of a bedstead.",
+                "אינו חיבור לא לטומאה – that if this one was defiled, the other was not defiled.",
+                "ולא לטהרה – that if he sprinkled on this one, he did not sprinkle on that one.",
+                "הקדוחות חיבור (vessels that have drilled/bored handles are considered attached/connected) – as for example the handles of knives that the iron enters into the sleeve of the handle of wood or of stone is attached to it, it is a connection, if one of them is defiled, its fellow is defiled, and similarly, if one sprinkled on one of them, the he sprinkled on its fellow. קדוחות is the language of borer.",
+                "אף החרוקות (even those that are wedged in/squeezed into holes)- It is the language of (Lamentations 2:16): \"[All your enemies leer at you; They hiss] and gnash their teeth, [And cry: ‘We’ve ruined her! Ah, this is the day we hoped for; We have lived to see it!].” Meaning to say, even the handles which are sharp/pointed at their tips and they bring in their sharpness in the hole that they make at the tip of the vessel, such as the handle of a spear, even those are a connection. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "הסלים שבקנתל (the baskets in the pannier on the side of the pack-saddle) – baskets where it was their practice to carry in them produce or manure upon the donkey and they are attached to each other.",
+                "מטה של טרבל (threshing sledge – of a couch - consisting of a wooden platform studded underneath with sharp pieces of flint or with iron teeth) – like a species of wood of bronze with which they thresh the grain.",
+                "קרן של כליבה (the movable supports of the bier – or the ring for keeping the corpse in position) – the bier of the corpse that they make it like a kind of beam of bronze/copper and they tie to it the bier of the corpse so that it doesn’t fall. And they call the bier of the corpses a כליבה, which is made like coop/shed of fowl.",
+                "וקרנים של יוצאי דרכים (horns of those who travel) – the horns of cattle and wild beasts that they carry with them travelers to fill them with water to drink.",
+                "ושלשלת המפתחות – chain that suspend upon it keys.",
+                "ושלל של כובסים (washers’ materials loosely stitched together -see also Tractate Uktzin, Chapter 2, Mishnah 6) – it is the practice of washers to make chain-stitches of clothing one with another, the small with the large in order that it not become lost.",
+                "והבגד שהוא תפור בכלאים – two pieces of woolen clothing that were sewn with threads of flax that ultimately would be separated because of the prohibition of [use of] mixed seeds/threads. And similarly, the washers’ material loosely stitched together that ultimately would be separated, and even so, it is a connection for defilement."
+            ],
+            [
+                "המיחם (vessel for heating water) – a kettle of copper/brass that they heat in it the water.",
+                "חוץ מטומטום ואנדרוגינוס – because they are doubtfully female, and a woman is not fit/suitable to sprinkle, as it is written (Numbers 19:18): “A person who is pure [shall take hyssop], dip it in water, [and sprinkle on the tent and on all the vessels and people who were there]; a man, but not a woman, טהור/someone pure, to include the minor. And sprinkling is derived from ritual immersion that is compared to each other.",
+                "האשה מסעדתו (and a woman assists him – i.e., the child, who sprinkles) – assists him, as it is explained in the last clause of this Mishnah - that \"אוחזת לו במים\"/that she holds the water for him.",
+                "ואם אחזה בידו אפילו בשעת הזאה פסול – it is needless to say “at the time of ritual immersion”, for it is written, “a man” but not a woman, it is written regarding ritual immersion (see Numbers 19:18), but even at the time of sprinkling, for it is not written in Scripture “at sprinkling,” even so, if she held his hand, it is invalid, for we derive sprinkling from ritual immersion."
+            ],
+            [
+                "ביום והזה בלילה פסול – as it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day],” during the day, but not at night. And there is an analogy made between ritual immersion and sprinkling, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop] dip it in the water, and sprinkle [on the tent and on all the vessels and people who were there,]” just as sprinkling is during the day, even ritually immersion of the hyssop is during the day.",
+                "טובל בלילה ומזה ביום – where he delayed his immersion and did not sprinkle on the seventh day, when he does to sprinkle on the eighth or ninth or tenth [days] he is able to advance ritual immersion to sprinkling. But a person who ritually immerses on the seventh according to his precept, he sprinkles first and afterwards ritually immerses, as it is written (Numbers 19:19): “thus purifying by the seventh day,” and afterwards it is written: “He shall then wash his clothes and bathe in water.” (see also Tractate Megillah, Chapter 2, Mishnah 4 – that a person does not ritually immerse in water nor sprinkle other than during the daytime).",
+                "משעלה עמוד השחר כשר – that from then onwards it is day, as it is written (Nehemiah 4:15): “And so we worked on, while half were holding lances, from the break of day until the stars appeared,” and it is written there (Nehemiah 4:16): “[I further said to the people at that time: ‘Let every man with his servant lodge in Jerusalem,] that we may use the night to stand guard and the day to work.’” (see also Tractate Berakhot, Chapter 1, Mishnah 1 for the usage of the phrase \"עד שיעלה עמוד השחר\"/until the crack of dawn)."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה פרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..eaa317a5e262e4fcc3992b18b630cb1aa02f80da
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/On Your Way.json	
@@ -0,0 +1,751 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Parah",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה פרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>רבי אליעזר אומר עגלה בת שנתה.</b> עגלה ערופה צריך שתהא בת שנתה ולא יותר:",
+                "<b>ופרה.</b> אדומה:",
+                "<b>בת שתי שנים.</b> דלשון פרה משמע דקשישא טפי מעגלה:",
+                "<b>וחכמים אומרים עגלה ערופה כשרה אפילו בת שתים.</b> וכל שכן בת שנתה, אלא דאפילו בת שתים עגלה היא. ואע״ג דקיימא לן כל מקום שנאמד עגל, בן שנה הוא, סברי רבנן שאני עגלה ערופה דכתיב בה (דברים כ״א:ג׳) עגלת בקר, ולא כתיב עגלה סתם:",
+                "<b>שמא תשחיר שלא תפסל.</b> שאם יולדו בה שתי שערות שחורות פסולה, דכתיב (במדבר י״ט:ב׳) אדומה תמימה, שתהא תמימה באדמימות. והלכה, דפרה אדומה בת שלש שנים או בת ארבע וזקנה כשרה, אלא שאין ממתינין לה, שמא תשחיר ותפסל:",
+                "<b>לא שמעתי אלא שלשית.</b> כך שמעתי שאין כשרה, לפרה אדומה אלא שלשית:",
+                "<b>כך שמעתי סתם.</b> ואין לי לפרש:",
+                "<b>שלישית.</b> משמע שלישית לאחרות במנין, שנולדו שתי פרות אחרות לפניה וזאת שלישית להן:",
+                "<b>שלשית.</b> משמע שהיא בת ג׳ שנים:",
+                "<b>רביעי.</b> לאחרים. כשיש ארבעה כרמים שייך לומר על האחרון שהוא רביעי לאחרים, אבל רבעי משמע כרם בן ארבע שנים:",
+                "<b>האוכל בבית המנוגע, פרס.</b> השוהה בבית המנוגע כדי אכילת פרס, מטמא בגדים שעליו. פרס הוא חצי ככר משלש ככרות לקב:",
+                "<b>אמרו לו אמור משמונה עשרה לסאה.</b> כלומר, היה לך לומר משמונה עשרה לסאה, שהסאה ששה קבין, ושלש ככרות לקב הן שמונה עשרה לסאה:",
+                "<b>כך שמעתי.</b> מרבותי, ואין בידי לפרש למה לא אמרו הם משמונה עשרה לסאה:",
+                "<b>אני אפרש.</b> מאי נפקא מינה בין זה לזה:",
+                "<b>משלש לקב אין בו חלה.</b> דחמש רביעיות קמח ועוד, חייבין בחלה, והלש קב בלבד אין מפריש ממנה חלה. הילכך כשאתה אומר משלש ככרות לקב, משמע שלא הופרש מהן חלה, וכשאתה אומר משמונה עשרה לסאה, נמצא שכל ככר הוא פחות מה שמיעטתו חלתו, שהלש סאה צריך להפריש ממנה חלה:"
+            ],
+            [
+                "<b>ופר שני בן בקר תקח לחטאת.</b> בטהרת הלוים כתיב [שם ח] בפרשת בהעלותך. והאי שני יתירה הוא, דכיון דכתיב בתריה ועשה את האחד חטאת ואת האחד עולה, ממילא ידענא דתרי נינהו, אלא כתוב שני ללמד שהוא בן שתי שנים, דכי היכי דלבת שלש קרי שלשית, הכי נמי לבן שתים קרי שני:",
+                "<b>וחכמים אומרים כו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>מיום ליום.</b> נולד באחד באלול, לא שלמה לו שנה עד אחד באלול של שנה שניה. דבתר שנתו אזלינן, ולא בתר שנים של מנין העולם. ואם נתעברה שנה, נתעברה לו. וכן באילים בני שתים:",
+                "<b>אינו כשר לא לאיל </b> דאינו נחשב איל עד שנכנס שלשים יום משנה שניה לו:",
+                "<b>פלגס.</b> לשון פלג, כלומר ממוצע בין זה לזה, יצא מכלל כבש ולכלל איל לא בא:",
+                "<b>נוקד.</b> לשון אשר היה בנוקדים (עמוס א׳) שפירושו בעלי הצאן:",
+                "<b>פרכדיגמא.</b> למטבע שנפסל קורין כן בלשון יוני. אף זה נפסל מתורת איל ומתורת כבש:",
+                "<b>מביא עליו נסכי איל.</b> שלישית ההין. ונפקא לן מדכתיב או לאיל, לרבות את הפלגס לנסכי איל:  "
+            ],
+            [
+                "<b>חטאות הצבור.</b> כגון שעירי ראשי חדשים ושל מועדות ועולותיהן, כולהו בני שנה נינהו:",
+                "<b>חטאת היחיד.</b> כשבה או שעירה:",
+                "<b>ואם הקריבום ביום השמיני כשרים.</b> דכתיב (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה, ונאמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי, מה בכור עשה יום שמיני כשמיני והלאה, אף בשאר קרבנות עשה יום שמיני כשמיני והלאה. מיהו במידי דחובה מצוה מן המובחר להביא מיום שלשים ואילך:",
+                "<b>והפסח.</b> אע״ג דחובה הוא, לא חשו חכמים, משום דנסבי לפי נפשות, שלא יבוא לידי נותר כיון שאינו נאכל [אלא] לחבורה אחת:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי אליעזר אומר פרה מעוברת כשרה.</b> רבי אליעזר ורבנן דהכא קיימי בשיטת רבי יהודה דאמר לקמן בפרקין דעלה עליה זכר אינה פסולה אלא אם כן עלה עליה מדעת בעל הפרה, ופליגי הכא במעוברת שעלה עליה זכר מעצמו בלא דעת הבעלים, ורבי אליעזר דמכשיר סבר עובר ירך אמו הוא והוי כגופה דפרה, ורבנן דפסלי סברי עובר לאו ירך אמו הוא ונפסלת מחמת מלאכה, שנושאת את עוברה. והלכה שהיא פסולה משעה שעלה עליה זכר אפילו שלא מדעת בעלים ואפילו אינה מעוברת, ודלא כר׳ יהודה:",
+                "<b>אינה נלקחת מן הנכרים.</b> שחשודים על הרביעה, ושמא נרבעת בידם:",
+                "<b>וחכמים מכשירין.</b> מפני שהבהמה נעשית עקרה כשרובעה, שהנכרי חס על בהמתו שלא תעקר:",
+                "<b>ולא זו בלבד.</b> לא בפרת חטאת בלבד פליגי ר׳ אליעזר ורבנן, אלא בכל קרבנות הצבור והיחיד פוסל ר׳ אליעזר אם נלקחו מן הנכרים, דחייש לרביעה. וחכמים מכשירין. ואין הלכה כר׳ אליעזד:",
+                "<b>באין מארץ ומחוצה לארץ.</b> כל הקרבנות באין בין מן הארץ בין מחוצה לארץ בין מן החדש בין מן הישן:",
+                "<b>חוץ מן העומר ושתי הלחם.</b> דאמר קרא (ויקרא כ״ג:י׳) כי תבואו אל הארץ וקצרתם את קצירה והבאתם את עומר, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם. ואין באין אלא מן החדש, דכתיב בהו מנחה חדשה:"
+            ],
+            [
+                "<b>יגוד.</b> יחתוך. כמו גודו אילנא (דניאל ד׳):",
+                "<b>והננסת.</b> קטנה ביותר. שזה מום באדם ואינו מום בבהמה:",
+                "<b>יבלת.</b> וורוא״ה בלע״ז:",
+                "<b>ר׳ יהודה פוסל.</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>יוצא דופן פסולה.</b> כשאר קדשים. דכתיב [ויקרא כ״ב] כי יולד, פרט ליוצא דופן. ואע״ג דפרה לאו קדשי מזבח היא אלא קדשי בדק הבית, מ״מ יוצא דופן פסולה, דחטאת קרייה רחמנא:",
+                "<b>ר׳ אליעזר מכשיר.</b> באתנן ומחיר דוקא. ואין הלכה כר׳ אליעזר:",
+                "<b>כל המומין הפוסלים במוקדשים.</b> בבכורות פרק על אלו מומין, מפורשים המומין הפסולין במוקדשים:",
+                "<b>פוסלין בפרה.</b> דכתיב (במדבר י״ט:ב׳) אשר אין בה מום:",
+                "<b>עבר בה את הנהר אחז בזנבה.</b> נסתייע בה כשעבר את הנהר:",
+                "<b>קיפל עליה את המוסרה.</b> החבל שקושר אותה בו קפלו ונתנו על גופה:",
+                "<b>נתן טליתו עליה פסולה.</b> נאמר בפרה (שם) אשר לא עלה עליה עול, ונאמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול, מה עול האמור בעגלה עשה שאר עבודה פסולה כעול, אף עול האמור בפרה עשה שאר עבודה פסולה כעול:",
+                "<b>בשביל שלא תחליק.</b> שלא יחליקו רגליה ותפול:",
+                "<b>לצורך אחר פסולה.</b> ואפילו לצרכו ולצרכה פסולה:"
+            ],
+            [
+                "<b>עלה עליה זכר פסולה.</b> אע״ג דלא ניחא ליה, משום דדמיה יקרים ומפסיד טובא, ובעבודה דלא ניחא ליה לא מפסלה, דכתיב בעגלה ערופה [שם] אשר לא עובד בה, כתיב עבד וקרינן עובד, מה עבד דניחא ליה, אף עובד דניחא ליה, וילפינן פרת חטאת מינה. מ״מ הואיל ובשאר פרות הוה ניחא ליה, חשבינן לגבי פרת חטאת נמי ניחא ליה. ועוד אם באת להכשיר א״כ הוה ניחא ליה, ומשום הכי פסולה:",
+                "<b>העלהו פסולה.</b> לאו דוקא העלהו, אלא אם עלה עליה לדעת הבעלים אפילו עלה מעצמו פסולה. ואם שלא לדעת הבעלים, כשרה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>היו בה שתי שערות שחורות פסולה.</b> דכתיב אדומה תמימה, אי במומין הרי כבר אמור אשר אין בה מום, אלא שתהא תמימה באדמימות:",
+                "<b>רבי יהודה אומר בתוך כוס אחד.</b> גרסינן, ול״ג אפילו. במקום שהיה שונה ת״ק גומא, היה שונה ר׳ יהודה כוס. גומא וכוס אחד הוא, אלא שחייב אדם לומר בלשון רבו, שרבו של רבי יהודה היה קורא לגומא כוס, הכי מוכח בתוספתא:",
+                "<b>מוכיחות.</b> מכוונות וסמוכות זו בצד זו:",
+                "<b>ר׳ אליעזר אומר אפילו חמשים.</b> כלומר אפילו טובא והן מפוזרות, יתלוש. והלכה כת״ק:",
+                "<b>אחר הנראה.</b> היינו אחר ראשן של שערות:",
+                "<b>אחר העיקר.</b> ואם עיקרן מאדים וראשן משחיר ויש בעיקר שמאדים כדי שינטל בפי הזוג, יגזוז ראשן המשחיר והיא כשרה. אבל אם אין בעיקר המאדים שיעור שיוכלו להנטל בפי הזוג, פסולה אפילו לדברי חכמים. ששיעור שתי שערות האמורות בכל מקום, הוא כדי שיהיו ניטלות בפי הזוג. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>שבעת ימים כו׳ מפרישין כהן השורף את הפרה.</b> דכתיב בפרשת מילואים (ויקרא ה׳) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה. לכפר עליכם, זה מעשה יום הכפורים. שהכהן השורף את הפרה וכהן גדול העובד ביום הכפורים טעון פרישה שבעה כמו שהיו טעונים אהרן ובניו בשבעת ימי המילואים, דכתיב (שם) ומפתח אוהל מועד לא תצאו שבעת ימים. והיו מפרישין אותו מאשתו שמא יבוא על אשתו ותמצא נדה, והבועל נדה טמא שבעת ימים ולא יוכל לשרוף הפרה:",
+                "<b>הבירה.</b> אית דאמרי מקום היה בהר הבית ובירה שמו. ואית דאמרי כל המקדש קרוי בירה, כמו שנאמר אל הבירה וגו [דה״א כט׳]:",
+                "<b>צפונה מזרחה.</b> טעמא דמפרישים הכהן השורף את הפרה ללשכה שהיא צפונית מזרחית, כיון דחטאת היא וחטאת טעונה צפון, תקינו ליה רבנן בצפונה מזרחה כי היכי דלהוי לה הכירא:",
+                "<b>ובית אבן היתה נקראת.</b> לפי שכל מעשיה היו בכלי גללים כלי אבנים כלי אדמה שאינן מקבלין טומאה, ובהם בלבד היה משתמש כל שבעת ימי ההפרישה, משום דטבול יום כשר בפרה, והיו מטמאין הכהן השורף את הפרה ומטבילין אותו מיד להוציא מלבן של צדוקים שאומרים במעורבי שמש היתה נעשית, תקינו לה רבנן מעלות יתירות כדי שלא יזלזלו בה:",
+                "<b>כל שבעת הימים.</b> של ימי הפרישה:",
+                "<b>מכל חטאות שהיו שם.</b> מכל הפרות שנעשו מימות משה רבינו ועד אותו זמן, שמכל פרה ופרה היו נותנין קצת למשמרת, ויום ראשון מזין עליו מאפר פרה אחת ויום שני מאחרת ויום שלישי מאחרת:",
+                "<b>בשלישי ובשביעי.</b> לפרישתו. ובין ת״ק ובין רבי יוסי תרווייהו סבירא להו טבילה בזמנה מצוה, וקא מיפלגי בהזאה אי מקשינן לה לטבילה אי לא, ת״ק מקיש הזאה לטבילה והזאה בזמנה מצוה, וכל יומא משלושת ימים הראשונים איכא לספוקי שמא היום יום שלישי לטומאתו, והשלשה אחרונים כל יומא מספקינן שמא שביעי. ורביעי לא בעי הזאה, דלאו בשלישי איכא לספוקי ולא בשביעי איכא לספוקי שאין הזאה בשביעי עולה משום הזאת שביעי עד שיזה בשלישי שלפניו. וכל שבעה לאו דוקא, דעל כרחך הא קיימא לן הזאה שבות ואין דוחה את השבת. ור׳ יוסי לא מקיש הזאה לטבילה והזאה בזמנה לאו מצוה, הלכך לא בעי הזאה אלא שלישי ושביעי בלבד. ור׳ חנינא סגן הכהנים נמי כרבי יוסי סבירא ליה דהזאה בזמנה אינה מצוה, והכהן השורף את הפרה מעלה בעלמא הוא, כי היכי דלא לזלזלו בה מפני שהיא נעשית בטבול יום:"
+            ],
+            [
+                "<b>בנויות על גבי הסלע.</b> צור החלמיש שניכר שהיה שם מתחילת ברייתו של עולם. ואעפ״כ החמירו לעשות תחתיו חלל, מפני קבר התהום, שמא יש תחתיו קבר ואין לו למת אוהל חלל טפח, וטומאה שהיא רצוצה בוקעת ועולה, לפיכך היו בונים אותו על גבי כיפין, שאפילו יש קבר תחתיהן החלל מפסיקו. וכל לשון טומאת התהום שבגמרא, לשון ספק ומכוסה הוא, כתהום הזה שאינו גלוי:",
+                "<b>ומביאים נשים מעוברות ויולדות שם.</b> כל אלו מעלות יתירות עשו בה כי היכי דלא לזלזולי בה, מפני שהיו עושים אותה בטבול יום:",
+                "<b>ומגדלות שם את בניהן.</b> עד שיהיו בן שמונה [שנים], ולא יותר שלא יראו קרי:",
+                "<b>ומביאים שוורים.</b> שכריסן רחבה כדי שלא יהיו רגליו של תינוק היושב עליהן. מאהילות על הארץ מפני קבר התהום:",
+                "<b>ועל גביהן דלתות.</b> ועוד זאת מעלה יתירה כדי שלא יהיו רגליו של תינוק מאהילות על הארץ:",
+                "<b>וכוסות של אבן בידם.</b> שכל מעשה הפרה בכלי גללים וכלי אבנים וכלי אדמה שאין מקבלין טומאה:",
+                "<b>ירדו.</b> תינוקות הללו לתוך נהר שילוח:",
+                "<b>ומלאום.</b> ממנו מים לקדש מי חטאת שמזין על השורף את הפרה כל שבעה. ובתוך הנהר ליכא לספוקי לקבר התהום, דלא עבידי דקברי בנהרות:",
+                "<b>רבי יוסי אומר.</b> מעל גבי השוורים היו משלשלים חבל וממלאים מים, ולא היו יורדים לתוך השילוח. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>באו להר הבית.</b> התינוקות שעל גבי השוורים עם הכוסות מלאים מים:",
+                "<b>בפתח העזרה.</b> של נשים, הסמוכה לחיל:",
+                "<b>היה מתוקן קלל של חטאת.</b> כלי שמונח בו אפר חטאת מכל פרה שהיו שורפים, כדכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת:",
+                "<b>קלל.</b> כד קטן. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו) וקולתה על כתפה:",
+                "<b>וזורקו לתוך הקלל.</b> ומתוך כך כשהיה הזכר נרתע לאחוריו והיה המקל יוצא מן הקלל קולט מן האפר עמו ונשפך על גבי השוורים והתינוק נוטלו ואינו צריך להוציא ידו לחוץ. ובתוספתא משמע שלא הוצרכו לעשות כן אלא כשעלו מן הגולה שהיו כולם טמאין ואין יכולים ליגע, שאם היו נוגעים באפר הפרה היו מטמאין אותו. ומה שהיו זורקים המקל לתוך הקלל ולא בדרך הנחה, שלא יטמא האפר בהיסט משום ספק זיבה:",
+                "<b>אל תתנו מקום לצדוקים לרדות.</b> למשול בנו בדברי שחוק והתול, דסבר ר׳ יוסי כשעלו בני הגולה היו בהם טהורים שטיהרום באפר הפרה שהורידו עמהם לבבל והעלו ממנו עמם, ולא נטמאו משום ארץ העמים דלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה. לפיכך היה אפשר שאיש טהור יהיה נוטל את אפר הפרה, ולא הוצרכו לזכר של רחלים והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>לא היו עושים חטאת על גבי חטאת.</b> אם טיהרו עצמן לפרת חטאת אחת ואירעה פסול, לא יעשו אחרת על גבי זו. אלא צריכה שימור כבתחילה:",
+                "<b>ולא תינוק על גבי תינוק.</b> שאם היו שני תינוקות, אחד נשמר לפרת חטאת ואחד נשמר סתם אגב זה התינוק אבל לא לצורך פרת חטאת, לא מתכשר האי אגב האי:",
+                "<b>צריכים היו תינוקות להזות.</b> ואע״ג שנשמרו כל השמירות הללו, חיישינן דילמא אייתי עורב כזית מן המת ושדא עלייהו. וכל הני מעלות יתירות נינהו:",
+                "<b>לא היו צריכים להזות.</b> דלטומאת מת לא חיישינן. אבל טבילה היו צריכים לכו״ע, שמא נטמאו בשרץ. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>לא מצאו משבע.</b> משום דאמרן דמכל חטאות שהיו שם מזין עליו, משום הכי קאמר דאם לא מצאו משבע, מזין אפילו מאחת:",
+                "<b>וחמש מעזרא ואילך.</b> ר׳ מאיר לא מני הארבע שעשו שמעון הצדיק ויוחנן כ״ג אלא לשתים, משום דסבירא ליה שעל ידי פסול שאירע בראשונה נעשית השניה:",
+                "<b>וחכ״א שבע מעזרא ואילך.</b> דסבירא להו שכולן כשרות היו:"
+            ],
+            [
+                "<b>וכיפה כנגד האוטם.</b> רגלי הכיפה שהכיפה נשענת עליהם נקראין אוטם. ואין רגלי הכיפה העליונה כנגד רגלי התחתונה, אלא כנגד הכיפה עצמה, דכנגד אוטם העליונה עומד חלל התחתונה:",
+                "<b>מפני קבר התהום.</b> שלא תהיה שם טומאה רצוצה שהיא בוקעת ועולה:",
+                "<b>ופרה וכל מסעדיה.</b> סומכיה ועוזריה. לשון ה׳ יסעדנו על ערש דוי (תהילים מ״א:ד׳). ואע״ג דפרה אינה מקבלת טומאה מחיים, מעלה יתירה עשו בה:"
+            ],
+            [
+                "<b>ולא אדומה.</b> לא היו מוציאין פרה אדומה אחרת עמה בככש:",
+                "<b>שלא יאמרו שתים שחטו</b> ורחמנא אמר ושחט אותה, ולא אותה ואת חברתה:",
+                "<b>ובית הטבילה היה שם.</b> ואותו בית הטבילה נמי חלול היה על גבי כיפין מפני קבר התהום. ואף מקום מערכתה וגיתה השנויין לקמן, כולן על גבי כיפין היו:",
+                "<b>ומטמאים היו את הכהן.</b> במה שהיו סומכים ידיהם עליו כדתנן לקמן בכך היה מיטמא, דבגדי אוכלי קודש מדרס לפרת חטאת. והרמב״ם פירש שהיו מטמאין אותו בשרץ או בשאר טומאות שמטמאים טומאת ערב ",
+                "<b>במעורבי שמש היתה נעשית.</b> שהיו דורשים ואסף איש טהור, אין טהור אלא שהעריב שמשו, וכן הוא אומר (ויקרא כ״ב:ז׳) ובא השמש וטהר. וחכמים קבלו דטהור האמור בפרשת חטאת, טהור למעשר קאמר דהיינו טבול יום:"
+            ],
+            [
+                "<b>אישי כהן גדול.</b> לפי שפעמים נעשית על ידי כהן גדול אבל בכל כהן היא כשרה בין בכהן גדול, בין בסגן בין בהדיוט:",
+                "<b>ונסתפג.</b> ונתקנח:",
+                "<b>עצים.</b> לעשות מהן מערכה לשריפה. מסודרים שם:",
+                "<b>וארנים.</b> לשון נטע אורן וגשם יגדל האמור בישעיה (מ״ד י״ד), ומין ארז הוא, וכן ברושים. וכל הנך עצים דקחשיב, עדיפי משאר עצים לצורך שריפתה:",
+                "<b>כמין מגדל.</b> רחבה מלמטה וצרה מלמעלה:",
+                "<b>ופותחין בהן חלונות.</b> להכניס בהן האש להבעיר העצים:",
+                "<b>וחזיתה מערבה.</b> פני המערכה ומראיתה והוא המקום שמאחיזין בו את האור היה פונה לצד מערב דהיינו כלפי המקדש, שהמקדש היה למערבו של הר הזיתים:"
+            ],
+            [
+                "<b>בחבל של מגג.</b> חבל עשוי ממין של גמי, כדי שיהיו כל מעשיה בדבר שאינו מקבל טומאה:",
+                "<b>ופניה למערב.</b> לצד המקדש:",
+                "<b>ר׳ יהודה אומר בימינו היה מקבל.</b> כשאר קבלת הדם של קדשים שאם קיבל בשמאל פסול. ואין הלכה כר׳ יהודה, שכיון שאין דמה נזרק על גבי המזבח אינה כשאר קדשים לענין זה:",
+                "<b>ומזה בימינו.</b> דכתיב [במדבר י״ט] ולקח אלעזר הכהן מדמה באצבעו. הרגילה שבאצבעות, כלומר אצבע היד הימנית שאדם ממשמש בה תמיד:",
+                "<b>כנגד בית קודש הקדשים.</b> כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד:",
+                "<b>על כל הזיה טבילה.</b> על כל הזיה שהיה מזה היה טובל אצבעו בדם, דשיירי הדם שבאצבע פסולין להזייה:",
+                "<b>גמר מלהזות קינח ידו בגופה של פרה.</b> כדי שישרף הדם עמה, כדכתיב [שם] ושרף את הפרה את עורה ואת בשרה ואת דמה. ובין הזאה להזאה מקנח אצבעו בשפת המזרק ולא בגופה של פרה, משום נימין הנדבקין באצבעו דגנאי לעשות בהן הזייה:",
+                "<b>אליתות.</b> עצים קטנים שמלהיבין בהם עצי המערכה. אליתות, לשון אליה. כמו זנבות האודים [ישעיה ז׳]:",
+                "<b>בחריות.</b> זמורות של דקל. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>נבקעה.</b> הפרה מחמת האור. אבל אם לא נבקעה לא, דכתיב [במדבר י״ט] אל תוך שריפת, לא קודם שיוצת האור ברובה, ולא אחר שתיעשה אפר. והוא הדין אם קרעה בסכין אחר שיוצת האור ברובה:",
+                "<b>ועמד.</b> הכהן:",
+                "<b>חוץ מגיתה.</b> גומא שהיתה בקרקע כמין גת עשויה לשריפת הפרה, וכשהיה משליך עץ ארז ואזוב ושני תולעת צריך שיעמוד חוץ לאותה גומא:",
+                "<b>עץ ארז.</b> אגודה שיש בה עץ ארז ואזוב כרוכים עם שני תולעת:",
+                "<b>עץ ארז זה.</b> לפי שיש מינים הרבה שדומין לארז ואינן כשרין, לכך צריך להודיע שזהו שצותה עליו תורה. וכן באזוב. וכן בשני תולעת. ואזוב הוא שקורין לו בערבי צעת״ר. ושני תולעת הוא צמר צבוע בצבע הנקרא בערבי כרמ״ז ובלע״ז קרמז״י:"
+            ],
+            [
+                "<b>כרכן.</b> לעץ ארז ואזוב בשיירי לשון של צמר שהוא צבוע בשני תולעת שהיתה ארוכה, ובמה שהיה עודף ממנה על עץ הארז ואזוב היה כורך שלשתן יחד, כדי שיהא להן כובד ויפלו לתוך שריפת הפרה ולא תקלוט השלהבת את הלשון. ואם לא כרכן והשליך כל אחד בפני עצמו, כשרה:",
+                "<b>ובכברות של אבן.</b> אבנים המנוקבים נקבים דקים ככברה. ואין הלכה כר׳ ישמעאל:",
+                "<b>שחור שיש בו אפר.</b> פחם שאם יכתשו אותו יעשה אפר:",
+                "<b>כותשין אותו.</b> ואם לא יחזור כמו אפר, מניחין אותו: ",
+                "<b>בין כך ובין כך.</b> בין שיחזור אפר בין שלא יחזור אפר:",
+                "<b>חולקין אותו לשלשה חלקים.</b> לאחר שכברו את כל האפר, בין אפר הפרה בין אפר עצים שנשרפו עמה, חולקין את האפר לשלשה חלקים:",
+                "<b>אחד ניתן, בחיל.</b> למשמרת, כדכתיב והיתה לעדת בני ישראל למשמרת:",
+                "<b>ואחד ניתן בהר המשחה.</b> ובה היו הכהנים מקדשין:",
+                "<b>ואחד היה מתחלק לכל המשמרות.</b> וממנו היו מזין כל ישראל:"
+            ]
+        ],
+        [
+            [
+                "<b>פרת חטאת.</b> שלא לשמה פסולה. דאמר קרא חטאת היא, ומדקרייה רחמנא חטאת למדנו שהיא טעונה שחיטה לשמה כחטאת:",
+                "<b>ורבי אליעזר מכשיר.</b> הואיל והיא נשחטת בחוץ. ואין הלכה כר׳ אליעזר:",
+                "<b>ושלא רחוץ ידים ורגלים פסולה.</b> דחטאת קרייה רחמנא. ולהכי נקט רחוץ ידים ורגלים ולא תנא קידש, דלא שנא קידש בפנים או בחוץ, בין בכלי שרת בין בכלי חול יוצא:",
+                "<b>ור׳ אליעזר מכשיר.</b> דבבואם אל אהל מועד וגו׳ או בגשתם אל המזבח ירחצו כתיב. ואין הלכה כר״א:",
+                "<b>שלא בכהן גדול פסולה.</b> דכתיב ונתתם אותה אל אלעזר, אותה אל אלעזר, ואין שאר הפרות נעשות אלא בכהן גדול:",
+                "<b>ור׳ יהודה מכשיר.</b> דדריש, אותה בסגן, ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. והלכה כר׳ יהודה:",
+                "<b>ובבגדי לבן היא נעשית.</b> דכתיב גבי פרה והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם, וביום הכפורים כתיב (ויקרא ט״ז:ל״ד) והיתה זאת לכם לחוקת עולם, מה עבודת יום הכפורים בבגדי לבן, אף מעשה פרה בבגדי לבן:  "
+            ],
+            [
+                "<b>חוץ מגיתה.</b> מקום היו עושים לשריפתה כמין גת כנגד פתחו של היכל, ואם שחטה שלא כנגד פתחו של היכל פסולה:",
+                "<b>או בשתי גיתות.</b> כגון שחילקה לשתים ושרף חציה בגת זו וחציה בגת זו:",
+                "<b>או ששרף שתים בגת אחת.</b> אע״פ שהוציא כל אחת בפני עצמה מיפסלן מחמת מלאכה, שזו פוסלת את זו. אבל בזו אחר זו, כשרה:",
+                "<b>ולא כוון כנגד הפתח פסולה.</b> דאל נוכח פני אהל מועד כתיב:",
+                "<b>מששית שביעית.</b> דשבע פעמים כתיב, כסדרן, והוא מנה שביעית קודם ששית, וחזר והזה שביעית, פסולה, דבעינן שיקרא לששית ששית ולשביעית שביעית. אבל משביעית שמינית, כשרה, דאין שמינית בהזאות של פרה וזה טעה בדבור דעלמא:",
+                "<b>וחזר והזה שמינית.</b> לאו דוקא, דבכל ענין כשרה, בין חזר והזה בין לא חזר והזה. ואגב רישא נקטיה. אי נמי הא קמשמע לן דאע״ג דהוסיף בהזאות לא פסל, דמכי גמרינהו לשבע הזאות נגמרה מצותה, ותו לא חיישינן למה שהוא מוסיף:"
+            ],
+            [
+                "<b>שרפה שלא בעצים.</b> שהצית האור בגופה של פרה:",
+                "<b>כשרה.</b> שלא נכתב בתורה עצים, אלא ושרף סתם:",
+                "<b>או בכל העצים.</b> שלא שרפה בארזים ארונים וברושים ועצי תאנה השנויים בפרקין דלעיל:",
+                "<b>הפשיטה ונתחה כשרה.</b> דאת עורה ואת בשרה כתיב, בין בהפשט וניתוח בין במחובר:",
+                "<b>על מנת לאכול מבשרה או לשתות מדמה כשרה.</b> דוקא לאכול ולשתות הוא דמכשיר תנא קמא, דבכל הקרבנות נמי כי האי גוונא כשר, כדתנן בפרק כל הפסולים [זבחים לה] חשב לאכול דבר שאין דרכו לאכול, כשר, כגון מאכילת מזבח לאדם. אבל חשב על מנת להזות מדמה למחר, פסל תנא קמא, דחטאת קרייה רחמנא. ור׳ אליעזר סבר דאין מחשבה פוסלת בפרה כלל, אפילו בהזאות. ואזדא לטעמיה דבשלא לשמה מכשיר בריש פירקין, שאין לה דין מדיני קדשים, הואיל והיא נעשית בחוץ. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>כל העסוקין בפרה</b> אדומה, באחת מכל עבודותיה, בין בתחילה בין באמצע בין בסוף: ",
+                "<b>מטמאין בגדים.</b> דכתיב והשליך אל תוך שריפת הפרה וסמיך ליה וכיבס בגדיו הכהן, ובשריפתה כתיב והשורף אותה יכבס בגדיו, ואם המשליך את האזוב מטמא בגיים, השורף לא כל שכן, אלא בא הכתוב ולימדך על כל העוסקים בפרה מתחילה ועד סוף שיהיו טעונים כבוס בגדים:",
+                "<b>ופוסלים אותה במלאכה.</b> דכתיב ושחט אותה, ולא שיעשה מלאכה אחרת עמה בשעת שחיטתה. וכן בשריפתה כתיב [ושרף את הפרה] ולא שיעשה מלאכה אחרת עם שריפתה, למדנו שמלאכה פוסלת בה משעת שחיטה עד שתיעשה אפר:",
+                "<b>אירע בה פסול בשחיטתה.</b> לא שנתנבלה בשחיטה, דא״כ מטמאה בגדים משום נבילה, אלא פסול מחמת מלאכה, דומיא דאירע בה פסול בהזאתה:",
+                "<b>אינה מטמאה בגדים.</b> דכיון דשחיטתה בפסול, אם כן לא נעשה בה עדיין לשם פרה כלום בכשרות. אבל אירע בה פסול בהזאה, כבר נעשית השחיטה בהכשר:",
+                "<b>לעולם מועלין בה.</b> הנהנה ממנה בין לפני שריפתה בין לאחר שריפתה, חייב קרבן מעילה, עד שתיעשה אפר. אבל לאחר שנעשית אפר, אין באפר משום מעילה, דכתיב חטאת היא. חטאת, מלמד שמועלין בה. היא, בה מועלין, באפרה אין מועלין:",
+                "<b>ומרבין לה עצים.</b> נמי דוקא עד שתיעשה אפר:",
+                "<b>ומעשיה ביום.</b> בתוספתא מפרש, חוץ מאסיפת אפרה והמילוי והקידוש. שיכולים לאסוף אפר הפרה בלילה, ולשאוב המים מן הבאר והוא הנקרא מילוי, ולשים בתוכה האפר והוא הנקרא קידוש, כל זה מותר לעשות בלילה. וכל מעשה פרה, בכהן, חוץ מאסיפת אפרה והמילוי והקידוש וההזאה, שהם כשרים בזר. אסיפת אפרה, דכתיב ואסף איש טהור, מלמד שאסיפת האפר כשרה בכל אדם. ובהזאה הוא אומר והזה הטהור על הטמא, בין שהוא כהן בין שאינו כהן:",
+                "<b>והמלאכה פוסלת במים.</b> דכתיב והיתה לעדת בני ישראל למשמרת למי נדה [חטאת היא], מה חטאת נפסלת במלאכה כדכתבינן לעיל, כך המים נפסלים במלאכה משעת המילוי:",
+                "<b>עד שיטילו את האפר.</b> שמטילים במים מאפר הפרה כשיעור שתיראה האפר במים ומהם מזין על הטמא, ואם לאחר שהטילו האפר במים עשה מלאכה אחרת עמה בשעת הזאת, לא פסל:"
+            ]
+        ],
+        [
+            [
+                "<b>המביא כלי חרס לחטאת.</b> שהולך אצל היוצר לקנות ממנו כלי חרס להניח בו אפר חטאת או מי חטאת:",
+                "<b>טובל ולן על הכבשן.</b> מתחיל לשומרן בטהרה שלא יגע בהן עם הארץ מקודם שיצרפו בכבשן, דהוא גמר מלאכתן לקבל טומאה:",
+                "<b>ר׳ יהודה אומר אף מן הבית הוא מביא וכשר.</b> דמהימנינן ליה לעם הארץ אם אומר ששמרו על טהרת חטאת, כדאמרינן בפרק חומר בקודש דעמי הארץ נאמנים על טהרת יין לנסכים ושמן למנחות, שלא יהא כל אחד ואחד בונה במה לעצמו ושורף פרה אדומה לעצמו. והלכה כר׳ יהודה:",
+                "<b>ובתרומה.</b> אם מביא כלי חרס להניח בו תרומה:",
+                "<b>פותח את הכבשן ונוטל.</b> אע״ג שנגמר צרופן ולא שמרן. דכיון דעדיין לא נפתח ומלא אבק על גביו, לא חיישינן שמא נגע בו עם הארץ, דלא החמירו בתרומה:",
+                "<b>ר׳ שמעון אומר מסדר השני.</b> אם פתח עם הארץ את הכבשן ונטל ממנו כלים, אין נוטל מסדר הראשון, דיד הכל ממשמשין בו, אבל מסדר השני שתחת הראשון שרי. ורבי יוסי מחמיר ואסר אף מסדר השני. ואין הלכה לא כר׳ שמעון ולא כר׳ יוסי, אלא אע״פ שמצא הכבשן פתוח הרי הכל בחזקת טהרה, ולוקח אף מסדר הראשון:"
+            ],
+            [
+                "<b>המטביל כלי לחטאת.</b> כלי שטף שהטבילו כדי למלאות בו מים ולקדשם באפר, אם הטבילו במים שאין ראויין לקדש, כגון במי מקוה שאינם מים חיים:",
+                "<b>צריך לנגב.</b> הכלי. שמא יתערבו שאינם ראויים בראויין. אבל אם הטבילו במים חיים הראויין לקדש, אין צריך לנגב:",
+                "<b>ואם לאסוף לתוכו מים מקודשים.</b> ואם הטבילו להכניס לתוכו מים שכבר נתן עליהם את האפר, אפילו הטבילו במים חיים, צריך לנגב, שלא יתערבו שאינם מקודשים במקודשים, ותנן לקמן צלוחית של חטאת שנפל. לתוכה מים פסול:"
+            ],
+            [
+                "<b>קרויה.</b> דלעת יבשה חלולה ששואבים בה מים:",
+                "<b>שהטבילוה.</b> מעלה בעלמא לחטאת, ולא משום טומאה. דהא בחדשה מיירי שלא נטמאת מעולם:",
+                "<b>במים שאין ראויין לקדש מקדשים בה.</b> לאחר שנגבה. ולא חיישינן שמא בלעה מים שאין ראויין לקדש ותחזור ותפלוט:",
+                "<b>נטמאה אין מקדשים בה.</b> ואע״פ שחזר והטבילה, דחיישינן שמא תפלוט משקין טמאים הבלועים בה. דקסברי רבנן דמחמרינן טפי במים טמאים יותר מבמים שאינן ראויין לקדש. ורבי יהושע משוה מדותיו. דאי חיישת, הכא והכא תיחוש. ואי לא חיישת, הכא והכא לא תיחוש. אלא בין כך ובין כך, בין בתחילה אם הטבילה במים שאין ראויין לקדש וניגבה, בין בסוף כשנטמאת והטבילה אפילו בראויין לקדש וניגבה, לא יוסיף לתוכה מים מקודשים, דחיישינן שמא תפלוט. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שפופרת.</b> של קנה:",
+                "<b>שחתכה.</b> תיקנה לשום בה מי חטאת או אפר חטאת, אפילו חתכה חבר שאינו חשוד על הטומאה:",
+                "<b>ר׳ אליעזר אומר יטביל מיד.</b> ואיכא היכרא. דפרה נעשית בטבול יום, משום דכלים הנגמרים בטהרה צריכין טבילה לקודש, שמא נשאר בכלי רוק היוצא מפיו של עם הארץ ועדיין הוא לח בשעת גמרו של כלי ומטמאו. ואע״ג דטומאה זו אינה צריכה הערב שמש אלא טבילה בלבד, מכל מקום איכא הכירא, משום דלגבי פרת חטאת עשאוה כטמא מת בשביעי שלו ומטמא אדם וכלים, ואי איתא דפרה היתה צריכה הערב שמש, גם היא היתה צריכה:",
+                "<b>ר׳ יהושע אומר יטמא ויטביל.</b> דבענין אחר ליכא הכירא, כיון דכלים הנגמרים בטהרה לא בעו הערב שמש לקדש. והלכה כר׳ יהושע:",
+                "<b>הכל כשרים לקדש.</b> כל הטהורים כשרים להשליך האפר על גבי המים, ואפילו נשים. דכתיב גבי אסיפת אפר הפרה, ואסף איש טהור את אפר הפרה והניח מחוץ למחנה, ודרשינן איש, להכשיר את הזר. טהור, ואפילו אשה. והניח, מי שיש בו דעת להניח, פרט לחרש שוטה וקטן שאין בהן דעת להניח. ובתר [אסיפת אפרה] כתיבא הך עבודה דקידוש ואין עבודה מפסקת בינתים. למדנו שכל הכשר לאסיפת אפרה כשר לקידוש:",
+                "<b>ר׳ יהודה מכשיר בקטן ופוסל באשה.</b> דאם איתא דכל הכשר באסיפה כשר בקידוש, לכתוב ולקח לשון יחיד בקידוש, כי היכי דכתב ואסף לשון יחיד באסיפה, מאי ולקחו, דאפילו הנך דפסולים התם כשרים הכא, כגון קטן. אבל אשה לא, דכתיב ונתן, ולא ונתנה:"
+            ],
+            [
+                "<b>בכל הכלים מקדשים.</b> בין של עץ בין של עצם בין של זכוכית, ואפילו בכלי גללים דלא חשיבי כלי לענין טומאה לא מדברי תורה ולא מדברי סופרים, דכתיב מים חיים אל כלי ולא כתיב אל הכלי:",
+                "<b>מחץ.</b> כלי גדול של חרס שקורין בערבי אלמחגי״ר. ובקצה האחד ממנו עשוי כדמות בית יד והוא שולי המחץ. כך פירש הרמב״ם:",
+                "<b>ואין מזין אלא בכלי.</b> כלומר, שצריך שיהיו המים בכלי בשעת ההזאה:",
+                "<b>אין מצילין.</b> כל מה שבתוכה מטומאת אוהל המת ע״י צמיד פתיל, אלא כלים:",
+                "<b>שאין מצילין מאויר כלי חרס אלא כלים.</b> שאם יפול שרץ באויר כלי חרס, טמא כל מה שבתוכו אע״פ שלא נגע בהן, חוץ מכלים שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלים ומשקין מיטמאין מאויר כלי חרס, ואין כלים מיטמאין מאויר כלי חרס:",
+                "<b>שאין מצילין.</b> כמו ואין מצילין. דוגמתו בריש פרק קמא דביצה שאפר כירה מוכן הוא, ואמר רבה בגמרא [דף ח׳] הכי קאמר, ואפר כירה מוכן הוא:"
+            ],
+            [
+                "<b>ביצת היוצרים.</b> כל כלי שמתחיל יוצר חרס לעשות, עושה תחילה החומר עגול כצורת ביצה ועושה לה בית קיבול:",
+                "<b>כשרה.</b> לקדש בה מי חטאת:",
+                "<b>ור׳ יוסי פוסל.</b> דלא חשיב ליה כלי. ואין הלכה כרבי יוסי:",
+                "<b>ביצת התרנגולת.</b> קליפתה החיצונה:",
+                "<b>וחכמים פוסלים.</b> שאינה חשובה כלי. והלכה כחכמים:"
+            ],
+            [
+                "<b>השוקת שבסלע.</b> שוקת היא אבן חלולה שעל שפת המעין והמים נכנסים לה דרך חור שבדופנה ומשקין בה הבהמות. והכא מיירי בסלע מחובר שחקקו, אין נחשב כלי הואיל ולא היה עליו שם כלי בתלוש. ואפילו היה תלוש [אלא] שחיברו ולבסוף חקקו:",
+                "<b>ואינה צריכה צמיד פתיל.</b> אם היתה באוהל המת מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל. לפי שאינה חשובה כלי אלא כבור ודות שמצילין על מה שבתוכה בכיסוי בלא צמיד פתיל, כדתנן בפרק ה׳ דאהלות [משנה ו׳]:",
+                "<b>ואינה פוסלת את המקוה.</b> אם [נפלו] מי גשמים מתוכה למקוה, אין נחשבים מים שאובים לפסול את המקוה:",
+                "<b>ופקקה.</b> סתמה:",
+                "<b>מפני שאינם עגולים כלי.</b> כלומר שאין כלי מסבב את המים, דנקב שלמטה מבטלו מתורת כלי, דסתימה של סמרטוט לא משוי ליה כלי. אבל שהנקב מן הצד, יש תורת כלי עליו ומקדשים במים שבתוכם, שהרי הכלי מסבבן. והיינו עגולים כלי:",
+                "<b>עשה לה עטרה.</b> שוקת תלושה שחיברה בסיד שהיא חשובה כלי ועשה שפה של טיט לפיה סביב ונתמלאה השוקת מים עד שנתמלאת גם השפה, המים פסולים לקדש, לפי שאין התוספת נחשבת כלי:",
+                "<b>ואם היה בריא.</b> כלומר אם השפה הזאת חזקה ומהודקת בשוקת עד שאילו תנטל השוקת תנטל גם השפה עמה, כשרים:"
+            ],
+            [
+                "<b>שתי שקתות שבאבן.</b> הכא מיירי באבן המיטלטלת שאינה סלע מחובר, ושתי שיקתות הללו תורת כלי יש להן:",
+                "<b>קדש אחת מהן.</b> שנתן אפר פרה במים שבאחת מהן:",
+                "<b>כשפופרת הנוד.</b> כמין קנה שנתן על פי הנוד שבו מריקים היין או המים בתוך הנוד. ושיעורו, כדי שיהיו שתי אצבעות הראשונות של פס היד חוזרות בו בריוח, לא הגודל, אלא האצבעות הסמוכות לו:",
+                "<b>או שהיו מים צפין על גביהן.</b> כגון שכותל האמצעי המפסיק בין שתי השקתות נמוך משאר הכתלים:",
+                "<b>כקליפת השום.</b> כשנתמלאו שתיהן, צפין המים על המחיצה האמצעית כקליפת השום:"
+            ],
+            [
+                "<b>שהקיפן.</b> סמכן זו אצל זו. לשון [ואין] מקיפין שתי חביות דמסכת ביצה:",
+                "<b>המים שביניהן.</b> שבין שתי עריבות ושבין סדק של שוקת. אבל שאר המים מקודשין. אלא דאותן שבסדק לא נכנס בהן הקידוש:",
+                "<b>גפסים.</b> מין סיד הוא ולבן ביותר. וקורין לו בלע״ז ייס״ו גיפס:"
+            ]
+        ],
+        [
+            [
+                "<b>המקדש מי חטאת.</b> הבא ליתן מאפר הפרה לתוך המים. והוא קידוש האמור בכל מכלתין:",
+                "<b>או על הצד.</b> על צדו של כלי:",
+                "<b>ואחר כך נפל לשוקת.</b> על המים שבתוך השוקת. פסולים אותן המים להזאה, דכתיב [במדבר י״ט] ולקחו ונתן, עד שיבוא האפר בתוך המים מכח אדם:",
+                "<b>נטל מן השפופרת וכיסה.</b> נטל אפר מן השפופרת וכיסה השפופרת קודם שיקדש, דהיינו קודם שיתן האפר במים:",
+                "<b>או שהגיף את הדלת.</b> קודם שיקדש:",
+                "<b>הקידוש כשר.</b> דהיינו האפר שבידו, לפי שמלאכה אינה פוסלת באפר, כדאמרן:",
+                "<b>והמים פסולים.</b> דנעשית מלאכה עם המים, ולעיל [סוף] פרק פרת חטאת שנינו שהמלאכה פוסלת במים עד שיטילו את האפר:",
+                "<b>זקפה בארץ.</b> לאחר שנטל האפר מן השפופרת הניח השפופרת בארץ קודם שיתן האפר במים:",
+                "<b>פסול.</b> המילוי דהיינו המים, לפי שעשה מלאכה עם המים. ואם הניח השפופרת בידו וכפה ידו עליה כדי שלא יתפזר האפר שבתוכה ואח״כ נתן האפר על המים, כשר המילוי דהיינו המים, דאין זו חשובה מלאכה:",
+                "<b>לפי שאי אפשר.</b> לשמור האפר שבתוך השפופרת אם לא יכוף ידו על פיה, שהרי אינו יכול להשיב הפקק על פיה עד שיקדש. פירוש אחר, זקפה בארץ, הניח האפר בארץ, פסול האפר, דכתיב למשמרת, [ובארץ אינה למשמרת]. ואם נתן האפר לתוך ידו כשר, דאפשר לשמרו ושפיר קרינן ביה למשמרת. ולפי זה גרסינן לפי שאפשר:"
+            ],
+            [
+                "<b>היה קידוש צף על פני המים.</b> שנתן על המים אפר הרבה. ולאפר עצמו קרי קידוש:",
+                "<b>נוטל.</b> מאותו אפר:",
+                "<b>ומקדש.</b> בו מים אחרים, ואפילו באותו שנגע במים מקדש וחוזר ומקדש כמה פעמים, אלא שמנגבו:",
+                "<b>זלף את המים.</b> הזה מן המים המקודשים על האדם ועל הכלים עד שכלו כל המים, והאפר נשאר בשולי הכלי:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים בתרוייהו:"
+            ],
+            [
+                "<b>טפי.</b> פך קטן שפיו צר והמים היורדים ממנו יורדים טיף טיף:",
+                "<b>אע״פ שפיו צר.</b> פחות משפופרת הנוד:",
+                "<b>המים שבתוכו מקודשים.</b> וכשרים להזות אע״פ שלא נכנס שם מאפר הפרה כלל, דהוו כאילו מחוברים למים שבשוקת:",
+                "<b>היה ספוג.</b> אם בשעת מילוי היה ספוג בשוקת, המים הבלועים בספוג פסולים, דמים חיים אל כלי בעינן, ואין הספוג כלי:",
+                "<b>יזלף עד שהוא מגיע לספוג.</b> כשבא ליטול המים וליתנם בצלוחית, שופך כל המים עד שמגיע לספוג, אבל לא ישפוך מן המים שבספוג כלל, כדי שלא יתערבו המים שבספוג שהם פסולים עם המים שבשוקת שהם כשרים ויפסלו כולם:",
+                "<b>נגע בספוג.</b> נסחטים מי הספוג לתוך השוקת ונתערבו הפסולים בכשרים, ונפסלו כולם:"
+            ],
+            [
+                "<b>נתן ידו או רגלו.</b> הרי שהיה קילוח יורד מהר מעוקם ואינו יורד לתוך החבית שרוצה למלאותה לקידוש, ונתן ידו למעלה בראש ההר לעשותה כעין צנור כדי שיעברו המים דרך ידו לחבית של קידוש, וכן עלי ירקות הראויין לאכילה ומקבלין טומאה:",
+                "<b>פסולים.</b> המים. כדילפינן בפרק ב׳ דזבחים (דף כ״ה) מדכתיב [ויקרא י״א] מקוה מים יהיה טהור, הוייתן על ידי טהרה תהא. ואע״ג דהאי קרא במקוה הוא דכתיב, ילפינן מיניה כל הויות. והכי הוי משמעות דקרא, הוייתן של כל מים המטהרים, על ידי טהרה תהא, בין שאתה מהוה אותן להיות מקוה או מילוי הוי מהוה אותן על ידי דבר שאינו מקבל טומאה:"
+            ],
+            [
+                "<b>המפנה את המעין לתוך הגת.</b> שעשה חריץ מן המעין עד הגת כדי שיפנו שם מי המעין, ואחר כך הפסיקן:",
+                "<b>גת.</b> בור שעושין לפני הגת כדי לקבל את היין, קרוי גת:",
+                "<b>גבים.</b> לשון עשה הנחל הזה גבים האמור בספר מלכים [ב׳ ג׳]. והוא רקק של מים:",
+                "<b>פסולים.</b> לזבים לטבילה, דלאו מים חיים נינהו:",
+                "<b>ולמצורעים.</b> דבעינן מים חיים להזות עליו עם דם הצפור:",
+                "<b>ולקדש [בהן] מי חטאת.</b> בעינן מים חיים, והני כיון דהפסיקן לאו מים חיים נינהו. והא דקתני מפני שלא נתמלאו בכלי, כדי לפוסלן לקידוש בכל ענין אפילו בא לקדש בתוך הגת או בתוך הגבים עצמן:"
+            ]
+        ],
+        [
+            [
+                "<b>חמשה.</b> לקדשן חמשה קידושין. כל חבית וחבית בפני עצמה:",
+                "<b>ונמלכו לקדשן קידוש אחד.</b> לערות חמשתן בתוך כלי גדול ולקדש הכל בבת אחת:",
+                "<b>הרי כולן כשרים.</b> דהואיל וכל אחד ממלא הכלי שלו אין כאן מלאכה פוסלת במים בין מילוי להטלת האפר במים:",
+                "<b>היחיד שמילא חמש חביות כו׳</b> אין כשר אלא אחרון. שהמילוי הראשון נפסל במלאכה שעשה כשמילא את השני קודם שנתן את האפר בראשון, וכן השני נפסל כשמילא את השלישי, וכן כולם. ואם מתחילה היה ממלא חמש חביות זו אחר זו או אפילו מאה חביות כדי לקדשן קידוש אחד, כגון שצריך להזות על כלים הרבה, לא היו פוסלים זה על זה וכולן כשרים, דהכל נחשבים מילוי אחד. אבל כשמילא מתחלה לשם חמשה קידושין, כולן פוסלין זה על זה מטעם מלאכה, שהיא פוסלת במים עד שיטיל האפר, הלכך אין כשר אלא אחרון:",
+                "<b>ונמלך לקדשן חמשה קדושין.</b> שקידש זו לעצמה וזו לעצמה:",
+                "<b>אין כשר אלא זו שקידש ראשון.</b> לפי שקידוש ראשון חשיב מלאכה לאחרים שהיו ממולאים ולא נתן לתוכן אפר, דעד שיתן את האפר מלאכה, פוסלת במים:",
+                "<b>אמר לאחד קדש לך את אלו.</b> היחיד שמילא חמש חביות לקדשן קידוש אחד, ואמר לאחר קדש לך את אלו וקידשן האחר חמשה קדושים, אין כשר אלא ראשון. דכיון שאמר לו קדש לך ונתנן לו, נעשו שלו וכאילו מלאן הוא, והקידוש שקידש ראשון נעשה מלאכה לפסול את אחרים:",
+                "<b>אבל אם אמר קדש לי את אלו כולן כשרים.</b> שהממלא לא עשה מלאכה, והמקדש אינו שלו כדי שיפסלו על ידו:"
+            ],
+            [
+                "<b>ועשה מלאכה בידו אחת.</b> פסול המילוי מטעם מלאכה:",
+                "<b>לו ולאחר.</b> (כו׳ כאחת):",
+                "<b>שניהם פסולים.</b> דכיון דלתרי גברא קא ממלא, נחשב האחד מלאכה לחבירו:",
+                "<b>בין לו בין לאחר.</b> דאע״פ שאין המים שלו, פוסלן במלאכה שבשעת מילוי:"
+            ],
+            [
+                "<b>אם לו פסול.</b> אם הקידוש שלו, פסול. דשמא המלאכה קדמה לקידוש ונפסלו המים:",
+                "<b>ואם לאחר.</b> הוא הקידוש:",
+                "<b>כשר.</b> שהרי בעל המים לא עשה מלאכה:",
+                "<b>המקדש לו ולאחר.</b> שניהם כאחת. אי נמי קידש לחברו קודם שלו:",
+                "<b>שלו פסול.</b> דקידוש של חברו נחשב מלאכה לפסול מימיו:",
+                "<b>שניהם כשרים.</b> שאין המים שלו שיפסלו על ידו:"
+            ],
+            [
+                "<b>קדש לי ואקדש לך.</b> כגון שכל אחד מילא מים לעצמו, ובא זה וקידש מימיו של זה, וזה קידש מימיו של זה, אותו שקידש ראשון כשר מה שקידש לחבירו, דחבירו לא עשה מלאכה אלא עד אחר שנתקדשו מימיו, ומשנתקדשו אין מלאכה פוסלת. אבל מה שקידש השני לראשון פסול, שהראשון פסלה במה שקידש מימי השני קודם שנתקדשו מימיו:",
+                "<b>מלא לי ואמ, לא לך.</b> המילוי האחרון כשר. אבל מילוי ראשון פסול, היינו המים שנתמלאו ראשונה, דנפסלו במלאכה במילוי שמילא לחבירו:",
+                "<b>קדש לי ואמלא לך.</b> שהיו לו מים ממולאים ואמר לחבירו קדש לי מימי ואחר כך אמלא לך:",
+                "<b>שניהם כשרים.</b> דאין המלאכה פוסלת אחר קידוש. וזה נמי שנתמלאו לו המים מימיו כשרים, דמשנתמלאו לו המים לא עשה מלאכה:",
+                "<b>מלא לי ואקדש לך.</b> שהאחר היו לו מים ממולאים ואמר לו זה מלא לי תחלה ואחר כך אקדש לך:",
+                "<b>שניהם פסולים.</b> זה, שמילא עד שלא נתקדשו מימיו. וזה, שקידש לחברו משנתמלאו מימיו:"
+            ],
+            [
+                "<b>הממלא לו ולחטאת.</b> הממלא מים, קצתן רוצה לצרכו ובקצתן רוצה ליתן אפר חטאת:",
+                "<b>באסל.</b> במוט. ודרך שואבי מים שנותנים מוט על כתפם וכד מלא תלוי בראש המוט מלפניו וכד אחד מאחריו:",
+                "<b>ואח״כ מילא את שלו, פסול.</b> משום מלאכה:",
+                "<b>ואת של חטאת לפניו.</b> כדי לעשות בהן שמירה מעולה:",
+                "<b>ואם נתן של חטאת לאחוריו פסולה.</b> דכתיב למשמרת למי נדה, בזמן שהן שמורין הן מי נדה, בזמן שאינן שמורין אינן מי נדה:",
+                "<b>היו שניהן של חטאת וכו׳</b> דהואיל ומסיק אדעתיה בשלפניו נזכר נמי בשל אחריו. והיינו מפני שאפשר, כלומר אפשר לשמור שלאחריו אגב שלפניו:"
+            ],
+            [
+                "<b>המוליך את החבל בידו לדרכו.</b> לאחר שמילא את הדלי בחבל החזיר את החבל לבעלים. לדרכו, שלא הוצרך לעקם או להרחיב את דרכו אלא לפי הילוכו מצא בעל החבל והחזיר לו את שלו, אין זו מלאכה וכשר המילוי:",
+                "<b>שלא לדרכו.</b> שעיקם את דרכו כדי להחזיר החבל, מלאכה היא ופסול:",
+                "<b>זה הלך.</b> כלומר על דבר זה הלך חכם אחד לשאול מחכמי יבנה, הן סנהדרי גדולה שגלו שם:",
+                "<b>הוראת שעה.</b> שעת הדחק היה. הא לאו הכי לא:"
+            ],
+            [
+                "<b>המכנן את החבל.</b> דרך משלשלי הדלי למלאות מים, כשמעלה את הדלי מסבב את החבל בידו כמין טבעת שלא יהא נגרר לארץ. ומכנן לשון הדרא דכנתא [חולין פ״ג]. ואם בדרך העלאת הדלי מכנן על יד על יד, צורך העלאה היא, ואין זו מלאכה וכשר המילוי. ואם באחרונה לאחר שהעלהו כיננו, חשוב מלאכה ופסול:",
+                "<b>לזה הכשירו הוראת שעה.</b> מה שהכשירו ביבנה הוראת שעה, לא למוליך את החבל שלא כדרכו, אלא לזה שכינן את החבל באחרונה הכשירו לו ע״י הדחק:"
+            ],
+            [
+                "<b>המצניע את החבית.</b> שהוא דולה בה המים לשום בשוקת, ולאחר שעירה ממנה הצניעה קודם שיקדש המים בשוקת, אין הצנעה זו חשובה מלאכה, לפי שצריך לה עדיין למלאות בה, וצורך מילוי הוא. וכן כפאה על פיה נמי לנגבה לפי שרוצה למלאות בה עדיין, לא חשיב מלאכה וכשר המילוי. אבל אם עשה כן להוליך בה את הקידוש דהיינו מים המקודשין, הואיל ולאו צורך מילוי הוא, חשוב מלאכה ופסול המילוי:",
+                "<b>בשביל שתחזיק מים הרבה.</b> לא חשוב פינוי זה מלאכה:",
+                "<b>בשעה שהוא זולף.</b> שהוא מזה:",
+                "<b>פסול.</b> דפינוי זה חשוב מלאכה:"
+            ],
+            [
+                "<b>והורה הוראה.</b> להתיר או לאסור, לטמא או לטהר, לפטור או לחייב:",
+                "<b>ודבר שאינו משום מלאכה.</b> כגון הוראה ומראה את הדרך:",
+                "<b>אם עמד.</b> שנתעכב שם בשביל זה:",
+                "<b>פסול.</b> משום היסח הדעת. וכן הלכה:"
+            ],
+            [
+                "<b>המוסר מימיו לטמא.</b> לשמרן:",
+                "<b>פסולים.</b> בין עשו הבעלים הראשונים מלאכה, בין לא עשו הבעלים הראשונים מלאכה, דבחזקת השומר קיימו והוא אינו מקפיד לשמרן מפני שהוא טמא, והתורה אמרה למשמרת למי נדה:",
+                "<b>ולטהור כשרים.</b> ואפילו עשו הבעלים הראשונים מלאכה, שכבר יצאו מרשות בעלים וקיימו ברשות שומר. ומיהו אם השומר עשה מלאכה, פסולים:",
+                "<b>אף לטמא כשרים.</b> דסבר ר׳ אליעזר המוסר מימיו לטמא, בחזקת הבעלים הראשונים קיימו, הלכך אם לא עשו הבעלים מלאכה כשרים. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>והגביהו זה על זה.</b> שסייעו זה את זה להגביה:",
+                "<b>ונטל זה לזה קוצו.</b> או שנטל זה לזה קוץ שנתחב לו בידו:",
+                "<b>בקידוש אחד.</b> שהיו שניהם ממלאים לצורך קידוש אחד, כשר. שיכול כל אחד לסייע לחבירו, ונטילת הקוץ שבידו נמי צורך מילוי היא:",
+                "<b>בשני קידושין פסול.</b> שפסל כל אחד מימיו במה שסייע לחבירו או שנטל לו קוץ, משום מלאכה:",
+                "<b>אם התנו ביניהן.</b> שאמר כל אחד לחבירו כשאגביה לך יהא שלי ושלך ברשותך (וכמו כן א״ל האחר), ואחר שהגביהו לוקח כל אחד מהן אחת מהן ברשותו. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הפורץ על מנת לגדור.</b> כלומר אפילו על מנת לגדור, לא חשיב מלאכה וכשר המילוי:",
+                "<b>האוכל על מנת לקצות.</b> לאחר שמילא המים קודם שיקדש היה מלקט לתאנים על מנת ליבשן לעשות מהן גרוגרות, ולאחר לקיטתן אכלן, אין המחשבה שהיה רוצה לעשותן קציעות פוסלת במים, אלא הרי הוא כאילו לקט לאכול, שאינו פוסל, דומיא דפורץ על מנת לגדור שאין המחשבה שהוא חושב לגדור פוסלת עד שיגדור, הכא נמי:",
+                "<b>אם קצה.</b> אם הניח אותן במקום שמניחין התאנים ליבש, פסול:",
+                "<b>בשביל שלא יאבד פסול.</b> שהמצניע אוכלים כדי שלא יאבדו, חשיבא מלאכה:"
+            ]
+        ],
+        [
+            [
+                "<b>שנים שהיו שומרים את השוקת.</b> שנתמלא לחטאת:",
+                "<b>טהר.</b> אותו שנטמא טהר מטומאתו:",
+                "<b>ונטמא שני.</b> היינו חבירו שהיה טהור:",
+                "<b>כשרים.</b> המים שבשוקת:",
+                "<b>עמד ועשה השני מלאכה.</b> עמד הראשון ממלאכתו, ובא השני ועשה מלאכה תחתיו:"
+            ],
+            [
+                "<b>נטמא וטמאהו.</b> נטמא הסנדל וטימא את האדם לחטאת. שכלים שנטמאו במשקים מטמאים את האדם לחטאת, שאין מונין ראשון ושני בחטאת, כדתנן לקמן פרק כל הראוי (משנה ו׳). אע״פ שאם נפלו המשקים הללו על בשרו, טהור, שהטהור לפרה אם נגעו משקין טמאים בבשרו, הוא טהור כמו שהיה. לבד אם נגעו בידיו, לפי שהמשקין טמאים מטמאים את הידים, וגבי טהרת חטאת קיי״ל דאם נטמאו ידיו נטמא גופו:",
+                "<b>מטמאיך לא טמאוני.</b> משקים שטמאו את הסנדל לא היו יכולים לטמא הטהור לחטאת אם נגעו בבשרו כדאמרן, והסנדל הבא מכוחם מטמאו:  "
+            ],
+            [
+                "<b>השורף פרה</b> אדומה:",
+                "<b>ופרים</b> הנשרפים, כגון פר יום הכפורים ופר כהן משיח ופר העלם דבר של ציבור, מטמאים בגדים, דבכולהו כתיב יכבס בגדיו, ולא שנא בגדים שהוא לבוש ולא שנא בגדים שהוא נוגע, וה״ה לכל שאר כלים. דלא ממעטינן אלא אדם וכלי חרס בלבד הוא שאין מטמאין אם נוגעים בהן:",
+                "<b>ופרה ופרים עצמן ושעיר המשתלח עצמן.</b> אם נגעו בבגדים הרי הן טהורים. והיינו דאמרי ליה בגדים לאדם, מטמאיך לא טמאוני ואתה טמאתני:"
+            ],
+            [
+                "<b>האוכל מנבלת עוף טהור.</b> נבלת עוף טהור אין לה טומאה אם נגעה באדם או בבגדים, אלא בבית הבליעה מטמא אדם לטמא בגדים, כדתנן במסכת טהרות, והיינו דאמרי ליה בגדים לאדם מטמאיך לא טמאוני וכו׳:"
+            ],
+            [
+                "<b>כל ולד הטומאה.</b> כגון ראשון ושני, אין מטמא כלים. אלא אב הטומאה. ומשקה שנטמא בראשון ושני מטמא כלים, גזירה משום משקה זב וזבה, כגון רוקו וזובו ומימי רגליו שהן אב הטומאה:"
+            ],
+            [
+                "<b>אין כלי חרס מטמא חבירו.</b> שאין כלי חרס נעשה אב הטומאה לעולם, ואין כלי חרס מקבל טומאה אלא מאב הטומאה, אלמא שאין כלי חרס מטמא חבירו:",
+                "<b>אלא משקין.</b> אבל מטמא הוא משקין והמשקים חוזרים ומטמאים חבירו, גזירה משום משקה זב וזבה כדאמרן:"
+            ],
+            [
+                "<b>כל הפוסל את התרומה.</b> כגון ידים שניות עושות משקים תחלה לטמא חולין, וידים עצמן שנגעו באוכלי חולין, טהורים, שאין שני עושה שלישי בחולין:",
+                "<b>חוץ מטבול יום.</b> שלא העריב שמשו. אע״פ שהוא פוסל את התרומה, אינו מטמא המשקין להיות תחילה. ואפילו משקין של תרומה אם נגע בהן טבול יום אינן אלא פסולים בלבד לא טמאים:"
+            ],
+            [
+                "<b>כל הימים כמקוה.</b> לכל הני מילי דקתני בסופו. (וגם) אין מטהרין בזוחלין, דאין מקוה מטהר בזוחלין אלא במכונסין, דכתיב [ויקרא י״א] אך מעין, מעין מטהר בזוחלין ואין מקוה מטהרת בזוחלין:",
+                "<b>ופסולין לזבין.</b> דזב בעי מים חיים, דכתיב [שם ט״ו] ורחץ את בשרו במים חיים. ולמצורע [דכתיב [שם י״ד] אל כלי חרש על מים חיים. ולמי חטאת] דכתיב [במדבר י״ט] מים חיים אל כלי:",
+                "<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית ששם נקוו כל מימי בראשית. ולא נאמר ימים בלשון רבים, אלא מפני שמעורבים בו מיני ימים הרבה, שכל הנחלים הולכים אליו:",
+                "<b>ר׳ יוסי אומר.</b> כל הימים וים הגדול, תורת מעין עליהן לענין שהן מטהרין בזוחלין, מפני שהנחלים הולכין וזוחלין עליהן. אבל פסולין הן לתורת מים חיים, שהכתוב קוראן מקוה. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>מים המוכין.</b> המזיקין. כגון שהן מלוחין ופושרין:",
+                "<b>פסולין.</b>: למי חטאת:",
+                "<b>מים המכזבין.</b> הפוסקין. כמו אשר לא יכזבו מימיו (ישעיהו נ״ח:י״א):",
+                "<b>פסולין.</b> דמים חיים בעינן:",
+                "<b>אחד בשבוע.</b> אבל אחד ביובל, שפיר מקרו מים חיים:",
+                "<b>בפולמסיות.</b> חיילות של גייסות ששותין ומקלקלים בהן:",
+                "<b>בשני בצרון.</b> שנים של עצירת גשמים:",
+                "<b>ר׳ יהודה פוסל.</b> אפילו אותן שאין מכזבין אלא בפולמוסיות ובשני בצרון. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מי קרמיון ומי פוגה.</b> נהרות שבארץ ישראל הן:",
+                "<b>מי בצים.</b> לשון היגאה גומא בלא בצה (איוב ח׳:י״א). כלומר, מים שחומר וטיט מעורב בהן. ורחמנא אמר מים חיים אל כלי, והכא איכא חציצה בין מים לכלי:",
+                "<b>מי תערובות.</b> שמים פסולים מתערבים בהם:",
+                "<b>אחד פסול ואחד כשר.</b> ונתערבו, אסור לקדש ממקום התערובות ולמטה:",
+                "<b>ר׳ יהודה פוסל.</b> אפילו בשניהם כשרים פוסל ר׳ יהודה ליטול ממקום התערובות, גזירה אטו אחד פסול. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>באר אחאב.</b> לא אתפרש היכן הוא, והא קמ״ל דמים חיים הן:",
+                "<b>ומערת פמייס.</b> מערה הסמוכה לעיר דן שמשם ירדן יוצא. ובלשון ישמעאל קורין לדן בניי״ס:",
+                "<b>ר׳ יהודה אומר הרי היא בחזקת מותרת.</b> ואין הלכה כר׳ יהודה:",
+                "<b>עד שתצל.</b> עד שיחזרו המים צלולים כדמעיקרא. ואין הלכה כר׳ ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>צלוחית.</b> כלי שנותנים בו המים המקודשים לאחר שהשליך האפר לתוכן, קרוי צלוחית, והכלי שנותנים בו המים כדי לקדשן קודם שיתנו בה האפר, קרוי שוקת:",
+                "<b>מים כל שהן.</b> שאינן כשרים להזאה:",
+                "<b>יזה שתים.</b> שאם מזה אחת, שמא אין כאן מן הכשרים. אבל כי מזה שתים, אי אפשר דליכא בחדא מנייהו מן הכשרים. והזאה אינה צריכה שיעור:",
+                "<b>וחכמים פוסלים.</b> קסברי הזאה צריכה שיעור ואין מצטרפין ההזאות. והלכה כחכמים. ורמב״ם פירש, יזה שתי הזאות וישליכם חוץ לכלי וישאר השאר מי חטאת כשרים. ופליאה היא בעיני, דבפרק כל הזבחים בגמרא [דף פ׳] משמע כמו שפירשתי:",
+                "<b>יניחנה בחמה והטל עולה.</b> שדרך הטל לעלות כנגד החמה. וכן הוא אומר (שמות ט״ז) ויהי בבוקר ותעל שכבת הטל. ואין הלכה כר׳ אליעזר:",
+                "<b>יערה וכו׳</b> מריק מה שבתוך הכלי, ואינו כשר להניח בו מי חטאת עד שינגב מן המשקים ומי פירות:",
+                "<b>יערה ואינו צריך לנגב.</b> דאם איתא דנשאר ממנו בכלי היה רישומו ניכר:"
+            ],
+            [
+                "<b>ונתבקעו.</b> שנשתהו בתוך המים זמן מרובה עד שנתבקעו, או אפילו לא נתבקעו אלא שנשתנו מראה המים, פסולין:",
+                "<b>חפושית.</b> תולעת שחורה:",
+                "<b>בין כך ובין כך.</b> בין נתבקעה בין לא נתבקעה:",
+                "<b>מפני שהיא כשפופרת.</b> של קנה חלולה והמים נכנסים מצד זה ויוצאים מצד זה ומתערב עמהם הלחות שבקרבה:",
+                "<b>דירה.</b> תולעת שבחטין:",
+                "<b>כנה.</b> מין תולעת נמי הגדל בתבואה:",
+                "<b>כשרים.</b> אפילו נתבקעו. ואין כן הלכה:"
+            ],
+            [
+                "<b>שתתה מהן בהמה או חיה פסולים.</b> משום משקה שבפיהן החוזר, והמים והרוק שבפיהן מתערבין:",
+                "<b>מוצצת.</b> ואין המשקה שבפיה חוזר למים:",
+                "<b>מלקת.</b> לוקקת בלשונה ומתערב הרוק שבלשונה עם המים:",
+                "<b>אף הנחש מפני שהיא מקיאה.</b> וכן הלכה ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>החושב על מי חטאת לשתות ר׳ אליעזר פוסל.</b> דאפסלו להו במחשבה:",
+                "<b>כשיטה.</b> החבית לשתות או ליקח ממנה מים לשתות. אבל במחשבה גרידא לא פסיל:",
+                "<b>במים שאינן מקודשין.</b> שמלאן כדי ליתן בהן את האפר ועדיין לא נתן:",
+                "<b>רבי אליעזר אומר כשיטה.</b> והכא לא פסיל להו במחשבה. דכיון דמים קדושים הן, אמלוכי ממליך וחוזר בו ממחשבתו, הילכך לא פסיל ר׳ אליעזר עד שיטה:",
+                "<b>רבי יהושע אומר כשישתה.</b> מפני משקה שבפיו שחוזר ומתערב עם המים ופסיל להו:",
+                "<b>ואם גרגר.</b> לשון גרגרת. כלומר שלא שתה כדרך השותים אלא שפך המים בגרונו:",
+                "<b>כשר.</b> דליכא משקה פיו בחבית. והלכה כרבי יהושע בתרוייהו:"
+            ],
+            [
+                "<b>שלא יעשם תקלה לאחרים.</b> שיגעו בטיט ויטמאו במי חטאת שבו:",
+                "<b>ר׳ יהודה אומר בטלו.</b> בטיט, ותו לא מטמא מאחר שגבלן:",
+                "<b>מעת לעת.</b> אם שחטה בתוך מעת לעת של שתייה. אבל שהתה טפי מהכי, נתעכלו במעיה:",
+                "<b>רבי יהודה אומר בטלו במעיה.</b> ואפילו שחטה בתוך מעת לעת בשרה טהור. ואין הלכה כר׳ יהודה בתרוייהו:"
+            ],
+            [
+                "<b>מי חטאת.</b> במקודשין איירי. אבל מים שאינן מקודשין שרי, כדקתני סיפא:",
+                "<b>אפר חטאת.</b> אפילו אפר עצמו בלא מים:",
+                "<b>לא יעבירם בנהר ובספינה.</b> דגזור משום מעשה באדם אחד שהיה מעביר מי חטאת ואפר חטאת בספינה בירדן ונמצא כזית מת תחוב בקרקעיתה של ספינה:",
+                "<b>ולא ישיטם על פני המים.</b> דדמי לספינה. וכן לא יעמוד בצד זה של נהר ויזרקם לצד שני, דגם זה דמי קצת לספינה:",
+                "<b>אבל עובר הוא.</b> ברגליו:",
+                "<b>במים.</b> עם מי חטאת שבידו:",
+                "<b>עובר הוא הטהור לחטאת.</b> בין בספינה בין שט על פני המים, ואינו חושש. וכן נושא בידו או משיט על פני המים כלי שהוא טהור לתת בו מי חטאת כשהוא ריקם, או שיש בו מים שעדיין לא נתקדשו באפר פרה. שלא גזרו אלא על המים המקודשים ועל האפר בלבד, לא על האדם והכלים הטהורים (ומים שאינן מקודשין):"
+            ],
+            [
+                "<b>אפר כשר.</b> אפר פרה הכשר להזאה:",
+                "<b>שנתערב באפר מקלה.</b> באפר כירה:",
+                "<b>הולכים אחר הרוב לטמא.</b> אם רוב אפר פרה, מטמא. אם רוב אפר מקלה, אינו מטמא:",
+                "<b>ואין מקדשין בו.</b> ואפילו רוב אפר חטאת, אין מקדשין בו, הואיל ונתערב בו אפר כירה ואפילו כל שהוא:",
+                "<b>ר׳ אליעזר אומר מקדשין בכולן.</b> דסבר ר׳ אליעזר לא בעינן שיעורא בהזאה, ואי אפשר דליתא פורתא מאפר חטאת. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מי חטאת שנפסלו.</b> כגון שנשתנו מראיהן שלא מחמת עצמן, וכיוצא בזה מן הדברים שפוסלים מי חטאת:",
+                "<b>מטמאים את האדם הטהור לתרומה.</b> בין שנגע בהן בידיו בין שנגע בהן בגופו, דכמי חטאת כשרים חשיבי. וטומאה זו דרבנן היא, דמדאורייתא כיון שנפסלו פרחה מהן טומאתן החמורה. ומשום הכי תני מטמאין את האדם ",
+                "<b>הטהור לתרומה.</b> דמשמע דוקא לתרומה אבל לא לחולין:",
+                "<b>ואת הטהור לחטאת לא בידיו.</b> כלומר אין מטמאין הטהור לחטאת בין נגע בהן בידיו בין נגע בהן בגופו, דכמי חטאת כשרים חשיבי, ונהי דהנושא מי חטאת שיש בהן כדי הזייה או נוגע בהן, טמא לכל מילי, לחטאת מיהא טהור:",
+                "<b>נטמאו, מטמאים את הטהור לתרומה.</b> כמי חטאת כשרים. אבל את הטהור לחטאת מטמאים אותו אם נגע בידיו, דכיון דנטמאו לא גריעי משאר אוכלים ומשקים טמאים דמטמאים את הידים, וקיימא לן דבטהרת מי חטאת מי שנטמאו ידיו נטמא גופו:"
+            ],
+            [
+                "<b>אפר כשר שנתנו על גבי המים שאינם ראוים לקדשש.</b> הוי דינא כדין מי חטאת שנפסלו:",
+                "<b>מטמאין את הטהור לתרומה בידיו ובגופו.</b> כדין כל שאר מי חטאת הכשרים. ואין מטמאים הטהור לחטאת, שאין מי חטאת מטמאין הנושאן והנוגע בהן אלא לשאר טומאות, לא לטהרת מי חטאת:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הראוי לטמא מדרס.</b> כגון כלים המיוחדים למשכב ומושב ומרכב:",
+                "<b>מדף לחטאת.</b> אם הטהור למי חטאת הסיטן. אפילו הן טהורין לתרומה נטמא המסיטם כאילו הן טמאים מדרס. וחומרא בעלמא היא כדאמרינן [בחגיגה י״ח] בגדי אוכלי תרומה מדרס לקודש. וקרי ליה מדף, לפי שהיא חומרא דרבנן בעלמא. לשון קול עלה נדף (ויקרא כז):",
+                "<b>ואדם כיוצא בהן.</b> שאם הטהור לחטאת הסיט אדם הטהור לתרומה, נטמא לחטאת, שהטהורים לתרומה נחשבים כזבים לגבי חטאת:",
+                "<b>וכל הראוי ליטמא טמא מת.</b> כגון כלים דלאו בני מדרס:",
+                "<b>ר׳ אליעזר אומר אינו מדף.</b> ואם הסיטן לא נטמא לחטאת:",
+                "<b>ר׳ יהושע אומר מדף.</b> אם הסיט אפילו הטהורים, נטמא לחטאת. ורבנן פליגי ומחלקים בין טמאים לטהורים. ושלש מחלוקות בדבר. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנגע במדף טמא.</b> עליונו של זב קרוי מדף, שאם היו על גבי הזב עשר מכסאות זו על גבי זו כלן טמאין מדף, אפילו העליונה שלא נגע בה הזב. כשם שעשר מצעות זו על גבי זו ושכב הזב בעליונה כלן טמאות דאורייתא משום משכב ואע״פ שלא נגע בתחתונות, כך המכסאות העליונות שעל גבי הזב טמאים דרבנן משום מדף ואע״פ שלא נגע בהן. ואיכא בין משכב למדף, שהמשכב נעשה אב הטומאה לטמא אדם וכלים, והמדף אינו אלא ולד הטומאה לטמא אוכלים ומשקים, אלא משום חומרא דחטאת, אדם וכלים שנגעו במדף טמאים לחטאת:",
+                "<b>לגין של חטאת.</b> כלי שטף הוא ורוצה להכניס בו מי חטאת:",
+                "<b>שנגע במדף.</b> טמא וצריך טבילה:",
+                "<b>שנגע באוכלין ומשקין.</b> ואפילו שהן טהורין לתרומה ולקודש:",
+                "<b>בידו טמא.</b> כדין אוכלין ומשקין טמאים שהן מטמאין את הידים, שהטהור לתרומה ולקודש פוסל בחטאת, ועוד יש חומרא יתירה גבי חטאת דנטמא [ידיו נטמא] גופו, והלכך כשנגע בידו באוכלים ומשקין טמא:",
+                "<b>ר׳ יהושע מטמא.</b> דגזר היסט אטו נגיעה. ואין הלכה כרבי יהושע:"
+            ],
+            [
+                "<b>קלל של חטאת.</b> כלי חרס שיש בו אפר הפרה. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו), וקולתה על כתפה:",
+                "<b>שנגע בשרץ טהור.</b> דאין כלי חרס מיטמא מגבו:",
+                "<b>נתנו על גביו.</b> שנתן הקלל על גבי השרץ:",
+                "<b>וחכמים מטמאין.</b> משום דמונח במקום טמא, והתורה אמרה והניח מחוץ למחנה במקום טהור. ורבי אליעזר סבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינן ביה במקום טהור. ואין הלכה כר׳ אליעזר:",
+                "<b>ר׳ יוסי מטהר.</b> במונח על גבי אוכלים ומשקים וכתבי הקודש, כיון דמקומו טהור מאב הטומאה:",
+                "<b>וחכמים מטמאים.</b> דטהור מכל טומאה בעינן. וכתבי הקודש רבנן גזרו בהו שיהיו מטמאין את הידים. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנגע בתנור.</b> ואפילו הוא טהור לקודש, אם נגע בו הטהור לחטאת:",
+                "<b>טמא.</b> וצריך טבילה לחטאת, שהטהור לקודש פוסל בחטאת. ודוקא שנגע בידו דנטמאו ידיו ונטמא גופו, אבל ברגלו טהור, דבידו עבוד מעלה, ברגלו לא עבוד מעלה, דומיא דאוכלין ומשקין דלעיל:",
+                "<b>והלגין בתוכו.</b> כלי שהכניס בו מי חטאת נתון בתוך ידו:",
+                "<b>וכן האסל.</b> מוט שנותנים שני כדין בשני ראשיו:",
+                "<b>ובו שני קללות.</b> שני כלים שהאפר נתון בהם, שקלל אחד קשור בראש המוט האחד, וקלל אחד קשור בראשו השני, והשתא האדם והאסל ע״ג תנור, והלגין והקלל שבהן המים והאפר חוץ לתנור:",
+                "<b>ר׳ עקיבא מטהר.</b> שאין הכלי שבו האפר עומד על גבי התנור, ובמקום טהור הוא:",
+                "<b>וחכמים מטמאין.</b> הואיל ואדם הנושאו עומד על גבי תנור, חשבינן לכלי כאילו הוא עומד על גבי התנור ובמקום טמא הוא מונח. ואין הלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>היה עומד חוץ לתנור.</b> שהתנור מפסיק בינו לכותל, וחלון בכותל ובו הלגין של מי חטאת:",
+                "<b>והעבירו על פי התנור.</b> שכל תנוריהן פיהן למעלה:",
+                "<b>ר׳ עקיבא מטמא.</b> דסבר קלוטה כמי שהונחה דמיא ובשעה שעבירו על פי התנור הרי היא כאילו הניחו בתוכו ונטמא:",
+                "<b>וחכמים מטהרין.</b> סברי לא אמרינן קלוטה כמי שהונחה דמיא. והלכה כחכמים:",
+                "<b>ובידו כלי ריקם.</b> דלא בעינא והניח במקום טהור אלא באפר הפרה ובמים המקודשין על ידי האפר:"
+            ],
+            [
+                "<b>של חטאת טמא.</b> דקודש ותרומה טמאים הן אצל חטאת:",
+                "<b>שניהם בשתי ידיו.</b> שנושא של חטאת בידו אחת ושל קודש או של תרומה בידו האחרת:",
+                "<b>שניהן טמאים.</b> של חטאת משום דנגע בשל תרומה בידו ונטמאו ידיו נטמא גופו ומטמא מי חטאת, ושל תרומה טמא משום נושא מי חטאת:",
+                "<b>בשני ניירות.</b> ואע״פ שהאדם טמא משום נושא מי חטאת, מ״מ התרומה טהורה דהא מפסיק נייר ואינו נוגע בתרומה בידו:",
+                "<b>של חטאת בנייר ושל תרומה בידו שניהן טמאין.</b> דכי נגע בידו בשל תרומה נטמא לחטאת. ונייר דבשל חטאת אינו חוצץ, דאין מונין ראשון ושני לחטאת, ונטמא של חטאת, והאדם טמא משום נושא מי חטאת וטימא את של תרומה שנגע בו בידו. אבל של תרומה בנייר, חוצץ בו הנייר, ואע״ג דנגע בשל חטאת בידו, שניהם טהורים, דאע״פ שהוא טמא משום נושא מי חטאת, מ״מ אין מי חטאת חוזרים ומיטמאים בטומאה הבאה לאדם מחמת עצמן:",
+                "<b>ר׳ יהושע אומר של חטאת טמא.</b> ר׳ יהושוע לטעמיה דאמר בתוספתא טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא, שמא ישכח ויסיט את הדבר הטמא. והכא נמי אפילו בשני ניירות טמא, דמה שהוא נושא את התרומה אע״פ שאינו נוגע בה הוי מדף לחטאת. ואין הלכה כר׳ יהושע:",
+                "<b>היו נתונים על גבי הארץ ונגע בהם.</b> שנתן ידו אחת על של חטאת וידו אחת על של קודש או של תרומה:",
+                "<b>של חטאת טמא.</b> דנטמא האדם בלגין של תרומה וטימא את של חטאת:",
+                "<b>ושל קודש ושל תרומה טהורים.</b> שהרי האדם טהור לקודש ולתרומה, דלא נגע במי חטאת אלא בלגין:",
+                "<b>הסיטן, ר׳ יהושע מטמא.</b> לטעמיה דאמר טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא. ולית הלכתא כוותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>צלוחית.</b> של מי חטאת:",
+                "<b>ובא ומצאה מכוסה פסולה.</b> שאני אומר אדם נכנס לשם וכסה אותה, ורוב בני אדם אין טהורין לחטאת:",
+                "<b>אם יכולה חולדה לשתות ממנה פסולה.</b> אבל אם אינה יכולה לשתות לא פסלינן להו מטעם שמא אדם טמא נכנס וגילה אותה, דאין דרך בני אדם לגלות אלא לכסות מפני השרצים, אבל שרצים דרכן. לגלות ואין דרכן לכסות. ודוקא מכוסה ומצאה מגולה חיישינן לחולדה. אבל מגולה ומצאה מגולה כמו שהניחה, לא חיישינן, אע״פ שחשו לספק מים מגולין, דחמירא סכנתא מאיסורא:",
+                "<b>או נחש לדברי רבן גמליאל.</b> דאמר לעיל, אף הנחש פוסל מפני שהוא מקיא:",
+                "<b>החטאת.</b> אפר חטאת או מים המקודשים שהיו באוהל המת בתוך כלי שיש עליו צמיד פתיל:",
+                "<b>אינן נצולין.</b> ונפסלין. מדכתיב והניח במקום טהור והאי לאו מקום טהור הוא. אבל כלים העומדים להניח בהן מי חטאת או אפר חטאת, וכן אזוב המתוקן להזות בו, ניצולין בצמיד פתיל:  "
+            ],
+            [
+                "<b>כל הספק טהור לתרומה.</b> כל ספק שאם נולד אותו ספק בתרומה התרומה טהורה, אם נולד כיוצא בו בחטאת טהור:",
+                "<b>וכל התלוי לתרומה.</b> וכל ספק שאם נולד בתרומה תולין לא אוכלין ולא שורפין, אם נולד כיוצא בו בחטאת, ישפך האפר או המים המקודשים. ובמסכת טהרות פרק הזורק טומאה, תנינן להו לספק הטהור ולספק שעל ידיו תולין בתרומה:",
+                "<b>אם עשו על גביו טהרות.</b> אם הזה באפר זה שנטמא בספק התלוי לתרומה, ועשה טהרות ע״י אותה הזאה, תולין אותם טהרות ולא אוכלין ולא שורפין:",
+                "<b>הרפפות.</b> כמין שבכות של עץ:",
+                "<b>טהורות לקודש לתרומה ולחטאת.</b> לפי שאינן כלים וגם אינן ראויין למדרס:",
+                "<b>הרעדות.</b> עצים שאינן מהודקים יפה זה בזה וכשאדם נשען עליהם רועדים ומתנענעים:",
+                "<b>טמאות לחטאת.</b> פעמים שאדם יושב עליהן וראויין ליטמא מושב. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>אם יש בה כביצה.</b> דאוכל פחות מכביצה אינו מטמא:",
+                "<b>בין טהורה בין טמאה המים טמאים.</b> דטהרת תרומה, טמאה היא אצל חטאת:",
+                "<b>והאוכלה חייב מיתה.</b> דנטמא במי חטאת בשעה שאוכלה, ותרומה בטומאת הגוף במיתה:",
+                "<b>ר׳ יוסי אומר בטהורה המים טהורים.</b> דסבירא ליה לר׳ יוסי שאין הטהור לתרומה מטמא את מי חטאת. ואין הלכה כר׳ יוסי:",
+                "<b>שהכניס ראשו ורובו בתוך מי חטאת.</b> רבנן גזרו טומאה על הבא ראשו ורובו במים שאובין, כמפורש פרק קמא דשבת, והוא משמונה עשר דבר שגזרו בו ביום, ומי חטאת מים שאובין נינהו, הלכך כשהכניס ראשו ורובו בהם נטמא, ומשנטמא ואינו טהור למי חטאת, חוזרים מי חטאת ומטמאים אותו ונעשה ראשון לטומאה, שאין מי חטאת מטמאים את הטהור להם, אבל כשאינו טהור להם מטמאים אותו:"
+            ],
+            [
+                "<b>בל הטעון ביאת מים מדברי תורה.</b> כגון הנוגע בכל אבות הטומאות:",
+                "<b>מטמא את הקודש ואת התרומה.</b> לפי שהוא ראשון, עושה שני בחולין ובמעשר, ושלישי בתרומה, ורביעי בקודש:",
+                "<b>לאחר ביאתו.</b> שטבל ולא העריב שמשו, יש לו דין שני לטומאה, ועושה שלישי בתרומה, ורביעי בקודש:",
+                "<b>וחכמים אומרים פוסל בקודש.</b> כשם שטבול יום פוסל בתרומה, כן פוסל בקודש, ואינו מטמא בקודש, דכיון שטבל קלישא טומאתו, ופסול משוי, טמא לא משוי:",
+                "<b>ואם בא אל המקדש.</b> כל הטעון טבילה מן התורה שבא אל המקדש, דהיינו לעזרת ישראל, אפילו לאחר שטבל קודם שיעריב שמשו, חייב. ואף לעזרת נשים אסור טבול יום ליכנס, אבל אינו חייב אלא בעזרת ישראל:"
+            ],
+            [
+                "<b>כל הטעון ביאת מים מדברי סופרים.</b> כגון אכל אוכלין טמאין, ושתה משקין טמאין, והידים, והכלים שנטמאו במשקין, וכיוצא בהן:",
+                "<b>וחכמים אוסרים במעשר.</b> והלכה כחכמים:",
+                "<b>לאחר ביאתו.</b> לאחר שטבל, מיד הותר בכולם ואין צריך הערב שמש:",
+                "<b>ואם בא אל המקדש פטור.</b> דלא אסרה תורה ביאת המקדש אלא על מי שנטמא באב הטומאה דאורייתא, כדכתיב (ויקרא ה׳) בטומאת אדם או בבהמה טמאה או בכל שרץ טמא:"
+            ],
+            [
+                "<b>מטמא את מי חטאת.</b> ואפילו לאחר שטבל, אם לא טבל לשם חטאת כאילו לא טבל, דתנן בפרק אין דורשין (חגיגה דף י״ח) טבל לקודש והוחזק לקודש אסור בחטאת. אבל משטבל לשם חטאת, אפילו טבול יום דאורייתא שפסול לתרומה ולקודש, כשר לחטאת, דטבול יום כשר בפרה:",
+                "<b>ומזה מי חטאת במגע ובמשא.</b> ובהא כולי עלמא לא פליגי. אבל באזוב המוכשר לקבל טומאה, ומשום דאוכל הוא צריך הכשר שיבוא עליו מים, וכן במים שאינן מקודשים ועומדים לקדש, וכלי ריקם הטהור ועומד כדי להניח בו אפר חטאת, בהא פליגי ר״מ וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>כל אזוב שיש לו שם לווי.</b> שרגילין ללוות עמו שם אחר, כגון הנך דמפרש לקמן:",
+                "<b>אזוב זה.</b> כלומר אזוב סתם שהרואה אותו אומר זה אזוב הוא בסתם:",
+                "<b>ושל תרומה טמאה.</b> שאזוב של גינה חייב בתרומה כשלקטו לאכילה. והא קא משמע לן דאע״ג שהוא פחות מכביצה שאינו מטמא מי חטאת, אפ״ה הזאתו פסולה, כיון שהאזוב עצמו טמא:",
+                "<b>ושל טהורה לא יזה.</b> מפני שמפסיד את התרומה:",
+                "<b>תמרות.</b> כמין גרגרין שיש בראשי האזוב:",
+                "<b>אין חייבין על היונקות.</b> טמא שהזו עליו ביונקות ובא בהזאה זו אל המקדש, אינו חייב:",
+                "<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:",
+                "<b>גבעולים שלא גמלו.</b> כל זמן שהפרח מונח בתוך כיסו קודם שיפתח:"
+            ],
+            [
+                "<b>מנגבו.</b> כדי שלא יתערבו מים הכשרים בפסולים:",
+                "<b>אע״פ שנגבו פסול.</b> ואע״פ שלא נטמא, משהוכשר לקבל טומאה פסול:",
+                "<b>לקטו לחטאת.</b> להזות בו מי חטאת:",
+                "<b>כמלקט לעצים.</b> ומנגבו והוא כשר. וכן הלכה:"
+            ],
+            [
+                "<b>שלשה קלחין ובהן שלשה גבעולין.</b> גבעול אחד בקלח אחד. ושלשה קלחים דבעינן, ילפינן לקיחה לקיחה מאגודת אזוב מפסח מצרים, מה להלן שלשה, דבהכי מקרי אגודה, אף כאן שלשה:",
+                "<b>מפסגו.</b> מפרידו ומחלקו שיהיו השלשה קלחים מפורדים זה מזה:",
+                "<b>ר׳ יוסי אומר מצות אזוב שלשה.</b> רבי יוסי מחמיר טפי מת״ק, דלרבי יוסי תחילתו שנים פסול, ולת״ק תחילתו שנים כשר, ואינו פסול עד שיהא תחילתו כשייריו אחד. ודקאמר ת״ק מצות אזוב שלשה קלחים, למצוה בעלמא ולא לעכב. והלכה כרבי יוסי:",
+                "<b>וגרדומיו כל שהוא.</b> גרדומי הגבעול כל שהוא. ושייריו וגרדומיו תרי מילי נינהו, דשייריו הוו שיירי השלשה קלחין, דהיינו שני קלחין, וגרדומיו הוא הגבעול עצמו דאגרדום ונשבר ונשתייר ממנו כל שהוא:"
+            ]
+        ],
+        [
+            [
+                "<b>האזוב הקצר מספקו.</b> מאריכו כדי סיפוקו:",
+                "<b>ובכוש.</b> הוא הפלך שהנשים טוות בו:",
+                "<b>וטובל ומעלה.</b> ואע״ג דכתיב ולקח אזוב וטבל במים, והוא לוקח הפלך שהאזוב נתון בראשו, שפיר קרינן ביה ולקח אזוב, דלקיחה ע״י דבר אחר שמה לקיחה:",
+                "<b>ואוחז באזוב ומזה.</b> דבהזאה בעינן שיהא אוחז האזוב בידו:",
+                "<b>ר׳ יהודה ור׳ שמעון אומרים כו׳</b> ואין הלכה כר׳ יהודה וד׳ שמעון:"
+            ],
+            [
+                "<b>ספק מן הכוש ספק מן החוט כו׳</b> דבעינן הזאה ודאי מן האזוב, משום דאמרינן העמד טמא על חזקתו:",
+                "<b>מחברו מיצה עליו.</b> שמא מתמצית מי חטאת של כלי אחד הלך על האחר:",
+                "<b>הזאתו פסולה.</b> דאי מחבירו מיצה עליו אין זו הזאה מן האזוב:",
+                "<b>טובל ומעלה כדרכו.</b> ולא אמרינן מתוך שנדחק בפיה לצאת שמא יחזרו המים לתוך הכלי ולא ישאר באזוב כשיעור:",
+                "<b>ר׳ יהודה אומר הזייה ראשונה.</b> דהזאה ראשונה לא חיישינן, אבל הזאה שניה מתוך שנדחקו לצאת וגם הזה מהם, נתמעטו ביותר וחיישינן בהזאה שניה שמא לא נשארו באזוב כשיעור. ואין הלכה כר׳ יהודה:",
+                "<b>שלא יספג.</b> שלא יקנח מצדדי הכלי או משוליו. דכתיב וטבל, ולא מספג:",
+                "<b>הזאתו פסולה.</b> דבעינן כוונת הזאה והרי לא נעשית מחשבתו:",
+                "<b>ואפילו הן מאה.</b> ולא בעינן הזאה בפני עצמה לכל איש ואיש או לכל כלי וכלי:"
+            ],
+            [
+                "<b>על דבר המקבל טומאה.</b> אדם וכלים:",
+                "<b>על דבר שאינו מקבל טומאה.</b> בהמה וכלי אבנים:",
+                "<b>אם יש באזוב לא ישנה.</b> אם נשתייר באזוב כדי הזאה אין צריך לחזור ולטבול פעם שניה, אלא מזה מאותו שנשתייר באזוב על הדבר הטמא ועלתה לו הזאה, דכתיב והזה הטהור על הטמא, עד שיתכוין להזות על הטמא, הלכך כשנתכוין בשעת טבילת האזוב להזות על הטמא לא ישנה, אלא יזה ממה שנשתייר באזוב. אבל אם טבל האזוב כדי להזות על דבר שאינו מקבל טומאה, הואיל ותחילת טבילתו פסולה, כך הזאתו פסולה, ולא יזה במה שנשתייר באזוב עד שישנה:",
+                "<b>המים המנטפין.</b> מן האזוב שהטבילו לשם דבר שאינו מקבל טומאה, אם הטביל באותם טפות אזוב והזה מהן, כשרין:",
+                "<b>לפיכך הן מטמאין.</b> לפי שלא עשו מצותן, שהרי הטבילה הראשונה פסולה היתה, והרי אלו הטפות כשאר מי חטאת הכשרים שהן מטמאין:"
+            ],
+            [
+                "<b>המזה מחלון של רבים.</b> שעומד בחלון של רבים והזה שם על הטמאים העוברים, והזה על הטמא כסבור שהמים שבידו טהורים להזאה:",
+                "<b>ונמצאו פסולים.</b> אם נכנס בהזאה זו למקדש, פטור הטמא מקרבן, דהוי כספק טומאה ברה״ר דספיקו טהור. ופירש הרמב״ם הטעם, דטמא זה אנוס הוא, דלא הוה ליה לאסוקי אדעתיה ולבדוק אם המים כשרין להזאה אם לאו, כיון שהיה עומד ברה״ר ומזה על הרבים. אבל העומד בחלון של יחיד ומזה, הוה ליה לטמא לבדוק על המים אם כשרים, אם לאו, וכיון דלא בדק, שגגה היא זו ולא אונס, ואם נכנס למקדש בהזאה זו חייב קרבן, דהוי כספק טומאה ברה״י דספיקו טמא:",
+                "<b>שאין כהן גדול חייב על ביאת המקדש.</b> דכתיב (במדבר י״ט) ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל דהיינו ליחידים, פרט לכהן גדול שאין חטאו שוה ליחידים:",
+                "<b>מחליקין היו.</b> כלומר כל כך מי חטאת היו שם עד שהיו מחליקין בהן בני אדם, ואפ״ה דורסים בהן, משום דלא מטמאין, הואיל ונעשית מצותן:"
+            ],
+            [
+                "<b>בכנפו בכנף בגדו.</b> לפי שהקרדום הצריך הזאה הוא אב הטומאה, וכשאוחז בכנפו נעשה הכנף ראשון, אין האוחזו טמא, דאין אדם וכלים מקבלים טומאה אלא מאב הטומאה. ואע״פ שיש על הקרדום מים כדי הזיה, אין האוחזו טמא משום נושא מי הנדה, הואיל ונעשית מצותן כבר:",
+                "<b>כדי שיטביל ראשי גבעולין ויזה.</b> חוץ ממה שהאזוב בולע:",
+                "<b>כאילו הן על אזוב של נחושת.</b> שאינו בולע. דרואים המים הבלועים באזוב כאילו הן בעין להשלים שיעור הזאה להיות הנושאן טמא. והא דכתיב (שם) ומזה מי הנדה דדרשינן מיניה לנושא כשיעור הזאה, היינו שאילו היו בעין היה בהן שיעור הזאה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המזה באזוב טמא.</b> כגון אזוב של גינה שלקטו לאכילה:",
+                "<b>אם יש בו כביצה.</b> דזהו שיעור אוכל, בין לקבל טומאה בין לטמא אחרים:",
+                "<b>והזאתו פסולה.</b> דכתיב [שם] והזה הטהור, שיהיה המזה טהור והאזוב טהור:",
+                "<b>אפילו הן מאה.</b> כולן טמאין לחטאת, דאין מונין ראשון ושני בחטאת אלא כולן הן תחילה:"
+            ],
+            [],
+            [
+                "שנטמאו אחוריו. במשקין טמאין. דלשאר טהרות לא נטמא תוכו, אבל לחטאת אינו כן:",
+                "<b>הזוג והענבל חיבור.</b> שאם הזה על אחד מהן, חבירו טהור. וזוג הוא הפעמון, וענבל הוא הפטיש שבפנים המכה בפעמון שעל ידו מקשקש:",
+                "<b>כוש של רובן.</b> פלך שטווין בו ארבי, הוא הגמי שעושין ממנו מחצלאות:",
+                "<b>לא על הכוש ולא על הפיקה.</b> כלומר לא יזה לא על זה לבדו ולא על זה לבדו, דלא הוו חיבור. אבל צריך להזות על שניהן:",
+                "<b>פיקה.</b> מה שמשימין בסוף הכוש להכבידו קרוי פיקה. בלע״ז פורסל״ו:",
+                "<b>ואם הזה.</b> על אחד מהן בלבד, מוזה. ורמב״ם פירש, לא על הכוש ולא על הפיקה, אלא על קנה הברזל שרגילין לתת בראש הכוש שנקרא צנורא. ועליו מזין מפני שהוא עיקר הכלי, ועולה ההזאה לכוש ולפיקה:",
+                "<b>של פשתן חיבור.</b> שהפלך שטווין בו פשתן דרכו להיות הפיקה מחוברת בכוש:",
+                "<b>עור של עריסה.</b> עור שמשימין בעריסה של קטן ודרכו להיות מחובר בעריסה:",
+                "<b>המלבן.</b> כמין קערות של עץ חקוקות שמכניסין בו כרעי המטה שלא ירקבו מלחלוחית הארץ. ודומה לו בפרק המוכר את הבית בבבא בתרא, מלבנות של כרעי המטה:",
+                "<b>אינו חיבור לא לטומאה.</b> דאם נטמא זה לא נטמא זה:",
+                "<b>ולא לטהרה.</b> דאם הזה על זה לא הזה על זה:",
+                "<b>הקדוחות חיבור.</b> כגון ידות הסכינים שהברזל נכנס לתוך הבית יד של עץ או של עצם ומחובר בו הוי חבור, נטמא אחד מהן נטמא חבירו, וכן אם הזה על אחד מהן הזה על חבירו. קדוחות, לשון מקדח:",
+                "<b>אף החרוקות.</b> לשון ויחרקו שן (איכה ב׳:ט״ז), כלומר אף הידות שהן חדות בראשן ומכניסן חודן בנקב שעושין בראש הכלי, כגון בית יד של רומח, אף אלו הוו חיבור. ואין הלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>הסלים שבקנתל.</b> סלים שדרכן להוליך בהן פירות או זבלים על גבי החמור והן מחוברין זה בזה:",
+                "<b>מטה של טרבל.</b> כמין עז של ברזל שדשין בו את התבואה:",
+                "<b>קרן של כליבה.</b> המטה של מתים עושים לה כמין קרן של ברזל וקושרין בו המת שלא יפול. וקורים למטה של מתים כליבה, שהיא עשויה ככלוב של עופות:",
+                "<b>וקרנים של יוצאי דרכים.</b> קרני בהמה וחיה שמוליכים עמהם עוברי דרכים למלאות בהן מים לשתות:",
+                "<b>ושלשלת המפתחות.</b> שלשלת שתולים בה המפתחות:",
+                "<b>ושלל של כובסים.</b> דרך הכובסים לשלול הבגדים זה עם זה הקטן עם הגדול בשביל שלא יאבד:",
+                "<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטי פשתן וסופו להפרד משום איסור כלאים, וכן שלל של כובסים סופו להפרד, ואפילו הכי הוי חיבור לטומאה:"
+            ],
+            [
+                "<b>מיחם.</b> קומקום של נחושת שמחממים בו המים:",
+                "<b>חוץ מטומטום ואנדרוגינוס.</b> לפי שהן ספק אשה, ואשה אינה כשרה להזות, דכתיב וטבל במים איש טהור, איש ולא אשה, טהור, לרבות את הקטן. והזאה יליף מטבילה דאתקוש להדדי:",
+                "<b>האשה מסעדתו.</b> מסייעתו, כדמפרש בסיפא דאוחזת לו במים:",
+                "<b>אם אחזה בידו אפילו בשעת הזאה פסול.</b> לא מיבעיא בשעת טבילה דכי כתיב איש ולא אשה, בטבילה הוא דכתיב, אלא אפילו בשעת הזאה דלא כתיב קרא בהזאה, אפ״ה אם אחזה בידו, פסול, דגמרינן הזאה מטבילה:  "
+            ],
+            [
+                "<b>ביום והזה בלילה פסול.</b> דכתיב והזה הטהור על הטמא ביום השלישי וביום השביעי, ביום ולא בלילה. ואתקש טבילה להזאה, דכתיב וטבל במים איש טהור והזה, מה הזאה ביום אף טבילת אזוב ביום:",
+                "<b>טובל בלילה ומזה ביום.</b> היכא דשהה טבילתו ולא הזה ביום השביעי, כשבא להזות בשמיני או בתשיעי ועשירי יכול להקדים טבילה להזאה. אבל הטובל בשביעי כמצותו, מזה תחלה ואח״כ טובל, דכתיב וחטאו ביום השביעי והדר וכבס בגדיו ורחץ במים:",
+                "<b>משעלה עמוד השחר כשר.</b> דמשם ואילך הוא יום, דכתיב (בנחמיה ד׳:ט״ו,) ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים, וכתיב (שם) והיה לנו הלילה משמר והיום מלאכה:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..de9393981af83614f0a877a774a2d58168ce3187
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/merged.json	
@@ -0,0 +1,747 @@
+{
+    "title": "Bartenura on Mishnah Parah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Parah",
+    "text": [
+        [
+            [
+                "<b>רבי אליעזר אומר עגלה בת שנתה.</b> עגלה ערופה צריך שתהא בת שנתה ולא יותר:",
+                "<b>ופרה.</b> אדומה:",
+                "<b>בת שתי שנים.</b> דלשון פרה משמע דקשישא טפי מעגלה:",
+                "<b>וחכמים אומרים עגלה ערופה כשרה אפילו בת שתים.</b> וכל שכן בת שנתה, אלא דאפילו בת שתים עגלה היא. ואע״ג דקיימא לן כל מקום שנאמד עגל, בן שנה הוא, סברי רבנן שאני עגלה ערופה דכתיב בה (דברים כ״א:ג׳) עגלת בקר, ולא כתיב עגלה סתם:",
+                "<b>שמא תשחיר שלא תפסל.</b> שאם יולדו בה שתי שערות שחורות פסולה, דכתיב (במדבר י״ט:ב׳) אדומה תמימה, שתהא תמימה באדמימות. והלכה, דפרה אדומה בת שלש שנים או בת ארבע וזקנה כשרה, אלא שאין ממתינין לה, שמא תשחיר ותפסל:",
+                "<b>לא שמעתי אלא שלשית.</b> כך שמעתי שאין כשרה, לפרה אדומה אלא שלשית:",
+                "<b>כך שמעתי סתם.</b> ואין לי לפרש:",
+                "<b>שלישית.</b> משמע שלישית לאחרות במנין, שנולדו שתי פרות אחרות לפניה וזאת שלישית להן:",
+                "<b>שלשית.</b> משמע שהיא בת ג׳ שנים:",
+                "<b>רביעי.</b> לאחרים. כשיש ארבעה כרמים שייך לומר על האחרון שהוא רביעי לאחרים, אבל רבעי משמע כרם בן ארבע שנים:",
+                "<b>האוכל בבית המנוגע, פרס.</b> השוהה בבית המנוגע כדי אכילת פרס, מטמא בגדים שעליו. פרס הוא חצי ככר משלש ככרות לקב:",
+                "<b>אמרו לו אמור משמונה עשרה לסאה.</b> כלומר, היה לך לומר משמונה עשרה לסאה, שהסאה ששה קבין, ושלש ככרות לקב הן שמונה עשרה לסאה:",
+                "<b>כך שמעתי.</b> מרבותי, ואין בידי לפרש למה לא אמרו הם משמונה עשרה לסאה:",
+                "<b>אני אפרש.</b> מאי נפקא מינה בין זה לזה:",
+                "<b>משלש לקב אין בו חלה.</b> דחמש רביעיות קמח ועוד, חייבין בחלה, והלש קב בלבד אין מפריש ממנה חלה. הילכך כשאתה אומר משלש ככרות לקב, משמע שלא הופרש מהן חלה, וכשאתה אומר משמונה עשרה לסאה, נמצא שכל ככר הוא פחות מה שמיעטתו חלתו, שהלש סאה צריך להפריש ממנה חלה:"
+            ],
+            [
+                "<b>ופר שני בן בקר תקח לחטאת.</b> בטהרת הלוים כתיב [שם ח] בפרשת בהעלותך. והאי שני יתירה הוא, דכיון דכתיב בתריה ועשה את האחד חטאת ואת האחד עולה, ממילא ידענא דתרי נינהו, אלא כתוב שני ללמד שהוא בן שתי שנים, דכי היכי דלבת שלש קרי שלשית, הכי נמי לבן שתים קרי שני:",
+                "<b>וחכמים אומרים כו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>מיום ליום.</b> נולד באחד באלול, לא שלמה לו שנה עד אחד באלול של שנה שניה. דבתר שנתו אזלינן, ולא בתר שנים של מנין העולם. ואם נתעברה שנה, נתעברה לו. וכן באילים בני שתים:",
+                "<b>אינו כשר לא לאיל </b> דאינו נחשב איל עד שנכנס שלשים יום משנה שניה לו:",
+                "<b>פלגס.</b> לשון פלג, כלומר ממוצע בין זה לזה, יצא מכלל כבש ולכלל איל לא בא:",
+                "<b>נוקד.</b> לשון אשר היה בנוקדים (עמוס א׳) שפירושו בעלי הצאן:",
+                "<b>פרכדיגמא.</b> למטבע שנפסל קורין כן בלשון יוני. אף זה נפסל מתורת איל ומתורת כבש:",
+                "<b>מביא עליו נסכי איל.</b> שלישית ההין. ונפקא לן מדכתיב או לאיל, לרבות את הפלגס לנסכי איל:  "
+            ],
+            [
+                "<b>חטאות הצבור.</b> כגון שעירי ראשי חדשים ושל מועדות ועולותיהן, כולהו בני שנה נינהו:",
+                "<b>חטאת היחיד.</b> כשבה או שעירה:",
+                "<b>ואם הקריבום ביום השמיני כשרים.</b> דכתיב (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה, ונאמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי, מה בכור עשה יום שמיני כשמיני והלאה, אף בשאר קרבנות עשה יום שמיני כשמיני והלאה. מיהו במידי דחובה מצוה מן המובחר להביא מיום שלשים ואילך:",
+                "<b>והפסח.</b> אע״ג דחובה הוא, לא חשו חכמים, משום דנסבי לפי נפשות, שלא יבוא לידי נותר כיון שאינו נאכל [אלא] לחבורה אחת:"
+            ]
+        ],
+        [
+            [
+                "<b>רבי אליעזר אומר פרה מעוברת כשרה.</b> רבי אליעזר ורבנן דהכא קיימי בשיטת רבי יהודה דאמר לקמן בפרקין דעלה עליה זכר אינה פסולה אלא אם כן עלה עליה מדעת בעל הפרה, ופליגי הכא במעוברת שעלה עליה זכר מעצמו בלא דעת הבעלים, ורבי אליעזר דמכשיר סבר עובר ירך אמו הוא והוי כגופה דפרה, ורבנן דפסלי סברי עובר לאו ירך אמו הוא ונפסלת מחמת מלאכה, שנושאת את עוברה. והלכה שהיא פסולה משעה שעלה עליה זכר אפילו שלא מדעת בעלים ואפילו אינה מעוברת, ודלא כר׳ יהודה:",
+                "<b>אינה נלקחת מן הנכרים.</b> שחשודים על הרביעה, ושמא נרבעת בידם:",
+                "<b>וחכמים מכשירין.</b> מפני שהבהמה נעשית עקרה כשרובעה, שהנכרי חס על בהמתו שלא תעקר:",
+                "<b>ולא זו בלבד.</b> לא בפרת חטאת בלבד פליגי ר׳ אליעזר ורבנן, אלא בכל קרבנות הצבור והיחיד פוסל ר׳ אליעזר אם נלקחו מן הנכרים, דחייש לרביעה. וחכמים מכשירין. ואין הלכה כר׳ אליעזד:",
+                "<b>באין מארץ ומחוצה לארץ.</b> כל הקרבנות באין בין מן הארץ בין מחוצה לארץ בין מן החדש בין מן הישן:",
+                "<b>חוץ מן העומר ושתי הלחם.</b> דאמר קרא (ויקרא כ״ג:י׳) כי תבואו אל הארץ וקצרתם את קצירה והבאתם את עומר, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם. ואין באין אלא מן החדש, דכתיב בהו מנחה חדשה:"
+            ],
+            [
+                "<b>יגוד.</b> יחתוך. כמו גודו אילנא (דניאל ד׳):",
+                "<b>והננסת.</b> קטנה ביותר. שזה מום באדם ואינו מום בבהמה:",
+                "<b>יבלת.</b> וורוא״ה בלע״ז:",
+                "<b>ר׳ יהודה פוסל.</b> והלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>יוצא דופן פסולה.</b> כשאר קדשים. דכתיב [ויקרא כ״ב] כי יולד, פרט ליוצא דופן. ואע״ג דפרה לאו קדשי מזבח היא אלא קדשי בדק הבית, מ״מ יוצא דופן פסולה, דחטאת קרייה רחמנא:",
+                "<b>ר׳ אליעזר מכשיר.</b> באתנן ומחיר דוקא. ואין הלכה כר׳ אליעזר:",
+                "<b>כל המומין הפוסלים במוקדשים.</b> בבכורות פרק על אלו מומין, מפורשים המומין הפסולין במוקדשים:",
+                "<b>פוסלין בפרה.</b> דכתיב (במדבר י״ט:ב׳) אשר אין בה מום:",
+                "<b>עבר בה את הנהר אחז בזנבה.</b> נסתייע בה כשעבר את הנהר:",
+                "<b>קיפל עליה את המוסרה.</b> החבל שקושר אותה בו קפלו ונתנו על גופה:",
+                "<b>נתן טליתו עליה פסולה.</b> נאמר בפרה (שם) אשר לא עלה עליה עול, ונאמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול, מה עול האמור בעגלה עשה שאר עבודה פסולה כעול, אף עול האמור בפרה עשה שאר עבודה פסולה כעול:",
+                "<b>בשביל שלא תחליק.</b> שלא יחליקו רגליה ותפול:",
+                "<b>לצורך אחר פסולה.</b> ואפילו לצרכו ולצרכה פסולה:"
+            ],
+            [
+                "<b>עלה עליה זכר פסולה.</b> אע״ג דלא ניחא ליה, משום דדמיה יקרים ומפסיד טובא, ובעבודה דלא ניחא ליה לא מפסלה, דכתיב בעגלה ערופה [שם] אשר לא עובד בה, כתיב עבד וקרינן עובד, מה עבד דניחא ליה, אף עובד דניחא ליה, וילפינן פרת חטאת מינה. מ״מ הואיל ובשאר פרות הוה ניחא ליה, חשבינן לגבי פרת חטאת נמי ניחא ליה. ועוד אם באת להכשיר א״כ הוה ניחא ליה, ומשום הכי פסולה:",
+                "<b>העלהו פסולה.</b> לאו דוקא העלהו, אלא אם עלה עליה לדעת הבעלים אפילו עלה מעצמו פסולה. ואם שלא לדעת הבעלים, כשרה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>היו בה שתי שערות שחורות פסולה.</b> דכתיב אדומה תמימה, אי במומין הרי כבר אמור אשר אין בה מום, אלא שתהא תמימה באדמימות:",
+                "<b>רבי יהודה אומר בתוך כוס אחד.</b> גרסינן, ול״ג אפילו. במקום שהיה שונה ת״ק גומא, היה שונה ר׳ יהודה כוס. גומא וכוס אחד הוא, אלא שחייב אדם לומר בלשון רבו, שרבו של רבי יהודה היה קורא לגומא כוס, הכי מוכח בתוספתא:",
+                "<b>מוכיחות.</b> מכוונות וסמוכות זו בצד זו:",
+                "<b>ר׳ אליעזר אומר אפילו חמשים.</b> כלומר אפילו טובא והן מפוזרות, יתלוש. והלכה כת״ק:",
+                "<b>אחר הנראה.</b> היינו אחר ראשן של שערות:",
+                "<b>אחר העיקר.</b> ואם עיקרן מאדים וראשן משחיר ויש בעיקר שמאדים כדי שינטל בפי הזוג, יגזוז ראשן המשחיר והיא כשרה. אבל אם אין בעיקר המאדים שיעור שיוכלו להנטל בפי הזוג, פסולה אפילו לדברי חכמים. ששיעור שתי שערות האמורות בכל מקום, הוא כדי שיהיו ניטלות בפי הזוג. וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>שבעת ימים כו׳ מפרישין כהן השורף את הפרה.</b> דכתיב בפרשת מילואים (ויקרא ה׳) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה. לכפר עליכם, זה מעשה יום הכפורים. שהכהן השורף את הפרה וכהן גדול העובד ביום הכפורים טעון פרישה שבעה כמו שהיו טעונים אהרן ובניו בשבעת ימי המילואים, דכתיב (שם) ומפתח אוהל מועד לא תצאו שבעת ימים. והיו מפרישין אותו מאשתו שמא יבוא על אשתו ותמצא נדה, והבועל נדה טמא שבעת ימים ולא יוכל לשרוף הפרה:",
+                "<b>הבירה.</b> אית דאמרי מקום היה בהר הבית ובירה שמו. ואית דאמרי כל המקדש קרוי בירה, כמו שנאמר אל הבירה וגו [דה״א כט׳]:",
+                "<b>צפונה מזרחה.</b> טעמא דמפרישים הכהן השורף את הפרה ללשכה שהיא צפונית מזרחית, כיון דחטאת היא וחטאת טעונה צפון, תקינו ליה רבנן בצפונה מזרחה כי היכי דלהוי לה הכירא:",
+                "<b>ובית אבן היתה נקראת.</b> לפי שכל מעשיה היו בכלי גללים כלי אבנים כלי אדמה שאינן מקבלין טומאה, ובהם בלבד היה משתמש כל שבעת ימי ההפרישה, משום דטבול יום כשר בפרה, והיו מטמאין הכהן השורף את הפרה ומטבילין אותו מיד להוציא מלבן של צדוקים שאומרים במעורבי שמש היתה נעשית, תקינו לה רבנן מעלות יתירות כדי שלא יזלזלו בה:",
+                "<b>כל שבעת הימים.</b> של ימי הפרישה:",
+                "<b>מכל חטאות שהיו שם.</b> מכל הפרות שנעשו מימות משה רבינו ועד אותו זמן, שמכל פרה ופרה היו נותנין קצת למשמרת, ויום ראשון מזין עליו מאפר פרה אחת ויום שני מאחרת ויום שלישי מאחרת:",
+                "<b>בשלישי ובשביעי.</b> לפרישתו. ובין ת״ק ובין רבי יוסי תרווייהו סבירא להו טבילה בזמנה מצוה, וקא מיפלגי בהזאה אי מקשינן לה לטבילה אי לא, ת״ק מקיש הזאה לטבילה והזאה בזמנה מצוה, וכל יומא משלושת ימים הראשונים איכא לספוקי שמא היום יום שלישי לטומאתו, והשלשה אחרונים כל יומא מספקינן שמא שביעי. ורביעי לא בעי הזאה, דלאו בשלישי איכא לספוקי ולא בשביעי איכא לספוקי שאין הזאה בשביעי עולה משום הזאת שביעי עד שיזה בשלישי שלפניו. וכל שבעה לאו דוקא, דעל כרחך הא קיימא לן הזאה שבות ואין דוחה את השבת. ור׳ יוסי לא מקיש הזאה לטבילה והזאה בזמנה לאו מצוה, הלכך לא בעי הזאה אלא שלישי ושביעי בלבד. ור׳ חנינא סגן הכהנים נמי כרבי יוסי סבירא ליה דהזאה בזמנה אינה מצוה, והכהן השורף את הפרה מעלה בעלמא הוא, כי היכי דלא לזלזלו בה מפני שהיא נעשית בטבול יום:"
+            ],
+            [
+                "<b>בנויות על גבי הסלע.</b> צור החלמיש שניכר שהיה שם מתחילת ברייתו של עולם. ואעפ״כ החמירו לעשות תחתיו חלל, מפני קבר התהום, שמא יש תחתיו קבר ואין לו למת אוהל חלל טפח, וטומאה שהיא רצוצה בוקעת ועולה, לפיכך היו בונים אותו על גבי כיפין, שאפילו יש קבר תחתיהן החלל מפסיקו. וכל לשון טומאת התהום שבגמרא, לשון ספק ומכוסה הוא, כתהום הזה שאינו גלוי:",
+                "<b>ומביאים נשים מעוברות ויולדות שם.</b> כל אלו מעלות יתירות עשו בה כי היכי דלא לזלזולי בה, מפני שהיו עושים אותה בטבול יום:",
+                "<b>ומגדלות שם את בניהן.</b> עד שיהיו בן שמונה [שנים], ולא יותר שלא יראו קרי:",
+                "<b>ומביאים שוורים.</b> שכריסן רחבה כדי שלא יהיו רגליו של תינוק היושב עליהן. מאהילות על הארץ מפני קבר התהום:",
+                "<b>ועל גביהן דלתות.</b> ועוד זאת מעלה יתירה כדי שלא יהיו רגליו של תינוק מאהילות על הארץ:",
+                "<b>וכוסות של אבן בידם.</b> שכל מעשה הפרה בכלי גללים וכלי אבנים וכלי אדמה שאין מקבלין טומאה:",
+                "<b>ירדו.</b> תינוקות הללו לתוך נהר שילוח:",
+                "<b>ומלאום.</b> ממנו מים לקדש מי חטאת שמזין על השורף את הפרה כל שבעה. ובתוך הנהר ליכא לספוקי לקבר התהום, דלא עבידי דקברי בנהרות:",
+                "<b>רבי יוסי אומר.</b> מעל גבי השוורים היו משלשלים חבל וממלאים מים, ולא היו יורדים לתוך השילוח. ואין הלכה כרבי יוסי:"
+            ],
+            [
+                "<b>באו להר הבית.</b> התינוקות שעל גבי השוורים עם הכוסות מלאים מים:",
+                "<b>בפתח העזרה.</b> של נשים, הסמוכה לחיל:",
+                "<b>היה מתוקן קלל של חטאת.</b> כלי שמונח בו אפר חטאת מכל פרה שהיו שורפים, כדכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת:",
+                "<b>קלל.</b> כד קטן. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו) וקולתה על כתפה:",
+                "<b>וזורקו לתוך הקלל.</b> ומתוך כך כשהיה הזכר נרתע לאחוריו והיה המקל יוצא מן הקלל קולט מן האפר עמו ונשפך על גבי השוורים והתינוק נוטלו ואינו צריך להוציא ידו לחוץ. ובתוספתא משמע שלא הוצרכו לעשות כן אלא כשעלו מן הגולה שהיו כולם טמאין ואין יכולים ליגע, שאם היו נוגעים באפר הפרה היו מטמאין אותו. ומה שהיו זורקים המקל לתוך הקלל ולא בדרך הנחה, שלא יטמא האפר בהיסט משום ספק זיבה:",
+                "<b>אל תתנו מקום לצדוקים לרדות.</b> למשול בנו בדברי שחוק והתול, דסבר ר׳ יוסי כשעלו בני הגולה היו בהם טהורים שטיהרום באפר הפרה שהורידו עמהם לבבל והעלו ממנו עמם, ולא נטמאו משום ארץ העמים דלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה. לפיכך היה אפשר שאיש טהור יהיה נוטל את אפר הפרה, ולא הוצרכו לזכר של רחלים והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>לא היו עושים חטאת על גבי חטאת.</b> אם טיהרו עצמן לפרת חטאת אחת ואירעה פסול, לא יעשו אחרת על גבי זו. אלא צריכה שימור כבתחילה:",
+                "<b>ולא תינוק על גבי תינוק.</b> שאם היו שני תינוקות, אחד נשמר לפרת חטאת ואחד נשמר סתם אגב זה התינוק אבל לא לצורך פרת חטאת, לא מתכשר האי אגב האי:",
+                "<b>צריכים היו תינוקות להזות.</b> ואע״ג שנשמרו כל השמירות הללו, חיישינן דילמא אייתי עורב כזית מן המת ושדא עלייהו. וכל הני מעלות יתירות נינהו:",
+                "<b>לא היו צריכים להזות.</b> דלטומאת מת לא חיישינן. אבל טבילה היו צריכים לכו״ע, שמא נטמאו בשרץ. והלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>לא מצאו משבע.</b> משום דאמרן דמכל חטאות שהיו שם מזין עליו, משום הכי קאמר דאם לא מצאו משבע, מזין אפילו מאחת:",
+                "<b>וחמש מעזרא ואילך.</b> ר׳ מאיר לא מני הארבע שעשו שמעון הצדיק ויוחנן כ״ג אלא לשתים, משום דסבירא ליה שעל ידי פסול שאירע בראשונה נעשית השניה:",
+                "<b>וחכ״א שבע מעזרא ואילך.</b> דסבירא להו שכולן כשרות היו:"
+            ],
+            [
+                "<b>וכיפה כנגד האוטם.</b> רגלי הכיפה שהכיפה נשענת עליהם נקראין אוטם. ואין רגלי הכיפה העליונה כנגד רגלי התחתונה, אלא כנגד הכיפה עצמה, דכנגד אוטם העליונה עומד חלל התחתונה:",
+                "<b>מפני קבר התהום.</b> שלא תהיה שם טומאה רצוצה שהיא בוקעת ועולה:",
+                "<b>ופרה וכל מסעדיה.</b> סומכיה ועוזריה. לשון ה׳ יסעדנו על ערש דוי (תהילים מ״א:ד׳). ואע״ג דפרה אינה מקבלת טומאה מחיים, מעלה יתירה עשו בה:"
+            ],
+            [
+                "<b>ולא אדומה.</b> לא היו מוציאין פרה אדומה אחרת עמה בככש:",
+                "<b>שלא יאמרו שתים שחטו</b> ורחמנא אמר ושחט אותה, ולא אותה ואת חברתה:",
+                "<b>ובית הטבילה היה שם.</b> ואותו בית הטבילה נמי חלול היה על גבי כיפין מפני קבר התהום. ואף מקום מערכתה וגיתה השנויין לקמן, כולן על גבי כיפין היו:",
+                "<b>ומטמאים היו את הכהן.</b> במה שהיו סומכים ידיהם עליו כדתנן לקמן בכך היה מיטמא, דבגדי אוכלי קודש מדרס לפרת חטאת. והרמב״ם פירש שהיו מטמאין אותו בשרץ או בשאר טומאות שמטמאים טומאת ערב ",
+                "<b>במעורבי שמש היתה נעשית.</b> שהיו דורשים ואסף איש טהור, אין טהור אלא שהעריב שמשו, וכן הוא אומר (ויקרא כ״ב:ז׳) ובא השמש וטהר. וחכמים קבלו דטהור האמור בפרשת חטאת, טהור למעשר קאמר דהיינו טבול יום:"
+            ],
+            [
+                "<b>אישי כהן גדול.</b> לפי שפעמים נעשית על ידי כהן גדול אבל בכל כהן היא כשרה בין בכהן גדול, בין בסגן בין בהדיוט:",
+                "<b>ונסתפג.</b> ונתקנח:",
+                "<b>עצים.</b> לעשות מהן מערכה לשריפה. מסודרים שם:",
+                "<b>וארנים.</b> לשון נטע אורן וגשם יגדל האמור בישעיה (מ״ד י״ד), ומין ארז הוא, וכן ברושים. וכל הנך עצים דקחשיב, עדיפי משאר עצים לצורך שריפתה:",
+                "<b>כמין מגדל.</b> רחבה מלמטה וצרה מלמעלה:",
+                "<b>ופותחין בהן חלונות.</b> להכניס בהן האש להבעיר העצים:",
+                "<b>וחזיתה מערבה.</b> פני המערכה ומראיתה והוא המקום שמאחיזין בו את האור היה פונה לצד מערב דהיינו כלפי המקדש, שהמקדש היה למערבו של הר הזיתים:"
+            ],
+            [
+                "<b>בחבל של מגג.</b> חבל עשוי ממין של גמי, כדי שיהיו כל מעשיה בדבר שאינו מקבל טומאה:",
+                "<b>ופניה למערב.</b> לצד המקדש:",
+                "<b>ר׳ יהודה אומר בימינו היה מקבל.</b> כשאר קבלת הדם של קדשים שאם קיבל בשמאל פסול. ואין הלכה כר׳ יהודה, שכיון שאין דמה נזרק על גבי המזבח אינה כשאר קדשים לענין זה:",
+                "<b>ומזה בימינו.</b> דכתיב [במדבר י״ט] ולקח אלעזר הכהן מדמה באצבעו. הרגילה שבאצבעות, כלומר אצבע היד הימנית שאדם ממשמש בה תמיד:",
+                "<b>כנגד בית קודש הקדשים.</b> כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד:",
+                "<b>על כל הזיה טבילה.</b> על כל הזיה שהיה מזה היה טובל אצבעו בדם, דשיירי הדם שבאצבע פסולין להזייה:",
+                "<b>גמר מלהזות קינח ידו בגופה של פרה.</b> כדי שישרף הדם עמה, כדכתיב [שם] ושרף את הפרה את עורה ואת בשרה ואת דמה. ובין הזאה להזאה מקנח אצבעו בשפת המזרק ולא בגופה של פרה, משום נימין הנדבקין באצבעו דגנאי לעשות בהן הזייה:",
+                "<b>אליתות.</b> עצים קטנים שמלהיבין בהם עצי המערכה. אליתות, לשון אליה. כמו זנבות האודים [ישעיה ז׳]:",
+                "<b>בחריות.</b> זמורות של דקל. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>נבקעה.</b> הפרה מחמת האור. אבל אם לא נבקעה לא, דכתיב [במדבר י״ט] אל תוך שריפת, לא קודם שיוצת האור ברובה, ולא אחר שתיעשה אפר. והוא הדין אם קרעה בסכין אחר שיוצת האור ברובה:",
+                "<b>ועמד.</b> הכהן:",
+                "<b>חוץ מגיתה.</b> גומא שהיתה בקרקע כמין גת עשויה לשריפת הפרה, וכשהיה משליך עץ ארז ואזוב ושני תולעת צריך שיעמוד חוץ לאותה גומא:",
+                "<b>עץ ארז.</b> אגודה שיש בה עץ ארז ואזוב כרוכים עם שני תולעת:",
+                "<b>עץ ארז זה.</b> לפי שיש מינים הרבה שדומין לארז ואינן כשרין, לכך צריך להודיע שזהו שצותה עליו תורה. וכן באזוב. וכן בשני תולעת. ואזוב הוא שקורין לו בערבי צעת״ר. ושני תולעת הוא צמר צבוע בצבע הנקרא בערבי כרמ״ז ובלע״ז קרמז״י:"
+            ],
+            [
+                "<b>כרכן.</b> לעץ ארז ואזוב בשיירי לשון של צמר שהוא צבוע בשני תולעת שהיתה ארוכה, ובמה שהיה עודף ממנה על עץ הארז ואזוב היה כורך שלשתן יחד, כדי שיהא להן כובד ויפלו לתוך שריפת הפרה ולא תקלוט השלהבת את הלשון. ואם לא כרכן והשליך כל אחד בפני עצמו, כשרה:",
+                "<b>ובכברות של אבן.</b> אבנים המנוקבים נקבים דקים ככברה. ואין הלכה כר׳ ישמעאל:",
+                "<b>שחור שיש בו אפר.</b> פחם שאם יכתשו אותו יעשה אפר:",
+                "<b>כותשין אותו.</b> ואם לא יחזור כמו אפר, מניחין אותו: ",
+                "<b>בין כך ובין כך.</b> בין שיחזור אפר בין שלא יחזור אפר:",
+                "<b>חולקין אותו לשלשה חלקים.</b> לאחר שכברו את כל האפר, בין אפר הפרה בין אפר עצים שנשרפו עמה, חולקין את האפר לשלשה חלקים:",
+                "<b>אחד ניתן, בחיל.</b> למשמרת, כדכתיב והיתה לעדת בני ישראל למשמרת:",
+                "<b>ואחד ניתן בהר המשחה.</b> ובה היו הכהנים מקדשין:",
+                "<b>ואחד היה מתחלק לכל המשמרות.</b> וממנו היו מזין כל ישראל:"
+            ]
+        ],
+        [
+            [
+                "<b>פרת חטאת.</b> שלא לשמה פסולה. דאמר קרא חטאת היא, ומדקרייה רחמנא חטאת למדנו שהיא טעונה שחיטה לשמה כחטאת:",
+                "<b>ורבי אליעזר מכשיר.</b> הואיל והיא נשחטת בחוץ. ואין הלכה כר׳ אליעזר:",
+                "<b>ושלא רחוץ ידים ורגלים פסולה.</b> דחטאת קרייה רחמנא. ולהכי נקט רחוץ ידים ורגלים ולא תנא קידש, דלא שנא קידש בפנים או בחוץ, בין בכלי שרת בין בכלי חול יוצא:",
+                "<b>ור׳ אליעזר מכשיר.</b> דבבואם אל אהל מועד וגו׳ או בגשתם אל המזבח ירחצו כתיב. ואין הלכה כר״א:",
+                "<b>שלא בכהן גדול פסולה.</b> דכתיב ונתתם אותה אל אלעזר, אותה אל אלעזר, ואין שאר הפרות נעשות אלא בכהן גדול:",
+                "<b>ור׳ יהודה מכשיר.</b> דדריש, אותה בסגן, ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. והלכה כר׳ יהודה:",
+                "<b>ובבגדי לבן היא נעשית.</b> דכתיב גבי פרה והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם, וביום הכפורים כתיב (ויקרא ט״ז:ל״ד) והיתה זאת לכם לחוקת עולם, מה עבודת יום הכפורים בבגדי לבן, אף מעשה פרה בבגדי לבן:  "
+            ],
+            [
+                "<b>חוץ מגיתה.</b> מקום היו עושים לשריפתה כמין גת כנגד פתחו של היכל, ואם שחטה שלא כנגד פתחו של היכל פסולה:",
+                "<b>או בשתי גיתות.</b> כגון שחילקה לשתים ושרף חציה בגת זו וחציה בגת זו:",
+                "<b>או ששרף שתים בגת אחת.</b> אע״פ שהוציא כל אחת בפני עצמה מיפסלן מחמת מלאכה, שזו פוסלת את זו. אבל בזו אחר זו, כשרה:",
+                "<b>ולא כוון כנגד הפתח פסולה.</b> דאל נוכח פני אהל מועד כתיב:",
+                "<b>מששית שביעית.</b> דשבע פעמים כתיב, כסדרן, והוא מנה שביעית קודם ששית, וחזר והזה שביעית, פסולה, דבעינן שיקרא לששית ששית ולשביעית שביעית. אבל משביעית שמינית, כשרה, דאין שמינית בהזאות של פרה וזה טעה בדבור דעלמא:",
+                "<b>וחזר והזה שמינית.</b> לאו דוקא, דבכל ענין כשרה, בין חזר והזה בין לא חזר והזה. ואגב רישא נקטיה. אי נמי הא קמשמע לן דאע״ג דהוסיף בהזאות לא פסל, דמכי גמרינהו לשבע הזאות נגמרה מצותה, ותו לא חיישינן למה שהוא מוסיף:"
+            ],
+            [
+                "<b>שרפה שלא בעצים.</b> שהצית האור בגופה של פרה:",
+                "<b>כשרה.</b> שלא נכתב בתורה עצים, אלא ושרף סתם:",
+                "<b>או בכל העצים.</b> שלא שרפה בארזים ארונים וברושים ועצי תאנה השנויים בפרקין דלעיל:",
+                "<b>הפשיטה ונתחה כשרה.</b> דאת עורה ואת בשרה כתיב, בין בהפשט וניתוח בין במחובר:",
+                "<b>על מנת לאכול מבשרה או לשתות מדמה כשרה.</b> דוקא לאכול ולשתות הוא דמכשיר תנא קמא, דבכל הקרבנות נמי כי האי גוונא כשר, כדתנן בפרק כל הפסולים [זבחים לה] חשב לאכול דבר שאין דרכו לאכול, כשר, כגון מאכילת מזבח לאדם. אבל חשב על מנת להזות מדמה למחר, פסל תנא קמא, דחטאת קרייה רחמנא. ור׳ אליעזר סבר דאין מחשבה פוסלת בפרה כלל, אפילו בהזאות. ואזדא לטעמיה דבשלא לשמה מכשיר בריש פירקין, שאין לה דין מדיני קדשים, הואיל והיא נעשית בחוץ. ואין הלכה כרבי אליעזר:"
+            ],
+            [
+                "<b>כל העסוקין בפרה</b> אדומה, באחת מכל עבודותיה, בין בתחילה בין באמצע בין בסוף: ",
+                "<b>מטמאין בגדים.</b> דכתיב והשליך אל תוך שריפת הפרה וסמיך ליה וכיבס בגדיו הכהן, ובשריפתה כתיב והשורף אותה יכבס בגדיו, ואם המשליך את האזוב מטמא בגיים, השורף לא כל שכן, אלא בא הכתוב ולימדך על כל העוסקים בפרה מתחילה ועד סוף שיהיו טעונים כבוס בגדים:",
+                "<b>ופוסלים אותה במלאכה.</b> דכתיב ושחט אותה, ולא שיעשה מלאכה אחרת עמה בשעת שחיטתה. וכן בשריפתה כתיב [ושרף את הפרה] ולא שיעשה מלאכה אחרת עם שריפתה, למדנו שמלאכה פוסלת בה משעת שחיטה עד שתיעשה אפר:",
+                "<b>אירע בה פסול בשחיטתה.</b> לא שנתנבלה בשחיטה, דא״כ מטמאה בגדים משום נבילה, אלא פסול מחמת מלאכה, דומיא דאירע בה פסול בהזאתה:",
+                "<b>אינה מטמאה בגדים.</b> דכיון דשחיטתה בפסול, אם כן לא נעשה בה עדיין לשם פרה כלום בכשרות. אבל אירע בה פסול בהזאה, כבר נעשית השחיטה בהכשר:",
+                "<b>לעולם מועלין בה.</b> הנהנה ממנה בין לפני שריפתה בין לאחר שריפתה, חייב קרבן מעילה, עד שתיעשה אפר. אבל לאחר שנעשית אפר, אין באפר משום מעילה, דכתיב חטאת היא. חטאת, מלמד שמועלין בה. היא, בה מועלין, באפרה אין מועלין:",
+                "<b>ומרבין לה עצים.</b> נמי דוקא עד שתיעשה אפר:",
+                "<b>ומעשיה ביום.</b> בתוספתא מפרש, חוץ מאסיפת אפרה והמילוי והקידוש. שיכולים לאסוף אפר הפרה בלילה, ולשאוב המים מן הבאר והוא הנקרא מילוי, ולשים בתוכה האפר והוא הנקרא קידוש, כל זה מותר לעשות בלילה. וכל מעשה פרה, בכהן, חוץ מאסיפת אפרה והמילוי והקידוש וההזאה, שהם כשרים בזר. אסיפת אפרה, דכתיב ואסף איש טהור, מלמד שאסיפת האפר כשרה בכל אדם. ובהזאה הוא אומר והזה הטהור על הטמא, בין שהוא כהן בין שאינו כהן:",
+                "<b>והמלאכה פוסלת במים.</b> דכתיב והיתה לעדת בני ישראל למשמרת למי נדה [חטאת היא], מה חטאת נפסלת במלאכה כדכתבינן לעיל, כך המים נפסלים במלאכה משעת המילוי:",
+                "<b>עד שיטילו את האפר.</b> שמטילים במים מאפר הפרה כשיעור שתיראה האפר במים ומהם מזין על הטמא, ואם לאחר שהטילו האפר במים עשה מלאכה אחרת עמה בשעת הזאת, לא פסל:"
+            ]
+        ],
+        [
+            [
+                "<b>המביא כלי חרס לחטאת.</b> שהולך אצל היוצר לקנות ממנו כלי חרס להניח בו אפר חטאת או מי חטאת:",
+                "<b>טובל ולן על הכבשן.</b> מתחיל לשומרן בטהרה שלא יגע בהן עם הארץ מקודם שיצרפו בכבשן, דהוא גמר מלאכתן לקבל טומאה:",
+                "<b>ר׳ יהודה אומר אף מן הבית הוא מביא וכשר.</b> דמהימנינן ליה לעם הארץ אם אומר ששמרו על טהרת חטאת, כדאמרינן בפרק חומר בקודש דעמי הארץ נאמנים על טהרת יין לנסכים ושמן למנחות, שלא יהא כל אחד ואחד בונה במה לעצמו ושורף פרה אדומה לעצמו. והלכה כר׳ יהודה:",
+                "<b>ובתרומה.</b> אם מביא כלי חרס להניח בו תרומה:",
+                "<b>פותח את הכבשן ונוטל.</b> אע״ג שנגמר צרופן ולא שמרן. דכיון דעדיין לא נפתח ומלא אבק על גביו, לא חיישינן שמא נגע בו עם הארץ, דלא החמירו בתרומה:",
+                "<b>ר׳ שמעון אומר מסדר השני.</b> אם פתח עם הארץ את הכבשן ונטל ממנו כלים, אין נוטל מסדר הראשון, דיד הכל ממשמשין בו, אבל מסדר השני שתחת הראשון שרי. ורבי יוסי מחמיר ואסר אף מסדר השני. ואין הלכה לא כר׳ שמעון ולא כר׳ יוסי, אלא אע״פ שמצא הכבשן פתוח הרי הכל בחזקת טהרה, ולוקח אף מסדר הראשון:"
+            ],
+            [
+                "<b>המטביל כלי לחטאת.</b> כלי שטף שהטבילו כדי למלאות בו מים ולקדשם באפר, אם הטבילו במים שאין ראויין לקדש, כגון במי מקוה שאינם מים חיים:",
+                "<b>צריך לנגב.</b> הכלי. שמא יתערבו שאינם ראויים בראויין. אבל אם הטבילו במים חיים הראויין לקדש, אין צריך לנגב:",
+                "<b>ואם לאסוף לתוכו מים מקודשים.</b> ואם הטבילו להכניס לתוכו מים שכבר נתן עליהם את האפר, אפילו הטבילו במים חיים, צריך לנגב, שלא יתערבו שאינם מקודשים במקודשים, ותנן לקמן צלוחית של חטאת שנפל. לתוכה מים פסול:"
+            ],
+            [
+                "<b>קרויה.</b> דלעת יבשה חלולה ששואבים בה מים:",
+                "<b>שהטבילוה.</b> מעלה בעלמא לחטאת, ולא משום טומאה. דהא בחדשה מיירי שלא נטמאת מעולם:",
+                "<b>במים שאין ראויין לקדש מקדשים בה.</b> לאחר שנגבה. ולא חיישינן שמא בלעה מים שאין ראויין לקדש ותחזור ותפלוט:",
+                "<b>נטמאה אין מקדשים בה.</b> ואע״פ שחזר והטבילה, דחיישינן שמא תפלוט משקין טמאים הבלועים בה. דקסברי רבנן דמחמרינן טפי במים טמאים יותר מבמים שאינן ראויין לקדש. ורבי יהושע משוה מדותיו. דאי חיישת, הכא והכא תיחוש. ואי לא חיישת, הכא והכא לא תיחוש. אלא בין כך ובין כך, בין בתחילה אם הטבילה במים שאין ראויין לקדש וניגבה, בין בסוף כשנטמאת והטבילה אפילו בראויין לקדש וניגבה, לא יוסיף לתוכה מים מקודשים, דחיישינן שמא תפלוט. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>שפופרת.</b> של קנה:",
+                "<b>שחתכה.</b> תיקנה לשום בה מי חטאת או אפר חטאת, אפילו חתכה חבר שאינו חשוד על הטומאה:",
+                "<b>ר׳ אליעזר אומר יטביל מיד.</b> ואיכא היכרא. דפרה נעשית בטבול יום, משום דכלים הנגמרים בטהרה צריכין טבילה לקודש, שמא נשאר בכלי רוק היוצא מפיו של עם הארץ ועדיין הוא לח בשעת גמרו של כלי ומטמאו. ואע״ג דטומאה זו אינה צריכה הערב שמש אלא טבילה בלבד, מכל מקום איכא הכירא, משום דלגבי פרת חטאת עשאוה כטמא מת בשביעי שלו ומטמא אדם וכלים, ואי איתא דפרה היתה צריכה הערב שמש, גם היא היתה צריכה:",
+                "<b>ר׳ יהושע אומר יטמא ויטביל.</b> דבענין אחר ליכא הכירא, כיון דכלים הנגמרים בטהרה לא בעו הערב שמש לקדש. והלכה כר׳ יהושע:",
+                "<b>הכל כשרים לקדש.</b> כל הטהורים כשרים להשליך האפר על גבי המים, ואפילו נשים. דכתיב גבי אסיפת אפר הפרה, ואסף איש טהור את אפר הפרה והניח מחוץ למחנה, ודרשינן איש, להכשיר את הזר. טהור, ואפילו אשה. והניח, מי שיש בו דעת להניח, פרט לחרש שוטה וקטן שאין בהן דעת להניח. ובתר [אסיפת אפרה] כתיבא הך עבודה דקידוש ואין עבודה מפסקת בינתים. למדנו שכל הכשר לאסיפת אפרה כשר לקידוש:",
+                "<b>ר׳ יהודה מכשיר בקטן ופוסל באשה.</b> דאם איתא דכל הכשר באסיפה כשר בקידוש, לכתוב ולקח לשון יחיד בקידוש, כי היכי דכתב ואסף לשון יחיד באסיפה, מאי ולקחו, דאפילו הנך דפסולים התם כשרים הכא, כגון קטן. אבל אשה לא, דכתיב ונתן, ולא ונתנה:"
+            ],
+            [
+                "<b>בכל הכלים מקדשים.</b> בין של עץ בין של עצם בין של זכוכית, ואפילו בכלי גללים דלא חשיבי כלי לענין טומאה לא מדברי תורה ולא מדברי סופרים, דכתיב מים חיים אל כלי ולא כתיב אל הכלי:",
+                "<b>מחץ.</b> כלי גדול של חרס שקורין בערבי אלמחגי״ר. ובקצה האחד ממנו עשוי כדמות בית יד והוא שולי המחץ. כך פירש הרמב״ם:",
+                "<b>ואין מזין אלא בכלי.</b> כלומר, שצריך שיהיו המים בכלי בשעת ההזאה:",
+                "<b>אין מצילין.</b> כל מה שבתוכה מטומאת אוהל המת ע״י צמיד פתיל, אלא כלים:",
+                "<b>שאין מצילין מאויר כלי חרס אלא כלים.</b> שאם יפול שרץ באויר כלי חרס, טמא כל מה שבתוכו אע״פ שלא נגע בהן, חוץ מכלים שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלים ומשקין מיטמאין מאויר כלי חרס, ואין כלים מיטמאין מאויר כלי חרס:",
+                "<b>שאין מצילין.</b> כמו ואין מצילין. דוגמתו בריש פרק קמא דביצה שאפר כירה מוכן הוא, ואמר רבה בגמרא [דף ח׳] הכי קאמר, ואפר כירה מוכן הוא:"
+            ],
+            [
+                "<b>ביצת היוצרים.</b> כל כלי שמתחיל יוצר חרס לעשות, עושה תחילה החומר עגול כצורת ביצה ועושה לה בית קיבול:",
+                "<b>כשרה.</b> לקדש בה מי חטאת:",
+                "<b>ור׳ יוסי פוסל.</b> דלא חשיב ליה כלי. ואין הלכה כרבי יוסי:",
+                "<b>ביצת התרנגולת.</b> קליפתה החיצונה:",
+                "<b>וחכמים פוסלים.</b> שאינה חשובה כלי. והלכה כחכמים:"
+            ],
+            [
+                "<b>השוקת שבסלע.</b> שוקת היא אבן חלולה שעל שפת המעין והמים נכנסים לה דרך חור שבדופנה ומשקין בה הבהמות. והכא מיירי בסלע מחובר שחקקו, אין נחשב כלי הואיל ולא היה עליו שם כלי בתלוש. ואפילו היה תלוש [אלא] שחיברו ולבסוף חקקו:",
+                "<b>ואינה צריכה צמיד פתיל.</b> אם היתה באוהל המת מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל. לפי שאינה חשובה כלי אלא כבור ודות שמצילין על מה שבתוכה בכיסוי בלא צמיד פתיל, כדתנן בפרק ה׳ דאהלות [משנה ו׳]:",
+                "<b>ואינה פוסלת את המקוה.</b> אם [נפלו] מי גשמים מתוכה למקוה, אין נחשבים מים שאובים לפסול את המקוה:",
+                "<b>ופקקה.</b> סתמה:",
+                "<b>מפני שאינם עגולים כלי.</b> כלומר שאין כלי מסבב את המים, דנקב שלמטה מבטלו מתורת כלי, דסתימה של סמרטוט לא משוי ליה כלי. אבל שהנקב מן הצד, יש תורת כלי עליו ומקדשים במים שבתוכם, שהרי הכלי מסבבן. והיינו עגולים כלי:",
+                "<b>עשה לה עטרה.</b> שוקת תלושה שחיברה בסיד שהיא חשובה כלי ועשה שפה של טיט לפיה סביב ונתמלאה השוקת מים עד שנתמלאת גם השפה, המים פסולים לקדש, לפי שאין התוספת נחשבת כלי:",
+                "<b>ואם היה בריא.</b> כלומר אם השפה הזאת חזקה ומהודקת בשוקת עד שאילו תנטל השוקת תנטל גם השפה עמה, כשרים:"
+            ],
+            [
+                "<b>שתי שקתות שבאבן.</b> הכא מיירי באבן המיטלטלת שאינה סלע מחובר, ושתי שיקתות הללו תורת כלי יש להן:",
+                "<b>קדש אחת מהן.</b> שנתן אפר פרה במים שבאחת מהן:",
+                "<b>כשפופרת הנוד.</b> כמין קנה שנתן על פי הנוד שבו מריקים היין או המים בתוך הנוד. ושיעורו, כדי שיהיו שתי אצבעות הראשונות של פס היד חוזרות בו בריוח, לא הגודל, אלא האצבעות הסמוכות לו:",
+                "<b>או שהיו מים צפין על גביהן.</b> כגון שכותל האמצעי המפסיק בין שתי השקתות נמוך משאר הכתלים:",
+                "<b>כקליפת השום.</b> כשנתמלאו שתיהן, צפין המים על המחיצה האמצעית כקליפת השום:"
+            ],
+            [
+                "<b>שהקיפן.</b> סמכן זו אצל זו. לשון [ואין] מקיפין שתי חביות דמסכת ביצה:",
+                "<b>המים שביניהן.</b> שבין שתי עריבות ושבין סדק של שוקת. אבל שאר המים מקודשין. אלא דאותן שבסדק לא נכנס בהן הקידוש:",
+                "<b>גפסים.</b> מין סיד הוא ולבן ביותר. וקורין לו בלע״ז ייס״ו גיפס:"
+            ]
+        ],
+        [
+            [
+                "<b>המקדש מי חטאת.</b> הבא ליתן מאפר הפרה לתוך המים. והוא קידוש האמור בכל מכלתין:",
+                "<b>או על הצד.</b> על צדו של כלי:",
+                "<b>ואחר כך נפל לשוקת.</b> על המים שבתוך השוקת. פסולים אותן המים להזאה, דכתיב [במדבר י״ט] ולקחו ונתן, עד שיבוא האפר בתוך המים מכח אדם:",
+                "<b>נטל מן השפופרת וכיסה.</b> נטל אפר מן השפופרת וכיסה השפופרת קודם שיקדש, דהיינו קודם שיתן האפר במים:",
+                "<b>או שהגיף את הדלת.</b> קודם שיקדש:",
+                "<b>הקידוש כשר.</b> דהיינו האפר שבידו, לפי שמלאכה אינה פוסלת באפר, כדאמרן:",
+                "<b>והמים פסולים.</b> דנעשית מלאכה עם המים, ולעיל [סוף] פרק פרת חטאת שנינו שהמלאכה פוסלת במים עד שיטילו את האפר:",
+                "<b>זקפה בארץ.</b> לאחר שנטל האפר מן השפופרת הניח השפופרת בארץ קודם שיתן האפר במים:",
+                "<b>פסול.</b> המילוי דהיינו המים, לפי שעשה מלאכה עם המים. ואם הניח השפופרת בידו וכפה ידו עליה כדי שלא יתפזר האפר שבתוכה ואח״כ נתן האפר על המים, כשר המילוי דהיינו המים, דאין זו חשובה מלאכה:",
+                "<b>לפי שאי אפשר.</b> לשמור האפר שבתוך השפופרת אם לא יכוף ידו על פיה, שהרי אינו יכול להשיב הפקק על פיה עד שיקדש. פירוש אחר, זקפה בארץ, הניח האפר בארץ, פסול האפר, דכתיב למשמרת, [ובארץ אינה למשמרת]. ואם נתן האפר לתוך ידו כשר, דאפשר לשמרו ושפיר קרינן ביה למשמרת. ולפי זה גרסינן לפי שאפשר:"
+            ],
+            [
+                "<b>היה קידוש צף על פני המים.</b> שנתן על המים אפר הרבה. ולאפר עצמו קרי קידוש:",
+                "<b>נוטל.</b> מאותו אפר:",
+                "<b>ומקדש.</b> בו מים אחרים, ואפילו באותו שנגע במים מקדש וחוזר ומקדש כמה פעמים, אלא שמנגבו:",
+                "<b>זלף את המים.</b> הזה מן המים המקודשים על האדם ועל הכלים עד שכלו כל המים, והאפר נשאר בשולי הכלי:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים בתרוייהו:"
+            ],
+            [
+                "<b>טפי.</b> פך קטן שפיו צר והמים היורדים ממנו יורדים טיף טיף:",
+                "<b>אע״פ שפיו צר.</b> פחות משפופרת הנוד:",
+                "<b>המים שבתוכו מקודשים.</b> וכשרים להזות אע״פ שלא נכנס שם מאפר הפרה כלל, דהוו כאילו מחוברים למים שבשוקת:",
+                "<b>היה ספוג.</b> אם בשעת מילוי היה ספוג בשוקת, המים הבלועים בספוג פסולים, דמים חיים אל כלי בעינן, ואין הספוג כלי:",
+                "<b>יזלף עד שהוא מגיע לספוג.</b> כשבא ליטול המים וליתנם בצלוחית, שופך כל המים עד שמגיע לספוג, אבל לא ישפוך מן המים שבספוג כלל, כדי שלא יתערבו המים שבספוג שהם פסולים עם המים שבשוקת שהם כשרים ויפסלו כולם:",
+                "<b>נגע בספוג.</b> נסחטים מי הספוג לתוך השוקת ונתערבו הפסולים בכשרים, ונפסלו כולם:"
+            ],
+            [
+                "<b>נתן ידו או רגלו.</b> הרי שהיה קילוח יורד מהר מעוקם ואינו יורד לתוך החבית שרוצה למלאותה לקידוש, ונתן ידו למעלה בראש ההר לעשותה כעין צנור כדי שיעברו המים דרך ידו לחבית של קידוש, וכן עלי ירקות הראויין לאכילה ומקבלין טומאה:",
+                "<b>פסולים.</b> המים. כדילפינן בפרק ב׳ דזבחים (דף כ״ה) מדכתיב [ויקרא י״א] מקוה מים יהיה טהור, הוייתן על ידי טהרה תהא. ואע״ג דהאי קרא במקוה הוא דכתיב, ילפינן מיניה כל הויות. והכי הוי משמעות דקרא, הוייתן של כל מים המטהרים, על ידי טהרה תהא, בין שאתה מהוה אותן להיות מקוה או מילוי הוי מהוה אותן על ידי דבר שאינו מקבל טומאה:"
+            ],
+            [
+                "<b>המפנה את המעין לתוך הגת.</b> שעשה חריץ מן המעין עד הגת כדי שיפנו שם מי המעין, ואחר כך הפסיקן:",
+                "<b>גת.</b> בור שעושין לפני הגת כדי לקבל את היין, קרוי גת:",
+                "<b>גבים.</b> לשון עשה הנחל הזה גבים האמור בספר מלכים [ב׳ ג׳]. והוא רקק של מים:",
+                "<b>פסולים.</b> לזבים לטבילה, דלאו מים חיים נינהו:",
+                "<b>ולמצורעים.</b> דבעינן מים חיים להזות עליו עם דם הצפור:",
+                "<b>ולקדש [בהן] מי חטאת.</b> בעינן מים חיים, והני כיון דהפסיקן לאו מים חיים נינהו. והא דקתני מפני שלא נתמלאו בכלי, כדי לפוסלן לקידוש בכל ענין אפילו בא לקדש בתוך הגת או בתוך הגבים עצמן:"
+            ]
+        ],
+        [
+            [
+                "<b>חמשה.</b> לקדשן חמשה קידושין. כל חבית וחבית בפני עצמה:",
+                "<b>ונמלכו לקדשן קידוש אחד.</b> לערות חמשתן בתוך כלי גדול ולקדש הכל בבת אחת:",
+                "<b>הרי כולן כשרים.</b> דהואיל וכל אחד ממלא הכלי שלו אין כאן מלאכה פוסלת במים בין מילוי להטלת האפר במים:",
+                "<b>היחיד שמילא חמש חביות כו׳</b> אין כשר אלא אחרון. שהמילוי הראשון נפסל במלאכה שעשה כשמילא את השני קודם שנתן את האפר בראשון, וכן השני נפסל כשמילא את השלישי, וכן כולם. ואם מתחילה היה ממלא חמש חביות זו אחר זו או אפילו מאה חביות כדי לקדשן קידוש אחד, כגון שצריך להזות על כלים הרבה, לא היו פוסלים זה על זה וכולן כשרים, דהכל נחשבים מילוי אחד. אבל כשמילא מתחלה לשם חמשה קידושין, כולן פוסלין זה על זה מטעם מלאכה, שהיא פוסלת במים עד שיטיל האפר, הלכך אין כשר אלא אחרון:",
+                "<b>ונמלך לקדשן חמשה קדושין.</b> שקידש זו לעצמה וזו לעצמה:",
+                "<b>אין כשר אלא זו שקידש ראשון.</b> לפי שקידוש ראשון חשיב מלאכה לאחרים שהיו ממולאים ולא נתן לתוכן אפר, דעד שיתן את האפר מלאכה, פוסלת במים:",
+                "<b>אמר לאחד קדש לך את אלו.</b> היחיד שמילא חמש חביות לקדשן קידוש אחד, ואמר לאחר קדש לך את אלו וקידשן האחר חמשה קדושים, אין כשר אלא ראשון. דכיון שאמר לו קדש לך ונתנן לו, נעשו שלו וכאילו מלאן הוא, והקידוש שקידש ראשון נעשה מלאכה לפסול את אחרים:",
+                "<b>אבל אם אמר קדש לי את אלו כולן כשרים.</b> שהממלא לא עשה מלאכה, והמקדש אינו שלו כדי שיפסלו על ידו:"
+            ],
+            [
+                "<b>ועשה מלאכה בידו אחת.</b> פסול המילוי מטעם מלאכה:",
+                "<b>לו ולאחר.</b> (כו׳ כאחת):",
+                "<b>שניהם פסולים.</b> דכיון דלתרי גברא קא ממלא, נחשב האחד מלאכה לחבירו:",
+                "<b>בין לו בין לאחר.</b> דאע״פ שאין המים שלו, פוסלן במלאכה שבשעת מילוי:"
+            ],
+            [
+                "<b>אם לו פסול.</b> אם הקידוש שלו, פסול. דשמא המלאכה קדמה לקידוש ונפסלו המים:",
+                "<b>ואם לאחר.</b> הוא הקידוש:",
+                "<b>כשר.</b> שהרי בעל המים לא עשה מלאכה:",
+                "<b>המקדש לו ולאחר.</b> שניהם כאחת. אי נמי קידש לחברו קודם שלו:",
+                "<b>שלו פסול.</b> דקידוש של חברו נחשב מלאכה לפסול מימיו:",
+                "<b>שניהם כשרים.</b> שאין המים שלו שיפסלו על ידו:"
+            ],
+            [
+                "<b>קדש לי ואקדש לך.</b> כגון שכל אחד מילא מים לעצמו, ובא זה וקידש מימיו של זה, וזה קידש מימיו של זה, אותו שקידש ראשון כשר מה שקידש לחבירו, דחבירו לא עשה מלאכה אלא עד אחר שנתקדשו מימיו, ומשנתקדשו אין מלאכה פוסלת. אבל מה שקידש השני לראשון פסול, שהראשון פסלה במה שקידש מימי השני קודם שנתקדשו מימיו:",
+                "<b>מלא לי ואמ, לא לך.</b> המילוי האחרון כשר. אבל מילוי ראשון פסול, היינו המים שנתמלאו ראשונה, דנפסלו במלאכה במילוי שמילא לחבירו:",
+                "<b>קדש לי ואמלא לך.</b> שהיו לו מים ממולאים ואמר לחבירו קדש לי מימי ואחר כך אמלא לך:",
+                "<b>שניהם כשרים.</b> דאין המלאכה פוסלת אחר קידוש. וזה נמי שנתמלאו לו המים מימיו כשרים, דמשנתמלאו לו המים לא עשה מלאכה:",
+                "<b>מלא לי ואקדש לך.</b> שהאחר היו לו מים ממולאים ואמר לו זה מלא לי תחלה ואחר כך אקדש לך:",
+                "<b>שניהם פסולים.</b> זה, שמילא עד שלא נתקדשו מימיו. וזה, שקידש לחברו משנתמלאו מימיו:"
+            ],
+            [
+                "<b>הממלא לו ולחטאת.</b> הממלא מים, קצתן רוצה לצרכו ובקצתן רוצה ליתן אפר חטאת:",
+                "<b>באסל.</b> במוט. ודרך שואבי מים שנותנים מוט על כתפם וכד מלא תלוי בראש המוט מלפניו וכד אחד מאחריו:",
+                "<b>ואח״כ מילא את שלו, פסול.</b> משום מלאכה:",
+                "<b>ואת של חטאת לפניו.</b> כדי לעשות בהן שמירה מעולה:",
+                "<b>ואם נתן של חטאת לאחוריו פסולה.</b> דכתיב למשמרת למי נדה, בזמן שהן שמורין הן מי נדה, בזמן שאינן שמורין אינן מי נדה:",
+                "<b>היו שניהן של חטאת וכו׳</b> דהואיל ומסיק אדעתיה בשלפניו נזכר נמי בשל אחריו. והיינו מפני שאפשר, כלומר אפשר לשמור שלאחריו אגב שלפניו:"
+            ],
+            [
+                "<b>המוליך את החבל בידו לדרכו.</b> לאחר שמילא את הדלי בחבל החזיר את החבל לבעלים. לדרכו, שלא הוצרך לעקם או להרחיב את דרכו אלא לפי הילוכו מצא בעל החבל והחזיר לו את שלו, אין זו מלאכה וכשר המילוי:",
+                "<b>שלא לדרכו.</b> שעיקם את דרכו כדי להחזיר החבל, מלאכה היא ופסול:",
+                "<b>זה הלך.</b> כלומר על דבר זה הלך חכם אחד לשאול מחכמי יבנה, הן סנהדרי גדולה שגלו שם:",
+                "<b>הוראת שעה.</b> שעת הדחק היה. הא לאו הכי לא:"
+            ],
+            [
+                "<b>המכנן את החבל.</b> דרך משלשלי הדלי למלאות מים, כשמעלה את הדלי מסבב את החבל בידו כמין טבעת שלא יהא נגרר לארץ. ומכנן לשון הדרא דכנתא [חולין פ״ג]. ואם בדרך העלאת הדלי מכנן על יד על יד, צורך העלאה היא, ואין זו מלאכה וכשר המילוי. ואם באחרונה לאחר שהעלהו כיננו, חשוב מלאכה ופסול:",
+                "<b>לזה הכשירו הוראת שעה.</b> מה שהכשירו ביבנה הוראת שעה, לא למוליך את החבל שלא כדרכו, אלא לזה שכינן את החבל באחרונה הכשירו לו ע״י הדחק:"
+            ],
+            [
+                "<b>המצניע את החבית.</b> שהוא דולה בה המים לשום בשוקת, ולאחר שעירה ממנה הצניעה קודם שיקדש המים בשוקת, אין הצנעה זו חשובה מלאכה, לפי שצריך לה עדיין למלאות בה, וצורך מילוי הוא. וכן כפאה על פיה נמי לנגבה לפי שרוצה למלאות בה עדיין, לא חשיב מלאכה וכשר המילוי. אבל אם עשה כן להוליך בה את הקידוש דהיינו מים המקודשין, הואיל ולאו צורך מילוי הוא, חשוב מלאכה ופסול המילוי:",
+                "<b>בשביל שתחזיק מים הרבה.</b> לא חשוב פינוי זה מלאכה:",
+                "<b>בשעה שהוא זולף.</b> שהוא מזה:",
+                "<b>פסול.</b> דפינוי זה חשוב מלאכה:"
+            ],
+            [
+                "<b>והורה הוראה.</b> להתיר או לאסור, לטמא או לטהר, לפטור או לחייב:",
+                "<b>ודבר שאינו משום מלאכה.</b> כגון הוראה ומראה את הדרך:",
+                "<b>אם עמד.</b> שנתעכב שם בשביל זה:",
+                "<b>פסול.</b> משום היסח הדעת. וכן הלכה:"
+            ],
+            [
+                "<b>המוסר מימיו לטמא.</b> לשמרן:",
+                "<b>פסולים.</b> בין עשו הבעלים הראשונים מלאכה, בין לא עשו הבעלים הראשונים מלאכה, דבחזקת השומר קיימו והוא אינו מקפיד לשמרן מפני שהוא טמא, והתורה אמרה למשמרת למי נדה:",
+                "<b>ולטהור כשרים.</b> ואפילו עשו הבעלים הראשונים מלאכה, שכבר יצאו מרשות בעלים וקיימו ברשות שומר. ומיהו אם השומר עשה מלאכה, פסולים:",
+                "<b>אף לטמא כשרים.</b> דסבר ר׳ אליעזר המוסר מימיו לטמא, בחזקת הבעלים הראשונים קיימו, הלכך אם לא עשו הבעלים מלאכה כשרים. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>והגביהו זה על זה.</b> שסייעו זה את זה להגביה:",
+                "<b>ונטל זה לזה קוצו.</b> או שנטל זה לזה קוץ שנתחב לו בידו:",
+                "<b>בקידוש אחד.</b> שהיו שניהם ממלאים לצורך קידוש אחד, כשר. שיכול כל אחד לסייע לחבירו, ונטילת הקוץ שבידו נמי צורך מילוי היא:",
+                "<b>בשני קידושין פסול.</b> שפסל כל אחד מימיו במה שסייע לחבירו או שנטל לו קוץ, משום מלאכה:",
+                "<b>אם התנו ביניהן.</b> שאמר כל אחד לחבירו כשאגביה לך יהא שלי ושלך ברשותך (וכמו כן א״ל האחר), ואחר שהגביהו לוקח כל אחד מהן אחת מהן ברשותו. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הפורץ על מנת לגדור.</b> כלומר אפילו על מנת לגדור, לא חשיב מלאכה וכשר המילוי:",
+                "<b>האוכל על מנת לקצות.</b> לאחר שמילא המים קודם שיקדש היה מלקט לתאנים על מנת ליבשן לעשות מהן גרוגרות, ולאחר לקיטתן אכלן, אין המחשבה שהיה רוצה לעשותן קציעות פוסלת במים, אלא הרי הוא כאילו לקט לאכול, שאינו פוסל, דומיא דפורץ על מנת לגדור שאין המחשבה שהוא חושב לגדור פוסלת עד שיגדור, הכא נמי:",
+                "<b>אם קצה.</b> אם הניח אותן במקום שמניחין התאנים ליבש, פסול:",
+                "<b>בשביל שלא יאבד פסול.</b> שהמצניע אוכלים כדי שלא יאבדו, חשיבא מלאכה:"
+            ]
+        ],
+        [
+            [
+                "<b>שנים שהיו שומרים את השוקת.</b> שנתמלא לחטאת:",
+                "<b>טהר.</b> אותו שנטמא טהר מטומאתו:",
+                "<b>ונטמא שני.</b> היינו חבירו שהיה טהור:",
+                "<b>כשרים.</b> המים שבשוקת:",
+                "<b>עמד ועשה השני מלאכה.</b> עמד הראשון ממלאכתו, ובא השני ועשה מלאכה תחתיו:"
+            ],
+            [
+                "<b>נטמא וטמאהו.</b> נטמא הסנדל וטימא את האדם לחטאת. שכלים שנטמאו במשקים מטמאים את האדם לחטאת, שאין מונין ראשון ושני בחטאת, כדתנן לקמן פרק כל הראוי (משנה ו׳). אע״פ שאם נפלו המשקים הללו על בשרו, טהור, שהטהור לפרה אם נגעו משקין טמאים בבשרו, הוא טהור כמו שהיה. לבד אם נגעו בידיו, לפי שהמשקין טמאים מטמאים את הידים, וגבי טהרת חטאת קיי״ל דאם נטמאו ידיו נטמא גופו:",
+                "<b>מטמאיך לא טמאוני.</b> משקים שטמאו את הסנדל לא היו יכולים לטמא הטהור לחטאת אם נגעו בבשרו כדאמרן, והסנדל הבא מכוחם מטמאו:  "
+            ],
+            [
+                "<b>השורף פרה</b> אדומה:",
+                "<b>ופרים</b> הנשרפים, כגון פר יום הכפורים ופר כהן משיח ופר העלם דבר של ציבור, מטמאים בגדים, דבכולהו כתיב יכבס בגדיו, ולא שנא בגדים שהוא לבוש ולא שנא בגדים שהוא נוגע, וה״ה לכל שאר כלים. דלא ממעטינן אלא אדם וכלי חרס בלבד הוא שאין מטמאין אם נוגעים בהן:",
+                "<b>ופרה ופרים עצמן ושעיר המשתלח עצמן.</b> אם נגעו בבגדים הרי הן טהורים. והיינו דאמרי ליה בגדים לאדם, מטמאיך לא טמאוני ואתה טמאתני:"
+            ],
+            [
+                "<b>האוכל מנבלת עוף טהור.</b> נבלת עוף טהור אין לה טומאה אם נגעה באדם או בבגדים, אלא בבית הבליעה מטמא אדם לטמא בגדים, כדתנן במסכת טהרות, והיינו דאמרי ליה בגדים לאדם מטמאיך לא טמאוני וכו׳:"
+            ],
+            [
+                "<b>כל ולד הטומאה.</b> כגון ראשון ושני, אין מטמא כלים. אלא אב הטומאה. ומשקה שנטמא בראשון ושני מטמא כלים, גזירה משום משקה זב וזבה, כגון רוקו וזובו ומימי רגליו שהן אב הטומאה:"
+            ],
+            [
+                "<b>אין כלי חרס מטמא חבירו.</b> שאין כלי חרס נעשה אב הטומאה לעולם, ואין כלי חרס מקבל טומאה אלא מאב הטומאה, אלמא שאין כלי חרס מטמא חבירו:",
+                "<b>אלא משקין.</b> אבל מטמא הוא משקין והמשקים חוזרים ומטמאים חבירו, גזירה משום משקה זב וזבה כדאמרן:"
+            ],
+            [
+                "<b>כל הפוסל את התרומה.</b> כגון ידים שניות עושות משקים תחלה לטמא חולין, וידים עצמן שנגעו באוכלי חולין, טהורים, שאין שני עושה שלישי בחולין:",
+                "<b>חוץ מטבול יום.</b> שלא העריב שמשו. אע״פ שהוא פוסל את התרומה, אינו מטמא המשקין להיות תחילה. ואפילו משקין של תרומה אם נגע בהן טבול יום אינן אלא פסולים בלבד לא טמאים:"
+            ],
+            [
+                "<b>כל הימים כמקוה.</b> לכל הני מילי דקתני בסופו. (וגם) אין מטהרין בזוחלין, דאין מקוה מטהר בזוחלין אלא במכונסין, דכתיב [ויקרא י״א] אך מעין, מעין מטהר בזוחלין ואין מקוה מטהרת בזוחלין:",
+                "<b>ופסולין לזבין.</b> דזב בעי מים חיים, דכתיב [שם ט״ו] ורחץ את בשרו במים חיים. ולמצורע [דכתיב [שם י״ד] אל כלי חרש על מים חיים. ולמי חטאת] דכתיב [במדבר י״ט] מים חיים אל כלי:",
+                "<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית ששם נקוו כל מימי בראשית. ולא נאמר ימים בלשון רבים, אלא מפני שמעורבים בו מיני ימים הרבה, שכל הנחלים הולכים אליו:",
+                "<b>ר׳ יוסי אומר.</b> כל הימים וים הגדול, תורת מעין עליהן לענין שהן מטהרין בזוחלין, מפני שהנחלים הולכין וזוחלין עליהן. אבל פסולין הן לתורת מים חיים, שהכתוב קוראן מקוה. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>מים המוכין.</b> המזיקין. כגון שהן מלוחין ופושרין:",
+                "<b>פסולין.</b>: למי חטאת:",
+                "<b>מים המכזבין.</b> הפוסקין. כמו אשר לא יכזבו מימיו (ישעיהו נ״ח:י״א):",
+                "<b>פסולין.</b> דמים חיים בעינן:",
+                "<b>אחד בשבוע.</b> אבל אחד ביובל, שפיר מקרו מים חיים:",
+                "<b>בפולמסיות.</b> חיילות של גייסות ששותין ומקלקלים בהן:",
+                "<b>בשני בצרון.</b> שנים של עצירת גשמים:",
+                "<b>ר׳ יהודה פוסל.</b> אפילו אותן שאין מכזבין אלא בפולמוסיות ובשני בצרון. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מי קרמיון ומי פוגה.</b> נהרות שבארץ ישראל הן:",
+                "<b>מי בצים.</b> לשון היגאה גומא בלא בצה (איוב ח׳:י״א). כלומר, מים שחומר וטיט מעורב בהן. ורחמנא אמר מים חיים אל כלי, והכא איכא חציצה בין מים לכלי:",
+                "<b>מי תערובות.</b> שמים פסולים מתערבים בהם:",
+                "<b>אחד פסול ואחד כשר.</b> ונתערבו, אסור לקדש ממקום התערובות ולמטה:",
+                "<b>ר׳ יהודה פוסל.</b> אפילו בשניהם כשרים פוסל ר׳ יהודה ליטול ממקום התערובות, גזירה אטו אחד פסול. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>באר אחאב.</b> לא אתפרש היכן הוא, והא קמ״ל דמים חיים הן:",
+                "<b>ומערת פמייס.</b> מערה הסמוכה לעיר דן שמשם ירדן יוצא. ובלשון ישמעאל קורין לדן בניי״ס:",
+                "<b>ר׳ יהודה אומר הרי היא בחזקת מותרת.</b> ואין הלכה כר׳ יהודה:",
+                "<b>עד שתצל.</b> עד שיחזרו המים צלולים כדמעיקרא. ואין הלכה כר׳ ישמעאל:"
+            ]
+        ],
+        [
+            [
+                "<b>צלוחית.</b> כלי שנותנים בו המים המקודשים לאחר שהשליך האפר לתוכן, קרוי צלוחית, והכלי שנותנים בו המים כדי לקדשן קודם שיתנו בה האפר, קרוי שוקת:",
+                "<b>מים כל שהן.</b> שאינן כשרים להזאה:",
+                "<b>יזה שתים.</b> שאם מזה אחת, שמא אין כאן מן הכשרים. אבל כי מזה שתים, אי אפשר דליכא בחדא מנייהו מן הכשרים. והזאה אינה צריכה שיעור:",
+                "<b>וחכמים פוסלים.</b> קסברי הזאה צריכה שיעור ואין מצטרפין ההזאות. והלכה כחכמים. ורמב״ם פירש, יזה שתי הזאות וישליכם חוץ לכלי וישאר השאר מי חטאת כשרים. ופליאה היא בעיני, דבפרק כל הזבחים בגמרא [דף פ׳] משמע כמו שפירשתי:",
+                "<b>יניחנה בחמה והטל עולה.</b> שדרך הטל לעלות כנגד החמה. וכן הוא אומר (שמות ט״ז) ויהי בבוקר ותעל שכבת הטל. ואין הלכה כר׳ אליעזר:",
+                "<b>יערה וכו׳</b> מריק מה שבתוך הכלי, ואינו כשר להניח בו מי חטאת עד שינגב מן המשקים ומי פירות:",
+                "<b>יערה ואינו צריך לנגב.</b> דאם איתא דנשאר ממנו בכלי היה רישומו ניכר:"
+            ],
+            [
+                "<b>ונתבקעו.</b> שנשתהו בתוך המים זמן מרובה עד שנתבקעו, או אפילו לא נתבקעו אלא שנשתנו מראה המים, פסולין:",
+                "<b>חפושית.</b> תולעת שחורה:",
+                "<b>בין כך ובין כך.</b> בין נתבקעה בין לא נתבקעה:",
+                "<b>מפני שהיא כשפופרת.</b> של קנה חלולה והמים נכנסים מצד זה ויוצאים מצד זה ומתערב עמהם הלחות שבקרבה:",
+                "<b>דירה.</b> תולעת שבחטין:",
+                "<b>כנה.</b> מין תולעת נמי הגדל בתבואה:",
+                "<b>כשרים.</b> אפילו נתבקעו. ואין כן הלכה:"
+            ],
+            [
+                "<b>שתתה מהן בהמה או חיה פסולים.</b> משום משקה שבפיהן החוזר, והמים והרוק שבפיהן מתערבין:",
+                "<b>מוצצת.</b> ואין המשקה שבפיה חוזר למים:",
+                "<b>מלקת.</b> לוקקת בלשונה ומתערב הרוק שבלשונה עם המים:",
+                "<b>אף הנחש מפני שהיא מקיאה.</b> וכן הלכה ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>החושב על מי חטאת לשתות ר׳ אליעזר פוסל.</b> דאפסלו להו במחשבה:",
+                "<b>כשיטה.</b> החבית לשתות או ליקח ממנה מים לשתות. אבל במחשבה גרידא לא פסיל:",
+                "<b>במים שאינן מקודשין.</b> שמלאן כדי ליתן בהן את האפר ועדיין לא נתן:",
+                "<b>רבי אליעזר אומר כשיטה.</b> והכא לא פסיל להו במחשבה. דכיון דמים קדושים הן, אמלוכי ממליך וחוזר בו ממחשבתו, הילכך לא פסיל ר׳ אליעזר עד שיטה:",
+                "<b>רבי יהושע אומר כשישתה.</b> מפני משקה שבפיו שחוזר ומתערב עם המים ופסיל להו:",
+                "<b>ואם גרגר.</b> לשון גרגרת. כלומר שלא שתה כדרך השותים אלא שפך המים בגרונו:",
+                "<b>כשר.</b> דליכא משקה פיו בחבית. והלכה כרבי יהושע בתרוייהו:"
+            ],
+            [
+                "<b>שלא יעשם תקלה לאחרים.</b> שיגעו בטיט ויטמאו במי חטאת שבו:",
+                "<b>ר׳ יהודה אומר בטלו.</b> בטיט, ותו לא מטמא מאחר שגבלן:",
+                "<b>מעת לעת.</b> אם שחטה בתוך מעת לעת של שתייה. אבל שהתה טפי מהכי, נתעכלו במעיה:",
+                "<b>רבי יהודה אומר בטלו במעיה.</b> ואפילו שחטה בתוך מעת לעת בשרה טהור. ואין הלכה כר׳ יהודה בתרוייהו:"
+            ],
+            [
+                "<b>מי חטאת.</b> במקודשין איירי. אבל מים שאינן מקודשין שרי, כדקתני סיפא:",
+                "<b>אפר חטאת.</b> אפילו אפר עצמו בלא מים:",
+                "<b>לא יעבירם בנהר ובספינה.</b> דגזור משום מעשה באדם אחד שהיה מעביר מי חטאת ואפר חטאת בספינה בירדן ונמצא כזית מת תחוב בקרקעיתה של ספינה:",
+                "<b>ולא ישיטם על פני המים.</b> דדמי לספינה. וכן לא יעמוד בצד זה של נהר ויזרקם לצד שני, דגם זה דמי קצת לספינה:",
+                "<b>אבל עובר הוא.</b> ברגליו:",
+                "<b>במים.</b> עם מי חטאת שבידו:",
+                "<b>עובר הוא הטהור לחטאת.</b> בין בספינה בין שט על פני המים, ואינו חושש. וכן נושא בידו או משיט על פני המים כלי שהוא טהור לתת בו מי חטאת כשהוא ריקם, או שיש בו מים שעדיין לא נתקדשו באפר פרה. שלא גזרו אלא על המים המקודשים ועל האפר בלבד, לא על האדם והכלים הטהורים (ומים שאינן מקודשין):"
+            ],
+            [
+                "<b>אפר כשר.</b> אפר פרה הכשר להזאה:",
+                "<b>שנתערב באפר מקלה.</b> באפר כירה:",
+                "<b>הולכים אחר הרוב לטמא.</b> אם רוב אפר פרה, מטמא. אם רוב אפר מקלה, אינו מטמא:",
+                "<b>ואין מקדשין בו.</b> ואפילו רוב אפר חטאת, אין מקדשין בו, הואיל ונתערב בו אפר כירה ואפילו כל שהוא:",
+                "<b>ר׳ אליעזר אומר מקדשין בכולן.</b> דסבר ר׳ אליעזר לא בעינן שיעורא בהזאה, ואי אפשר דליתא פורתא מאפר חטאת. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>מי חטאת שנפסלו.</b> כגון שנשתנו מראיהן שלא מחמת עצמן, וכיוצא בזה מן הדברים שפוסלים מי חטאת:",
+                "<b>מטמאים את האדם הטהור לתרומה.</b> בין שנגע בהן בידיו בין שנגע בהן בגופו, דכמי חטאת כשרים חשיבי. וטומאה זו דרבנן היא, דמדאורייתא כיון שנפסלו פרחה מהן טומאתן החמורה. ומשום הכי תני מטמאין את האדם ",
+                "<b>הטהור לתרומה.</b> דמשמע דוקא לתרומה אבל לא לחולין:",
+                "<b>ואת הטהור לחטאת לא בידיו.</b> כלומר אין מטמאין הטהור לחטאת בין נגע בהן בידיו בין נגע בהן בגופו, דכמי חטאת כשרים חשיבי, ונהי דהנושא מי חטאת שיש בהן כדי הזייה או נוגע בהן, טמא לכל מילי, לחטאת מיהא טהור:",
+                "<b>נטמאו, מטמאים את הטהור לתרומה.</b> כמי חטאת כשרים. אבל את הטהור לחטאת מטמאים אותו אם נגע בידיו, דכיון דנטמאו לא גריעי משאר אוכלים ומשקים טמאים דמטמאים את הידים, וקיימא לן דבטהרת מי חטאת מי שנטמאו ידיו נטמא גופו:"
+            ],
+            [
+                "<b>אפר כשר שנתנו על גבי המים שאינם ראוים לקדשש.</b> הוי דינא כדין מי חטאת שנפסלו:",
+                "<b>מטמאין את הטהור לתרומה בידיו ובגופו.</b> כדין כל שאר מי חטאת הכשרים. ואין מטמאים הטהור לחטאת, שאין מי חטאת מטמאין הנושאן והנוגע בהן אלא לשאר טומאות, לא לטהרת מי חטאת:"
+            ]
+        ],
+        [
+            [
+                "<b>כל הראוי לטמא מדרס.</b> כגון כלים המיוחדים למשכב ומושב ומרכב:",
+                "<b>מדף לחטאת.</b> אם הטהור למי חטאת הסיטן. אפילו הן טהורין לתרומה נטמא המסיטם כאילו הן טמאים מדרס. וחומרא בעלמא היא כדאמרינן [בחגיגה י״ח] בגדי אוכלי תרומה מדרס לקודש. וקרי ליה מדף, לפי שהיא חומרא דרבנן בעלמא. לשון קול עלה נדף (ויקרא כז):",
+                "<b>ואדם כיוצא בהן.</b> שאם הטהור לחטאת הסיט אדם הטהור לתרומה, נטמא לחטאת, שהטהורים לתרומה נחשבים כזבים לגבי חטאת:",
+                "<b>וכל הראוי ליטמא טמא מת.</b> כגון כלים דלאו בני מדרס:",
+                "<b>ר׳ אליעזר אומר אינו מדף.</b> ואם הסיטן לא נטמא לחטאת:",
+                "<b>ר׳ יהושע אומר מדף.</b> אם הסיט אפילו הטהורים, נטמא לחטאת. ורבנן פליגי ומחלקים בין טמאים לטהורים. ושלש מחלוקות בדבר. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנגע במדף טמא.</b> עליונו של זב קרוי מדף, שאם היו על גבי הזב עשר מכסאות זו על גבי זו כלן טמאין מדף, אפילו העליונה שלא נגע בה הזב. כשם שעשר מצעות זו על גבי זו ושכב הזב בעליונה כלן טמאות דאורייתא משום משכב ואע״פ שלא נגע בתחתונות, כך המכסאות העליונות שעל גבי הזב טמאים דרבנן משום מדף ואע״פ שלא נגע בהן. ואיכא בין משכב למדף, שהמשכב נעשה אב הטומאה לטמא אדם וכלים, והמדף אינו אלא ולד הטומאה לטמא אוכלים ומשקים, אלא משום חומרא דחטאת, אדם וכלים שנגעו במדף טמאים לחטאת:",
+                "<b>לגין של חטאת.</b> כלי שטף הוא ורוצה להכניס בו מי חטאת:",
+                "<b>שנגע במדף.</b> טמא וצריך טבילה:",
+                "<b>שנגע באוכלין ומשקין.</b> ואפילו שהן טהורין לתרומה ולקודש:",
+                "<b>בידו טמא.</b> כדין אוכלין ומשקין טמאים שהן מטמאין את הידים, שהטהור לתרומה ולקודש פוסל בחטאת, ועוד יש חומרא יתירה גבי חטאת דנטמא [ידיו נטמא] גופו, והלכך כשנגע בידו באוכלים ומשקין טמא:",
+                "<b>ר׳ יהושע מטמא.</b> דגזר היסט אטו נגיעה. ואין הלכה כרבי יהושע:"
+            ],
+            [
+                "<b>קלל של חטאת.</b> כלי חרס שיש בו אפר הפרה. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו), וקולתה על כתפה:",
+                "<b>שנגע בשרץ טהור.</b> דאין כלי חרס מיטמא מגבו:",
+                "<b>נתנו על גביו.</b> שנתן הקלל על גבי השרץ:",
+                "<b>וחכמים מטמאין.</b> משום דמונח במקום טמא, והתורה אמרה והניח מחוץ למחנה במקום טהור. ורבי אליעזר סבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינן ביה במקום טהור. ואין הלכה כר׳ אליעזר:",
+                "<b>ר׳ יוסי מטהר.</b> במונח על גבי אוכלים ומשקים וכתבי הקודש, כיון דמקומו טהור מאב הטומאה:",
+                "<b>וחכמים מטמאים.</b> דטהור מכל טומאה בעינן. וכתבי הקודש רבנן גזרו בהו שיהיו מטמאין את הידים. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנגע בתנור.</b> ואפילו הוא טהור לקודש, אם נגע בו הטהור לחטאת:",
+                "<b>טמא.</b> וצריך טבילה לחטאת, שהטהור לקודש פוסל בחטאת. ודוקא שנגע בידו דנטמאו ידיו ונטמא גופו, אבל ברגלו טהור, דבידו עבוד מעלה, ברגלו לא עבוד מעלה, דומיא דאוכלין ומשקין דלעיל:",
+                "<b>והלגין בתוכו.</b> כלי שהכניס בו מי חטאת נתון בתוך ידו:",
+                "<b>וכן האסל.</b> מוט שנותנים שני כדין בשני ראשיו:",
+                "<b>ובו שני קללות.</b> שני כלים שהאפר נתון בהם, שקלל אחד קשור בראש המוט האחד, וקלל אחד קשור בראשו השני, והשתא האדם והאסל ע״ג תנור, והלגין והקלל שבהן המים והאפר חוץ לתנור:",
+                "<b>ר׳ עקיבא מטהר.</b> שאין הכלי שבו האפר עומד על גבי התנור, ובמקום טהור הוא:",
+                "<b>וחכמים מטמאין.</b> הואיל ואדם הנושאו עומד על גבי תנור, חשבינן לכלי כאילו הוא עומד על גבי התנור ובמקום טמא הוא מונח. ואין הלכה כרבי עקיבא:"
+            ],
+            [
+                "<b>היה עומד חוץ לתנור.</b> שהתנור מפסיק בינו לכותל, וחלון בכותל ובו הלגין של מי חטאת:",
+                "<b>והעבירו על פי התנור.</b> שכל תנוריהן פיהן למעלה:",
+                "<b>ר׳ עקיבא מטמא.</b> דסבר קלוטה כמי שהונחה דמיא ובשעה שעבירו על פי התנור הרי היא כאילו הניחו בתוכו ונטמא:",
+                "<b>וחכמים מטהרין.</b> סברי לא אמרינן קלוטה כמי שהונחה דמיא. והלכה כחכמים:",
+                "<b>ובידו כלי ריקם.</b> דלא בעינא והניח במקום טהור אלא באפר הפרה ובמים המקודשין על ידי האפר:"
+            ],
+            [
+                "<b>של חטאת טמא.</b> דקודש ותרומה טמאים הן אצל חטאת:",
+                "<b>שניהם בשתי ידיו.</b> שנושא של חטאת בידו אחת ושל קודש או של תרומה בידו האחרת:",
+                "<b>שניהן טמאים.</b> של חטאת משום דנגע בשל תרומה בידו ונטמאו ידיו נטמא גופו ומטמא מי חטאת, ושל תרומה טמא משום נושא מי חטאת:",
+                "<b>בשני ניירות.</b> ואע״פ שהאדם טמא משום נושא מי חטאת, מ״מ התרומה טהורה דהא מפסיק נייר ואינו נוגע בתרומה בידו:",
+                "<b>של חטאת בנייר ושל תרומה בידו שניהן טמאין.</b> דכי נגע בידו בשל תרומה נטמא לחטאת. ונייר דבשל חטאת אינו חוצץ, דאין מונין ראשון ושני לחטאת, ונטמא של חטאת, והאדם טמא משום נושא מי חטאת וטימא את של תרומה שנגע בו בידו. אבל של תרומה בנייר, חוצץ בו הנייר, ואע״ג דנגע בשל חטאת בידו, שניהם טהורים, דאע״פ שהוא טמא משום נושא מי חטאת, מ״מ אין מי חטאת חוזרים ומיטמאים בטומאה הבאה לאדם מחמת עצמן:",
+                "<b>ר׳ יהושע אומר של חטאת טמא.</b> ר׳ יהושוע לטעמיה דאמר בתוספתא טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא, שמא ישכח ויסיט את הדבר הטמא. והכא נמי אפילו בשני ניירות טמא, דמה שהוא נושא את התרומה אע״פ שאינו נוגע בה הוי מדף לחטאת. ואין הלכה כר׳ יהושע:",
+                "<b>היו נתונים על גבי הארץ ונגע בהם.</b> שנתן ידו אחת על של חטאת וידו אחת על של קודש או של תרומה:",
+                "<b>של חטאת טמא.</b> דנטמא האדם בלגין של תרומה וטימא את של חטאת:",
+                "<b>ושל קודש ושל תרומה טהורים.</b> שהרי האדם טהור לקודש ולתרומה, דלא נגע במי חטאת אלא בלגין:",
+                "<b>הסיטן, ר׳ יהושע מטמא.</b> לטעמיה דאמר טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא. ולית הלכתא כוותיה:"
+            ]
+        ],
+        [
+            [
+                "<b>צלוחית.</b> של מי חטאת:",
+                "<b>ובא ומצאה מכוסה פסולה.</b> שאני אומר אדם נכנס לשם וכסה אותה, ורוב בני אדם אין טהורין לחטאת:",
+                "<b>אם יכולה חולדה לשתות ממנה פסולה.</b> אבל אם אינה יכולה לשתות לא פסלינן להו מטעם שמא אדם טמא נכנס וגילה אותה, דאין דרך בני אדם לגלות אלא לכסות מפני השרצים, אבל שרצים דרכן. לגלות ואין דרכן לכסות. ודוקא מכוסה ומצאה מגולה חיישינן לחולדה. אבל מגולה ומצאה מגולה כמו שהניחה, לא חיישינן, אע״פ שחשו לספק מים מגולין, דחמירא סכנתא מאיסורא:",
+                "<b>או נחש לדברי רבן גמליאל.</b> דאמר לעיל, אף הנחש פוסל מפני שהוא מקיא:",
+                "<b>החטאת.</b> אפר חטאת או מים המקודשים שהיו באוהל המת בתוך כלי שיש עליו צמיד פתיל:",
+                "<b>אינן נצולין.</b> ונפסלין. מדכתיב והניח במקום טהור והאי לאו מקום טהור הוא. אבל כלים העומדים להניח בהן מי חטאת או אפר חטאת, וכן אזוב המתוקן להזות בו, ניצולין בצמיד פתיל:  "
+            ],
+            [
+                "<b>כל הספק טהור לתרומה.</b> כל ספק שאם נולד אותו ספק בתרומה התרומה טהורה, אם נולד כיוצא בו בחטאת טהור:",
+                "<b>וכל התלוי לתרומה.</b> וכל ספק שאם נולד בתרומה תולין לא אוכלין ולא שורפין, אם נולד כיוצא בו בחטאת, ישפך האפר או המים המקודשים. ובמסכת טהרות פרק הזורק טומאה, תנינן להו לספק הטהור ולספק שעל ידיו תולין בתרומה:",
+                "<b>אם עשו על גביו טהרות.</b> אם הזה באפר זה שנטמא בספק התלוי לתרומה, ועשה טהרות ע״י אותה הזאה, תולין אותם טהרות ולא אוכלין ולא שורפין:",
+                "<b>הרפפות.</b> כמין שבכות של עץ:",
+                "<b>טהורות לקודש לתרומה ולחטאת.</b> לפי שאינן כלים וגם אינן ראויין למדרס:",
+                "<b>הרעדות.</b> עצים שאינן מהודקים יפה זה בזה וכשאדם נשען עליהם רועדים ומתנענעים:",
+                "<b>טמאות לחטאת.</b> פעמים שאדם יושב עליהן וראויין ליטמא מושב. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>אם יש בה כביצה.</b> דאוכל פחות מכביצה אינו מטמא:",
+                "<b>בין טהורה בין טמאה המים טמאים.</b> דטהרת תרומה, טמאה היא אצל חטאת:",
+                "<b>והאוכלה חייב מיתה.</b> דנטמא במי חטאת בשעה שאוכלה, ותרומה בטומאת הגוף במיתה:",
+                "<b>ר׳ יוסי אומר בטהורה המים טהורים.</b> דסבירא ליה לר׳ יוסי שאין הטהור לתרומה מטמא את מי חטאת. ואין הלכה כר׳ יוסי:",
+                "<b>שהכניס ראשו ורובו בתוך מי חטאת.</b> רבנן גזרו טומאה על הבא ראשו ורובו במים שאובין, כמפורש פרק קמא דשבת, והוא משמונה עשר דבר שגזרו בו ביום, ומי חטאת מים שאובין נינהו, הלכך כשהכניס ראשו ורובו בהם נטמא, ומשנטמא ואינו טהור למי חטאת, חוזרים מי חטאת ומטמאים אותו ונעשה ראשון לטומאה, שאין מי חטאת מטמאים את הטהור להם, אבל כשאינו טהור להם מטמאים אותו:"
+            ],
+            [
+                "<b>בל הטעון ביאת מים מדברי תורה.</b> כגון הנוגע בכל אבות הטומאות:",
+                "<b>מטמא את הקודש ואת התרומה.</b> לפי שהוא ראשון, עושה שני בחולין ובמעשר, ושלישי בתרומה, ורביעי בקודש:",
+                "<b>לאחר ביאתו.</b> שטבל ולא העריב שמשו, יש לו דין שני לטומאה, ועושה שלישי בתרומה, ורביעי בקודש:",
+                "<b>וחכמים אומרים פוסל בקודש.</b> כשם שטבול יום פוסל בתרומה, כן פוסל בקודש, ואינו מטמא בקודש, דכיון שטבל קלישא טומאתו, ופסול משוי, טמא לא משוי:",
+                "<b>ואם בא אל המקדש.</b> כל הטעון טבילה מן התורה שבא אל המקדש, דהיינו לעזרת ישראל, אפילו לאחר שטבל קודם שיעריב שמשו, חייב. ואף לעזרת נשים אסור טבול יום ליכנס, אבל אינו חייב אלא בעזרת ישראל:"
+            ],
+            [
+                "<b>כל הטעון ביאת מים מדברי סופרים.</b> כגון אכל אוכלין טמאין, ושתה משקין טמאין, והידים, והכלים שנטמאו במשקין, וכיוצא בהן:",
+                "<b>וחכמים אוסרים במעשר.</b> והלכה כחכמים:",
+                "<b>לאחר ביאתו.</b> לאחר שטבל, מיד הותר בכולם ואין צריך הערב שמש:",
+                "<b>ואם בא אל המקדש פטור.</b> דלא אסרה תורה ביאת המקדש אלא על מי שנטמא באב הטומאה דאורייתא, כדכתיב (ויקרא ה׳) בטומאת אדם או בבהמה טמאה או בכל שרץ טמא:"
+            ],
+            [
+                "<b>מטמא את מי חטאת.</b> ואפילו לאחר שטבל, אם לא טבל לשם חטאת כאילו לא טבל, דתנן בפרק אין דורשין (חגיגה דף י״ח) טבל לקודש והוחזק לקודש אסור בחטאת. אבל משטבל לשם חטאת, אפילו טבול יום דאורייתא שפסול לתרומה ולקודש, כשר לחטאת, דטבול יום כשר בפרה:",
+                "<b>ומזה מי חטאת במגע ובמשא.</b> ובהא כולי עלמא לא פליגי. אבל באזוב המוכשר לקבל טומאה, ומשום דאוכל הוא צריך הכשר שיבוא עליו מים, וכן במים שאינן מקודשים ועומדים לקדש, וכלי ריקם הטהור ועומד כדי להניח בו אפר חטאת, בהא פליגי ר״מ וחכמים. והלכה כחכמים:"
+            ],
+            [
+                "<b>כל אזוב שיש לו שם לווי.</b> שרגילין ללוות עמו שם אחר, כגון הנך דמפרש לקמן:",
+                "<b>אזוב זה.</b> כלומר אזוב סתם שהרואה אותו אומר זה אזוב הוא בסתם:",
+                "<b>ושל תרומה טמאה.</b> שאזוב של גינה חייב בתרומה כשלקטו לאכילה. והא קא משמע לן דאע״ג שהוא פחות מכביצה שאינו מטמא מי חטאת, אפ״ה הזאתו פסולה, כיון שהאזוב עצמו טמא:",
+                "<b>ושל טהורה לא יזה.</b> מפני שמפסיד את התרומה:",
+                "<b>תמרות.</b> כמין גרגרין שיש בראשי האזוב:",
+                "<b>אין חייבין על היונקות.</b> טמא שהזו עליו ביונקות ובא בהזאה זו אל המקדש, אינו חייב:",
+                "<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:",
+                "<b>גבעולים שלא גמלו.</b> כל זמן שהפרח מונח בתוך כיסו קודם שיפתח:"
+            ],
+            [
+                "<b>מנגבו.</b> כדי שלא יתערבו מים הכשרים בפסולים:",
+                "<b>אע״פ שנגבו פסול.</b> ואע״פ שלא נטמא, משהוכשר לקבל טומאה פסול:",
+                "<b>לקטו לחטאת.</b> להזות בו מי חטאת:",
+                "<b>כמלקט לעצים.</b> ומנגבו והוא כשר. וכן הלכה:"
+            ],
+            [
+                "<b>שלשה קלחין ובהן שלשה גבעולין.</b> גבעול אחד בקלח אחד. ושלשה קלחים דבעינן, ילפינן לקיחה לקיחה מאגודת אזוב מפסח מצרים, מה להלן שלשה, דבהכי מקרי אגודה, אף כאן שלשה:",
+                "<b>מפסגו.</b> מפרידו ומחלקו שיהיו השלשה קלחים מפורדים זה מזה:",
+                "<b>ר׳ יוסי אומר מצות אזוב שלשה.</b> רבי יוסי מחמיר טפי מת״ק, דלרבי יוסי תחילתו שנים פסול, ולת״ק תחילתו שנים כשר, ואינו פסול עד שיהא תחילתו כשייריו אחד. ודקאמר ת״ק מצות אזוב שלשה קלחים, למצוה בעלמא ולא לעכב. והלכה כרבי יוסי:",
+                "<b>וגרדומיו כל שהוא.</b> גרדומי הגבעול כל שהוא. ושייריו וגרדומיו תרי מילי נינהו, דשייריו הוו שיירי השלשה קלחין, דהיינו שני קלחין, וגרדומיו הוא הגבעול עצמו דאגרדום ונשבר ונשתייר ממנו כל שהוא:"
+            ]
+        ],
+        [
+            [
+                "<b>האזוב הקצר מספקו.</b> מאריכו כדי סיפוקו:",
+                "<b>ובכוש.</b> הוא הפלך שהנשים טוות בו:",
+                "<b>וטובל ומעלה.</b> ואע״ג דכתיב ולקח אזוב וטבל במים, והוא לוקח הפלך שהאזוב נתון בראשו, שפיר קרינן ביה ולקח אזוב, דלקיחה ע״י דבר אחר שמה לקיחה:",
+                "<b>ואוחז באזוב ומזה.</b> דבהזאה בעינן שיהא אוחז האזוב בידו:",
+                "<b>ר׳ יהודה ור׳ שמעון אומרים כו׳</b> ואין הלכה כר׳ יהודה וד׳ שמעון:"
+            ],
+            [
+                "<b>ספק מן הכוש ספק מן החוט כו׳</b> דבעינן הזאה ודאי מן האזוב, משום דאמרינן העמד טמא על חזקתו:",
+                "<b>מחברו מיצה עליו.</b> שמא מתמצית מי חטאת של כלי אחד הלך על האחר:",
+                "<b>הזאתו פסולה.</b> דאי מחבירו מיצה עליו אין זו הזאה מן האזוב:",
+                "<b>טובל ומעלה כדרכו.</b> ולא אמרינן מתוך שנדחק בפיה לצאת שמא יחזרו המים לתוך הכלי ולא ישאר באזוב כשיעור:",
+                "<b>ר׳ יהודה אומר הזייה ראשונה.</b> דהזאה ראשונה לא חיישינן, אבל הזאה שניה מתוך שנדחקו לצאת וגם הזה מהם, נתמעטו ביותר וחיישינן בהזאה שניה שמא לא נשארו באזוב כשיעור. ואין הלכה כר׳ יהודה:",
+                "<b>שלא יספג.</b> שלא יקנח מצדדי הכלי או משוליו. דכתיב וטבל, ולא מספג:",
+                "<b>הזאתו פסולה.</b> דבעינן כוונת הזאה והרי לא נעשית מחשבתו:",
+                "<b>ואפילו הן מאה.</b> ולא בעינן הזאה בפני עצמה לכל איש ואיש או לכל כלי וכלי:"
+            ],
+            [
+                "<b>על דבר המקבל טומאה.</b> אדם וכלים:",
+                "<b>על דבר שאינו מקבל טומאה.</b> בהמה וכלי אבנים:",
+                "<b>אם יש באזוב לא ישנה.</b> אם נשתייר באזוב כדי הזאה אין צריך לחזור ולטבול פעם שניה, אלא מזה מאותו שנשתייר באזוב על הדבר הטמא ועלתה לו הזאה, דכתיב והזה הטהור על הטמא, עד שיתכוין להזות על הטמא, הלכך כשנתכוין בשעת טבילת האזוב להזות על הטמא לא ישנה, אלא יזה ממה שנשתייר באזוב. אבל אם טבל האזוב כדי להזות על דבר שאינו מקבל טומאה, הואיל ותחילת טבילתו פסולה, כך הזאתו פסולה, ולא יזה במה שנשתייר באזוב עד שישנה:",
+                "<b>המים המנטפין.</b> מן האזוב שהטבילו לשם דבר שאינו מקבל טומאה, אם הטביל באותם טפות אזוב והזה מהן, כשרין:",
+                "<b>לפיכך הן מטמאין.</b> לפי שלא עשו מצותן, שהרי הטבילה הראשונה פסולה היתה, והרי אלו הטפות כשאר מי חטאת הכשרים שהן מטמאין:"
+            ],
+            [
+                "<b>המזה מחלון של רבים.</b> שעומד בחלון של רבים והזה שם על הטמאים העוברים, והזה על הטמא כסבור שהמים שבידו טהורים להזאה:",
+                "<b>ונמצאו פסולים.</b> אם נכנס בהזאה זו למקדש, פטור הטמא מקרבן, דהוי כספק טומאה ברה״ר דספיקו טהור. ופירש הרמב״ם הטעם, דטמא זה אנוס הוא, דלא הוה ליה לאסוקי אדעתיה ולבדוק אם המים כשרין להזאה אם לאו, כיון שהיה עומד ברה״ר ומזה על הרבים. אבל העומד בחלון של יחיד ומזה, הוה ליה לטמא לבדוק על המים אם כשרים, אם לאו, וכיון דלא בדק, שגגה היא זו ולא אונס, ואם נכנס למקדש בהזאה זו חייב קרבן, דהוי כספק טומאה ברה״י דספיקו טמא:",
+                "<b>שאין כהן גדול חייב על ביאת המקדש.</b> דכתיב (במדבר י״ט) ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל דהיינו ליחידים, פרט לכהן גדול שאין חטאו שוה ליחידים:",
+                "<b>מחליקין היו.</b> כלומר כל כך מי חטאת היו שם עד שהיו מחליקין בהן בני אדם, ואפ״ה דורסים בהן, משום דלא מטמאין, הואיל ונעשית מצותן:"
+            ],
+            [
+                "<b>בכנפו בכנף בגדו.</b> לפי שהקרדום הצריך הזאה הוא אב הטומאה, וכשאוחז בכנפו נעשה הכנף ראשון, אין האוחזו טמא, דאין אדם וכלים מקבלים טומאה אלא מאב הטומאה. ואע״פ שיש על הקרדום מים כדי הזיה, אין האוחזו טמא משום נושא מי הנדה, הואיל ונעשית מצותן כבר:",
+                "<b>כדי שיטביל ראשי גבעולין ויזה.</b> חוץ ממה שהאזוב בולע:",
+                "<b>כאילו הן על אזוב של נחושת.</b> שאינו בולע. דרואים המים הבלועים באזוב כאילו הן בעין להשלים שיעור הזאה להיות הנושאן טמא. והא דכתיב (שם) ומזה מי הנדה דדרשינן מיניה לנושא כשיעור הזאה, היינו שאילו היו בעין היה בהן שיעור הזאה. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המזה באזוב טמא.</b> כגון אזוב של גינה שלקטו לאכילה:",
+                "<b>אם יש בו כביצה.</b> דזהו שיעור אוכל, בין לקבל טומאה בין לטמא אחרים:",
+                "<b>והזאתו פסולה.</b> דכתיב [שם] והזה הטהור, שיהיה המזה טהור והאזוב טהור:",
+                "<b>אפילו הן מאה.</b> כולן טמאין לחטאת, דאין מונין ראשון ושני בחטאת אלא כולן הן תחילה:"
+            ],
+            [],
+            [
+                "שנטמאו אחוריו. במשקין טמאין. דלשאר טהרות לא נטמא תוכו, אבל לחטאת אינו כן:",
+                "<b>הזוג והענבל חיבור.</b> שאם הזה על אחד מהן, חבירו טהור. וזוג הוא הפעמון, וענבל הוא הפטיש שבפנים המכה בפעמון שעל ידו מקשקש:",
+                "<b>כוש של רובן.</b> פלך שטווין בו ארבי, הוא הגמי שעושין ממנו מחצלאות:",
+                "<b>לא על הכוש ולא על הפיקה.</b> כלומר לא יזה לא על זה לבדו ולא על זה לבדו, דלא הוו חיבור. אבל צריך להזות על שניהן:",
+                "<b>פיקה.</b> מה שמשימין בסוף הכוש להכבידו קרוי פיקה. בלע״ז פורסל״ו:",
+                "<b>ואם הזה.</b> על אחד מהן בלבד, מוזה. ורמב״ם פירש, לא על הכוש ולא על הפיקה, אלא על קנה הברזל שרגילין לתת בראש הכוש שנקרא צנורא. ועליו מזין מפני שהוא עיקר הכלי, ועולה ההזאה לכוש ולפיקה:",
+                "<b>של פשתן חיבור.</b> שהפלך שטווין בו פשתן דרכו להיות הפיקה מחוברת בכוש:",
+                "<b>עור של עריסה.</b> עור שמשימין בעריסה של קטן ודרכו להיות מחובר בעריסה:",
+                "<b>המלבן.</b> כמין קערות של עץ חקוקות שמכניסין בו כרעי המטה שלא ירקבו מלחלוחית הארץ. ודומה לו בפרק המוכר את הבית בבבא בתרא, מלבנות של כרעי המטה:",
+                "<b>אינו חיבור לא לטומאה.</b> דאם נטמא זה לא נטמא זה:",
+                "<b>ולא לטהרה.</b> דאם הזה על זה לא הזה על זה:",
+                "<b>הקדוחות חיבור.</b> כגון ידות הסכינים שהברזל נכנס לתוך הבית יד של עץ או של עצם ומחובר בו הוי חבור, נטמא אחד מהן נטמא חבירו, וכן אם הזה על אחד מהן הזה על חבירו. קדוחות, לשון מקדח:",
+                "<b>אף החרוקות.</b> לשון ויחרקו שן (איכה ב׳:ט״ז), כלומר אף הידות שהן חדות בראשן ומכניסן חודן בנקב שעושין בראש הכלי, כגון בית יד של רומח, אף אלו הוו חיבור. ואין הלכה כרבי יוחנן בן נורי:"
+            ],
+            [
+                "<b>הסלים שבקנתל.</b> סלים שדרכן להוליך בהן פירות או זבלים על גבי החמור והן מחוברין זה בזה:",
+                "<b>מטה של טרבל.</b> כמין עז של ברזל שדשין בו את התבואה:",
+                "<b>קרן של כליבה.</b> המטה של מתים עושים לה כמין קרן של ברזל וקושרין בו המת שלא יפול. וקורים למטה של מתים כליבה, שהיא עשויה ככלוב של עופות:",
+                "<b>וקרנים של יוצאי דרכים.</b> קרני בהמה וחיה שמוליכים עמהם עוברי דרכים למלאות בהן מים לשתות:",
+                "<b>ושלשלת המפתחות.</b> שלשלת שתולים בה המפתחות:",
+                "<b>ושלל של כובסים.</b> דרך הכובסים לשלול הבגדים זה עם זה הקטן עם הגדול בשביל שלא יאבד:",
+                "<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטי פשתן וסופו להפרד משום איסור כלאים, וכן שלל של כובסים סופו להפרד, ואפילו הכי הוי חיבור לטומאה:"
+            ],
+            [
+                "<b>מיחם.</b> קומקום של נחושת שמחממים בו המים:",
+                "<b>חוץ מטומטום ואנדרוגינוס.</b> לפי שהן ספק אשה, ואשה אינה כשרה להזות, דכתיב וטבל במים איש טהור, איש ולא אשה, טהור, לרבות את הקטן. והזאה יליף מטבילה דאתקוש להדדי:",
+                "<b>האשה מסעדתו.</b> מסייעתו, כדמפרש בסיפא דאוחזת לו במים:",
+                "<b>אם אחזה בידו אפילו בשעת הזאה פסול.</b> לא מיבעיא בשעת טבילה דכי כתיב איש ולא אשה, בטבילה הוא דכתיב, אלא אפילו בשעת הזאה דלא כתיב קרא בהזאה, אפ״ה אם אחזה בידו, פסול, דגמרינן הזאה מטבילה:  "
+            ],
+            [
+                "<b>ביום והזה בלילה פסול.</b> דכתיב והזה הטהור על הטמא ביום השלישי וביום השביעי, ביום ולא בלילה. ואתקש טבילה להזאה, דכתיב וטבל במים איש טהור והזה, מה הזאה ביום אף טבילת אזוב ביום:",
+                "<b>טובל בלילה ומזה ביום.</b> היכא דשהה טבילתו ולא הזה ביום השביעי, כשבא להזות בשמיני או בתשיעי ועשירי יכול להקדים טבילה להזאה. אבל הטובל בשביעי כמצותו, מזה תחלה ואח״כ טובל, דכתיב וחטאו ביום השביעי והדר וכבס בגדיו ורחץ במים:",
+                "<b>משעלה עמוד השחר כשר.</b> דמשם ואילך הוא יום, דכתיב (בנחמיה ד׳:ט״ו,) ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים, וכתיב (שם) והיה לנו הלילה משמר והיום מלאכה:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה פרה",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..d504460dc4b0c4a65100549742b10306ddc2234c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,643 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Tahorot",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה טהרות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].",
+                "ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.",
+                "ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.",
+                "וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, \"תאכל\"/”who eats”. But there is no consumption less that of an olive’s bulk.",
+                "",
+                "וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.",
+                "ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.",
+                "והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.",
+                "שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.",
+                "ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.",
+                "רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "מיטמאות (become susceptible to uncleanness) – if a creeping animal touched them (i.e., the large feathers and down) they are defiled. And if they are impure, and the large feathers and down touched pure foods, they are defiled. For they are considered a handle to bring in and to remove/take out, and anything which is a handle becomes susceptible to becoming defiled and defiles.",
+                "ולא מצטרפות (but they do not join together) – if the food was less than an egg’s bulk, the large feathers and the down do not combine to complete it to an egg’s bulk to defile through the ritual impurity of foods, as is taught in the beginning of [Tractate] Uktzin (see Chapter 1, Mishnah 1 – as it is not considered a protective part of the plant).",
+                "הנוצה מצטרפת – for it is considered like a protective part of the animal. But the Halakha is not according to Rabbi Yishmael.",
+                "החרטום (nose/beak) – that the bird gnaws/bites it.",
+                "ראשי אגפים הראש הזנב (tips of the wings and the tip of the tail)- that remain attached to the body after it plucks off the down, and it is customary to cut/sever them and cast them away for they are not appropriate for eating. But on the fattened birds, we leave them and eat them with the bird, and that is what it states [by Rabbi Yossi at the conclusion of the Mishnah]: \"שכן מניחים בפטומות\"/”for so they are allowed to remain on fattened birds.” But the Halakha is not according to Rabbi Yossi. And these thirteen matters that are considered in our Mishnah, in the first section, there are night, for its ritual slaughter and its pinching/wringing of the neck are considered one, and both of them are pure for its torn animal, and the large feathers and the down and the nose/beak and the nails a, these [make up] the thirteen matters."
+            ],
+            [
+                "נבלת עוף טמא – that its end is not to defile a stringent defilement/uncleanness which does not defile humans and garments.",
+                "צריכה מחשבה – that he will intend to eat/consume it.",
+                "והכשר (and preparation)– of water or the rest of the liquids [for susceptibility to defilement], and afterwards it will come in contact with a creeping animal.",
+                "לפסול את הגויה (to render the body unfit) – if it had been defiled, and he ate from half a loaf’s bulk, which is an egg and a half [of an egg], his (i.e., that of a Kohen) body is made unfit to eat heave-offering until he immerses [in a Mikveh].",
+                "ואין בה כזית בבית הבליעה – as it is written (Leviticus 22:8): “He shall not eat anything that died or was torn by beasts.” He whose prohibition is because of the food of a carrion defiles through eating in the esophagus, excluding this whose prohibition is not because of eating carrion but rather because of eating anything that is impure/",
+                "והאוכלה אין טעון הערב שמש – the person who consumes half of a loaf of it after it was defiled, for he invalidates the body to eat heave-offering, if he immersed [in a Mikveh] after he consumed it, he is permitted [to consume] heave-offering immediately, and does not require [the arrival of] a sunset.",
+                "ואין חייבין עליה על ביאת מקדש – if he ate one-half a loaf of carrion of an impure bird and entered into the Sanctuary, it is defilement of the Rabbis, and even though that burn heave-offering upon it.",
+                "והאוכל אבר מן החי ממנה סופג את הארבעים – and even though that eat an olive’s bulk whether it is flesh or sinews and bones, for now even according to the one who holds that [eating] the limb of a living animal requires an olive’s bulk for eating is written regarding it, here there is an olive’s bulk, nevertheless, he does not receive forty (really, thirty-nine) lashes. But because of something impure, he is not obligated, for there isn’t an olive’s bulk of flesh.",
+                "ואין שחיטתה מטהרתה (for slaughtering it does not render it clean) – for eating. For a son of Noah who is permitted [to consume] an impure bird but is prohibited from [consuming] the limb of a living animal, but if he slaughtered it and it is moves convulsively/kicks, his slaughtering of it does not purify it for eating until it dies. Even though that with a clean [animal] even it is convulses, the slaughter is permitted for a son of Noah, in consequence of that it would be fit for an Israelite (i.e., the legal status required for its legitimacy might have easily been obtained). And this is how our Mishnah is explained at the end of the chapter, “The Sciatic Nerve”/גיד הנשה (see Talmud Tractate Hullin 102a)."
+            ],
+            [
+                "ובבהמה העור והרוטב – all of this Mishnah is explained in Tractate Hullin, in the Chapter \"העור והרוטב\"/The Hide and the Fat/Juice (Chapter 9 of Tractate Hullin, Mishnah 1)."
+            ],
+            [
+                "מצטרפין זה עם זה לטמא – if there isn’t in one of them the equivalent of an egg’s bulk, they combine to the measurement to defile according to the lighter/lenient of the two of them, for if it came in contact with/touched heave-offering, it invalidated it, according to the law of food that was defiled by the offspring of uncleanness that invalidates the heave-offering but does not defile it.",
+                "כחצי ביצה וכו' – that they mixed this one with that one.",
+                "שני – this mixture/combination has the law of second degree [of ritual impurity] upon it and it invalidates the heave-offering.",
+                "שלישי – and invalidates the Holy Things.",
+                "ראשון – and makes [through] its contact, second-degree [of ritual impurity]. For there is a measurement that first-degree [of ritual impurity] on the body to grant defilement.",
+                "חלקן זה שני וזה שני – for in each of them is half of the measurement of the first, and half the measurement of the second. And it is taught in the Mishnah above (see this Mishnah, Tractate Taharot, Chapter 1, Mishnah 5) that first-degree [of ritual impurity] and second-degree [of ritual impurity] combine to the lighter of the two of them."
+            ],
+            [
+                "(all of these sections/segments are simple.) And every place where I am able to suspend that there is the bulk of an egg, it is the more severe of this one and that one, we follow after the more severe/stringent. But if not, we follow after the lenient/lighter."
+            ],
+            [
+                "מקרצות (pieces of dough – separated from the main dough in the trough) – pieces of dough. It is language of (Jeremiah 46:20): “[Egypt is a handsome heifer] A gadfly from the north is coming, coming!.”",
+                "נושכות זו את זו (stick to one another) – that they are attached to each other and it is impossible to separate them unless they are stuck together.",
+                "כולן תחילה – for they are considered as one and is if they touched all of them",
+                "פירשו (if they were separated) – the pieces, this one from that one.",
+                "במשקין כלן שניות – for as liquids they were first-degree [of ritual impurity] and they make [other things] second-degree [of ritual impurity].",
+                "בידים כלן שלשיות – for hands are second degree [of ritual impurity] and make heave-offering third-degree [of ritual impurity]."
+            ],
+            [
+                "מקרצת – a piece of dough that was first degree [of ritual defilement] and he attached to it other pieces.",
+                "כולן תחילה – and one who has contact with the others is like one who touches the first degree [of ritual defilement], and it is considered connection/junction. And similarly, also, if it was second degree [of ritual defilement], they are considered connection/junction, for after if they separated, the defilement remains in them. But if it was third degree [of ritual defilement], if they separated, they don’t have defilement, for [something] third degree [of ritual defilement] does not make heave-offering fourth degree [of ritual defilement], even if they didn’t separate, they are not considered a connection/junction, and they are ritually pure."
+            ],
+            [
+                "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."
+            ]
+        ],
+        [
+            [
+                "האשה – we are speaking of a ritually pure woman.",
+                "שהיתה כובשת ירק (that was pickling/pressing vegetables) – of heave offering in a pot and that vegetable was not susceptible to receive ritual defilement, but rather in the manner of those who pickle that they cut/sever the vegetable without liquid and salt it and place them in a pot or in a jar and afterwards place upon them wine or vinegar or oil (and that leaf is made susceptible to receive ritual defilement).",
+                "ונגעה – with unwashed hands which make the heave-offering/priest’s due unit/invalid.",
+                "בעלה – [on the leaf] of a vegetable that is half in the pot with the liquids and half outside of the pot dry, and she touched it in the dry place.",
+                "אע\"פ שיש בו כביצה – which is the measurement to defile foods.",
+                "הוא טמא – that leaf [is impure].",
+                "והכל טהור – the rest of the vegetable and the liquids that are in the pot, for this leaf part of which is in the pot does not come defile it, for the hands are second degree [of ritual impurity] and the leaf is third degree [of ritual impurity], but something that is third-degree does not make something fourth-degree in regard to heave-offering.",
+                "נגעה – for mere hands are second degree [of ritual uncleanness].",
+                "במקום משקה – that is to say, in a place where the leaf is not dried, the liquid that is upon it (i.e., the leaf) becomes first degree [of ritual defilement], for everything that invalidates the heave-offering defiles liquids to become first degree [of ritual defilement], and the liquid makes the leaf second-degree [of ritual defilement. Therefore, when there is on a leaf an egg’s bulk, that is the the measure to defile other things.",
+                "הכל טמא – even the pot itself [is ritually impure], for part of the leaf that is in the pot makes the liquid that is in the pot first degree [of ritual defilement] and it (i.e., the leaf) returns and defiles the pot, as is brought in the first chapter of [Tractate] Shabbat [see the Bartenura commentary to Mishnah 4] concerning food and vessels that were defiled by liquids.",
+                "אין בו כביצה הוא טמא – that leaf that she touched [is ritually impure].",
+                "והכל טהור – for less than an egg’s bulk it does not defile other [things].",
+                "חזר לקדירה – that place that liquid touched it (i.e., the leaf).",
+                "הכל טמא -even though there isn’t on the leaf an egg’s bulk [of liquid], for the liquid that touched it returned and defiled all that was in the pot, and even the pot itself.",
+                "היתה מגע טמא מת – this woman who is pickling the vegetables, for the woman is first-degree [of ritual impurity] and the leaf that she touched is second degree [of ritual impurity], therefore, if there is an egg’s bulk on it, everything is ritually impure.",
+                "היתה טבולת יום מנערת את הקדירה (if one who had immersed herself on that same day was emptying (or stirring) the pot) – for now the woman has two defilements: one – that she is someone who had immersed herself that day, and the other – that hands are second-degree of ritual impurity, as it is taught regarding unwashed hands, and both of them are necessary [to teach in the Mishnah] because of the concluding clause. [The word} מנערת – that she empties out what is within the pot (another version), מנערת – she stirs with a spoon that is in her hand that which is in the pot.",
+                "ספק מן הקדירה נתזו (doubt whether it – the liquid had splashed from the pot) – and what is within the pot is not defiled.",
+                "ספק שהקלח (a doubt whether the jet/the stalk) – which is completely filled with liquid and it is within the pot touched her hand.",
+                "הירק פסול – because of doubt of being someone who immersed that day, but not because of doubtfulness of [the status] of her hands, as is taught in the Mishnah in Chapter 2 [Mishnah 2] (regarding the stringency of whether her hands were unclean or not), there is a greater stringency regarding someone who immersed that day for the doubtfulness concerning [whether] a person who immersed that day invalidates the heave offering/priest’s due, but the hands are doubtfully pure.",
+                "והקדירה טהורה – because a person who immersed that day did not defile it (i.e., the pot) even it is she certainly touched the liquids, for a person who immersed that day does not make liquids first degree [of ritual impurity], as is taught in the Mishnah [Tractate Parah, Chapter 8, Mishnah 7]: “All who renders the priest’s due/heave offering unit defiles the liquids to be first-degree [of ritual impurity] except for a person who had immersed that day.” But if it is because of [her] hands, she does not defile it, for since there is a doubt lest it (i.e., the liquid from the pot) splashed upon her hands, from doubt the pot is ritually pure, for hands that are doubtfully impure are pure."
+            ],
+            [
+                "האוכל אוכל ראשון – his body is made first degree [of ritual impurity] so that his contact is second-degree [of ritual impurity]. And the person who eats food that is second-degree [of ritual impurity], his body is made second-degree [of ritual impurity], but if he came in contact with heave-offering/priest-due, he invalidated it, these are from the eighteen matters that were decreed on that self-same day (i.e., when Rabban Gamaliel was deposed as President of the Sanhedrin described in Talmud Berakhot 28a – see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4 for the full list of the eighteen decrees). And specifically, that he consumed half of a loaf, which is an egg and a half worth according to Maimonides and two eggs’ worth according to Rashi. And this is the measurement of food to make the body unfit.",
+                "רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני – for he holds that we don’t compare for him the one who eats to be like the food itself. For that which compares the person who consumes second-degree [of ritual impurity] food to be second degree [of ritual impurity] and not third-degree [of ritual impurity, because since we found that second degree [of ritual impurity] makes someone second-degree [of ritual impurity] through liquids, for the liquids which were defiled by someone with second-degree [of ritual impurity] are made first degree [of ritual impurity] and a person who comes in contact with them is second-degree [of ritual impurity], but if we would compare to him who consumes food that is second-degree [of ritual impurity] becomes third-degree [of ritual impurity], it would not invalidate the heave-offering/priest’s due, for something that is third-degree [of ritual impurity] does not make something fourth-degree [of ritual impurity] regarding heave-offering/priest’s due, but the Sages decreed on someone who consumes food that is second degree [of ritual impurity] that he would invalidate the priest’s due/heave offering, because sometimes he consumes ritually impure foods and casts liquids of heave-offering into his mouth while the ritually impure foods are in his mouth and invalidates them, therefore, even though that when eating foods that are first-degree [of ritual impurity], we don’t compare him to one who eats like the food itself, that by consuming food that is second-degree [of ritual impurity] we compare him to be second-degree [of ritual impurity] like the food, in order to invalidate the heave-offering/priest’s due.",
+                "שלישי שני לקודש – a person who eats food hat is third-degree [of ritual impurity], his body becomes second-degree [of ritual impurity] for Holy Things, and he makes third-degree [of ritual impurity] and fourth degree [of ritual impurity] with Holy Things.",
+                "ולא שני לתרומה – for if he came in contact with heave-offering, he did not invalidate it, but however, he is prohibited to consume heave-offering, and this is proven in the Gemara in Chapter Two of [Tractate] Hullin [folio 37a].",
+                "בחולין שנעשו על הרת תרומה – meaning to say this food is food of first-degree [of ritual impurity] and one who consumes food of second-degree [of ritual impurity] and third-degree [of ritual impurity] that we taught in our Mishnah, we are speaking about unconsecrated produce that was made on the purity of priest-due/heave offering, for mere unconsecrated produce does not have a third-degree [of ritual impurity]."
+            ],
+            [
+                "הראשון שבחולין טמא ומטמא – [defiles] heave-offering/priest’s due, that a loaf of heave-offering that came in contact with first-degree [of ritual impurity] of unconsecrated foods, becomes second-degree [of ritual impurity] and makes third-degree [of ritual impurity] unfit/invalid.",
+                "והשני שבחולין – makes heave-offering unfit/invalid but does not defile, for third-degree [of ritual defilement] of heave-offering does not make something fourth-degree [of ritual defilement], therefore third-degree [of ritual defilement] of heave-offering is not considered defiled, but rather unfit/invalid.",
+                "והשלישי של חולין – this is what he said and if there is in those unconsecrated foods third-degree [of ritual impurity] as, for example, that they became through the purification of heave-offering/priest’s due.",
+                "נאכל בנזיד הדמע (is consumed in a pottage of Holy Things)- in a cooked dish [that heave-offering] is mixed in, for the heave-offering/Terumah is called דמע/Holy Things (i.e., another name for Terumah) , as it is stated (Exodus 22:28): \"מלאתך ודמעך לא תאחר [בכור בניך תתן-לי]\"/You shall not put off the skimming of the first yield of your vats. [You shall give to Me the first-born among your sons],” and in the second chapter of [Tractate] Hullin (folio 34b), it proves that specifically, when there isn’t in the pottage of Holy Things an olive’s bulk of heave offering incidentally for consuming a certain quantity of bread (i.e., a piece, which is defined by the Tosefta Negaim, Chapter 7, Halakha 10 as half a loaf of which three make a Kab) that permits him to eat food which is third-degree [of ritual impurity], but if there is an olive’s bulk of heave-offering incidentally for consuming a certain quantity of bread (i.e., half a loaf), it is prohibited, for we hold that a person who consumes that which is third-degree [of ritual impurity] from unconsecrated food, that was made through the purification of Terumah/heave-offering, his body is made unfit from consuming heave-offering."
+            ],
+            [
+                "הרביעי נאכל בנזיד הקודש (And [heave offering] in the fourth degree of ritual impurity is eaten in a pottage of Holy Things) – that is to say, that if there is in that heave offering fourth degree [of ritual impurity], as, for example, that was prepared in conditions of cleanness pertaining to Holy Things, and similarly the fifth degree [of ritual impurity] that is eaten in a pottage of Holy things, as is taught further on (in Mishnah 5 of this chapter) , this is how what he said: and if there is that Holy Thing fifth-degree [of ritual impurity] as, for example, that it was prepared in conditions of cleanness of a sin-offering of the ashes of the Red Heifer, as we stated, the clothing of those who consume Holy Things are [ritual impurity imparted] through treading (usually by someone with gonorrhea, a woman with an issue, a woman after childbirth and/or a menstruating woman) for a sin-offering is eaten in a pottage of Holy Things, it is permissible to combine in it a cooked dish of pure Holy Things."
+            ],
+            [],
+            [
+                "השני שבחולין מטמא משקה חולין – for all that invalidates/renders unfit the heave-offering/priest’s due defiles liquids to become first-degree [of ritual impurity] (see Tractate Parah, Chapter 8, Mishnah 7).",
+                "מטמא משקה קודש – that all which invalidates/renders unfit Holy Things defiles (holy) liquids to be first degree [of ritual impurity] for Holy Things.",
+                "שנעשו על טהרת הקודש (that was prepared in conditions of cleanness pertaining to Holy Things) – meaning to say, that which we said, that heave offering of third-degree [of ritual purity] makes unfit/invalidates but does not defile foods of Holy Things, these words apply when they were prepared in conditions of cleanness pertaining to Holy Things. But if it they were prepared in conditions of cleanness pertaining to heave offering/priest’s due, that it was not protected/guarded in conditions of cleanness pertaining to Holy Thins, the third-degree [of ritual impurity] defiles the second degree and makes unfit/invalidates first-degree [of ritual impurity] of Holy Things. For the ritual purity of heave-offering is impure next to Holy Things, for it is considered third-degree [of ritual impurity] of heave offering next to the Holy Things as if it was defiled by a moving creature/unclean reptile itself."
+            ],
+            [
+                "ר' אליעזר אומר שלשתן שוין – as he explains further on, for Rabbi Eliezer does not hold the purity of heave-offering which is Levitical uncleanness next to Holy Things.",
+                "השלישי שבכולן – third-degree of [ritual defilement] is not found with unconsecrated foods unless they were made through the purity of heave-offering. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "האוכל אוכל שני לא יעשה בבית הבד – he should not engage in the making of [olive] oil in the olive press, for Rabbi Yehoshua above (in Mishnah 2 of our chapter) agrees with Rabbi Eliezer that a person who consumes food that is second degree [of ritual impurity] he himself becomes second degree [of ritual impurity and invalidates the heave offering and defiles liquids to be first degree [of ritual impurity] (that is the oil).",
+                "על גב הקודש – on the purification of Holy Things.",
+                "הרי אלו כחולין – and they don’t come into the category of third-degree [of ritual impurity].",
+                "הרי אלו כתרומה – and they do have a third degree [of ritual impurity]. And these Tannaim/Mishnaic teachers both of them (see the previous Mishnah) hold that unconsecrated foods that were made through the purification of Holy Things are not similar to Holy Things, for there isn’t anything that makes fourth degree [of ritual impurity] other than Holy Things from Holy Things alone. And they dispute with the Mishnah above (i.e., the previous Mishnah) that teaches that “third degree [of ritual impurity] spoils foods of Holy Things”/\"השלישי שבכולן ...פוסל לאוכלי קודש\"."
+            ]
+        ],
+        [
+            [
+                "הרוטב והגריסין שהן משקה טופח (the broth/juice/jelly of meats, and the pounded beans which moisture dripping on them/running liquid) – they are so moist when they have on them enough to moisten other objects.",
+                "הרי הן תחילה -that they are considered as a liquid.",
+                "קרשו הרי אלו שניים (if they became congealed, they are second-degree [of ritual impurity]) – for since they congealed they are considered like edibles that came in contact with liquids.",
+                "חזרו ונמוחו כביצה מכוון טהור (if they once again dissolved – if they are the volume of an egg exactly, it is pure) – that the status of food left from them and the status of liquid descended upon them, and their defilement blossomed when they were changed, but there isn’t to this liquid anything that will defile it, for when the first drop departed, the food was reduced from that of the size of an egg’s bulk, and less than an egg’s bulk it doesn’t defile others, but more than an egg’s bulk it is impure, as the reason is explained [in the Mishnah] , for when the first drop departed , that drop was defiled with an egg’s bulk of impure food, and when all of it dissolved afterwards, the drop returned and defiled everything."
+            ],
+            [
+                "השמן תחילה לעולם – and even though it congealed it doesn’t depart from the status of liquid.",
+                "ר' שמעון שזורי אומר אף היין – [wine] that congealed does not depart from the status of liquid. But the Halakha is not according to Rabbi Shimon Shezuri.",
+                "וגוש של זיתים (lump/clod of olives) – many olives that are attached together. And we are speaking about an impure lump/clod.",
+                "בביצה מכוון טהור – the oven [is pure], for food does not defile a vessel. But liquid that comes out from the clod/lump on account of heating, it has nothing for what that it defiles, for since the first drop [of liquid] departed [upon heating], it is missing from an egg’s bulk, but when there is in the clod/lump more than an egg’s bulk, when the first drop exudes there still remained in the clod/lump the equivalent of an egg’s bulk, and when the drop in the clod/lump is defiled, and it returned to being first-degree [of ritual impurity], the drop defiled the oven, for liquids defile a vessel.",
+                "אם היו פירודים – if the olives were separate that they are not a lump/clod.",
+                "אפילו הן מאה – meaning to say even if they are the measurement of one-hundred eggs, they do not combine to be an egg’s bulk to defile the oil that exudes to become first-degree [of ritual defilement]."
+            ],
+            [
+                "ובלבד שלא יגע במשקין – as for example, that he pressed them with flat wooden implements that do not become defiled , for now there is nothing here that would defile the liquids other than the husk/pomace of grapes that someone defiled by a corpse had touched , for he was not careful regarding their contact other than when liquid exudes, and when the liquids come in contact with the husks/pomace of grapes there is already missing the measurement of an egg’s bulk. But food does not defile with less than an egg’s bulk.",
+                "יותר מכביצה טמא - that since the first drop had exuded, it became defiled with the equivalent of an egg’s bulk, for even though the liquid that is absorbed in the food is not susceptible to receive ritual defilement with it, it completes its measurement. For like it, we find adjacent (in the next Mishnah) regarding an olive’s bulk from a corpse or from a carrion that had been reduced/shrank in the sun and he placed them in the rain and they swelled up, for the rains that are absorbed/swallowed up complete to make up the measurement."
+            ],
+            [
+                "הרי אלו טהורים – an egg’s bulk they consume and it is referring to an olives’ bulk from a corpse and an olive’s bulk from a carrion and a lentil’s bulk from the a creeping insect/reptile.",
+                "הניחן בגשמים ונתפחו טמאין – for all of the measurement that we follow are after their size/greatness. And from here, we hold that there is no suspension/removal of an object from its purpose regarding prohibitions."
+            ],
+            [
+                "אם טמאות טמאות – like that which is taught further on in the Mishnah in the Chapter \"השרץ והצרפדע\" [Tractate Taharot, Chapter 5, Mishnah 7]: “If one touched someone at night, and it is not known if he is alive or dead, and in the morning he arose and found him dead,… the Sages declare unclean….for all unclean things [are adjudged] as they are at the time that they are found.” And specifically, in the place where they are found, to exclude if he touched someone at night in this corner and on the morrow found him dead in another corner and other things similar to it.",
+                "אם מכוסות מכוסות – as, for example, an earthenware vessel that is surrounded by an airtight lid , we don’t say that perhaps at the time that the corpse was in the tent, it was uncovered and now it is covered, or if they found it uncovered, we don’t say that perhaps at the time that the corpse (was in the tent) it was covered and surrounded by an airtight lid.",
+                "מחט שנמצאת מלאה חלודה (a needle that was found filled with mold/rust) – that prevents the sewing, for mold/rust like this purifies it from its defilement.",
+                "או שבורה טהורה - and we don’t say that perhaps that it when it was whole it was defiled, and when he would repair it and it would return whole, it would return to its earlier/older defilement, and this is the explanation – that if they are pure, they are pure, as is taught above."
+            ],
+            [
+                "בחזקת טהרה – for even though that regarding doubtful ritual impurity in the private domain is considered as doubtfully impure and this alleyway is the private domain, nevertheless since the doubt is in a matter where it the temperament/disposition [of the participants] is lacking to be able to be asked, as for example, a deaf-mute, imbecile and/or a minor child, he is considered pure in his status of doubt, for this we derive from Scriptural verses, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten.” This implies that something that is definitely impure shall not be eaten; if it is doubtfully impure it may be eaten, as it is written (Leviticus 7:19): “Only he who is pure may eat such flesh.” Someone who is definitely pure may eat it, but if he is doubtfully impure/doubtfully pure, he shall not eat it. But is it not that we learn from it here that when he has awareness/understanding to be interrogated, [as opposed to] when he doesn’t have awareness/understanding to be interrogated.",
+                "וכל הפקח – that he has awareness/understanding to be interrogated. If he does not know if he walked in a place of defilement or not, he is under the presumption of defilement. For someone of doubtful defilement in the private domain, his [presumption of] doubt is impure which we derive from [the case of] the Sotah/woman suspected by her husband of being unfaithful, and there is a doubt if she is defiled or not and this doubt is in a place of a married woman’s hiding with a man under suspicious circumstances, that is, in the private domain, and the All-Merciful stated (Numbers 5:13): “and she keeps secret the fat that she has defiled herself without being forced,” but a woman suspected by her husband of being unfaithful has awareness/understanding to be interrogated if she has been defiled or not."
+            ],
+            [
+                "ואין השושנים אלא במקום טומאה – for it is impossible that he (i.e., the young child) would take the lilies unless he entered into the cemetery.",
+                "טהור – since it is possible to be placed beside him by another [person], perhaps another child picked/gathered them and gave them to him, for a child lacks awareness/understanding to be interrogated and anything where there is suspicion] of doubt [concerning him] is ritually pure.",
+                "וכן חמור – that was standing in a place of ritual purity and we do no know if it entered into the place of defilement.",
+                "כליו טהורים – because it lacks awareness/knowledge to be interrogated."
+            ],
+            [
+                "תינוק שנמצא בצד עיסה – a ritually impure child that is found at the side of started dough and a piece of this started dough was in his hand.",
+                "ר' מאיר מטהר – Rabbi Meir according to his reasoning who took into consideration the minority (i.e., the possibility of the rarer cases) and held that the majority of small children slap the started dough, and perhaps he himself took the risen dough and defiled the started dough, but the minority [of young children] do not slap but perhaps a ritually pure person took it and gave it to him, this started dough remains in the presumption of ritual purity, for this minority is near to a presumption and the majority was impaired/weakened, and it was half-and-half and that is ritually pure regarding a young child who lacks the awareness/knowledge to be interrogated.",
+                "וחכמים מטמאים – according to their rationale that they are not concerned about a minority, for most young children slap [the dough]. And the Halakha is according to the Sages.",
+                "נקירת – there are small incisions/pickings in the started dough on account of the hens that pecked in it.",
+                "שינגבו את פיהן בארץ – it is the manner of hens after they drank [water], they dry their mouths on the ground. Therefore, if there is land that forms a partition between the liquids to the loaves [of dough] in order that they can dry their mouths on it after they drank, the loaves [of dough] are ritually pure. But if not, they are impure, for they were defiled with impure liquids that were in the mouths of the hens. But even though that when the land forms a partition, we are doubtful if their mouths were dried or not, this is a doubtful defilement in a matter that there isn’t awareness/knowledge to be interrogated, and its doubt is [nevertheless deemed] ritually pure.",
+                "שהוא פיקח – for it is not his manner to drink all the time that he finds food [to consume]. For he (i.e., Rabbi Eliezer ben Yaakov) says that whenever liquids are found but food is not always found. And the Halakha is according to Rabbi Eliezer ben Yaakov."
+            ]
+        ],
+        [
+            [
+                "הזורק. ככר לבין המטפחות – there is no difference whether he threw a ritually pure loaf among ritually impure keys, or whether he threw impure keys among the [ritually pure] loaves, and it is not known if the loaf came in contact with/touched the ritually impure keys, the loaf is ritually pure, for the [anonymous] Tanna/teacher of this Mishnah holds that someone who throws is like one who lacks the awareness/knowledge to be interrogated.",
+                "ר' יהודה אומר ככשר לבין המפתחות טמא – for Rabbi Yehuda holds that a person who throws (whether impure keys or loaves) has awareness/knowledge to be interrogated, and his [status of] doubt makes him ritually impure. However, when he threw [a ritually impure key among the loaves], it (i.e., the loaf) is ritually pure, since the defilement does not come to rest in a place but rather passes over the ritually pure [loaf], its doubt is [presumed to be] ritually pure. But the Halakha is not according to Rabbi Yehuda. And the [ritually pure] loaf and the [ritually impure] keys that our Mishnah uses, the same law applies for all the rest of the things that are thrown, but because it is the practice of people to throw a loaf and keys one to the other, because of that, [the Mishnah] took this [example]."
+            ],
+            [
+                "ספק נגע ספק לא נגע ספיקו טהור – and even in the private domain, and even regarding an individual who has awareness/knowledge to be interrogated who is holding the defilement/defiling object, because the defilement has no place that it rests upon, for all the while that it is in the mouth of the weasel or in the mouth of the dog it is not considered to be resting in any place, but rather it is passing defilement, therefore, its matter of doubt is deemed to be ritually pure, and even if the one who is holding the defilement/defiling object has awareness/knowledge to be interrogated."
+            ],
+            [
+                "היו מנקרין בהן – if the weasel cast off the creeping animal or the dog [cast off] the carrion that is in their mouths onto the ground and they would peck at it, there is a place for the defilement and its manner of doubt is ritually impure."
+            ],
+            [
+                "ספק אדם – there is doubt if it (i.e., the raven with an olive’s bulk of a corpse in its mouth) overshadowed over a person.",
+                "טמא – for he has awareness/knowledge to be interrogated, and he is not ritually pure for the reason that the defilement [of the olive’s bulk of a corpse] is in the mouth of the raven and it is passing defilement , and everything that overshadows is considered that there is defilement in the palce, and even that which is thrown.",
+                "ספק כלים – there is doubt whether it (i.e., the raven) overshadowed [with the olive’s bulk of a corpse in its mouth] over the vessels.",
+                "טהור – for they lack awareness/knowledge to be interrogated.",
+                "הממלא בעשה דליים – one after another.",
+                "ונמצא שרץ באחד מהן הוא טמא וכלן טהורים – and these words [refer to the situation] where [the bucket] lacks basins, all of them are ritually impure, for perhaps the creeping animal was the first [inside], and that which didn’t fall in with the water, we state that the basins prevented it.",
+                "העליון טהור – [but we are not concerned that perhaps it was from the upper one] it (i.e., the creeping animal) fell to the lower one (i.e., vessel)."
+            ],
+            [
+                "על ספק בית הפרס - heave offering/priest’s due that entered into an area in which uncertainty exists concerning the location of a grave or a corpse, that this is a field in which a grave was plowed up and it is doubtful if there within a bone a barley-corn’s bulk from the corpse.",
+                "ועל ספק עפר הבא מארץ העמים – that dust that comes from the lands of the nations, we have doubts regarding the mass of earth from a grave containing parts of a decayed human body. And it is taught concerning the land of the nations/ארץ העמים and the area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס, they (i.e., the Rabbis) decreed that they would defile through contact and through lifting.",
+                "ועל ספיקן של בגדי עם הארץ – for regarding all of them we are in doubt if his menstruating wife sat upon them.",
+                "ועל ספק כלים הנמצאים – for we don’t know if they are ritually impure.",
+                "ועל ספק רוקין – for perhaps they are of a person with gonorrhea or a woman with flux, or that of a menstruating woman or someone who just gave birth.",
+                "מי רגלי אדם שהן כנגד מי רגלי בהמה – it teaches us a noteworthy point, and we don’t say that since these (i.e. urine) are from beasts, those also are from beasts, and even though there are two doubts (i.e., a compound uncertainty) for a leniency, the doubt regarding beasts [and] the doubt regarding a human being, and even if you can assume that [both] are from a human being, perhaps, the person is pure. And Maimonides explains through reference to the Tosefta (see Tractate Makhshirin, Chapter 3, Halakha 13 and Tractate Taharot, Chapter 5, Halakha 2), as for example, that the urine of a ritually impure man was mixed with the urine of a beast in equal measure, and this is nearby the urine of cattle, and we have a doubt if the appearance of the human urine was nullified and that all of them are ritually pure, or that they weren’t nullified and all of them are ritually impure.",
+                "על ודאי מגען שהוא ספק טומאתן (because of certainly touching them which is a manner of doubt in respect to their [imparting] uncleanness)- he knows with certainty that priest’s due/heave offering came in contact with them, but he doesn’t know if they are ritually impure or not, as we have explained the doubt in all of them.",
+                "וחכמים אומרים ברשות היחיד תולין – on the doubt of their contact, and we don’t burn them because it is a compound uncertainty which is ruled as a leniency, there is a doubt whether it touched and there is a doubt whether it did not touch, and even if you can assume that it came in contact, there is doubt of whether they are ritually impure or ritually pure. But the Halakha is not according to Rabbi Yossi who stated that on doubt of their contact we burn them [in the private domain]."
+            ],
+            [
+                "אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.",
+                "ועל מגען ברה\"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.",
+                "ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.",
+                "היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.",
+                "ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.",
+                "שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering."
+            ],
+            [
+                "ספק מים שאובים – it is doubtful if the drawn waters fell into this Mikveh/ritual bath and invalidated it or they didn’t fall, or that we saw that drawn waters fell into it, that there is a doubt if there were three LOG which is the measure to invalidate the Mikveh, or that there weren’t in them according to this measure. And all of the rest of the doubts are explained further in [the Mishnayot] in our chapter."
+            ],
+            [
+                "ספק טמאה צפה על פני המים – there is a doubt if it (i.e., the water) touched the uncleanness floating on the surface of the water or it didn’t touch it.",
+                "בין בכלים בין בקרקע – whether the water was in vessels or whether the water was on the ground, it is ritually pure, for it is considered as if there is no place for uncleanness.",
+                "בכלים טמא – for they are considered as if there is a place for uncleanness. But the Halakha is not according to Rabbi Shimon.",
+                "ספק ירידתו טמא (if the doubt has to do with his descent into the water) – for it is manner of a person when he descends to a pond of water that everything that is in the water comes upon him, on account of the movement that when he begins to wash himself. But when he ascends from the water, the things that are in the water distance themselves from him and go to the sides of the pond.",
+                "אפילו אין שם אלא מלא האדם והטומאה – that the place is narrow in the path for it is impossible for him that he wouldn’t touch it, nevertheless he is ritually pure, for he (i.e., Rabbi Yossi) holds that the uncleanness that floats does not defile. Such is what I found. But Maimonides explains that all the while that he didn’t know with certainty that he touched uncleanness, he is ritually pure. It appears that if he was on the path where it is impossible for him that he doesn’t touch it, he is ritually impure."
+            ],
+            [
+                "ספק משקים ליטמא – ritually pure liquids that a doubt appeared on them if they were susceptible to receive defilement or not, their doubt is ritually impure, as we will explain further on.",
+                "לטמא טהור – and if the liquids are ritually impure and we have a doubt if they defiled the ritually pure thing or not, its manner of doubt is that it is ritually pure.",
+                "וזרקה לבין הככרות כו' ספיקו טהור – as for example that we had a doubt if after the staff came to rest the liquids touched the loaves [of bread] or didn’t touch them. For if it was at the time of throwing, it had defilement that has no place, and even with a creeping animal according to the Torah, its manner of doubt is ritually pure, since the defilement is thrown. But if you say that yet I will derive (that it is ritually pure) even with a creeping animal because it does not have awareness/knowledge to be interrogated. But one can say, that it is possible to establish that our Mishnah is dealing with a case when a person is holding the loaves."
+            ],
+            [
+                "ספק משקין אוכלין טמא – for Rabbi Yossi holds that defilement of liquids to defile others according to the Torah, for he expounds on the Biblical verse (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” to defile others, therefore, something that is a matter of doubt in respect to liquids, if it has to do with foods, it is impure.",
+                "ולכלים טהור – for the defilement of liquids to defile vessels is according to the Rabbis, from the eighteen matters that [the Sages] decreed on that day (when Rabban Gamaliel was removed as head of the Sanhedrin – see Tractate Berakhot 28a – see the Bartenura commentary on Tractate Shabbat, Chapter 1, Mishnah 4). For the first Tanna/teacher that disputes on that of Rabbi Yossi who expounds (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel” but not to defile others, for the defilement of liquids to defile foods and liquids is according to the Rabbis, therefore a matter of doubt of the defilement of liquids to defile others is ritually pure. And the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספק ידים ליטמא - a person whose hands were ritual pure and it was doubtful if they touched ritually impure foods or ritually impure liquids and his hands were defiled, and it is doubtful if he didn’t touch and his hands were not defiled.",
+                "ולטמא – his hands were ritually impure, it is a matter of doubt if he touched foods and liquids and defiled them, and it is doubtful that he did not touch them.",
+                "וליטהר- his hands were ritually impure and he purified them, it is doubtful if they were purified properly or not, in all of these matters of doubt, their doubt is deemed ritually pure.",
+                "ספק רשות הרבים – it is matter of doubt of defilement in the public domain, they are considered ritually pure, for such we found concerning a community that makes the Passover sacrifice in ritual defilement, if it is definitive defilement, it was permissible to the community, as an a fortiori inference it a manner of doubt of defilement.",
+                "ספק דברי סופרים - as for example, all of these that are considered, and all of them are from the eight things that they (i.e., the Sages) decreed on that day (i.e., the day when Rabban Gamaliel was deposed as head of the Sanhedrin -see Tractate Berakhot 28a, and they are explained in Tractate Shabbat in the first chapter [Mishnah 4 – see the Bartenura commentary).",
+                "אבל דבר שהוא אב הטומאה והוא מדברי סופרים – as for example, דם תבוסה/blood that flows from a person at the time of his death or afterwards (the legal status of this blood is that of a corpse itself and is therefore an ultimate primary source of ritual impurity) and heathens that made themselves like those with gonorrhea, and similar things to this, if there is a doubt if he touched them or did not touch them.",
+                "ספיקו טמא – but however a primary source of ritual impurity that is from the words of the Scribes (i.e., Rabbinic) that it itself is from doubt, as for example the בית הפרס/area in which uncertainty exists concerning the location of a grave or corpse (i.e., a field containing a grave that was unintentionally plowed and the bones may have been strewn throughout the field, and a grave containing a grave the location of which is unknown), if there is in it a bone the bulk of a barleycorn or not. In this, it is taught in the Mishnah above (see Mishnah 5) that when their contact is definite, we burn them, but on their doubtful contact we don’t burn them, for this is a ספק ספיקא/compound uncertainty [which is ruled with leniency]."
+            ],
+            [
+                "זו טהרת פרישות – as it is taught in the Mishnah [Tractate Hagigah, Chapter 2, Mishnah 7]: “The clothing of those who are not careful in their observance of the laws of ritual purity/עם הארץ is in the status of מדרס/Levitical uncleanness arising from a person with gonorrhea immediate contact caused by treading, and the clothing of Pharisees are considered Midras with regard to those who consume heave offering.” But if there is doubt regarding one of the Pharisees who consume [their unconsecrated food] in ritual purity, if he came in contact with the clothes of a person who is not careful in his observance of the laws of ritual purity or didn’t come in contact with it, and similarly, a person who eats heave-offering (i.e., a Kohen) and there is doubt if he had contact with the clothing of the Pharisees and the heave-offering was defiled, their manner of doubt is considered ritually pure.",
+                "ספק שרצים – he cast a creeping animal between the loaves [of bread], it is doubtful if it touched the loaves at the time that it passed over them, it is doubtful that it did not touch [them]. If he found it that it didn’t touch [the loaves], behold the loaves are like the time that he found them, and their matter of doubt is ritually pure.",
+                "עד שלא נזקק לטומאה (before it had been subjected to a ruling of uncleanness) – In Chapter Five of [Tractate] Negaim (Mishnayot 4-5) it explains how [this is the case].",
+                "ספק נזירות – as, for example, that he said: Behold I am a Nazirite if there is in this heap/pile one hundred KOR, if he went and found that it had been stolen or that he lost it, it is doubt that it had it [and it is doubtful that it didn’t have it, it is permitted [for him] to drink wine and to become defiled with corpses.",
+                "ספק בכורות – it is doubtful if it (i.e., the child or the animal) is the firstborn [of its mother] or not.",
+                "אחד בכורי אדם – except from giving five Selaim (i.e., coins) to a Kohen.",
+                "ואחד בכורי בהמה טמאה – the first born of a donkey",
+                "שהמוציא מחבירו עליו הראיה – that he said to the Kohen: “Bring proof that he is a first born and pay the head-tax."
+            ],
+            [
+                "ספק קרבנות – how so? The woman who has a doubt of five miscarriages that were in doubt. מביאה קרבן אחד – a sin-offering of a fowl that comes for a doubt.",
+                "ואוכלת בזבחים – that this sacrifice comes to compete her ritual purity and it is like ritual immersion, for if the woman was defiled several defilements, one ritual immersion counts for all of them, even this sacrifice as well.",
+                "ואין השאר עליה חובה – the Sages did not require her to bring them (the other sacrifices), for even the one, with difficulty, they permitted to bring a doubtfully pinched unconsecrated offering to the Altar, but in order to make for her an ordinance to be ritually pure to eat Holy Things."
+            ]
+        ],
+        [
+            [
+                "השרץ (creeping thing) – the creeping animal defiles through contact but not by lifting (see Tractate Kelim, Chapter 1, Mishnah 1 as well as Leviticus 11:29-30).",
+                "צפרדע – a ritually pure [frog], but since it is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it, because of this, it (i.e., the Mishnah) took [the word] צפרדע/frog.",
+                "כזית מן המת -defiles in a tent. But a carrion does not defile in a tent.",
+                "עצם מן המת – [a bone from a corpse] defiles through movement, but the bone of a carrion is ritually pure.",
+                "גוש מבית הפרס וגוש מארץ העמים – they defile through contact and by lifting/carrying but do not defile in a tent.",
+                "שני שבילין אחד טמא – that one of them is a grave lying width-wise and fills all of it, and he doesn’t pass through it so that he will not be overshadowed.",
+                "האהיל על אחד מהן – we are referring to on an olive’s bulk of a corpse or on an olive’s bulk of a carrion.",
+                "הסיט אחד מהם – [on a bone from the corpse or a bone from the carrion, and similarly] a clod of earth from a ritually pure land and a clod of earth from an area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס and a clod of earth from the land of the nations (i.e., outside the Land of Israel), that defile through movement.",
+                "ר' עקיבא מטמא – for Rabbi Akiba holds that defilement in the public domain – its manner of doubt is pure – these words apply when he made/prepared pure things, since they lack any remedy when they are defiled. But concerning a person who is caused to need ritual immersion [in a Mikveh] and sprinkling [of ashes], he holds that he requires ritual immersion and sprinkling, lest today or tomorrow the matter becomes verified that he was defiled.",
+                "וחכמים מטהרים – for even a person who has a remedy, we don’t we require him to undergo ritual immersion and sprinkling. And the Halakha is according to the Sages."
+            ],
+            [
+                "אחד שאמר נגעתי בזה – it refers to the frog and the creeping animal of the first clause [found in Mishnah 1 of this chapter], for the frog is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it.",
+                "שדרך בני אדם להלוך – that it is impossible for a person to prevent himself that he should not walk in the public domain, therefore a manner of doubt regarding pathways is ritually pure. But [regarding] touching/contact it is possible for a person not to touch it, therefore, if he has doubt whether he touched it or not, his manner of doubt is ritual impurity. But the Halakha is neither according to Rabbi Akiba or Rabbi Yossi."
+            ],
+            [
+                "הזה ושנה – he sprinkled on the third [day] and repeated it on the seventh [day].",
+                "אלו ואלו תלויות – even though that in the two [paths] that they walked, we establish that each one is in the presumption of ritual purity, as is taught in the Mishnah further on (Mishnah 5), here concerning one [person] in two times, it doesn’t belong to ritually purify with those which remain, for even with two when they came to interrogate him at the same time, they are ritually impure. And the other, even with one after the other is considered like at the same time.",
+                "השניות ישרפו – for certainly it was ritually impure when they were made."
+            ],
+            [],
+            [
+                "אם נשאלו – each of by the Sages on his manner of doubt by himself, no Jewish court is able to defile them, for we hold that regarding a manner of doubt in the public domain, his manner of doubt is ritually pure, but if they came at one time, since that with one decision we are able to say, “you [both] are ritually impure or “you are [both] ritually impure, it is impossible for us to say “you [both] are ritually pure” since one is definitely impure.",
+                "ר' יוסי אומר בין כך ובין כך טמאין – Rabbi Yossi and Rabbi Yehuda did not disagree when they came to be interrogated at the same time, for everyone states that they are ritually impure. But when they came to be interrogated one after another, everyone states that they are ritually pure. On what did they disagree? One when one comes to be interrogated him and on his fellow, for Rabbi Yehuda compares this to one coming after the other, whereas Rabbi Yossi comes it to simultaneously. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "אכל אחד מהן – it (i.e., the Mishnah) taught defilement according to the Torah and it [also] teaches defilement according to the Rabbi. And the dispute of Rabbi Yehuda and Rabbi Yossi here also is when one comes to be interrogated upon and on his neighbor, like the dispute above (in Mishnah 5). And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "על רוקו שורפים – that on the spittle that is found, we burn the heave-offering/priest’s due as it is taught in the Mishnah in our chapter above (Tractate Taharot, Chapter 4, Mishnah 5), and even though they are a matter of doubt, we don’t follow after the majority.",
+                "ועל בגדיו הולכים אחר הרוב - if the majority of the people of that city are people with gonorrhea/זבים and זבות/women with a flux, we burn [the priest’s due/heave-offering].",
+                "כליו טמאין מדרס – although that when he sat and another came and tread, we go after the majority. Sleeping is different, for we are concerned that perhaps the majority of people tread on his clothing and one of them was a man with gonorrhea or a woman with a flux.",
+                "וחכמים מטהרין – since there was a doubtful defilement in the public domain, he is ritually pure, perhaps no one tread at all.",
+                "נגע באחד בלילה – we are speaking specifically in the public domain.",
+                "וחכמים מטמאין – if he saw him from the evening even though he came in the morning and found that he had died, the Sages agree with Rabbi Meir that he is ritually pure, but if he saw him living, there is a dispute. But the Halakha is according to the Sagesץ"
+            ],
+            [
+                "שוטה אחת בעיר – and specifically a woman imbecile, but not a male imbecile. For a woman is regularly in a menstruating status, whereas a male is not normally having a flux.",
+                "או נכרית – and the same law applies regarding a heathen/gentile, for according to the Torah, there is no distinction between a male and a female, and all of them are ritually pure, but the Rabbis decreed upon them that they would be like those with a flux. And similarly, regarding a female Cuthean (i.e., a member of the sect of Samaritans), there is no distinction between a male Cuthean to a female Cuthean according to the one who says that Cutheans are lion-proselytes (i.e., proselytes from mere fear – referring to II Kings, Chapter 17, verse 25), and even today, they (i.e., the Rabbis) decreed concerning them that they would be like heathens regarding all their matters.",
+                "כל הרוקין שבעיר טמאים – for it is their manner to walk throughout the city.",
+                "או שישבה עמו בספינה – that she defiles through treading/leaning (i.e., Midras – Levitical uncleanness arising from a person with gonorrhea’s immediate contact) even though her clothing does not touch, as is taught in the beginning of the third chapter of [Tractate] Zavim (Mishnah 1).",
+                "אם מכירתו שהוא אוכל בתרומה כליו טהורים – that if she was a menstruating woman or a woman with a flux she would not tread on his clothing nor enter with him on the ship."
+            ],
+            [
+                "ר' מאיר מטמא – that if two [witnesses] brought him to a grave death [as punishment], they would not bring him to [bring] the lenient sacrifice (see also the reasoning of Rabbi Meir in Tractate Kritot, Chapter 3, Mishnah 1).",
+                "וחכמים אומרים אדם נאמן על פי עצמו – that we provide the answer through his word. What is “I was not defiled” that he stated? I didn’t stand in my defilement but rather I ritually immerse, and since this is the case, a person is believed concerning himself.",
+                "ברה\"י טמא ברה\"ר טהור – that he is considered like the rest of merely doubtful matters of defilement."
+            ]
+        ],
+        [
+            [
+                "מקום שהיה רשות היחיד ונעשה רשות הרבים – as, for example a valley, plane, that in the rainy season it is the private domain, and in the days of summer heat it is the public domain.",
+                "המסוכן – a person who fainted/swooned and it is not known from him if he is living or dead.",
+                "והחזירוהו לרה\"י – and there they saw him that he died.",
+                "כשהוא ברה\"י ספיקו טמא – and we declare him impure, from doubt every person and vessels that were with him in the private domain when he was there at first. But people and vessels that were with him in the public domain after they removed him from the private domain are ritually pure. For it is manner of doubtful defilement in the public domain and his manner of doubt is ritually pure.",
+                "ר' שמעון אומר רשות הרבים מפסקת (the public domain intervenes) – since we consider him as living after they removed him from the private domain to the public domain, and we declare ritually pure vessels and people that were with him in the public domain for perhaps he is alive, how can we consider him dead retroactively before he left from the private domain, by force we are not able to defile from doubt a person or vessels that were with him in the private domain originally, since the public domain that they eventually took him out there intervenes and you must consider him as living and purify a person and vessels that were with him. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הטמא עומד – a leper stands underneath the tent or underneath the tree.",
+                "וטהור עובר – on the path there, it is doubtful if he touched [the impure leper] or didn’t touch, or it is doubtful if the tent overshadowed him or the tree [overshadowed] over both of them and the ritually pure person was defiled, [and] it is doubtful if it didn’t overshadow and he wasn’t defiled. Or the ritually pure person was standing and the leper was passing. Another explanation, as for example, the creeping animal is in the mouth of the weasel or the carrion in the mouth of the dog passed between the ritually pure individuals or the ritually pure individuals passed between them, the Sages declare ritually pure if there is doubt if he touched or a doubt that he didn’t touch, because the defilement doesn’t have a place, as is taught above in the Chapter \"הזורק טומאה\" /He who throws defilement [Tractate Taharot, Chapter 4, Mishnah 3] (see also Tractate Negaim, Chapter 13, Mishnah 7). But according to this explanation, if he doubtfully overshadowed or doubtfully did not overshadow, it is impossible to establish to this first clause [of the Mishnah] that the impure person is standing and the ritually pure person is passing by, for regarding the defilement of a tent, there is no distinction between whether there is a place for defilement or whether there isn’t place for defilement, as we proved above in the chapter \"הזורק טומאה\"/He who throws defilement (Tractate Negaim, Chapter 13, Mishnah 7).",
+                "טומאה ברה\"י וטהרה ברה\"ר – as for example, a store that is open to the public domain, it is doubtful whether he entered or whether he didn’t enter.",
+                "ר' יהושע מטמא – for he holds that doubtfully in the private domain and many are engaged with him, we follow after the private domain and his manner of doubt is ritually impure. But the Rabbis hold that we follow after the public domain and his manner of doubt is ritually pure. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "עלה לראשו – [he ascended] to the top of the tree, which is considered the private domain.",
+                "הכניס ידו לחור שיש בו טומאה – the hole is considered the private domain, and even though the person is standing in the public domain, since he put his hand into the hole, it is like he is standing in the private domain. But although the tree and the hole were not the private domain regarding Sabbath [law], they are the private domain regarding ritual defilement.",
+                "חנות שהוא טמא ופתוח לרה\"ר – it would the entirety of all of the store is like the defilement that is placed in the public domain, and just as if there was a creeping animal in the public domain, it is doubtful if he touched it, doubtful if he didn’t touch it, his manner of doubt of ritually pure, here also, if he doubtfully entered into this store or doubtfully didn’t enter into it, his manner of doubt is ritually pure. But if there were two stores, one ritually pure and one ritually impure, it is doubtful whether he entered into the impure store or whether he entered into the ritually pure one, his manner of doubt is ritually impure, for it would be him a doubtful defilement in the private domain."
+            ],
+            [
+                "ספק ביאה טהור – because we require something similar to the woman accused of being unfaithful to her husband (i.e., Sotah), for certainly she keeps it secret, but rather if he doubtfully touched it, or doubtful did not touch [the defiling agent], for we don’t know if she was defiled, and the All-Merciful calls her defiled, as it is written (Numbers 5:13): “and she keeps secret the fact that she has defiled herself,” but a case of doubt concerning entry is considered ritually pure."
+            ],
+            [
+                "בקעה – fields belonging to many people, and in the rainy reason when they are plowed and sown, it has the law of being the private domain, because people are careful from walking on the seeds so that they don’t become destroyed.",
+                "ר' אלעזר מטהר – for this is for him doubtful entry, and not all valleys are considered like one field, because the fields are divided with their narrow boundaries."
+            ],
+            [
+                "עד שיאמר לא נגעתי – not exactly that he would say it is evident to me that I did not touch it, and the same law applies where there is a matter to compare to him that he didn’t touch it.",
+                "שבילי בית גלגול (pathways of a field full of hills and depressions) – a round place that ascends and descends, and most of the people are not able to walk on these pathways.",
+                "רשות היחיד לשבת – it is not actually the private domain, but they are a Karmelit (an intermediate domain – between a private domain and a public domain – any open area larger than four square handbreadths that is not a public thoroughfare – including fields, seas, rivers, alleyways and lanes). But why call it a private domain? Because it is not the public domain, as will be taught in the Mishnah shortly, the valley during the dry season is the private domain regarding Shabbat, but it is not actually a private domain, but rather a Karmelit. But now all of these paths are taught in the Mishnah here are the public domain, we are speaking, for example, that they lack three [people] at the time that the doubt emerged, and even here, since many are found there, it is like the public domain. For if there are three [people] at the time that the doubt emerged regarding, even in the innermost of rooms, he is ritually pure, as we derive from the Sotah/the wife suspected of unfaithfulness towards her husband, it is a private domain, because there aren’t there other than two [people], the male initiating intercourse (i.e., the adulterer) and the woman having sexual intercourse."
+            ],
+            [
+                "רשות הרבים לטומאה – for during the dry season many people are found and they go in it to reap and to thresh and to plow the ground, to seed it for the coming year.",
+                "בימות הגשמים – that it is sown, a person doesn’t enter into it."
+            ],
+            [
+                "בסילקי (basilica, a building with colonnades for holding courts, meeting place for merchants, exchange) – a large wide street/open place. And this is what we said in Chapter two of [Tractate] Yoma [folio 24b] the chamber of hewn stones was like a large basilica/building with colonnades for holding courts.",
+                "ורואה את הנכנסים ואת היוצאים- for when he sees those who enter and those who leave it is considered more a private domain. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הפרון (a building with a gateway leading from street to street/forum) – it is similar to a basilica. And it has two openings directly opposite each other.",
+                "וכן הצדדין – from here and from there to the building with a gateway leading from street to street/forum. It is also considered the public domain, because many use those sides.",
+                "ר' מאיר אומר הצצדין רשות היחיד – the middle of the forum alone is made for many people to use and not the sides. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "האסטוונית (a system of colonnades, colonnade with double rows) – a narrow place like a cubit wide, four or five handbreadths high, standing in front of the stores where the merchants sit there."
+            ]
+        ],
+        [
+            [
+                "הקדר שהניח את קדרותיו (the potter who left his pots) – a person who sells pots who is a Haver/a member of the order for the observance of Levitical laws in daily intercourse, who left his pots in the public domain, and they would customarily place large stones or pegs on the sides of the public domain to distance the wagons so that the walls would not damage them, and since these pegs press/squeeze the public domain, and this person who left his pots near them also pressed the path more, and the passers-by rub themselves on it and their clothing passes over their airspace, and the clothing of those who are not careful in their observance of Levitical laws of ritual purity/the עם הארץ/commonfolk are impure and defile the outermost ones.",
+                "במה דברים אמורים במותרות (under what circumstances – when they are untied)- when those who pass by and return shake them.",
+                "אבל באגודות (but when they are tied up) – that it is impossible to shake them, everything is ritually pure. But the Halakha is not according to Rabbi Yossi.",
+                "שלא מסר לו אלא שמירת המפתח – for he did not rely upon him to enter, because he would be arrested/made responsible as a thief."
+            ],
+            [
+                "ישן ומצאו ער הבית טמא – everything that is in the house is ritually impure, for we are concerned that perhaps when he woke up from his sleep he touched utensils that are in the house for he didn’t see them initially when he was asleep, for it is the manner of people to touch/feel and check that which they had never seen. But someone who is awake and he was found awake, we are not concerned, for he already saw everything that is in the house while he was awake.",
+                "עד מקום שהוא יכול לפשוט את ידו – all the vessels that he is able to reach them when he stretches forth his hand from the place where he was sleeping, we are concerned lest he touched them, but we are not concerned that perhaps he walked in the house and touched vessels. And the Halakha is according to the Sages."
+            ],
+            [
+                "המניח אומנים וכו' – because artisans rely upon touching/feeling everything that is in the house, and I might think that in this, the Sages agree with Rabbi Meir that the entire house is ritually impure, it comes to tech us that even with artisans, the Rabbis dispute him and state that there is no impurity other than up to the place where they are able to stretch forth their hands and to touch. And the Halakha is according to the Sages."
+            ],
+            [
+                "אשת חבר – who is trustworthy on matters of ritual purity for the wife of a Haver is like a Haver.",
+                "שהנייה לאשת עם הארץ – who is not trustworthy, for the wife of a commoner/who is not careful regarding the Levitical laws of ritual purity and tithes and his children are like hi, until they accept upon themselves the words of those who are careful with the observance of the Levitical laws of ritual purity and tithing.",
+                "פסקה רחים – she completed her grinding and stopped milling. For all the time that she is busy with her work on the millstones, she does not go and examine about the house.",
+                "וחכמים אומרים וכו' – And the Halakha is according to the Sages."
+            ],
+            [
+                "בזמן שהוא רואה – at the time when the owner of the house is able to see those who enter the house and those who depart from the house.",
+                "האוכלין והמשקין וכו' טמאין – for we are concerned that perhaps this guard touched them since he is a commoner/not careful in his observance of the laws of Levitical impurity and tithing.",
+                "אבל המשכבות והמושבות וכו' טהורין – for a commoner does not perform acts of lying or sitting and doesn’t defile through shaking, for they (i.e., the Rabbis) did not decree other than on the defilement of his contact alone.",
+                "ולא את היושבים – even though that if he stands he sees him, since he doesn’t see the person who is sitting, everything is ritually impure.",
+                "אפילו מובל (even someone immobilized) – even if this guard/watchman who is a commoner/not careful in his observance of the laws of Levitical purity and tithing is immobilized, that he is unable to walk unless they carry him.",
+                "ואפילו כפות – and tied up.",
+                "הכל טמא – for we don’t defile them because of the lying or sitting of a commoner, but rather because we are concerned that perhaps a heathen or a menstruating woman enters there and she sat or shook something and defiled everything."
+            ],
+            [
+                "הגבאים שנכנסו לבית (of Israelites) -they are tax collectors of the king to collect from the hand of an Israel the money of their capitation tax and the taxes and taxes from crops and other farmer’s produces delivered in kind, and they are commoners/not careful in the observance of the laws of Levitical purity and tithing, and they entered into his house to seize his pledge.",
+                "הבית טמא – all the vessels of the house are ritually impure because they search throughout the house.",
+                "אם יש עמהן גוי נאמנים לומר לא נכנסנו – and all the more so if there isn’t a heathen with them, they are more and more believed to state, “we have not entered.” But because of the concluding phrase of the clause of the Mishnah, it (i.e., the Mishnah) took it (i.e., these words), as it is taught: “but they are not believed to state – we entered, but didn’t touch,” for specifically if there is a heathen with them they are not believed, for they are frightened/trembling from the heathen lest he punish them if they don’t search through the entire house, and by force they feel touch/handle everything that is in the house. But if there is no heathen with them, they are believed even in this to state, “we entered but we didn’t touch [anything].”",
+                "אם יש עמהן גוי או אשה – that they (i.e., the Rabbis) decreed on the heathens to be like people with gonorrhea/זבים for all of their matters. And the woman, perhaps she is a menstruating woman/נדה or a זבה/woman with a flux."
+            ],
+            [
+                "אודיארין (store-keeper) – a bathing attendant – who receives a small coin as a fee/keeper of the clothes at the baths, the owners of the bathhouses which have many windows/apertures and anyone who enters to the bathhouse places his clothes in a window and he (i.e., the bathing attendant) locks them up with a door that is in the aperture/window.",
+                "רבי אליעזר בן עזריה מטהר – from the time that he looks the door in front of the window/aperture. And we are not concerned that perhaps a ritually impure person will touch there, after he is seized as a thief.",
+                "עד שיתן לו המפתח – and even though he places the key in the hand of the bathing attendant who is a commoner/not stringent in the observance of the Levitical laws of purity and tithes, for it is taught in the Mishnah (a text which I could not find) above (note: we have a teaching in the Tosefta Tractate Taharot, Chapter 8, Halakha 1 that teaches the reverse: \"המוסר מפתח לעם הארץ הבית טמא\"/He who gives over the key to a commoner, the house is ritually impure – the exact reverse of what the Bartenura commentary is pointing out and which agrees with the view of the Sages): “He who gives over the key to a commoner, the house is ritually pure.",
+                "או עד שיעשה לו סימן – to recognize that no person touched there. And the Halakha is according to the Sages.",
+                "המניח את כליו – vessels that he cut grapes with in ritual purity in this year, he leaves them to cut grapes with them in ritual purity in the following year.",
+                "בנכרי כליו טהורין – we have this reading, meaning to say, if he left them with a heathen, there is no prohibition of wine poured as a libation/יין נסך associated with them, for we are not concerned that perhaps a Canaanite took them without the knowledge of the Israelite to make [wine] with them in the vat for wine-pressing.",
+                "ובישראל – for he worries/is concerned about them because of defilement through contact, they are ritually impure if his attention was diverted from them, until he says: It was my intention (literally, in my heart) to guard them. But there are books in which we do not have the reading [of the word]: \"בנכרי\"/with a heathen, but rather a person who leaves a vessel from this vintage to the next vintage, his vessels are ritually pure, and we are dealing with a Kohen who purchases wine of heave-offering/priest’s due from a commoner/who is not careful in his observance of the laws of Levitical purity or tithes and leaves his vessels with him in order that he can purchase from him during the next vintage, for since the vessels belong to a Kohen, the commoner trembles and doesn’t touch them. But if the vessels are of an Israelite who desires to make his wine in a state of ritual purity, a commoner is not all that careful with them, and we are concerned that perhaps a ritually impure person touched them, if his attention was diverted from them, until he states: “it was my intention to guard them.”"
+            ],
+            [
+                "מי שהיה טהור – a Kohen who was ritually pure to consume heave-offering and his mind was diverted/he was discarding from his mind to consume any more heave-offering.",
+                "שדרך טמאים פרושים ממנו – the ritually impure people that know of him that he is ritually pure, separate from him, therefore, we are not concerned that he came in contact with a ritually impure person and he defiled him.",
+                "וחכמים מטמאין – for after his mind was diverted/he was discarding from his mind [to consume any more heave offering]. And the Halakha is according to the Sages.",
+                "היו ידיו טהורות – in this Rabbi Yehuda agrees that even if he said: “I know that I was my hands were not ritually defiled.”",
+                "ידיו טמאות – and they ritually defile the heave-offering, for after he diverted his mind/discarded from his mind to eat [any more heave-offering], because the hands are busy/preoccupied and they touched [impure things] unintentionally."
+            ],
+            [
+                "גרגניות (unable to resist temptation/gluttonous) – they despise/disregard and are desirous for food. It is the Aramaic translation of (Lamentations 1:11): “How abject/what a glutton I have become.” I have become a glutton/bibber like a lion. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "הדר עם עם הארץ. מוקפות צמיד פתיל – they are ritually impure because his wife is a menstruating woman, lest she shook it and sat and defiled everything.",
+                "ר' יהודה מטהר בתנור – because it is impossible to shake it, for it is merely attached a bit, and they make it secondary to attach it to the ground. But the one who defiles it (i.e., Rabbi Yossi) holds that we make the degree that something attached is because of that which is not attached. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המפקיד כלים אצל עם הארץ טמאים טמא מת – and requiring sprinkling on the third and seventh days (see Numbers 19:19).",
+                "אם מכירו – if the commoner recognizes the depositor that he is a Kohen who consumes heave-offering/priest’s due, he is careful regarding his deposit that it will not be defiled by a corpse, and it doesn’t require sprinkling [on the third and seventh days].",
+                "אבל טמאים מדרס – because his wife is a menstruating woman, lest she sat upon them, for he is not careful from the defilement of his wife.",
+                "בזמן שהיא רוצצת (at the time when it is tightly packed) – that the covering presses the clothing on account of the fact that it is too full.",
+                "טמאים מדרס – the clothes [are defiled through treading]. For when his wife sits upon the box [full of clothing] or leans upon it, she weighs down upon the clothing.",
+                "אם אינה רוצצת טמאין מדף (if it is not tightly packed, they are unclean with indirect contact for conferring ritual impurity) -meaning to say, a lighter defilement, to defile foods and liquids, like on top of a person with gonorrhea who does not defile clothing.",
+                "אע\"פ שמפתח ביד בעלים – for we are concerned lest he shook it."
+            ],
+            [
+                "המאבד ביום ומצא ביום טהור – for something undefined if a person would find it and touch/come in contact with it, he would lift it up, in the manner that he finds a lost object. But at night, even for one hour that he can’t see it, we are concerned lest a ritually impure person touched it and he did not see it. But our Mishnah is dealing with the public domain, and its manner of doubt is assumed to be ritually pure but even so at night, they are ritually impure by Midras/ritual impurity through treading or by someone defiled by a corpse. But in the private domain, its manner of doubt is ritually impure, whether during the day or whether at night, and this is brought in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10).",
+                "ברשות הרבים טהורים ברשות היחיד טמאים – We don’t have here other than a manner of doubt, lest a heathen or a commoner/who is not careful in his observance of the laws of Levitical purity or tithing touched them. Therefore, in the public domain, where there is a matter of doubt of it being ritually pure, it is ritually pure, whereas in the private domain, where there is a matter of doubt of it being ritually impure, they are ritually impure.",
+                "מפני שהונח ברשות עם הארץ – and everything that is in the house of common is considered having corpse defilement and requires sprinkling [on the third and seventh days – see Numbers 19:19]."
+            ],
+            [
+                "מפני שהיו גנבים – meaning to say, since they left it locked and found it open, certainly thieves were there and opened it, and that we don’t defile him, for it is stated that they changed their mind and went away and didn’t touch anything that was in the house. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנכנסה שלא ברשות – out of trembling that she will not be caught like a thief and she runs to leave, and even though she entered for the need of his (i.e., the Haver/the member of the order for the observance of Levitical laws in daily intercourse) son or the beast of the owner of the house."
+            ],
+            [
+                "כל המיוחד למאכל אדם – as, for example, mere/undefined foods.",
+                "טמא – the ritual impurity of foods [is impure] until it becomes invalid/unfit from being the food for a dog.",
+                "עד שייחדנו לאדם – that there is a separation between removing defilement from it and bringing defilement to it.",
+                "גוזל שנפל לגת – when it didn’t fall into the vat, thee is no dispute [between] Rabbi Yohanan ben Nuri and the Rabbis. For the carrion of a ritually pure bird in the cities that doesn’t require intention to declare it food, because there a lot of people with those who come to the marketplace and consume the carrion of a pure bird. But in the villages where there isn’t a lot of people, it requires intention, as is explained in chapter 1 (see Mishnah 1). Where they disagree is where it (i.e., the bird) fell into the vat and died in the cities, the Rabbis hold that even though that in the cities it doesn’t require intention/giving thought to it, where it fell into the vat, his vat made it detestable and it is not appropriate/fit and requires intention/giving thought to it, whereas Rabbi Yohanan ben Nuri holds that his vat did not make it rejected, and it is like the rest of the carrion of ritually pure birds that don’t require intention/giving thought to it in the cities. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "חישב עליו חרש שוטה וקטן – to feed it to Canaanites."
+            ],
+            [
+                "אחורי כלים שנטמאו במשקין – that [the Mishnah] took/used the term, \"אחורי כלים\"/the outer sides of utensils, is because they were lenient, for a vessel whose outer part was ritually defiled with ritually impure liquids, its outer sides are ritually impure, but its inside – its handles, its rims/borders and its hands are ritually pure because the ritually impurity of liquids to defile vessels is from the Rabbis, they were lenient concerning it. But if its inside was defiled by impure liquids, all of it is defiled.",
+                "מטמאים את המשקין – even that which is non-consecrated [liquids].",
+                "ואין פוסלין את התרומה – and even that of heave-offering.",
+                "ר' יהושע אומר מטמאין את המשקין ופוסלין את האוכלים – Rabbi Yehoshua derives (in Tractate Niddah 7b) that the outer sides of utensils defile foods of heave-offering through an a fortiori/Kal VaHomer from the law of a person who immersed himself that day/טבול יום. Just as a person who immersed himself that day does not defile liquids and the Sages did not decree on a person who immersed himself that day that he defiles the liquids, nevertheless, he defiles the foods of heave-offering, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations, [for they are his food],” for he is not ritually pure to eat heave-offering until his sun has set, for the Biblical verse is speaking about heave-offering/Terumah. The outer sides of vessels that defile the liquids, does it not follow that they would invalidate the heave-offering? But Rabbi Eliezer did not concern himself with this a fortiori/Kal VaHomer, because the outer sides of utensils that are defiled by liquids is according to the Rabbis, and the person who immersed himself that day/טבול יום is from the Torah, and that which is Rabbinic, we don’t make an a fortiori [argument] on something from the Torah.",
+                "שמעון אחי עזריה – because Azariah dealt with practical maters and he would supply food to his brother Shimon who engaged in Torah study, therefore he is called by the name of Azariah, his brother.",
+                "לא כך ולא כך – we do not defile unconsecrated liquids nor do we invalidate/make unit food of heave-offering, but we do defile liquid have-offering, and those liquids of heave-offering, we defile at first degree of ritual impurity with foods of heave-offering that became second-degree of ritual impurity, and those foods invalidate/make unit other foods of heave-offering. And this is that we state that foods of heave-offering to liquids of heave-offering, “things that defile you do not defile me,” meaning to say, “the outer sides of a vessel that defiled you do not defile me, for they do not invalidate foods of heave offering, bur you defile me.” But the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "שהיא קטפרס ([a kneading trough] that lay on an incline/sloping downward) – that one side is low, similar to a slope.",
+                "משקה טופח מלמטן (running liquid is from below) – on the low side, that is the [unclean] dough that its mixture is soft and its liquid drips, but from above, its mixture is thick and its liquid doesn’t drip.",
+                "שלש חתיכות – between the three [pieces of dough] is like an egg’s bulk, one dripping and two that do not drip, they are arranged one next to the other, and the one that drips is below, and now the middle one touches the dripping one and the upper one touches the middle one.",
+                "אינן מצטרפות – to be an egg’s bulk to defile the liquid that is flowing from below and the liquid returns and defiles the kneading trough, for contact does not connect the dough unless they stick together as is taught in the Mishnah in the First Chapter [of Tractate Taharot] (Mishnah 7)\"מקרצות נושכות זו את זו\" /pieces of dough – separated from the main dough in the trough - stick to each other.",
+                "שתים מצטרפות – if there weren’t other than two pieces of dough, the bottom one that has liquid flowing and the one that is above it that touches it, and if there is between of them an egg’s bulk, they combine to defile the liquid and return and defile the kneading trough.",
+                "אפילו שתים אין מצטרפין אא\"כ היו רוצצות משקה – always the liquid does not connect until the liquid will be pressing and standing between the two pieces [of dough]. But the Halakha is not according to Rabbi Meir.",
+                "ואם היה משקה עומד (and if it was standing liquid) – meaning to say, there wasn’t a sloping/inkling, but rather a cavity for the reception of water/a pond, and the liquid stands between the pieces of dough, even all the measure of an the egg’s bulk that is in the dough are thin crumbs similar to the mustard seed that are separated one from the other, the standing liquid attaches them and combines them to be an egg’s bulk, and defiles the liquid and the liquid returns and defiles the kneading trough.",
+                "אוכל פרור – food that is divided into thin crumbs does not combine, for the liquid does not attach them. And the Halakha is not according to Rabbi Dosa."
+            ],
+            [
+                "כיון שהשיקה למקוה – since the end of one of the sticks was attached in the Mikveh, even though he didn’t immerse all of it, he purified all the impure liquids that are on the other head, for the incline/sloping is an attachment.",
+                "עד שיטביל את כולה – for the Rabbis hold that an incline/sloping is not an attachment/connection.",
+                "הניצוק (an uninterrupted flow of a liquid – poured from vessel to vessel) – the continuous flow/jet of a water pipe/spout that comes from above to below with erection like a pillar.",
+                "קטפרס – water from above to below through the sloping of a high hill.",
+                "ומשקה טופח – it doesn’t have moistness to moisten other objects, for it doesn’t have in it so much liquid for if he struck his hand in them, liquid would come up that would be able to moisten something else.",
+                "אינו חיבור לא לטומאה - for if the liquids are detached and an impure thing came in contact with the bottom part, the top part is ritually pure. And similarly for flowing liquid, and even in a smooth place, if there are liquids from here and liquids from there and liquid flowing in the middle, if an impure person touched with flowing liquids, the liquids from here and from there are ritually pure, even though they are attached/connected to it.",
+                "ולא לטהרה – as for example, a hole that doesn’t have forty Seah and an uninterrupted flow of a liquid or flowing liquid that is attached to this hole/indentation or to a Kosher ritual bath/Mikveh, it is not a connection, for a person who immerses in this hole/indentation, his immersion did not count for him.",
+                "אשבורן – a deep place where water is gathered.",
+                "חיבור לטומאה ולטהרה – for if part of them were defiled, all of them were defiled, and similarly, if part of them were attached to a Mikveh/ritual bath and they were purified, all of them were purified."
+            ]
+        ],
+        [
+            [
+                "זיתים מאימתי מקבלין טומאה – to be fit for Levitical uncleanness with the oil that is coming out from them.",
+                "זיעת המעטן (the – intended - exudation produced by lying in the vat/exude the sweat of the vat) – a vessel that they place the olives in and they shrink by effect of the heat there in order to the appropriate to remove the oil. The language of (Job 21:24): “His pails are full of milk.”",
+                "אבל לא זיעת הקופה (but not the – unwelcome – exudation originating in the pile or basket) – for the basket does not hold the liquids, for the basket that comes out from hem goes to waste and it is not appropriate for him, and it doesn’t make the seeds susceptible to receive ritual impurity other than liquid that is appropriate for it, as it is written (Leviticus 11:38): “but if water is put on the seed”/\"וכי יתן-מים על-זרע\" – is written יתן (defectively), but we read it as \"יותן\"/”yuttan” (written fully), [the word] יותן is similar to יתן. Just as \"יתן\" is satisfactory, so also ”יותן\" is satisfactory.",
+                "שיעור זיעה שלשה ימים (the measure/prescribed time of sweat is three days) – for liquid that goes out within three days is not considered oil but rather a mere thin secretion and doesn’t make it susceptible [for ritual impurity], for they don’t make it susceptible to receive ritual impurity other than the seven liquids (see Tractate Makhshrin, Chapter 6, Mishnah 4) alone, and they are wine, water, olive oil, honey, milk, dew and blood.",
+                "משיתחברו שלשה זה לזה – for it is the manner of olives that are attached one to another when they remain in the vat.",
+                "משתגמר מלאכתן (after the work of preparing them is completed) – the work of bringing them. For all the time that it is intention to bring in more olives from another place to add to these, the sweat does not make them susceptible [for receiving ritual impurity], because it is not satisfactory for him. But when the work of preparing them is completed, even of that day, it makes it susceptible [to receive ritual impurity], even for that one day, it makes it (i.e., the olives) susceptible [to receive ritual impurity]. And the Halakha is according to Rabban Gamaliel, for the Sages state according to his words."
+            ],
+            [
+                "גמר מלמסוק – from harvest his olives.",
+                "אבל עתיד ליקח – to purchase olives from the market and to add on to these.",
+                "גמר מליקח – that he doesn’t have any intention to purchase more olives, but wishes to borrow olives from others and to add on to these.",
+                "אירעו אבל או משתה – and therefore he didn’t add to them, but it is his intention to add [to them] when the mourning period will pass.",
+                "טהורין – because they were not made fit for Levitical uncleanness. According to Rabban Gamaliel (see previous Mishnah) who stated: “After the work of preparing them is completed.”",
+                "אין טמא אלא מקום מגען – it is not fit to receive Levitical uncleanness other than the place of the falling liquid. Another explanation: if they (i.e., the water) on these olives whose work of preparing them was not completed the liquids are impure, nothing is defiled from them other than the olives that the impure liquids them alone.",
+                "המוחל היוצא מהן (the thin secretion that exudes from them) – the water that exudes from the olives prior to their work of preparing them being completed, they do not have the status of law of liquids, and they do not make eatables susceptible [to receive ritual defilement], and they themselves do not receive ritual defilement. And because just as the thin secretion/sap that exudes from the olives is ritually pure until the work of preparing them is completed because he doesn’t desire their existence."
+            ],
+            [
+                "נפלו עליהן משקין טמאין – after the work of preparing them is completed and they are susceptible to receive ritual defilement, all of the olives are ritually impure and even those that the impure liquids did not touch, for the liquid that exudes from them after the work of preparing them is completed for through it, they became susceptible to receive ritual defilement he combines with those impure liquids and receives defilement from them, and afterwards they defile all of the rest of the olives.",
+                "המוחל היוצא מהן – (the thin secretion/sap that exudes from them) from the olives whose work of preparing them has been completed.",
+                "ר' אליעזר מטהר – for he (i.e., Rabbi Eliezer) does not consider the thin secretion/sap a liquid neither to make susceptible the seeds [to receive ritual defilement] and not to receive defilement like the rest of the liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4).",
+                "וחכמים מטמאין – for the thin secretion/sap is considered a liquid whether to make susceptible [to receive ritual defilement] or whether to defile when it exudes from the olives after the work of preparing them is completed.",
+                "המוחל היוצא מן הבור – after they remove the oil from the cistern, there remains a thin secretion/sap on the floor of the cistern like water, and as Rabbi Shimon states that it is upon this that Rabbi Eliezer and the Rabbis disagree, Rabbi Eliezer does not consider it liquid, but the Rabbis hold that since it is not possible to have a thin secretion/sap on the floor of the cistern without dilution of oil, it is considered liquid like the oil. And the Halakha is according to the Sages, and like the first Tanna/teacher [of the Mishnah] and not like Rabbi Shimon explained it."
+            ],
+            [
+                "הגומר את זיתיו – after the time of the vats and the olive press have passed. For at the time of the vats and the olive press, it is taught in the Mishnah in [Tractate] Hagigah, Chapter 3, Mishnah 4 that everyone is believed [that in Judea] regarding the heave-offering/priest’s due at the time of the vats and olive presses.",
+                "ושייר (and left aside) –[one must say, \"ישייר\" /and there should remain, and similarly it is found in old manuscripts].",
+                "קופה אחת – in order that he would separate heave-offering from it and [first-tithe] from it in ritual purity [and give it in the presence of the Kohen, that the Kohen] himself will see that he now has finished working with his olives, for if he doesn’t give it in the presence of the Kohen, he will not be believed to state that he guarded them in ritual purity, since the time of the vats and olive presses have passed. But there are books where we have the reading \"לעני הכהן\"/to a poor person who is a Kohen, because small amounts of heave-offering like this that he separates after [the time has passed] of the vats and the olive presses, it is not customary to give it other than to an indigent Kohen, because of this, it (i.e., this manuscript of the Mishnah) teaches: \"כהן עני\"/an indigent/poor Kohen, and the same law applies when he is able to give to a wealthy Kohen.",
+                "יוליך לו את המפתח מיד – and we believe him with what he says that now he has completed [working with] his olives.",
+                "ר' שמעון אומר מעת לעת – of the completion of his harvesting of the olives, if he brought him the key, we believe him. And the Halakha is according to Rabbi Yehudah. But in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10) in implies that when Rabbi Yehuda said \"מיד\"/immediately, that is all of the entire day."
+            ],
+            [
+                "המניח זיתים בכותש (he who places olives in a basket in which olives are kept for softening) – We have the reading. And it is is a large basket that they place the olives into to shrink them.",
+                "שימתונו – that they will be softened and they will be moist. And there are books where we have the reading of \"בכותש\"/in an olive basket, that we place them in a cavity for many days in order that they will become loose and soft and they will be easy to press.",
+                "הרי אלו מוכשרים – with thin secretion/sap that exudes from them, for the work of preparing them is completed. ",
+                "The School of Hillel states that they are not susceptible [to receive ritual defilement] for the work of preparing them is not yet completed.",
+                "הפוצע זיתים (he who crushes olives)- he who crushes them with unwashed hands.",
+                "טימאן- for unwashed hands invalidate/make unfit the heave-offering, and all who invalidate the heave-offering defiles liquid to be first-degree [of ritual impurity]. And they are made fit for Levitical uncleanness through their crushing, for it is satisfactory for him with liquid that drips on them, and through this, they increase the taste."
+            ],
+            [
+                "לגרגרם – to make of them shriveled olives. Meaning to say, to make that each and every berry will wither in the sun and dry out.",
+                "אפילו הן רום אמה – that when the upper ones wither, the lowest ones from the moisture and the moistness of the liquid, nevertheless, since it is his intention that they dry out, they are not made fit for Levitical uncleanness . And there are those who explain \"לגרגרן\"/to shrivel them, to sweet them in the sun in order that make an incision in them with salt and to consume them. And because they all do not become sweet at once, because of this, it (i.e., the Mishnah) takes [the term]: \"לגרגרן\"/to make of them shriveled olives, that is to say that he takes the shriveled olives that sweeten one by one and consumes them, and we have the reading: \"אפילו הן רום אמה\"/even if they are piled a cubit in height, they are fit for Levitical uncleanness, meaning to say, even that they are a cubit high for now those lowest ones are sweetened, they are made fit for Levitical uncleanness by liquids that exude from them. For it is satisfactory for him that they sweat there, that it appears better for consumption.",
+                "שילקו (that they might putrefy) – that they will be crushed and will be burst.",
+                "לעתיד להעלותן לגג – afterwards to sweeten them there in the sun.",
+                "נתנן בגג שיפתחם – that the olives will burst open and will salt them.",
+                "הרי אלו מוכשרים – for all these it is satisfactory to him with the sweating of the oil that is saved.",
+                "עד שישמר – that he will prepare to guard it on its roof. He covers it from reeds and straw that they make at the top of the roof to sit there to guard.",
+                "אינן מוכשרים – for it is not satisfactory to him with the moisture that exudes from them."
+            ],
+            [
+                "רצה ליטול מהם בד אחד (If he wanted to take – enough from – them for a single pressing) – olives which had completed their work of preparation and they were not fit for Levitical uncleanness as for example, that it was his intention to purchase and to add upon them as is taught in the Mishnah at the beginning of our chapter (Mishnah 2), and he comes to take from them a small/minute measure that they place in the olive press on one occasion, or two presses and make [olive] oil from them, and leave from them a lot in the vat/pit where olives are packed until they form a viscid mass.",
+                "בית שמאי אומרים קוצה בטומאה (let him set them apart in a state of uncleanness)- he cuts off what he wants to cut off from the cluster of olives that are in the vat where the olives are packed until they form a viscid mass, a single pressing or two pressings in defilement, since they had not completed their work of preparation and were not fit for Levitical uncleanness.",
+                "ומחפה בטהרה (and cover up in a state of ritual purity) – when he finished taking what he wanted to take, he covers the remainder that is in the vat in purity as if it was made fit for Levitical uncleanness, for his taking of what he takes is defrauded to consider the remainder as if he completed his work of preparation.",
+                "אף מחפה בטומאה – for even that which remains is not fit to receive Levitical uncleanness, since their work of preparation had not been completed and it was his intention to add upon them. But however, if he uprooted all the olives that were in the vat in order to make them in the olive press, they were fit to receive Levitical uncleanness according to the House of Hillel.",
+                "ר' יוסי אומר חופר בקרדומות (Rabbi Yossi says he digs out with metal axes/hatchets) – and uproots all of the olives that are in the vat.",
+                "ומוליך לבית הבד בטומאה – because they are not fit to receive Levitical uncleanness, and it (i.e., the Mishnah’s) use of the word קרדומות, it is a noteworthy point because they are vessels of iron and they are prepared for the defilement through a corpse more than other vessels. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "בריחים (in the millstones) – that they grind/mill the olives before placing them in the olive press and afterwards they place them in the olive press and mill them with a beam.",
+                "ואם היה משקה – the liquid is defiled by the [dead] creeping thing, and all of the olives are defiled through connection of the liquid.",
+                "נמצא על גבי העלים – if the [dead] creeping thing is found on top of the leaves that cover the olives, and the leaves are not receptacles of defilement.",
+                "ישאלו הבדדים (ask the olive press workers) – commoners who are not careful in their observance of the laws of Levitical purity and tithing whom the owner of the oil purified to work on his olives in ritual purity, and they are believed to state: “we have not touched the creeping thing that is on the leaves and we were not defiled.",
+                "ואם היה נוגע באום – if the creeping thing left from the leaves that cover the olives and touched the cluster/mass of olives.",
+                "אפילו וכו' – one hair from the creeping thing touches the cluster/mass [of olives].",
+                "טמא – all of the cluster/mass [of olives is ritually impure], for it is considered attachment/joining. [The word] אום/cluster, mass, the olives that are collected together and attached each with another in the vat are called an אום."
+            ],
+            [
+                "נמצא על גבי פרודים (if [the insect] was found on top of the broken olives) = after he inserted a peg in the cluster/mass of olives to separate the cluster to several separate parts, and in each clod of earth from these parts from the cluster, there are olives that are attached.",
+                "והוא נוגע בכביצה (and it touches an egg’s bulk) – that if he came to combine the olives that the creeping insect touches that have an egg’s bulk.",
+                "טמא – all of the clod of earth [is impure] even though the clod of earth is attached from when inserted the peg in the mass/cluster to separate them, nevertheless, since there is in this clod of earth impure olives like the appropriate measure to defile others, which is like an egg’s bulk, it becomes attached to defile all the rest of the olives in it.",
+                "פירודים על גבי פירודים (broken-off blocks on top of other broken-off blocks) – there are clods of earth on top of clods of earth that the creeping inspect is on the uppermost clod.",
+                "אע\"פ שהשרץ נוגע בכביצה – of that clod of earth.",
+                "אין טמא אלא מקום מגעו – of the creeping insect [only what it touched through contact is impure], that is to say, that clod of earth that the creeping insect touched, but the rest of the clods of earth are ritually pure.",
+                "נמצא – the creeping insect [is found]",
+                "בין כותל לזיתים טהור - and we are not concerned that perhaps it (i.e., the creeping insect) was on the olives.",
+                "נמצא בגג – that one brings up olives from the vat to the roof and the creeping insect is found afterwards in the olives that are on the roof.",
+                "המעטן טהור – meaning to say that the olives that are in the vat are ritually pure, and we don’t say with the olives that were brought and were in the vat.",
+                "נמצא במעטן – olives that he brought up on the roof, are ritually impure, for before he brought the the olives to the roof the creeping insect was in the vat.",
+                "נמצא שרוף (if it found burned – and clean on the olives) – but a burnt creeping insect does not defile, as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” similar to their being dead. And when it is found burnt on top of ritually pure olives, we are not concerned that perhaps it touched them before it was burned.",
+                "מהוהא (tattered, scorched) – a cloth that was burned by fire and became like a kind of קורי עכבים/an impeding beam, and it no longer is susceptible to receive ritual defilement.",
+                "טהורה – and we don’t say that perhaps it was ritually impure from the outset before it was singed/burnt.",
+                "בשעת מציאתן – whether or leniency or whether for stringency (see Tractate Taharot, Chapter 3, Mishnah 5 where this principle is enunciated – at the time when they are found)."
+            ]
+        ],
+        [
+            [
+                "הנועל בית הבד מפני הבדדין – commoners who are not careful in their observance of Levitical uncleanness and tithing who do work in the olive press, the owner of the olives purified the in order that they would make the [olive] oil in ritual purity, and locked the olive press in their faces so that commoners should not enter there and they should not leave and be defiled through the contact of their commoner colleagues.",
+                "והיו שם – within the olive press.",
+                "כלים טמאין מדרס – which is a primary source of ritual impurity an they defile humans whether by contact, whether by carrying or whether by shaking.",
+                "ר' מאיר אומר בית הבד אמא – for we are concerned that perhaps these ritually pure commoners were defiled and they returned and defiled everything, for they are not concerned about being careful on [matters of] defilement.",
+                "רבי יהודה אומר בית הבד טהור – for they are careful on definitive defilement, since this member of the order for the observance of Levitical laws in daily intercourse purified them for this.",
+                "ר' שמעון אומר אם טהורים להם – these are the vessels. As for example, that the wife of a commoner sat upon them or that they belonged to a commoner, that in their eyes were ritually pure.",
+                "בית הבד טמא – for the workmen in the olive press are not careful from touching them, and one has to be concerned that perhaps they were defiled.",
+                "ואם טמאין הן – as, for example, that they knew that a menstruating woman or a woman with a flux sat upon them.",
+                "",
+                "א\"ר יוסי – like Rabbi Meir, he (i.e., Rabbi Yossi) holds that the olive press is ritually impure, but the reason of Rabbi Meir is because the olive press workmen are not concerned about defilement, whereas Rabbi Yossi holds that they are concerned about contact but they are not expert in [questions of] shaking, and they think that they are pure all the tine that they didn’t touch it. Therefore, the olive press is ritually impure, for we are concerned that perhaps they shook it, even though they didn’t touch them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "ומשקין טמאין בתוך בית הבד – and they are spilled on the ground and the olive press workmen tread upon them and they (i.e., the liquids) become attached to their feet and they return those liquids and defile the olives when the olive press workmen ascend and tread upon the olives unless there is land between the liquids and the olives in order that they can dry their feet from the impure liquids through their treading/walking on the land. But when there aren’t shoes on their feet and the impure liquids that are on their feet dried through their treading on the land, furthermore, the olives do not become defiled when they tread on them, for ritually impure liquids defile vessels but do not defile humans.",
+                "הבדדין והבוצרין – surely that it (i.e., the Mishnah) did not use [the language] of those who harvest olives and those who cut grapes/\"המוסקים והבוצרים\" , because they (i.e., the Sages) made a degree on the cutting of grapes that it should be done [in a state of] ritual purity, but they didn’t make a decree on those who harvest olives, and the reason is explained in the first chapter of [Tractate] Shabbat (17a), for sometimes a person goes to his vineyard to know if his grapes have arrived [at the proper time] to cut them or not, and he takes a cluster of grapes and wrings them out and sprinkles them over the grapes, and at the time of the cutting of the grapes liquid still flows upon them and they have been made fit to be susceptible to receive ritual defilement. And this reason does not belong with the harvesting of olives.",
+                "נאמנים לומר לא נגענו – and as for example, that a member of the order for the observance of Levitical laws in daily intercourse/חבר stands with them in the olive press, and we are not concerned that perhaps they touched it but it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse.",
+                "התינוקות – olive press workmen who brought their children with them, and purified them for this, and when their sons want to defecate, their fathers exit outside with them and they defecate beyond the wall, and we are not concerned that perhaps he touched defilement, and it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse/חבר."
+            ],
+            [
+                "כיון שנכנסו לרשות מערה – that they ritually immerse there [in the cavern], like narrow pits, lengthy ditches and spacious cavities/caverns.",
+                "דיו – and we are not concerned that perhaps they would not ritually immerse or that they would not immerse the vessels and they would say, “we ritually immersed and we ritually immersed [the vessels].”",
+                "צריך לעמוד עליהן. לפי שאין בקיאין בדין טבילה וחציצה (this section is not found in the printed editions of the Mishnah and is a reading of the Bartenura commentary on this Mishnah)",
+                "טהורים להם – as, for example, the vessels of another commoner who is not careful in the observance of the laws of Levitical uncleanness and tithing, that in their eyes these are ritually pure vessels because they are not warned/careful against the contact of a commoner. And Rabbi Shimon is according to his reasoning that we have explained above (in Mishnah 1 of this chapter). And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הנותן מן הסלים ומן המשטיח של אדמה (he who puts in the press grapes collected in baskets or as such as were spread on the ground) – grapes that were cut from the beginning for consumption and were not fit to be susceptible to receive ritual defilement, for they (i.e., the Rabbis) did not decree other on the person who cut the grapes from the beginning to [bring them to] the vat for wine-pressing and afterwards changed his mind regarding them and took them from the baskets or from the ground that he had spread the grapes upon them and placed them in the vat for wine-pressing.",
+                "בית שמאי אומרים נותן בידים טהורות – since he came to placed them in the vat for wine-pressing, he is as if he cut them from the beginning [to bring them] to the vat for wine-pressing, and he needs to bring them to the vat for wine-pressing in ritual purity.",
+                "ואם נתן בידים טמאות טמאן – but even though mere hands are second-degree [of ritual impurity], and nothing that is second-degree [of ritual impurity] can make something third-degree [of ritual impurity] with non-consecrated produce, perhaps they thought that what is ritually immersed for heave-offering is like heave-offering itself, alternatively, we are dealing with hands that first-degree [of ritual impurity]. And this is the opinion of Rabbi Shimon ben Eleazar as it is brought in the second chapter of [Tractate] Hullin [folio 33b].",
+                "ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרוה – because they were not fitted for Levitical uncleanness since they were cut from the outset for consumption.",
+                "מן העביט ומן המשטיח של עלים (from the large basket, strapped on the carrier’s back, in which the grapes are carried during the vintage and/or from the grapes spread out on leaves) – the עביט is a vessel that they place the grapes in it that they cut to bring to the vat for wine-pressing. And the grapes spread out on leaves on the face of the ground, and now the matter is proven that the person who cuts these grapes from the outset, he cut them for the vat for wine-pressing and not for consumption, therefore, the School of Shammai and the School of Hillel are in agreement in this that one brings them with ritually pure hands, for this that [the School of] Hillel is silent in the first chapter of [Tractate] Shabbat (Mishnah 4) and agrees him with the person who cuts grapes for wine-pressing in the vat is fitted for Levitical uncleanness."
+            ],
+            [
+                "האוכל – [he, (who is ritually unclean) eats] grapes.",
+                "מן הסלים ומן המשטיח של אדמה – for they were cut, undefined, for consumption. Even though his hands were ritually impure and the grapes were dripping wine into the vat.",
+                "הרי הגת טהורה – for those drops do not have the status of liquid, since they were cut for consumption, and it was not satisfactory to him with what it drips. But a person who eats from the large basket, strapped on the carrier’s back, in which grapes are carried during the vintage or from the gapes spread on leaves, even though the grapes are not split and they are not flowing in drops, if there fell from him a single berry and there isn’t the oblate side of a berry to which the stalk is attached for that berry, that is, in the place where the peduncle/stalk is on the mouth of the berry there is a kind of oblate side of a berry to which the stalk is attached and that oblate side of the berry to which the stalk is attached closes/conceals the mouth of berry so that liquid does not exude, and when the peduncle/stalk is uprooted with the oblate side of a berry to which the stalk is attached, liquid exudes and even though he took them to consume them, they have the status of liquid, since from the outset, he cut them for the vat and that liquid was defiled with his ritually unclean hands, and when it fell to the vat, it became defiled. And these words apply when he touched it with his hands in the place of the oblate side of the berry to which the stalk is attached, but if he didn’t touch in the place of the oblate side of the berry to which the stalk is attached, the vat was not defiled, for his hands didn’t touch the liquids in order that the liquid would return and defile the vat.",
+                "נפלו ממנו ענבים – meaning to say a cluster of grapes, that the berries are attached to the cluster and the liquid does not exude, and they were defiled by his ritually impure hands, and they were made fit for Levitical uncleanness because it was cut for the vat.",
+                "ודרכן במקום המפונה (and one trampled them in an empty part) – an empty/vacant place in the vat where there is nothing – not wine nor grapes and he trampled them ritual purity.",
+                "כביצה מכוון טהור (if there was exactly an egg’s bulk there – it is pure) – the vat, for a food does not defile a vessel and when it exuded the first drop, it was missing from an egg’s bulk and food does not defile other food with less than an egg’s bulk. It is found that there is no defilement for this drop other than on account of the defilement that it received when it was food, therefore now also that it became a liquid, it lacks the strength other than as a food. But more than an egg’s bulk, it is ritually impure, for the egg’s bulk defiles the first drop according to the law of liquids, and the drop returned and defiled the vat, for the liquid defiles a vessel."
+            ],
+            [
+                "וניתזה צנורא (and spittle splashed forth) – spittle splashed forth from the mouth of a commoner who is speaking, and the spittle that exits from the mouth of a commoner defiles people and vessels according to the Rabbis, and all the more so food and liquids.",
+                "פסיקו טהור – for we said that the edge of a cistern collected the ejection of spittle and prevents it from descending into the wine. And our Mishnah is speaking about a plastered cistern that does not receive ritual defilement. But in the Tosefta [Tractate Taharot, Chapter 11, Halakha 12] they stated that the cistern of [olive] oil is ritually impure, because the oil smoothens the edge of the cistern and [the ejection of spittle] smoothens and descends below to the oil that is in the cistern."
+            ],
+            [
+                "הזולף את הבור (if one empties the pit- of wine/oil) – he removes the wine or oil that is in the cistern/pit, and because he doesn’t remove all of it at once but rather bit by bit, it (i.e., the Mishnah) calls it זולף/pours, drips.",
+                "ונמצא שרץ בראשונה – that he brought in a jug into the cistern and filled it, and similarly and second and similarly a third, and afterwards found a creeping insect in the jug that he filled first.",
+                "כולן טמאות that from the first, everything that was in the cistern was defiled, whether the creeping insect was in the cistern or whether it was in the jug.",
+                "באחרונה היא טמאה וכולן טהורות – for from it (i.e., in the last jug) was the creeping insect but not from the cistern, and even if t was from cistern, perhaps it fell into the cistern after all the first [jugs] had been filled.",
+                "אימתי בזמן שהוא זולף – when he brings in the jugs themselves into the cistern and fills each of them one at a time.",
+                "אבל היה זולף במחץ (but if he emptied the pit/cistern by using a ladle – to pour into the vessels) – that the jugs stand outside of the cistern, and he fills them through the ladle, and it is an earthenware vessel that is made/used to fill wine with it.",
+                "נמצא שרץ באחת מהן היא טמאה בלבד – for I could say that the creeping insect was within the jug and not in the cistern.",
+                "אימתי בזמן שהוא בודק – [when he examines] the ladle and the jugs, that he examined them that were wasn’t in them a creeping insect before he placed [olive] oil into tit, but he did not cover neither the cistern/pit nor the jugs all the time that he was bringing the ladle from this one to that one, for I could say that while he was walking the creeping insect fell into the jug, and similarly, if he covered it and did not examine also, perhaps it (i.e., the creeping insect) was in the jug beforehand.",
+                "אבל היה בודק ומכסה – that he examined the jugs, and on every occasion that he would bring the ladle from one to another he would cover whether the pit/cistern or whether the jug, and whichever way you turn, this creeping insect was in the cistern from the outset, whether it was found in the jug or whether it was found in the pit, or whether it was found in the ladle."
+            ],
+            [
+                "העגולים לזגים (the space between the molds and the deposit of grape shells) – An עיגול is a kind of large millstone that they would put on the grape shells after they tread on the grapes by foot, in order that they wring out and all of the wine exuded that remained in them, and as a result of its weight and size of this mold/roller, they need many people to raise it on the pile of grape shells that are made like a kind of pile and to lower it, therefore it is considered the public domain to ritually purify a matter of doubtful defilement, because man are found there.",
+                "כרם שלפני הבוצרים רשות היחיד (that [part of the] vineyard that is in front of the grape gatherers is the private domain) – for people are fearful to enter there, because he will be arrested/seized like a thief.",
+                "אחר הבוצרים רשות הרבים (that which is behind the grape gatherers is public domain) – for there is a domain for all people to enter.",
+                "כלי בית הבד של גת – meaning to say, and of (i.e., belonging to) the vat, for the olive press is for [olive] oil and there is a vat for wine.",
+                "והעקל (and a bale of loose texture containing the olive pulp to be pressed) - it is made like a kind of knit box similar to a net, and after they have squeezed/wrung out the olives, they place the olive peat in that bale of loose texture containing the olive pulp to be pressed and place upon it something heavy to remove the remainder.",
+                "מנגבן – but prior to this the ritually immersion is not benefitting/effective if they were defiled before the ritually impure liquids exuded from them that had been attached to them.",
+                "חולטן (scalds them in hot water) – pours upon them hot water and afterwards ritually immerses them.",
+                "בשבולת הנהר (in a rapid stream/ the current of the river) – a place where the waters flow/run, in order to remove the liquid that is attached on them. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..798e2663afd7032bbc88cdf0cc5fb2310e79cf00
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/English/merged.json	
@@ -0,0 +1,643 @@
+{
+    "title": "Bartenura on Mishnah Tahorot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tahorot",
+    "text": [
+        [
+            [
+                "שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].",
+                "ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.",
+                "ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.",
+                "וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, \"תאכל\"/”who eats”. But there is no consumption less that of an olive’s bulk.",
+                "",
+                "וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.",
+                "ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.",
+                "והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.",
+                "שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.",
+                "ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.",
+                "רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "מיטמאות (become susceptible to uncleanness) – if a creeping animal touched them (i.e., the large feathers and down) they are defiled. And if they are impure, and the large feathers and down touched pure foods, they are defiled. For they are considered a handle to bring in and to remove/take out, and anything which is a handle becomes susceptible to becoming defiled and defiles.",
+                "ולא מצטרפות (but they do not join together) – if the food was less than an egg’s bulk, the large feathers and the down do not combine to complete it to an egg’s bulk to defile through the ritual impurity of foods, as is taught in the beginning of [Tractate] Uktzin (see Chapter 1, Mishnah 1 – as it is not considered a protective part of the plant).",
+                "הנוצה מצטרפת – for it is considered like a protective part of the animal. But the Halakha is not according to Rabbi Yishmael.",
+                "החרטום (nose/beak) – that the bird gnaws/bites it.",
+                "ראשי אגפים הראש הזנב (tips of the wings and the tip of the tail)- that remain attached to the body after it plucks off the down, and it is customary to cut/sever them and cast them away for they are not appropriate for eating. But on the fattened birds, we leave them and eat them with the bird, and that is what it states [by Rabbi Yossi at the conclusion of the Mishnah]: \"שכן מניחים בפטומות\"/”for so they are allowed to remain on fattened birds.” But the Halakha is not according to Rabbi Yossi. And these thirteen matters that are considered in our Mishnah, in the first section, there are night, for its ritual slaughter and its pinching/wringing of the neck are considered one, and both of them are pure for its torn animal, and the large feathers and the down and the nose/beak and the nails a, these [make up] the thirteen matters."
+            ],
+            [
+                "נבלת עוף טמא – that its end is not to defile a stringent defilement/uncleanness which does not defile humans and garments.",
+                "צריכה מחשבה – that he will intend to eat/consume it.",
+                "והכשר (and preparation)– of water or the rest of the liquids [for susceptibility to defilement], and afterwards it will come in contact with a creeping animal.",
+                "לפסול את הגויה (to render the body unfit) – if it had been defiled, and he ate from half a loaf’s bulk, which is an egg and a half [of an egg], his (i.e., that of a Kohen) body is made unfit to eat heave-offering until he immerses [in a Mikveh].",
+                "ואין בה כזית בבית הבליעה – as it is written (Leviticus 22:8): “He shall not eat anything that died or was torn by beasts.” He whose prohibition is because of the food of a carrion defiles through eating in the esophagus, excluding this whose prohibition is not because of eating carrion but rather because of eating anything that is impure/",
+                "והאוכלה אין טעון הערב שמש – the person who consumes half of a loaf of it after it was defiled, for he invalidates the body to eat heave-offering, if he immersed [in a Mikveh] after he consumed it, he is permitted [to consume] heave-offering immediately, and does not require [the arrival of] a sunset.",
+                "ואין חייבין עליה על ביאת מקדש – if he ate one-half a loaf of carrion of an impure bird and entered into the Sanctuary, it is defilement of the Rabbis, and even though that burn heave-offering upon it.",
+                "והאוכל אבר מן החי ממנה סופג את הארבעים – and even though that eat an olive’s bulk whether it is flesh or sinews and bones, for now even according to the one who holds that [eating] the limb of a living animal requires an olive’s bulk for eating is written regarding it, here there is an olive’s bulk, nevertheless, he does not receive forty (really, thirty-nine) lashes. But because of something impure, he is not obligated, for there isn’t an olive’s bulk of flesh.",
+                "ואין שחיטתה מטהרתה (for slaughtering it does not render it clean) – for eating. For a son of Noah who is permitted [to consume] an impure bird but is prohibited from [consuming] the limb of a living animal, but if he slaughtered it and it is moves convulsively/kicks, his slaughtering of it does not purify it for eating until it dies. Even though that with a clean [animal] even it is convulses, the slaughter is permitted for a son of Noah, in consequence of that it would be fit for an Israelite (i.e., the legal status required for its legitimacy might have easily been obtained). And this is how our Mishnah is explained at the end of the chapter, “The Sciatic Nerve”/גיד הנשה (see Talmud Tractate Hullin 102a)."
+            ],
+            [
+                "ובבהמה העור והרוטב – all of this Mishnah is explained in Tractate Hullin, in the Chapter \"העור והרוטב\"/The Hide and the Fat/Juice (Chapter 9 of Tractate Hullin, Mishnah 1)."
+            ],
+            [
+                "מצטרפין זה עם זה לטמא – if there isn’t in one of them the equivalent of an egg’s bulk, they combine to the measurement to defile according to the lighter/lenient of the two of them, for if it came in contact with/touched heave-offering, it invalidated it, according to the law of food that was defiled by the offspring of uncleanness that invalidates the heave-offering but does not defile it.",
+                "כחצי ביצה וכו' – that they mixed this one with that one.",
+                "שני – this mixture/combination has the law of second degree [of ritual impurity] upon it and it invalidates the heave-offering.",
+                "שלישי – and invalidates the Holy Things.",
+                "ראשון – and makes [through] its contact, second-degree [of ritual impurity]. For there is a measurement that first-degree [of ritual impurity] on the body to grant defilement.",
+                "חלקן זה שני וזה שני – for in each of them is half of the measurement of the first, and half the measurement of the second. And it is taught in the Mishnah above (see this Mishnah, Tractate Taharot, Chapter 1, Mishnah 5) that first-degree [of ritual impurity] and second-degree [of ritual impurity] combine to the lighter of the two of them."
+            ],
+            [
+                "(all of these sections/segments are simple.) And every place where I am able to suspend that there is the bulk of an egg, it is the more severe of this one and that one, we follow after the more severe/stringent. But if not, we follow after the lenient/lighter."
+            ],
+            [
+                "מקרצות (pieces of dough – separated from the main dough in the trough) – pieces of dough. It is language of (Jeremiah 46:20): “[Egypt is a handsome heifer] A gadfly from the north is coming, coming!.”",
+                "נושכות זו את זו (stick to one another) – that they are attached to each other and it is impossible to separate them unless they are stuck together.",
+                "כולן תחילה – for they are considered as one and is if they touched all of them",
+                "פירשו (if they were separated) – the pieces, this one from that one.",
+                "במשקין כלן שניות – for as liquids they were first-degree [of ritual impurity] and they make [other things] second-degree [of ritual impurity].",
+                "בידים כלן שלשיות – for hands are second degree [of ritual impurity] and make heave-offering third-degree [of ritual impurity]."
+            ],
+            [
+                "מקרצת – a piece of dough that was first degree [of ritual defilement] and he attached to it other pieces.",
+                "כולן תחילה – and one who has contact with the others is like one who touches the first degree [of ritual defilement], and it is considered connection/junction. And similarly, also, if it was second degree [of ritual defilement], they are considered connection/junction, for after if they separated, the defilement remains in them. But if it was third degree [of ritual defilement], if they separated, they don’t have defilement, for [something] third degree [of ritual defilement] does not make heave-offering fourth degree [of ritual defilement], even if they didn’t separate, they are not considered a connection/junction, and they are ritually pure."
+            ],
+            [
+                "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."
+            ]
+        ],
+        [
+            [
+                "האשה – we are speaking of a ritually pure woman.",
+                "שהיתה כובשת ירק (that was pickling/pressing vegetables) – of heave offering in a pot and that vegetable was not susceptible to receive ritual defilement, but rather in the manner of those who pickle that they cut/sever the vegetable without liquid and salt it and place them in a pot or in a jar and afterwards place upon them wine or vinegar or oil (and that leaf is made susceptible to receive ritual defilement).",
+                "ונגעה – with unwashed hands which make the heave-offering/priest’s due unit/invalid.",
+                "בעלה – [on the leaf] of a vegetable that is half in the pot with the liquids and half outside of the pot dry, and she touched it in the dry place.",
+                "אע\"פ שיש בו כביצה – which is the measurement to defile foods.",
+                "הוא טמא – that leaf [is impure].",
+                "והכל טהור – the rest of the vegetable and the liquids that are in the pot, for this leaf part of which is in the pot does not come defile it, for the hands are second degree [of ritual impurity] and the leaf is third degree [of ritual impurity], but something that is third-degree does not make something fourth-degree in regard to heave-offering.",
+                "נגעה – for mere hands are second degree [of ritual uncleanness].",
+                "במקום משקה – that is to say, in a place where the leaf is not dried, the liquid that is upon it (i.e., the leaf) becomes first degree [of ritual defilement], for everything that invalidates the heave-offering defiles liquids to become first degree [of ritual defilement], and the liquid makes the leaf second-degree [of ritual defilement. Therefore, when there is on a leaf an egg’s bulk, that is the the measure to defile other things.",
+                "הכל טמא – even the pot itself [is ritually impure], for part of the leaf that is in the pot makes the liquid that is in the pot first degree [of ritual defilement] and it (i.e., the leaf) returns and defiles the pot, as is brought in the first chapter of [Tractate] Shabbat [see the Bartenura commentary to Mishnah 4] concerning food and vessels that were defiled by liquids.",
+                "אין בו כביצה הוא טמא – that leaf that she touched [is ritually impure].",
+                "והכל טהור – for less than an egg’s bulk it does not defile other [things].",
+                "חזר לקדירה – that place that liquid touched it (i.e., the leaf).",
+                "הכל טמא -even though there isn’t on the leaf an egg’s bulk [of liquid], for the liquid that touched it returned and defiled all that was in the pot, and even the pot itself.",
+                "היתה מגע טמא מת – this woman who is pickling the vegetables, for the woman is first-degree [of ritual impurity] and the leaf that she touched is second degree [of ritual impurity], therefore, if there is an egg’s bulk on it, everything is ritually impure.",
+                "היתה טבולת יום מנערת את הקדירה (if one who had immersed herself on that same day was emptying (or stirring) the pot) – for now the woman has two defilements: one – that she is someone who had immersed herself that day, and the other – that hands are second-degree of ritual impurity, as it is taught regarding unwashed hands, and both of them are necessary [to teach in the Mishnah] because of the concluding clause. [The word} מנערת – that she empties out what is within the pot (another version), מנערת – she stirs with a spoon that is in her hand that which is in the pot.",
+                "ספק מן הקדירה נתזו (doubt whether it – the liquid had splashed from the pot) – and what is within the pot is not defiled.",
+                "ספק שהקלח (a doubt whether the jet/the stalk) – which is completely filled with liquid and it is within the pot touched her hand.",
+                "הירק פסול – because of doubt of being someone who immersed that day, but not because of doubtfulness of [the status] of her hands, as is taught in the Mishnah in Chapter 2 [Mishnah 2] (regarding the stringency of whether her hands were unclean or not), there is a greater stringency regarding someone who immersed that day for the doubtfulness concerning [whether] a person who immersed that day invalidates the heave offering/priest’s due, but the hands are doubtfully pure.",
+                "והקדירה טהורה – because a person who immersed that day did not defile it (i.e., the pot) even it is she certainly touched the liquids, for a person who immersed that day does not make liquids first degree [of ritual impurity], as is taught in the Mishnah [Tractate Parah, Chapter 8, Mishnah 7]: “All who renders the priest’s due/heave offering unit defiles the liquids to be first-degree [of ritual impurity] except for a person who had immersed that day.” But if it is because of [her] hands, she does not defile it, for since there is a doubt lest it (i.e., the liquid from the pot) splashed upon her hands, from doubt the pot is ritually pure, for hands that are doubtfully impure are pure."
+            ],
+            [
+                "האוכל אוכל ראשון – his body is made first degree [of ritual impurity] so that his contact is second-degree [of ritual impurity]. And the person who eats food that is second-degree [of ritual impurity], his body is made second-degree [of ritual impurity], but if he came in contact with heave-offering/priest-due, he invalidated it, these are from the eighteen matters that were decreed on that self-same day (i.e., when Rabban Gamaliel was deposed as President of the Sanhedrin described in Talmud Berakhot 28a – see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4 for the full list of the eighteen decrees). And specifically, that he consumed half of a loaf, which is an egg and a half worth according to Maimonides and two eggs’ worth according to Rashi. And this is the measurement of food to make the body unfit.",
+                "רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני – for he holds that we don’t compare for him the one who eats to be like the food itself. For that which compares the person who consumes second-degree [of ritual impurity] food to be second degree [of ritual impurity] and not third-degree [of ritual impurity, because since we found that second degree [of ritual impurity] makes someone second-degree [of ritual impurity] through liquids, for the liquids which were defiled by someone with second-degree [of ritual impurity] are made first degree [of ritual impurity] and a person who comes in contact with them is second-degree [of ritual impurity], but if we would compare to him who consumes food that is second-degree [of ritual impurity] becomes third-degree [of ritual impurity], it would not invalidate the heave-offering/priest’s due, for something that is third-degree [of ritual impurity] does not make something fourth-degree [of ritual impurity] regarding heave-offering/priest’s due, but the Sages decreed on someone who consumes food that is second degree [of ritual impurity] that he would invalidate the priest’s due/heave offering, because sometimes he consumes ritually impure foods and casts liquids of heave-offering into his mouth while the ritually impure foods are in his mouth and invalidates them, therefore, even though that when eating foods that are first-degree [of ritual impurity], we don’t compare him to one who eats like the food itself, that by consuming food that is second-degree [of ritual impurity] we compare him to be second-degree [of ritual impurity] like the food, in order to invalidate the heave-offering/priest’s due.",
+                "שלישי שני לקודש – a person who eats food hat is third-degree [of ritual impurity], his body becomes second-degree [of ritual impurity] for Holy Things, and he makes third-degree [of ritual impurity] and fourth degree [of ritual impurity] with Holy Things.",
+                "ולא שני לתרומה – for if he came in contact with heave-offering, he did not invalidate it, but however, he is prohibited to consume heave-offering, and this is proven in the Gemara in Chapter Two of [Tractate] Hullin [folio 37a].",
+                "בחולין שנעשו על הרת תרומה – meaning to say this food is food of first-degree [of ritual impurity] and one who consumes food of second-degree [of ritual impurity] and third-degree [of ritual impurity] that we taught in our Mishnah, we are speaking about unconsecrated produce that was made on the purity of priest-due/heave offering, for mere unconsecrated produce does not have a third-degree [of ritual impurity]."
+            ],
+            [
+                "הראשון שבחולין טמא ומטמא – [defiles] heave-offering/priest’s due, that a loaf of heave-offering that came in contact with first-degree [of ritual impurity] of unconsecrated foods, becomes second-degree [of ritual impurity] and makes third-degree [of ritual impurity] unfit/invalid.",
+                "והשני שבחולין – makes heave-offering unfit/invalid but does not defile, for third-degree [of ritual defilement] of heave-offering does not make something fourth-degree [of ritual defilement], therefore third-degree [of ritual defilement] of heave-offering is not considered defiled, but rather unfit/invalid.",
+                "והשלישי של חולין – this is what he said and if there is in those unconsecrated foods third-degree [of ritual impurity] as, for example, that they became through the purification of heave-offering/priest’s due.",
+                "נאכל בנזיד הדמע (is consumed in a pottage of Holy Things)- in a cooked dish [that heave-offering] is mixed in, for the heave-offering/Terumah is called דמע/Holy Things (i.e., another name for Terumah) , as it is stated (Exodus 22:28): \"מלאתך ודמעך לא תאחר [בכור בניך תתן-לי]\"/You shall not put off the skimming of the first yield of your vats. [You shall give to Me the first-born among your sons],” and in the second chapter of [Tractate] Hullin (folio 34b), it proves that specifically, when there isn’t in the pottage of Holy Things an olive’s bulk of heave offering incidentally for consuming a certain quantity of bread (i.e., a piece, which is defined by the Tosefta Negaim, Chapter 7, Halakha 10 as half a loaf of which three make a Kab) that permits him to eat food which is third-degree [of ritual impurity], but if there is an olive’s bulk of heave-offering incidentally for consuming a certain quantity of bread (i.e., half a loaf), it is prohibited, for we hold that a person who consumes that which is third-degree [of ritual impurity] from unconsecrated food, that was made through the purification of Terumah/heave-offering, his body is made unfit from consuming heave-offering."
+            ],
+            [
+                "הרביעי נאכל בנזיד הקודש (And [heave offering] in the fourth degree of ritual impurity is eaten in a pottage of Holy Things) – that is to say, that if there is in that heave offering fourth degree [of ritual impurity], as, for example, that was prepared in conditions of cleanness pertaining to Holy Things, and similarly the fifth degree [of ritual impurity] that is eaten in a pottage of Holy things, as is taught further on (in Mishnah 5 of this chapter) , this is how what he said: and if there is that Holy Thing fifth-degree [of ritual impurity] as, for example, that it was prepared in conditions of cleanness of a sin-offering of the ashes of the Red Heifer, as we stated, the clothing of those who consume Holy Things are [ritual impurity imparted] through treading (usually by someone with gonorrhea, a woman with an issue, a woman after childbirth and/or a menstruating woman) for a sin-offering is eaten in a pottage of Holy Things, it is permissible to combine in it a cooked dish of pure Holy Things."
+            ],
+            [],
+            [
+                "השני שבחולין מטמא משקה חולין – for all that invalidates/renders unfit the heave-offering/priest’s due defiles liquids to become first-degree [of ritual impurity] (see Tractate Parah, Chapter 8, Mishnah 7).",
+                "מטמא משקה קודש – that all which invalidates/renders unfit Holy Things defiles (holy) liquids to be first degree [of ritual impurity] for Holy Things.",
+                "שנעשו על טהרת הקודש (that was prepared in conditions of cleanness pertaining to Holy Things) – meaning to say, that which we said, that heave offering of third-degree [of ritual purity] makes unfit/invalidates but does not defile foods of Holy Things, these words apply when they were prepared in conditions of cleanness pertaining to Holy Things. But if it they were prepared in conditions of cleanness pertaining to heave offering/priest’s due, that it was not protected/guarded in conditions of cleanness pertaining to Holy Thins, the third-degree [of ritual impurity] defiles the second degree and makes unfit/invalidates first-degree [of ritual impurity] of Holy Things. For the ritual purity of heave-offering is impure next to Holy Things, for it is considered third-degree [of ritual impurity] of heave offering next to the Holy Things as if it was defiled by a moving creature/unclean reptile itself."
+            ],
+            [
+                "ר' אליעזר אומר שלשתן שוין – as he explains further on, for Rabbi Eliezer does not hold the purity of heave-offering which is Levitical uncleanness next to Holy Things.",
+                "השלישי שבכולן – third-degree of [ritual defilement] is not found with unconsecrated foods unless they were made through the purity of heave-offering. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "האוכל אוכל שני לא יעשה בבית הבד – he should not engage in the making of [olive] oil in the olive press, for Rabbi Yehoshua above (in Mishnah 2 of our chapter) agrees with Rabbi Eliezer that a person who consumes food that is second degree [of ritual impurity] he himself becomes second degree [of ritual impurity and invalidates the heave offering and defiles liquids to be first degree [of ritual impurity] (that is the oil).",
+                "על גב הקודש – on the purification of Holy Things.",
+                "הרי אלו כחולין – and they don’t come into the category of third-degree [of ritual impurity].",
+                "הרי אלו כתרומה – and they do have a third degree [of ritual impurity]. And these Tannaim/Mishnaic teachers both of them (see the previous Mishnah) hold that unconsecrated foods that were made through the purification of Holy Things are not similar to Holy Things, for there isn’t anything that makes fourth degree [of ritual impurity] other than Holy Things from Holy Things alone. And they dispute with the Mishnah above (i.e., the previous Mishnah) that teaches that “third degree [of ritual impurity] spoils foods of Holy Things”/\"השלישי שבכולן ...פוסל לאוכלי קודש\"."
+            ]
+        ],
+        [
+            [
+                "הרוטב והגריסין שהן משקה טופח (the broth/juice/jelly of meats, and the pounded beans which moisture dripping on them/running liquid) – they are so moist when they have on them enough to moisten other objects.",
+                "הרי הן תחילה -that they are considered as a liquid.",
+                "קרשו הרי אלו שניים (if they became congealed, they are second-degree [of ritual impurity]) – for since they congealed they are considered like edibles that came in contact with liquids.",
+                "חזרו ונמוחו כביצה מכוון טהור (if they once again dissolved – if they are the volume of an egg exactly, it is pure) – that the status of food left from them and the status of liquid descended upon them, and their defilement blossomed when they were changed, but there isn’t to this liquid anything that will defile it, for when the first drop departed, the food was reduced from that of the size of an egg’s bulk, and less than an egg’s bulk it doesn’t defile others, but more than an egg’s bulk it is impure, as the reason is explained [in the Mishnah] , for when the first drop departed , that drop was defiled with an egg’s bulk of impure food, and when all of it dissolved afterwards, the drop returned and defiled everything."
+            ],
+            [
+                "השמן תחילה לעולם – and even though it congealed it doesn’t depart from the status of liquid.",
+                "ר' שמעון שזורי אומר אף היין – [wine] that congealed does not depart from the status of liquid. But the Halakha is not according to Rabbi Shimon Shezuri.",
+                "וגוש של זיתים (lump/clod of olives) – many olives that are attached together. And we are speaking about an impure lump/clod.",
+                "בביצה מכוון טהור – the oven [is pure], for food does not defile a vessel. But liquid that comes out from the clod/lump on account of heating, it has nothing for what that it defiles, for since the first drop [of liquid] departed [upon heating], it is missing from an egg’s bulk, but when there is in the clod/lump more than an egg’s bulk, when the first drop exudes there still remained in the clod/lump the equivalent of an egg’s bulk, and when the drop in the clod/lump is defiled, and it returned to being first-degree [of ritual impurity], the drop defiled the oven, for liquids defile a vessel.",
+                "אם היו פירודים – if the olives were separate that they are not a lump/clod.",
+                "אפילו הן מאה – meaning to say even if they are the measurement of one-hundred eggs, they do not combine to be an egg’s bulk to defile the oil that exudes to become first-degree [of ritual defilement]."
+            ],
+            [
+                "ובלבד שלא יגע במשקין – as for example, that he pressed them with flat wooden implements that do not become defiled , for now there is nothing here that would defile the liquids other than the husk/pomace of grapes that someone defiled by a corpse had touched , for he was not careful regarding their contact other than when liquid exudes, and when the liquids come in contact with the husks/pomace of grapes there is already missing the measurement of an egg’s bulk. But food does not defile with less than an egg’s bulk.",
+                "יותר מכביצה טמא - that since the first drop had exuded, it became defiled with the equivalent of an egg’s bulk, for even though the liquid that is absorbed in the food is not susceptible to receive ritual defilement with it, it completes its measurement. For like it, we find adjacent (in the next Mishnah) regarding an olive’s bulk from a corpse or from a carrion that had been reduced/shrank in the sun and he placed them in the rain and they swelled up, for the rains that are absorbed/swallowed up complete to make up the measurement."
+            ],
+            [
+                "הרי אלו טהורים – an egg’s bulk they consume and it is referring to an olives’ bulk from a corpse and an olive’s bulk from a carrion and a lentil’s bulk from the a creeping insect/reptile.",
+                "הניחן בגשמים ונתפחו טמאין – for all of the measurement that we follow are after their size/greatness. And from here, we hold that there is no suspension/removal of an object from its purpose regarding prohibitions."
+            ],
+            [
+                "אם טמאות טמאות – like that which is taught further on in the Mishnah in the Chapter \"השרץ והצרפדע\" [Tractate Taharot, Chapter 5, Mishnah 7]: “If one touched someone at night, and it is not known if he is alive or dead, and in the morning he arose and found him dead,… the Sages declare unclean….for all unclean things [are adjudged] as they are at the time that they are found.” And specifically, in the place where they are found, to exclude if he touched someone at night in this corner and on the morrow found him dead in another corner and other things similar to it.",
+                "אם מכוסות מכוסות – as, for example, an earthenware vessel that is surrounded by an airtight lid , we don’t say that perhaps at the time that the corpse was in the tent, it was uncovered and now it is covered, or if they found it uncovered, we don’t say that perhaps at the time that the corpse (was in the tent) it was covered and surrounded by an airtight lid.",
+                "מחט שנמצאת מלאה חלודה (a needle that was found filled with mold/rust) – that prevents the sewing, for mold/rust like this purifies it from its defilement.",
+                "או שבורה טהורה - and we don’t say that perhaps that it when it was whole it was defiled, and when he would repair it and it would return whole, it would return to its earlier/older defilement, and this is the explanation – that if they are pure, they are pure, as is taught above."
+            ],
+            [
+                "בחזקת טהרה – for even though that regarding doubtful ritual impurity in the private domain is considered as doubtfully impure and this alleyway is the private domain, nevertheless since the doubt is in a matter where it the temperament/disposition [of the participants] is lacking to be able to be asked, as for example, a deaf-mute, imbecile and/or a minor child, he is considered pure in his status of doubt, for this we derive from Scriptural verses, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten.” This implies that something that is definitely impure shall not be eaten; if it is doubtfully impure it may be eaten, as it is written (Leviticus 7:19): “Only he who is pure may eat such flesh.” Someone who is definitely pure may eat it, but if he is doubtfully impure/doubtfully pure, he shall not eat it. But is it not that we learn from it here that when he has awareness/understanding to be interrogated, [as opposed to] when he doesn’t have awareness/understanding to be interrogated.",
+                "וכל הפקח – that he has awareness/understanding to be interrogated. If he does not know if he walked in a place of defilement or not, he is under the presumption of defilement. For someone of doubtful defilement in the private domain, his [presumption of] doubt is impure which we derive from [the case of] the Sotah/woman suspected by her husband of being unfaithful, and there is a doubt if she is defiled or not and this doubt is in a place of a married woman’s hiding with a man under suspicious circumstances, that is, in the private domain, and the All-Merciful stated (Numbers 5:13): “and she keeps secret the fat that she has defiled herself without being forced,” but a woman suspected by her husband of being unfaithful has awareness/understanding to be interrogated if she has been defiled or not."
+            ],
+            [
+                "ואין השושנים אלא במקום טומאה – for it is impossible that he (i.e., the young child) would take the lilies unless he entered into the cemetery.",
+                "טהור – since it is possible to be placed beside him by another [person], perhaps another child picked/gathered them and gave them to him, for a child lacks awareness/understanding to be interrogated and anything where there is suspicion] of doubt [concerning him] is ritually pure.",
+                "וכן חמור – that was standing in a place of ritual purity and we do no know if it entered into the place of defilement.",
+                "כליו טהורים – because it lacks awareness/knowledge to be interrogated."
+            ],
+            [
+                "תינוק שנמצא בצד עיסה – a ritually impure child that is found at the side of started dough and a piece of this started dough was in his hand.",
+                "ר' מאיר מטהר – Rabbi Meir according to his reasoning who took into consideration the minority (i.e., the possibility of the rarer cases) and held that the majority of small children slap the started dough, and perhaps he himself took the risen dough and defiled the started dough, but the minority [of young children] do not slap but perhaps a ritually pure person took it and gave it to him, this started dough remains in the presumption of ritual purity, for this minority is near to a presumption and the majority was impaired/weakened, and it was half-and-half and that is ritually pure regarding a young child who lacks the awareness/knowledge to be interrogated.",
+                "וחכמים מטמאים – according to their rationale that they are not concerned about a minority, for most young children slap [the dough]. And the Halakha is according to the Sages.",
+                "נקירת – there are small incisions/pickings in the started dough on account of the hens that pecked in it.",
+                "שינגבו את פיהן בארץ – it is the manner of hens after they drank [water], they dry their mouths on the ground. Therefore, if there is land that forms a partition between the liquids to the loaves [of dough] in order that they can dry their mouths on it after they drank, the loaves [of dough] are ritually pure. But if not, they are impure, for they were defiled with impure liquids that were in the mouths of the hens. But even though that when the land forms a partition, we are doubtful if their mouths were dried or not, this is a doubtful defilement in a matter that there isn’t awareness/knowledge to be interrogated, and its doubt is [nevertheless deemed] ritually pure.",
+                "שהוא פיקח – for it is not his manner to drink all the time that he finds food [to consume]. For he (i.e., Rabbi Eliezer ben Yaakov) says that whenever liquids are found but food is not always found. And the Halakha is according to Rabbi Eliezer ben Yaakov."
+            ]
+        ],
+        [
+            [
+                "הזורק. ככר לבין המטפחות – there is no difference whether he threw a ritually pure loaf among ritually impure keys, or whether he threw impure keys among the [ritually pure] loaves, and it is not known if the loaf came in contact with/touched the ritually impure keys, the loaf is ritually pure, for the [anonymous] Tanna/teacher of this Mishnah holds that someone who throws is like one who lacks the awareness/knowledge to be interrogated.",
+                "ר' יהודה אומר ככשר לבין המפתחות טמא – for Rabbi Yehuda holds that a person who throws (whether impure keys or loaves) has awareness/knowledge to be interrogated, and his [status of] doubt makes him ritually impure. However, when he threw [a ritually impure key among the loaves], it (i.e., the loaf) is ritually pure, since the defilement does not come to rest in a place but rather passes over the ritually pure [loaf], its doubt is [presumed to be] ritually pure. But the Halakha is not according to Rabbi Yehuda. And the [ritually pure] loaf and the [ritually impure] keys that our Mishnah uses, the same law applies for all the rest of the things that are thrown, but because it is the practice of people to throw a loaf and keys one to the other, because of that, [the Mishnah] took this [example]."
+            ],
+            [
+                "ספק נגע ספק לא נגע ספיקו טהור – and even in the private domain, and even regarding an individual who has awareness/knowledge to be interrogated who is holding the defilement/defiling object, because the defilement has no place that it rests upon, for all the while that it is in the mouth of the weasel or in the mouth of the dog it is not considered to be resting in any place, but rather it is passing defilement, therefore, its matter of doubt is deemed to be ritually pure, and even if the one who is holding the defilement/defiling object has awareness/knowledge to be interrogated."
+            ],
+            [
+                "היו מנקרין בהן – if the weasel cast off the creeping animal or the dog [cast off] the carrion that is in their mouths onto the ground and they would peck at it, there is a place for the defilement and its manner of doubt is ritually impure."
+            ],
+            [
+                "ספק אדם – there is doubt if it (i.e., the raven with an olive’s bulk of a corpse in its mouth) overshadowed over a person.",
+                "טמא – for he has awareness/knowledge to be interrogated, and he is not ritually pure for the reason that the defilement [of the olive’s bulk of a corpse] is in the mouth of the raven and it is passing defilement , and everything that overshadows is considered that there is defilement in the palce, and even that which is thrown.",
+                "ספק כלים – there is doubt whether it (i.e., the raven) overshadowed [with the olive’s bulk of a corpse in its mouth] over the vessels.",
+                "טהור – for they lack awareness/knowledge to be interrogated.",
+                "הממלא בעשה דליים – one after another.",
+                "ונמצא שרץ באחד מהן הוא טמא וכלן טהורים – and these words [refer to the situation] where [the bucket] lacks basins, all of them are ritually impure, for perhaps the creeping animal was the first [inside], and that which didn’t fall in with the water, we state that the basins prevented it.",
+                "העליון טהור – [but we are not concerned that perhaps it was from the upper one] it (i.e., the creeping animal) fell to the lower one (i.e., vessel)."
+            ],
+            [
+                "על ספק בית הפרס - heave offering/priest’s due that entered into an area in which uncertainty exists concerning the location of a grave or a corpse, that this is a field in which a grave was plowed up and it is doubtful if there within a bone a barley-corn’s bulk from the corpse.",
+                "ועל ספק עפר הבא מארץ העמים – that dust that comes from the lands of the nations, we have doubts regarding the mass of earth from a grave containing parts of a decayed human body. And it is taught concerning the land of the nations/ארץ העמים and the area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס, they (i.e., the Rabbis) decreed that they would defile through contact and through lifting.",
+                "ועל ספיקן של בגדי עם הארץ – for regarding all of them we are in doubt if his menstruating wife sat upon them.",
+                "ועל ספק כלים הנמצאים – for we don’t know if they are ritually impure.",
+                "ועל ספק רוקין – for perhaps they are of a person with gonorrhea or a woman with flux, or that of a menstruating woman or someone who just gave birth.",
+                "מי רגלי אדם שהן כנגד מי רגלי בהמה – it teaches us a noteworthy point, and we don’t say that since these (i.e. urine) are from beasts, those also are from beasts, and even though there are two doubts (i.e., a compound uncertainty) for a leniency, the doubt regarding beasts [and] the doubt regarding a human being, and even if you can assume that [both] are from a human being, perhaps, the person is pure. And Maimonides explains through reference to the Tosefta (see Tractate Makhshirin, Chapter 3, Halakha 13 and Tractate Taharot, Chapter 5, Halakha 2), as for example, that the urine of a ritually impure man was mixed with the urine of a beast in equal measure, and this is nearby the urine of cattle, and we have a doubt if the appearance of the human urine was nullified and that all of them are ritually pure, or that they weren’t nullified and all of them are ritually impure.",
+                "על ודאי מגען שהוא ספק טומאתן (because of certainly touching them which is a manner of doubt in respect to their [imparting] uncleanness)- he knows with certainty that priest’s due/heave offering came in contact with them, but he doesn’t know if they are ritually impure or not, as we have explained the doubt in all of them.",
+                "וחכמים אומרים ברשות היחיד תולין – on the doubt of their contact, and we don’t burn them because it is a compound uncertainty which is ruled as a leniency, there is a doubt whether it touched and there is a doubt whether it did not touch, and even if you can assume that it came in contact, there is doubt of whether they are ritually impure or ritually pure. But the Halakha is not according to Rabbi Yossi who stated that on doubt of their contact we burn them [in the private domain]."
+            ],
+            [
+                "אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.",
+                "ועל מגען ברה\"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.",
+                "ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.",
+                "היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.",
+                "ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.",
+                "שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering."
+            ],
+            [
+                "ספק מים שאובים – it is doubtful if the drawn waters fell into this Mikveh/ritual bath and invalidated it or they didn’t fall, or that we saw that drawn waters fell into it, that there is a doubt if there were three LOG which is the measure to invalidate the Mikveh, or that there weren’t in them according to this measure. And all of the rest of the doubts are explained further in [the Mishnayot] in our chapter."
+            ],
+            [
+                "ספק טמאה צפה על פני המים – there is a doubt if it (i.e., the water) touched the uncleanness floating on the surface of the water or it didn’t touch it.",
+                "בין בכלים בין בקרקע – whether the water was in vessels or whether the water was on the ground, it is ritually pure, for it is considered as if there is no place for uncleanness.",
+                "בכלים טמא – for they are considered as if there is a place for uncleanness. But the Halakha is not according to Rabbi Shimon.",
+                "ספק ירידתו טמא (if the doubt has to do with his descent into the water) – for it is manner of a person when he descends to a pond of water that everything that is in the water comes upon him, on account of the movement that when he begins to wash himself. But when he ascends from the water, the things that are in the water distance themselves from him and go to the sides of the pond.",
+                "אפילו אין שם אלא מלא האדם והטומאה – that the place is narrow in the path for it is impossible for him that he wouldn’t touch it, nevertheless he is ritually pure, for he (i.e., Rabbi Yossi) holds that the uncleanness that floats does not defile. Such is what I found. But Maimonides explains that all the while that he didn’t know with certainty that he touched uncleanness, he is ritually pure. It appears that if he was on the path where it is impossible for him that he doesn’t touch it, he is ritually impure."
+            ],
+            [
+                "ספק משקים ליטמא – ritually pure liquids that a doubt appeared on them if they were susceptible to receive defilement or not, their doubt is ritually impure, as we will explain further on.",
+                "לטמא טהור – and if the liquids are ritually impure and we have a doubt if they defiled the ritually pure thing or not, its manner of doubt is that it is ritually pure.",
+                "וזרקה לבין הככרות כו' ספיקו טהור – as for example that we had a doubt if after the staff came to rest the liquids touched the loaves [of bread] or didn’t touch them. For if it was at the time of throwing, it had defilement that has no place, and even with a creeping animal according to the Torah, its manner of doubt is ritually pure, since the defilement is thrown. But if you say that yet I will derive (that it is ritually pure) even with a creeping animal because it does not have awareness/knowledge to be interrogated. But one can say, that it is possible to establish that our Mishnah is dealing with a case when a person is holding the loaves."
+            ],
+            [
+                "ספק משקין אוכלין טמא – for Rabbi Yossi holds that defilement of liquids to defile others according to the Torah, for he expounds on the Biblical verse (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” to defile others, therefore, something that is a matter of doubt in respect to liquids, if it has to do with foods, it is impure.",
+                "ולכלים טהור – for the defilement of liquids to defile vessels is according to the Rabbis, from the eighteen matters that [the Sages] decreed on that day (when Rabban Gamaliel was removed as head of the Sanhedrin – see Tractate Berakhot 28a – see the Bartenura commentary on Tractate Shabbat, Chapter 1, Mishnah 4). For the first Tanna/teacher that disputes on that of Rabbi Yossi who expounds (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel” but not to defile others, for the defilement of liquids to defile foods and liquids is according to the Rabbis, therefore a matter of doubt of the defilement of liquids to defile others is ritually pure. And the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "ספק ידים ליטמא - a person whose hands were ritual pure and it was doubtful if they touched ritually impure foods or ritually impure liquids and his hands were defiled, and it is doubtful if he didn’t touch and his hands were not defiled.",
+                "ולטמא – his hands were ritually impure, it is a matter of doubt if he touched foods and liquids and defiled them, and it is doubtful that he did not touch them.",
+                "וליטהר- his hands were ritually impure and he purified them, it is doubtful if they were purified properly or not, in all of these matters of doubt, their doubt is deemed ritually pure.",
+                "ספק רשות הרבים – it is matter of doubt of defilement in the public domain, they are considered ritually pure, for such we found concerning a community that makes the Passover sacrifice in ritual defilement, if it is definitive defilement, it was permissible to the community, as an a fortiori inference it a manner of doubt of defilement.",
+                "ספק דברי סופרים - as for example, all of these that are considered, and all of them are from the eight things that they (i.e., the Sages) decreed on that day (i.e., the day when Rabban Gamaliel was deposed as head of the Sanhedrin -see Tractate Berakhot 28a, and they are explained in Tractate Shabbat in the first chapter [Mishnah 4 – see the Bartenura commentary).",
+                "אבל דבר שהוא אב הטומאה והוא מדברי סופרים – as for example, דם תבוסה/blood that flows from a person at the time of his death or afterwards (the legal status of this blood is that of a corpse itself and is therefore an ultimate primary source of ritual impurity) and heathens that made themselves like those with gonorrhea, and similar things to this, if there is a doubt if he touched them or did not touch them.",
+                "ספיקו טמא – but however a primary source of ritual impurity that is from the words of the Scribes (i.e., Rabbinic) that it itself is from doubt, as for example the בית הפרס/area in which uncertainty exists concerning the location of a grave or corpse (i.e., a field containing a grave that was unintentionally plowed and the bones may have been strewn throughout the field, and a grave containing a grave the location of which is unknown), if there is in it a bone the bulk of a barleycorn or not. In this, it is taught in the Mishnah above (see Mishnah 5) that when their contact is definite, we burn them, but on their doubtful contact we don’t burn them, for this is a ספק ספיקא/compound uncertainty [which is ruled with leniency]."
+            ],
+            [
+                "זו טהרת פרישות – as it is taught in the Mishnah [Tractate Hagigah, Chapter 2, Mishnah 7]: “The clothing of those who are not careful in their observance of the laws of ritual purity/עם הארץ is in the status of מדרס/Levitical uncleanness arising from a person with gonorrhea immediate contact caused by treading, and the clothing of Pharisees are considered Midras with regard to those who consume heave offering.” But if there is doubt regarding one of the Pharisees who consume [their unconsecrated food] in ritual purity, if he came in contact with the clothes of a person who is not careful in his observance of the laws of ritual purity or didn’t come in contact with it, and similarly, a person who eats heave-offering (i.e., a Kohen) and there is doubt if he had contact with the clothing of the Pharisees and the heave-offering was defiled, their manner of doubt is considered ritually pure.",
+                "ספק שרצים – he cast a creeping animal between the loaves [of bread], it is doubtful if it touched the loaves at the time that it passed over them, it is doubtful that it did not touch [them]. If he found it that it didn’t touch [the loaves], behold the loaves are like the time that he found them, and their matter of doubt is ritually pure.",
+                "עד שלא נזקק לטומאה (before it had been subjected to a ruling of uncleanness) – In Chapter Five of [Tractate] Negaim (Mishnayot 4-5) it explains how [this is the case].",
+                "ספק נזירות – as, for example, that he said: Behold I am a Nazirite if there is in this heap/pile one hundred KOR, if he went and found that it had been stolen or that he lost it, it is doubt that it had it [and it is doubtful that it didn’t have it, it is permitted [for him] to drink wine and to become defiled with corpses.",
+                "ספק בכורות – it is doubtful if it (i.e., the child or the animal) is the firstborn [of its mother] or not.",
+                "אחד בכורי אדם – except from giving five Selaim (i.e., coins) to a Kohen.",
+                "ואחד בכורי בהמה טמאה – the first born of a donkey",
+                "שהמוציא מחבירו עליו הראיה – that he said to the Kohen: “Bring proof that he is a first born and pay the head-tax."
+            ],
+            [
+                "ספק קרבנות – how so? The woman who has a doubt of five miscarriages that were in doubt. מביאה קרבן אחד – a sin-offering of a fowl that comes for a doubt.",
+                "ואוכלת בזבחים – that this sacrifice comes to compete her ritual purity and it is like ritual immersion, for if the woman was defiled several defilements, one ritual immersion counts for all of them, even this sacrifice as well.",
+                "ואין השאר עליה חובה – the Sages did not require her to bring them (the other sacrifices), for even the one, with difficulty, they permitted to bring a doubtfully pinched unconsecrated offering to the Altar, but in order to make for her an ordinance to be ritually pure to eat Holy Things."
+            ]
+        ],
+        [
+            [
+                "השרץ (creeping thing) – the creeping animal defiles through contact but not by lifting (see Tractate Kelim, Chapter 1, Mishnah 1 as well as Leviticus 11:29-30).",
+                "צפרדע – a ritually pure [frog], but since it is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it, because of this, it (i.e., the Mishnah) took [the word] צפרדע/frog.",
+                "כזית מן המת -defiles in a tent. But a carrion does not defile in a tent.",
+                "עצם מן המת – [a bone from a corpse] defiles through movement, but the bone of a carrion is ritually pure.",
+                "גוש מבית הפרס וגוש מארץ העמים – they defile through contact and by lifting/carrying but do not defile in a tent.",
+                "שני שבילין אחד טמא – that one of them is a grave lying width-wise and fills all of it, and he doesn’t pass through it so that he will not be overshadowed.",
+                "האהיל על אחד מהן – we are referring to on an olive’s bulk of a corpse or on an olive’s bulk of a carrion.",
+                "הסיט אחד מהם – [on a bone from the corpse or a bone from the carrion, and similarly] a clod of earth from a ritually pure land and a clod of earth from an area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס and a clod of earth from the land of the nations (i.e., outside the Land of Israel), that defile through movement.",
+                "ר' עקיבא מטמא – for Rabbi Akiba holds that defilement in the public domain – its manner of doubt is pure – these words apply when he made/prepared pure things, since they lack any remedy when they are defiled. But concerning a person who is caused to need ritual immersion [in a Mikveh] and sprinkling [of ashes], he holds that he requires ritual immersion and sprinkling, lest today or tomorrow the matter becomes verified that he was defiled.",
+                "וחכמים מטהרים – for even a person who has a remedy, we don’t we require him to undergo ritual immersion and sprinkling. And the Halakha is according to the Sages."
+            ],
+            [
+                "אחד שאמר נגעתי בזה – it refers to the frog and the creeping animal of the first clause [found in Mishnah 1 of this chapter], for the frog is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it.",
+                "שדרך בני אדם להלוך – that it is impossible for a person to prevent himself that he should not walk in the public domain, therefore a manner of doubt regarding pathways is ritually pure. But [regarding] touching/contact it is possible for a person not to touch it, therefore, if he has doubt whether he touched it or not, his manner of doubt is ritual impurity. But the Halakha is neither according to Rabbi Akiba or Rabbi Yossi."
+            ],
+            [
+                "הזה ושנה – he sprinkled on the third [day] and repeated it on the seventh [day].",
+                "אלו ואלו תלויות – even though that in the two [paths] that they walked, we establish that each one is in the presumption of ritual purity, as is taught in the Mishnah further on (Mishnah 5), here concerning one [person] in two times, it doesn’t belong to ritually purify with those which remain, for even with two when they came to interrogate him at the same time, they are ritually impure. And the other, even with one after the other is considered like at the same time.",
+                "השניות ישרפו – for certainly it was ritually impure when they were made."
+            ],
+            [],
+            [
+                "אם נשאלו – each of by the Sages on his manner of doubt by himself, no Jewish court is able to defile them, for we hold that regarding a manner of doubt in the public domain, his manner of doubt is ritually pure, but if they came at one time, since that with one decision we are able to say, “you [both] are ritually impure or “you are [both] ritually impure, it is impossible for us to say “you [both] are ritually pure” since one is definitely impure.",
+                "ר' יוסי אומר בין כך ובין כך טמאין – Rabbi Yossi and Rabbi Yehuda did not disagree when they came to be interrogated at the same time, for everyone states that they are ritually impure. But when they came to be interrogated one after another, everyone states that they are ritually pure. On what did they disagree? One when one comes to be interrogated him and on his fellow, for Rabbi Yehuda compares this to one coming after the other, whereas Rabbi Yossi comes it to simultaneously. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "אכל אחד מהן – it (i.e., the Mishnah) taught defilement according to the Torah and it [also] teaches defilement according to the Rabbi. And the dispute of Rabbi Yehuda and Rabbi Yossi here also is when one comes to be interrogated upon and on his neighbor, like the dispute above (in Mishnah 5). And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "על רוקו שורפים – that on the spittle that is found, we burn the heave-offering/priest’s due as it is taught in the Mishnah in our chapter above (Tractate Taharot, Chapter 4, Mishnah 5), and even though they are a matter of doubt, we don’t follow after the majority.",
+                "ועל בגדיו הולכים אחר הרוב - if the majority of the people of that city are people with gonorrhea/זבים and זבות/women with a flux, we burn [the priest’s due/heave-offering].",
+                "כליו טמאין מדרס – although that when he sat and another came and tread, we go after the majority. Sleeping is different, for we are concerned that perhaps the majority of people tread on his clothing and one of them was a man with gonorrhea or a woman with a flux.",
+                "וחכמים מטהרין – since there was a doubtful defilement in the public domain, he is ritually pure, perhaps no one tread at all.",
+                "נגע באחד בלילה – we are speaking specifically in the public domain.",
+                "וחכמים מטמאין – if he saw him from the evening even though he came in the morning and found that he had died, the Sages agree with Rabbi Meir that he is ritually pure, but if he saw him living, there is a dispute. But the Halakha is according to the Sagesץ"
+            ],
+            [
+                "שוטה אחת בעיר – and specifically a woman imbecile, but not a male imbecile. For a woman is regularly in a menstruating status, whereas a male is not normally having a flux.",
+                "או נכרית – and the same law applies regarding a heathen/gentile, for according to the Torah, there is no distinction between a male and a female, and all of them are ritually pure, but the Rabbis decreed upon them that they would be like those with a flux. And similarly, regarding a female Cuthean (i.e., a member of the sect of Samaritans), there is no distinction between a male Cuthean to a female Cuthean according to the one who says that Cutheans are lion-proselytes (i.e., proselytes from mere fear – referring to II Kings, Chapter 17, verse 25), and even today, they (i.e., the Rabbis) decreed concerning them that they would be like heathens regarding all their matters.",
+                "כל הרוקין שבעיר טמאים – for it is their manner to walk throughout the city.",
+                "או שישבה עמו בספינה – that she defiles through treading/leaning (i.e., Midras – Levitical uncleanness arising from a person with gonorrhea’s immediate contact) even though her clothing does not touch, as is taught in the beginning of the third chapter of [Tractate] Zavim (Mishnah 1).",
+                "אם מכירתו שהוא אוכל בתרומה כליו טהורים – that if she was a menstruating woman or a woman with a flux she would not tread on his clothing nor enter with him on the ship."
+            ],
+            [
+                "ר' מאיר מטמא – that if two [witnesses] brought him to a grave death [as punishment], they would not bring him to [bring] the lenient sacrifice (see also the reasoning of Rabbi Meir in Tractate Kritot, Chapter 3, Mishnah 1).",
+                "וחכמים אומרים אדם נאמן על פי עצמו – that we provide the answer through his word. What is “I was not defiled” that he stated? I didn’t stand in my defilement but rather I ritually immerse, and since this is the case, a person is believed concerning himself.",
+                "ברה\"י טמא ברה\"ר טהור – that he is considered like the rest of merely doubtful matters of defilement."
+            ]
+        ],
+        [
+            [
+                "מקום שהיה רשות היחיד ונעשה רשות הרבים – as, for example a valley, plane, that in the rainy season it is the private domain, and in the days of summer heat it is the public domain.",
+                "המסוכן – a person who fainted/swooned and it is not known from him if he is living or dead.",
+                "והחזירוהו לרה\"י – and there they saw him that he died.",
+                "כשהוא ברה\"י ספיקו טמא – and we declare him impure, from doubt every person and vessels that were with him in the private domain when he was there at first. But people and vessels that were with him in the public domain after they removed him from the private domain are ritually pure. For it is manner of doubtful defilement in the public domain and his manner of doubt is ritually pure.",
+                "ר' שמעון אומר רשות הרבים מפסקת (the public domain intervenes) – since we consider him as living after they removed him from the private domain to the public domain, and we declare ritually pure vessels and people that were with him in the public domain for perhaps he is alive, how can we consider him dead retroactively before he left from the private domain, by force we are not able to defile from doubt a person or vessels that were with him in the private domain originally, since the public domain that they eventually took him out there intervenes and you must consider him as living and purify a person and vessels that were with him. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הטמא עומד – a leper stands underneath the tent or underneath the tree.",
+                "וטהור עובר – on the path there, it is doubtful if he touched [the impure leper] or didn’t touch, or it is doubtful if the tent overshadowed him or the tree [overshadowed] over both of them and the ritually pure person was defiled, [and] it is doubtful if it didn’t overshadow and he wasn’t defiled. Or the ritually pure person was standing and the leper was passing. Another explanation, as for example, the creeping animal is in the mouth of the weasel or the carrion in the mouth of the dog passed between the ritually pure individuals or the ritually pure individuals passed between them, the Sages declare ritually pure if there is doubt if he touched or a doubt that he didn’t touch, because the defilement doesn’t have a place, as is taught above in the Chapter \"הזורק טומאה\" /He who throws defilement [Tractate Taharot, Chapter 4, Mishnah 3] (see also Tractate Negaim, Chapter 13, Mishnah 7). But according to this explanation, if he doubtfully overshadowed or doubtfully did not overshadow, it is impossible to establish to this first clause [of the Mishnah] that the impure person is standing and the ritually pure person is passing by, for regarding the defilement of a tent, there is no distinction between whether there is a place for defilement or whether there isn’t place for defilement, as we proved above in the chapter \"הזורק טומאה\"/He who throws defilement (Tractate Negaim, Chapter 13, Mishnah 7).",
+                "טומאה ברה\"י וטהרה ברה\"ר – as for example, a store that is open to the public domain, it is doubtful whether he entered or whether he didn’t enter.",
+                "ר' יהושע מטמא – for he holds that doubtfully in the private domain and many are engaged with him, we follow after the private domain and his manner of doubt is ritually impure. But the Rabbis hold that we follow after the public domain and his manner of doubt is ritually pure. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "עלה לראשו – [he ascended] to the top of the tree, which is considered the private domain.",
+                "הכניס ידו לחור שיש בו טומאה – the hole is considered the private domain, and even though the person is standing in the public domain, since he put his hand into the hole, it is like he is standing in the private domain. But although the tree and the hole were not the private domain regarding Sabbath [law], they are the private domain regarding ritual defilement.",
+                "חנות שהוא טמא ופתוח לרה\"ר – it would the entirety of all of the store is like the defilement that is placed in the public domain, and just as if there was a creeping animal in the public domain, it is doubtful if he touched it, doubtful if he didn’t touch it, his manner of doubt of ritually pure, here also, if he doubtfully entered into this store or doubtfully didn’t enter into it, his manner of doubt is ritually pure. But if there were two stores, one ritually pure and one ritually impure, it is doubtful whether he entered into the impure store or whether he entered into the ritually pure one, his manner of doubt is ritually impure, for it would be him a doubtful defilement in the private domain."
+            ],
+            [
+                "ספק ביאה טהור – because we require something similar to the woman accused of being unfaithful to her husband (i.e., Sotah), for certainly she keeps it secret, but rather if he doubtfully touched it, or doubtful did not touch [the defiling agent], for we don’t know if she was defiled, and the All-Merciful calls her defiled, as it is written (Numbers 5:13): “and she keeps secret the fact that she has defiled herself,” but a case of doubt concerning entry is considered ritually pure."
+            ],
+            [
+                "בקעה – fields belonging to many people, and in the rainy reason when they are plowed and sown, it has the law of being the private domain, because people are careful from walking on the seeds so that they don’t become destroyed.",
+                "ר' אלעזר מטהר – for this is for him doubtful entry, and not all valleys are considered like one field, because the fields are divided with their narrow boundaries."
+            ],
+            [
+                "עד שיאמר לא נגעתי – not exactly that he would say it is evident to me that I did not touch it, and the same law applies where there is a matter to compare to him that he didn’t touch it.",
+                "שבילי בית גלגול (pathways of a field full of hills and depressions) – a round place that ascends and descends, and most of the people are not able to walk on these pathways.",
+                "רשות היחיד לשבת – it is not actually the private domain, but they are a Karmelit (an intermediate domain – between a private domain and a public domain – any open area larger than four square handbreadths that is not a public thoroughfare – including fields, seas, rivers, alleyways and lanes). But why call it a private domain? Because it is not the public domain, as will be taught in the Mishnah shortly, the valley during the dry season is the private domain regarding Shabbat, but it is not actually a private domain, but rather a Karmelit. But now all of these paths are taught in the Mishnah here are the public domain, we are speaking, for example, that they lack three [people] at the time that the doubt emerged, and even here, since many are found there, it is like the public domain. For if there are three [people] at the time that the doubt emerged regarding, even in the innermost of rooms, he is ritually pure, as we derive from the Sotah/the wife suspected of unfaithfulness towards her husband, it is a private domain, because there aren’t there other than two [people], the male initiating intercourse (i.e., the adulterer) and the woman having sexual intercourse."
+            ],
+            [
+                "רשות הרבים לטומאה – for during the dry season many people are found and they go in it to reap and to thresh and to plow the ground, to seed it for the coming year.",
+                "בימות הגשמים – that it is sown, a person doesn’t enter into it."
+            ],
+            [
+                "בסילקי (basilica, a building with colonnades for holding courts, meeting place for merchants, exchange) – a large wide street/open place. And this is what we said in Chapter two of [Tractate] Yoma [folio 24b] the chamber of hewn stones was like a large basilica/building with colonnades for holding courts.",
+                "ורואה את הנכנסים ואת היוצאים- for when he sees those who enter and those who leave it is considered more a private domain. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "הפרון (a building with a gateway leading from street to street/forum) – it is similar to a basilica. And it has two openings directly opposite each other.",
+                "וכן הצדדין – from here and from there to the building with a gateway leading from street to street/forum. It is also considered the public domain, because many use those sides.",
+                "ר' מאיר אומר הצצדין רשות היחיד – the middle of the forum alone is made for many people to use and not the sides. But the Halakha is not according to Rabbi Meir."
+            ],
+            [
+                "האסטוונית (a system of colonnades, colonnade with double rows) – a narrow place like a cubit wide, four or five handbreadths high, standing in front of the stores where the merchants sit there."
+            ]
+        ],
+        [
+            [
+                "הקדר שהניח את קדרותיו (the potter who left his pots) – a person who sells pots who is a Haver/a member of the order for the observance of Levitical laws in daily intercourse, who left his pots in the public domain, and they would customarily place large stones or pegs on the sides of the public domain to distance the wagons so that the walls would not damage them, and since these pegs press/squeeze the public domain, and this person who left his pots near them also pressed the path more, and the passers-by rub themselves on it and their clothing passes over their airspace, and the clothing of those who are not careful in their observance of Levitical laws of ritual purity/the עם הארץ/commonfolk are impure and defile the outermost ones.",
+                "במה דברים אמורים במותרות (under what circumstances – when they are untied)- when those who pass by and return shake them.",
+                "אבל באגודות (but when they are tied up) – that it is impossible to shake them, everything is ritually pure. But the Halakha is not according to Rabbi Yossi.",
+                "שלא מסר לו אלא שמירת המפתח – for he did not rely upon him to enter, because he would be arrested/made responsible as a thief."
+            ],
+            [
+                "ישן ומצאו ער הבית טמא – everything that is in the house is ritually impure, for we are concerned that perhaps when he woke up from his sleep he touched utensils that are in the house for he didn’t see them initially when he was asleep, for it is the manner of people to touch/feel and check that which they had never seen. But someone who is awake and he was found awake, we are not concerned, for he already saw everything that is in the house while he was awake.",
+                "עד מקום שהוא יכול לפשוט את ידו – all the vessels that he is able to reach them when he stretches forth his hand from the place where he was sleeping, we are concerned lest he touched them, but we are not concerned that perhaps he walked in the house and touched vessels. And the Halakha is according to the Sages."
+            ],
+            [
+                "המניח אומנים וכו' – because artisans rely upon touching/feeling everything that is in the house, and I might think that in this, the Sages agree with Rabbi Meir that the entire house is ritually impure, it comes to tech us that even with artisans, the Rabbis dispute him and state that there is no impurity other than up to the place where they are able to stretch forth their hands and to touch. And the Halakha is according to the Sages."
+            ],
+            [
+                "אשת חבר – who is trustworthy on matters of ritual purity for the wife of a Haver is like a Haver.",
+                "שהנייה לאשת עם הארץ – who is not trustworthy, for the wife of a commoner/who is not careful regarding the Levitical laws of ritual purity and tithes and his children are like hi, until they accept upon themselves the words of those who are careful with the observance of the Levitical laws of ritual purity and tithing.",
+                "פסקה רחים – she completed her grinding and stopped milling. For all the time that she is busy with her work on the millstones, she does not go and examine about the house.",
+                "וחכמים אומרים וכו' – And the Halakha is according to the Sages."
+            ],
+            [
+                "בזמן שהוא רואה – at the time when the owner of the house is able to see those who enter the house and those who depart from the house.",
+                "האוכלין והמשקין וכו' טמאין – for we are concerned that perhaps this guard touched them since he is a commoner/not careful in his observance of the laws of Levitical impurity and tithing.",
+                "אבל המשכבות והמושבות וכו' טהורין – for a commoner does not perform acts of lying or sitting and doesn’t defile through shaking, for they (i.e., the Rabbis) did not decree other than on the defilement of his contact alone.",
+                "ולא את היושבים – even though that if he stands he sees him, since he doesn’t see the person who is sitting, everything is ritually impure.",
+                "אפילו מובל (even someone immobilized) – even if this guard/watchman who is a commoner/not careful in his observance of the laws of Levitical purity and tithing is immobilized, that he is unable to walk unless they carry him.",
+                "ואפילו כפות – and tied up.",
+                "הכל טמא – for we don’t defile them because of the lying or sitting of a commoner, but rather because we are concerned that perhaps a heathen or a menstruating woman enters there and she sat or shook something and defiled everything."
+            ],
+            [
+                "הגבאים שנכנסו לבית (of Israelites) -they are tax collectors of the king to collect from the hand of an Israel the money of their capitation tax and the taxes and taxes from crops and other farmer’s produces delivered in kind, and they are commoners/not careful in the observance of the laws of Levitical purity and tithing, and they entered into his house to seize his pledge.",
+                "הבית טמא – all the vessels of the house are ritually impure because they search throughout the house.",
+                "אם יש עמהן גוי נאמנים לומר לא נכנסנו – and all the more so if there isn’t a heathen with them, they are more and more believed to state, “we have not entered.” But because of the concluding phrase of the clause of the Mishnah, it (i.e., the Mishnah) took it (i.e., these words), as it is taught: “but they are not believed to state – we entered, but didn’t touch,” for specifically if there is a heathen with them they are not believed, for they are frightened/trembling from the heathen lest he punish them if they don’t search through the entire house, and by force they feel touch/handle everything that is in the house. But if there is no heathen with them, they are believed even in this to state, “we entered but we didn’t touch [anything].”",
+                "אם יש עמהן גוי או אשה – that they (i.e., the Rabbis) decreed on the heathens to be like people with gonorrhea/זבים for all of their matters. And the woman, perhaps she is a menstruating woman/נדה or a זבה/woman with a flux."
+            ],
+            [
+                "אודיארין (store-keeper) – a bathing attendant – who receives a small coin as a fee/keeper of the clothes at the baths, the owners of the bathhouses which have many windows/apertures and anyone who enters to the bathhouse places his clothes in a window and he (i.e., the bathing attendant) locks them up with a door that is in the aperture/window.",
+                "רבי אליעזר בן עזריה מטהר – from the time that he looks the door in front of the window/aperture. And we are not concerned that perhaps a ritually impure person will touch there, after he is seized as a thief.",
+                "עד שיתן לו המפתח – and even though he places the key in the hand of the bathing attendant who is a commoner/not stringent in the observance of the Levitical laws of purity and tithes, for it is taught in the Mishnah (a text which I could not find) above (note: we have a teaching in the Tosefta Tractate Taharot, Chapter 8, Halakha 1 that teaches the reverse: \"המוסר מפתח לעם הארץ הבית טמא\"/He who gives over the key to a commoner, the house is ritually impure – the exact reverse of what the Bartenura commentary is pointing out and which agrees with the view of the Sages): “He who gives over the key to a commoner, the house is ritually pure.",
+                "או עד שיעשה לו סימן – to recognize that no person touched there. And the Halakha is according to the Sages.",
+                "המניח את כליו – vessels that he cut grapes with in ritual purity in this year, he leaves them to cut grapes with them in ritual purity in the following year.",
+                "בנכרי כליו טהורין – we have this reading, meaning to say, if he left them with a heathen, there is no prohibition of wine poured as a libation/יין נסך associated with them, for we are not concerned that perhaps a Canaanite took them without the knowledge of the Israelite to make [wine] with them in the vat for wine-pressing.",
+                "ובישראל – for he worries/is concerned about them because of defilement through contact, they are ritually impure if his attention was diverted from them, until he says: It was my intention (literally, in my heart) to guard them. But there are books in which we do not have the reading [of the word]: \"בנכרי\"/with a heathen, but rather a person who leaves a vessel from this vintage to the next vintage, his vessels are ritually pure, and we are dealing with a Kohen who purchases wine of heave-offering/priest’s due from a commoner/who is not careful in his observance of the laws of Levitical purity or tithes and leaves his vessels with him in order that he can purchase from him during the next vintage, for since the vessels belong to a Kohen, the commoner trembles and doesn’t touch them. But if the vessels are of an Israelite who desires to make his wine in a state of ritual purity, a commoner is not all that careful with them, and we are concerned that perhaps a ritually impure person touched them, if his attention was diverted from them, until he states: “it was my intention to guard them.”"
+            ],
+            [
+                "מי שהיה טהור – a Kohen who was ritually pure to consume heave-offering and his mind was diverted/he was discarding from his mind to consume any more heave-offering.",
+                "שדרך טמאים פרושים ממנו – the ritually impure people that know of him that he is ritually pure, separate from him, therefore, we are not concerned that he came in contact with a ritually impure person and he defiled him.",
+                "וחכמים מטמאין – for after his mind was diverted/he was discarding from his mind [to consume any more heave offering]. And the Halakha is according to the Sages.",
+                "היו ידיו טהורות – in this Rabbi Yehuda agrees that even if he said: “I know that I was my hands were not ritually defiled.”",
+                "ידיו טמאות – and they ritually defile the heave-offering, for after he diverted his mind/discarded from his mind to eat [any more heave-offering], because the hands are busy/preoccupied and they touched [impure things] unintentionally."
+            ],
+            [
+                "גרגניות (unable to resist temptation/gluttonous) – they despise/disregard and are desirous for food. It is the Aramaic translation of (Lamentations 1:11): “How abject/what a glutton I have become.” I have become a glutton/bibber like a lion. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "הדר עם עם הארץ. מוקפות צמיד פתיל – they are ritually impure because his wife is a menstruating woman, lest she shook it and sat and defiled everything.",
+                "ר' יהודה מטהר בתנור – because it is impossible to shake it, for it is merely attached a bit, and they make it secondary to attach it to the ground. But the one who defiles it (i.e., Rabbi Yossi) holds that we make the degree that something attached is because of that which is not attached. But the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "המפקיד כלים אצל עם הארץ טמאים טמא מת – and requiring sprinkling on the third and seventh days (see Numbers 19:19).",
+                "אם מכירו – if the commoner recognizes the depositor that he is a Kohen who consumes heave-offering/priest’s due, he is careful regarding his deposit that it will not be defiled by a corpse, and it doesn’t require sprinkling [on the third and seventh days].",
+                "אבל טמאים מדרס – because his wife is a menstruating woman, lest she sat upon them, for he is not careful from the defilement of his wife.",
+                "בזמן שהיא רוצצת (at the time when it is tightly packed) – that the covering presses the clothing on account of the fact that it is too full.",
+                "טמאים מדרס – the clothes [are defiled through treading]. For when his wife sits upon the box [full of clothing] or leans upon it, she weighs down upon the clothing.",
+                "אם אינה רוצצת טמאין מדף (if it is not tightly packed, they are unclean with indirect contact for conferring ritual impurity) -meaning to say, a lighter defilement, to defile foods and liquids, like on top of a person with gonorrhea who does not defile clothing.",
+                "אע\"פ שמפתח ביד בעלים – for we are concerned lest he shook it."
+            ],
+            [
+                "המאבד ביום ומצא ביום טהור – for something undefined if a person would find it and touch/come in contact with it, he would lift it up, in the manner that he finds a lost object. But at night, even for one hour that he can’t see it, we are concerned lest a ritually impure person touched it and he did not see it. But our Mishnah is dealing with the public domain, and its manner of doubt is assumed to be ritually pure but even so at night, they are ritually impure by Midras/ritual impurity through treading or by someone defiled by a corpse. But in the private domain, its manner of doubt is ritually impure, whether during the day or whether at night, and this is brought in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10).",
+                "ברשות הרבים טהורים ברשות היחיד טמאים – We don’t have here other than a manner of doubt, lest a heathen or a commoner/who is not careful in his observance of the laws of Levitical purity or tithing touched them. Therefore, in the public domain, where there is a matter of doubt of it being ritually pure, it is ritually pure, whereas in the private domain, where there is a matter of doubt of it being ritually impure, they are ritually impure.",
+                "מפני שהונח ברשות עם הארץ – and everything that is in the house of common is considered having corpse defilement and requires sprinkling [on the third and seventh days – see Numbers 19:19]."
+            ],
+            [
+                "מפני שהיו גנבים – meaning to say, since they left it locked and found it open, certainly thieves were there and opened it, and that we don’t defile him, for it is stated that they changed their mind and went away and didn’t touch anything that was in the house. And the Halakha is according to the Sages."
+            ],
+            [
+                "שנכנסה שלא ברשות – out of trembling that she will not be caught like a thief and she runs to leave, and even though she entered for the need of his (i.e., the Haver/the member of the order for the observance of Levitical laws in daily intercourse) son or the beast of the owner of the house."
+            ],
+            [
+                "כל המיוחד למאכל אדם – as, for example, mere/undefined foods.",
+                "טמא – the ritual impurity of foods [is impure] until it becomes invalid/unfit from being the food for a dog.",
+                "עד שייחדנו לאדם – that there is a separation between removing defilement from it and bringing defilement to it.",
+                "גוזל שנפל לגת – when it didn’t fall into the vat, thee is no dispute [between] Rabbi Yohanan ben Nuri and the Rabbis. For the carrion of a ritually pure bird in the cities that doesn’t require intention to declare it food, because there a lot of people with those who come to the marketplace and consume the carrion of a pure bird. But in the villages where there isn’t a lot of people, it requires intention, as is explained in chapter 1 (see Mishnah 1). Where they disagree is where it (i.e., the bird) fell into the vat and died in the cities, the Rabbis hold that even though that in the cities it doesn’t require intention/giving thought to it, where it fell into the vat, his vat made it detestable and it is not appropriate/fit and requires intention/giving thought to it, whereas Rabbi Yohanan ben Nuri holds that his vat did not make it rejected, and it is like the rest of the carrion of ritually pure birds that don’t require intention/giving thought to it in the cities. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "חישב עליו חרש שוטה וקטן – to feed it to Canaanites."
+            ],
+            [
+                "אחורי כלים שנטמאו במשקין – that [the Mishnah] took/used the term, \"אחורי כלים\"/the outer sides of utensils, is because they were lenient, for a vessel whose outer part was ritually defiled with ritually impure liquids, its outer sides are ritually impure, but its inside – its handles, its rims/borders and its hands are ritually pure because the ritually impurity of liquids to defile vessels is from the Rabbis, they were lenient concerning it. But if its inside was defiled by impure liquids, all of it is defiled.",
+                "מטמאים את המשקין – even that which is non-consecrated [liquids].",
+                "ואין פוסלין את התרומה – and even that of heave-offering.",
+                "ר' יהושע אומר מטמאין את המשקין ופוסלין את האוכלים – Rabbi Yehoshua derives (in Tractate Niddah 7b) that the outer sides of utensils defile foods of heave-offering through an a fortiori/Kal VaHomer from the law of a person who immersed himself that day/טבול יום. Just as a person who immersed himself that day does not defile liquids and the Sages did not decree on a person who immersed himself that day that he defiles the liquids, nevertheless, he defiles the foods of heave-offering, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations, [for they are his food],” for he is not ritually pure to eat heave-offering until his sun has set, for the Biblical verse is speaking about heave-offering/Terumah. The outer sides of vessels that defile the liquids, does it not follow that they would invalidate the heave-offering? But Rabbi Eliezer did not concern himself with this a fortiori/Kal VaHomer, because the outer sides of utensils that are defiled by liquids is according to the Rabbis, and the person who immersed himself that day/טבול יום is from the Torah, and that which is Rabbinic, we don’t make an a fortiori [argument] on something from the Torah.",
+                "שמעון אחי עזריה – because Azariah dealt with practical maters and he would supply food to his brother Shimon who engaged in Torah study, therefore he is called by the name of Azariah, his brother.",
+                "לא כך ולא כך – we do not defile unconsecrated liquids nor do we invalidate/make unit food of heave-offering, but we do defile liquid have-offering, and those liquids of heave-offering, we defile at first degree of ritual impurity with foods of heave-offering that became second-degree of ritual impurity, and those foods invalidate/make unit other foods of heave-offering. And this is that we state that foods of heave-offering to liquids of heave-offering, “things that defile you do not defile me,” meaning to say, “the outer sides of a vessel that defiled you do not defile me, for they do not invalidate foods of heave offering, bur you defile me.” But the Halakha is according to Rabbi Eliezer."
+            ],
+            [
+                "שהיא קטפרס ([a kneading trough] that lay on an incline/sloping downward) – that one side is low, similar to a slope.",
+                "משקה טופח מלמטן (running liquid is from below) – on the low side, that is the [unclean] dough that its mixture is soft and its liquid drips, but from above, its mixture is thick and its liquid doesn’t drip.",
+                "שלש חתיכות – between the three [pieces of dough] is like an egg’s bulk, one dripping and two that do not drip, they are arranged one next to the other, and the one that drips is below, and now the middle one touches the dripping one and the upper one touches the middle one.",
+                "אינן מצטרפות – to be an egg’s bulk to defile the liquid that is flowing from below and the liquid returns and defiles the kneading trough, for contact does not connect the dough unless they stick together as is taught in the Mishnah in the First Chapter [of Tractate Taharot] (Mishnah 7)\"מקרצות נושכות זו את זו\" /pieces of dough – separated from the main dough in the trough - stick to each other.",
+                "שתים מצטרפות – if there weren’t other than two pieces of dough, the bottom one that has liquid flowing and the one that is above it that touches it, and if there is between of them an egg’s bulk, they combine to defile the liquid and return and defile the kneading trough.",
+                "אפילו שתים אין מצטרפין אא\"כ היו רוצצות משקה – always the liquid does not connect until the liquid will be pressing and standing between the two pieces [of dough]. But the Halakha is not according to Rabbi Meir.",
+                "ואם היה משקה עומד (and if it was standing liquid) – meaning to say, there wasn’t a sloping/inkling, but rather a cavity for the reception of water/a pond, and the liquid stands between the pieces of dough, even all the measure of an the egg’s bulk that is in the dough are thin crumbs similar to the mustard seed that are separated one from the other, the standing liquid attaches them and combines them to be an egg’s bulk, and defiles the liquid and the liquid returns and defiles the kneading trough.",
+                "אוכל פרור – food that is divided into thin crumbs does not combine, for the liquid does not attach them. And the Halakha is not according to Rabbi Dosa."
+            ],
+            [
+                "כיון שהשיקה למקוה – since the end of one of the sticks was attached in the Mikveh, even though he didn’t immerse all of it, he purified all the impure liquids that are on the other head, for the incline/sloping is an attachment.",
+                "עד שיטביל את כולה – for the Rabbis hold that an incline/sloping is not an attachment/connection.",
+                "הניצוק (an uninterrupted flow of a liquid – poured from vessel to vessel) – the continuous flow/jet of a water pipe/spout that comes from above to below with erection like a pillar.",
+                "קטפרס – water from above to below through the sloping of a high hill.",
+                "ומשקה טופח – it doesn’t have moistness to moisten other objects, for it doesn’t have in it so much liquid for if he struck his hand in them, liquid would come up that would be able to moisten something else.",
+                "אינו חיבור לא לטומאה - for if the liquids are detached and an impure thing came in contact with the bottom part, the top part is ritually pure. And similarly for flowing liquid, and even in a smooth place, if there are liquids from here and liquids from there and liquid flowing in the middle, if an impure person touched with flowing liquids, the liquids from here and from there are ritually pure, even though they are attached/connected to it.",
+                "ולא לטהרה – as for example, a hole that doesn’t have forty Seah and an uninterrupted flow of a liquid or flowing liquid that is attached to this hole/indentation or to a Kosher ritual bath/Mikveh, it is not a connection, for a person who immerses in this hole/indentation, his immersion did not count for him.",
+                "אשבורן – a deep place where water is gathered.",
+                "חיבור לטומאה ולטהרה – for if part of them were defiled, all of them were defiled, and similarly, if part of them were attached to a Mikveh/ritual bath and they were purified, all of them were purified."
+            ]
+        ],
+        [
+            [
+                "זיתים מאימתי מקבלין טומאה – to be fit for Levitical uncleanness with the oil that is coming out from them.",
+                "זיעת המעטן (the – intended - exudation produced by lying in the vat/exude the sweat of the vat) – a vessel that they place the olives in and they shrink by effect of the heat there in order to the appropriate to remove the oil. The language of (Job 21:24): “His pails are full of milk.”",
+                "אבל לא זיעת הקופה (but not the – unwelcome – exudation originating in the pile or basket) – for the basket does not hold the liquids, for the basket that comes out from hem goes to waste and it is not appropriate for him, and it doesn’t make the seeds susceptible to receive ritual impurity other than liquid that is appropriate for it, as it is written (Leviticus 11:38): “but if water is put on the seed”/\"וכי יתן-מים על-זרע\" – is written יתן (defectively), but we read it as \"יותן\"/”yuttan” (written fully), [the word] יותן is similar to יתן. Just as \"יתן\" is satisfactory, so also ”יותן\" is satisfactory.",
+                "שיעור זיעה שלשה ימים (the measure/prescribed time of sweat is three days) – for liquid that goes out within three days is not considered oil but rather a mere thin secretion and doesn’t make it susceptible [for ritual impurity], for they don’t make it susceptible to receive ritual impurity other than the seven liquids (see Tractate Makhshrin, Chapter 6, Mishnah 4) alone, and they are wine, water, olive oil, honey, milk, dew and blood.",
+                "משיתחברו שלשה זה לזה – for it is the manner of olives that are attached one to another when they remain in the vat.",
+                "משתגמר מלאכתן (after the work of preparing them is completed) – the work of bringing them. For all the time that it is intention to bring in more olives from another place to add to these, the sweat does not make them susceptible [for receiving ritual impurity], because it is not satisfactory for him. But when the work of preparing them is completed, even of that day, it makes it susceptible [to receive ritual impurity], even for that one day, it makes it (i.e., the olives) susceptible [to receive ritual impurity]. And the Halakha is according to Rabban Gamaliel, for the Sages state according to his words."
+            ],
+            [
+                "גמר מלמסוק – from harvest his olives.",
+                "אבל עתיד ליקח – to purchase olives from the market and to add on to these.",
+                "גמר מליקח – that he doesn’t have any intention to purchase more olives, but wishes to borrow olives from others and to add on to these.",
+                "אירעו אבל או משתה – and therefore he didn’t add to them, but it is his intention to add [to them] when the mourning period will pass.",
+                "טהורין – because they were not made fit for Levitical uncleanness. According to Rabban Gamaliel (see previous Mishnah) who stated: “After the work of preparing them is completed.”",
+                "אין טמא אלא מקום מגען – it is not fit to receive Levitical uncleanness other than the place of the falling liquid. Another explanation: if they (i.e., the water) on these olives whose work of preparing them was not completed the liquids are impure, nothing is defiled from them other than the olives that the impure liquids them alone.",
+                "המוחל היוצא מהן (the thin secretion that exudes from them) – the water that exudes from the olives prior to their work of preparing them being completed, they do not have the status of law of liquids, and they do not make eatables susceptible [to receive ritual defilement], and they themselves do not receive ritual defilement. And because just as the thin secretion/sap that exudes from the olives is ritually pure until the work of preparing them is completed because he doesn’t desire their existence."
+            ],
+            [
+                "נפלו עליהן משקין טמאין – after the work of preparing them is completed and they are susceptible to receive ritual defilement, all of the olives are ritually impure and even those that the impure liquids did not touch, for the liquid that exudes from them after the work of preparing them is completed for through it, they became susceptible to receive ritual defilement he combines with those impure liquids and receives defilement from them, and afterwards they defile all of the rest of the olives.",
+                "המוחל היוצא מהן – (the thin secretion/sap that exudes from them) from the olives whose work of preparing them has been completed.",
+                "ר' אליעזר מטהר – for he (i.e., Rabbi Eliezer) does not consider the thin secretion/sap a liquid neither to make susceptible the seeds [to receive ritual defilement] and not to receive defilement like the rest of the liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4).",
+                "וחכמים מטמאין – for the thin secretion/sap is considered a liquid whether to make susceptible [to receive ritual defilement] or whether to defile when it exudes from the olives after the work of preparing them is completed.",
+                "המוחל היוצא מן הבור – after they remove the oil from the cistern, there remains a thin secretion/sap on the floor of the cistern like water, and as Rabbi Shimon states that it is upon this that Rabbi Eliezer and the Rabbis disagree, Rabbi Eliezer does not consider it liquid, but the Rabbis hold that since it is not possible to have a thin secretion/sap on the floor of the cistern without dilution of oil, it is considered liquid like the oil. And the Halakha is according to the Sages, and like the first Tanna/teacher [of the Mishnah] and not like Rabbi Shimon explained it."
+            ],
+            [
+                "הגומר את זיתיו – after the time of the vats and the olive press have passed. For at the time of the vats and the olive press, it is taught in the Mishnah in [Tractate] Hagigah, Chapter 3, Mishnah 4 that everyone is believed [that in Judea] regarding the heave-offering/priest’s due at the time of the vats and olive presses.",
+                "ושייר (and left aside) –[one must say, \"ישייר\" /and there should remain, and similarly it is found in old manuscripts].",
+                "קופה אחת – in order that he would separate heave-offering from it and [first-tithe] from it in ritual purity [and give it in the presence of the Kohen, that the Kohen] himself will see that he now has finished working with his olives, for if he doesn’t give it in the presence of the Kohen, he will not be believed to state that he guarded them in ritual purity, since the time of the vats and olive presses have passed. But there are books where we have the reading \"לעני הכהן\"/to a poor person who is a Kohen, because small amounts of heave-offering like this that he separates after [the time has passed] of the vats and the olive presses, it is not customary to give it other than to an indigent Kohen, because of this, it (i.e., this manuscript of the Mishnah) teaches: \"כהן עני\"/an indigent/poor Kohen, and the same law applies when he is able to give to a wealthy Kohen.",
+                "יוליך לו את המפתח מיד – and we believe him with what he says that now he has completed [working with] his olives.",
+                "ר' שמעון אומר מעת לעת – of the completion of his harvesting of the olives, if he brought him the key, we believe him. And the Halakha is according to Rabbi Yehudah. But in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10) in implies that when Rabbi Yehuda said \"מיד\"/immediately, that is all of the entire day."
+            ],
+            [
+                "המניח זיתים בכותש (he who places olives in a basket in which olives are kept for softening) – We have the reading. And it is is a large basket that they place the olives into to shrink them.",
+                "שימתונו – that they will be softened and they will be moist. And there are books where we have the reading of \"בכותש\"/in an olive basket, that we place them in a cavity for many days in order that they will become loose and soft and they will be easy to press.",
+                "הרי אלו מוכשרים – with thin secretion/sap that exudes from them, for the work of preparing them is completed. ",
+                "The School of Hillel states that they are not susceptible [to receive ritual defilement] for the work of preparing them is not yet completed.",
+                "הפוצע זיתים (he who crushes olives)- he who crushes them with unwashed hands.",
+                "טימאן- for unwashed hands invalidate/make unfit the heave-offering, and all who invalidate the heave-offering defiles liquid to be first-degree [of ritual impurity]. And they are made fit for Levitical uncleanness through their crushing, for it is satisfactory for him with liquid that drips on them, and through this, they increase the taste."
+            ],
+            [
+                "לגרגרם – to make of them shriveled olives. Meaning to say, to make that each and every berry will wither in the sun and dry out.",
+                "אפילו הן רום אמה – that when the upper ones wither, the lowest ones from the moisture and the moistness of the liquid, nevertheless, since it is his intention that they dry out, they are not made fit for Levitical uncleanness . And there are those who explain \"לגרגרן\"/to shrivel them, to sweet them in the sun in order that make an incision in them with salt and to consume them. And because they all do not become sweet at once, because of this, it (i.e., the Mishnah) takes [the term]: \"לגרגרן\"/to make of them shriveled olives, that is to say that he takes the shriveled olives that sweeten one by one and consumes them, and we have the reading: \"אפילו הן רום אמה\"/even if they are piled a cubit in height, they are fit for Levitical uncleanness, meaning to say, even that they are a cubit high for now those lowest ones are sweetened, they are made fit for Levitical uncleanness by liquids that exude from them. For it is satisfactory for him that they sweat there, that it appears better for consumption.",
+                "שילקו (that they might putrefy) – that they will be crushed and will be burst.",
+                "לעתיד להעלותן לגג – afterwards to sweeten them there in the sun.",
+                "נתנן בגג שיפתחם – that the olives will burst open and will salt them.",
+                "הרי אלו מוכשרים – for all these it is satisfactory to him with the sweating of the oil that is saved.",
+                "עד שישמר – that he will prepare to guard it on its roof. He covers it from reeds and straw that they make at the top of the roof to sit there to guard.",
+                "אינן מוכשרים – for it is not satisfactory to him with the moisture that exudes from them."
+            ],
+            [
+                "רצה ליטול מהם בד אחד (If he wanted to take – enough from – them for a single pressing) – olives which had completed their work of preparation and they were not fit for Levitical uncleanness as for example, that it was his intention to purchase and to add upon them as is taught in the Mishnah at the beginning of our chapter (Mishnah 2), and he comes to take from them a small/minute measure that they place in the olive press on one occasion, or two presses and make [olive] oil from them, and leave from them a lot in the vat/pit where olives are packed until they form a viscid mass.",
+                "בית שמאי אומרים קוצה בטומאה (let him set them apart in a state of uncleanness)- he cuts off what he wants to cut off from the cluster of olives that are in the vat where the olives are packed until they form a viscid mass, a single pressing or two pressings in defilement, since they had not completed their work of preparation and were not fit for Levitical uncleanness.",
+                "ומחפה בטהרה (and cover up in a state of ritual purity) – when he finished taking what he wanted to take, he covers the remainder that is in the vat in purity as if it was made fit for Levitical uncleanness, for his taking of what he takes is defrauded to consider the remainder as if he completed his work of preparation.",
+                "אף מחפה בטומאה – for even that which remains is not fit to receive Levitical uncleanness, since their work of preparation had not been completed and it was his intention to add upon them. But however, if he uprooted all the olives that were in the vat in order to make them in the olive press, they were fit to receive Levitical uncleanness according to the House of Hillel.",
+                "ר' יוסי אומר חופר בקרדומות (Rabbi Yossi says he digs out with metal axes/hatchets) – and uproots all of the olives that are in the vat.",
+                "ומוליך לבית הבד בטומאה – because they are not fit to receive Levitical uncleanness, and it (i.e., the Mishnah’s) use of the word קרדומות, it is a noteworthy point because they are vessels of iron and they are prepared for the defilement through a corpse more than other vessels. And the Halakha is according to the School of Hillel."
+            ],
+            [
+                "בריחים (in the millstones) – that they grind/mill the olives before placing them in the olive press and afterwards they place them in the olive press and mill them with a beam.",
+                "ואם היה משקה – the liquid is defiled by the [dead] creeping thing, and all of the olives are defiled through connection of the liquid.",
+                "נמצא על גבי העלים – if the [dead] creeping thing is found on top of the leaves that cover the olives, and the leaves are not receptacles of defilement.",
+                "ישאלו הבדדים (ask the olive press workers) – commoners who are not careful in their observance of the laws of Levitical purity and tithing whom the owner of the oil purified to work on his olives in ritual purity, and they are believed to state: “we have not touched the creeping thing that is on the leaves and we were not defiled.",
+                "ואם היה נוגע באום – if the creeping thing left from the leaves that cover the olives and touched the cluster/mass of olives.",
+                "אפילו וכו' – one hair from the creeping thing touches the cluster/mass [of olives].",
+                "טמא – all of the cluster/mass [of olives is ritually impure], for it is considered attachment/joining. [The word] אום/cluster, mass, the olives that are collected together and attached each with another in the vat are called an אום."
+            ],
+            [
+                "נמצא על גבי פרודים (if [the insect] was found on top of the broken olives) = after he inserted a peg in the cluster/mass of olives to separate the cluster to several separate parts, and in each clod of earth from these parts from the cluster, there are olives that are attached.",
+                "והוא נוגע בכביצה (and it touches an egg’s bulk) – that if he came to combine the olives that the creeping insect touches that have an egg’s bulk.",
+                "טמא – all of the clod of earth [is impure] even though the clod of earth is attached from when inserted the peg in the mass/cluster to separate them, nevertheless, since there is in this clod of earth impure olives like the appropriate measure to defile others, which is like an egg’s bulk, it becomes attached to defile all the rest of the olives in it.",
+                "פירודים על גבי פירודים (broken-off blocks on top of other broken-off blocks) – there are clods of earth on top of clods of earth that the creeping inspect is on the uppermost clod.",
+                "אע\"פ שהשרץ נוגע בכביצה – of that clod of earth.",
+                "אין טמא אלא מקום מגעו – of the creeping insect [only what it touched through contact is impure], that is to say, that clod of earth that the creeping insect touched, but the rest of the clods of earth are ritually pure.",
+                "נמצא – the creeping insect [is found]",
+                "בין כותל לזיתים טהור - and we are not concerned that perhaps it (i.e., the creeping insect) was on the olives.",
+                "נמצא בגג – that one brings up olives from the vat to the roof and the creeping insect is found afterwards in the olives that are on the roof.",
+                "המעטן טהור – meaning to say that the olives that are in the vat are ritually pure, and we don’t say with the olives that were brought and were in the vat.",
+                "נמצא במעטן – olives that he brought up on the roof, are ritually impure, for before he brought the the olives to the roof the creeping insect was in the vat.",
+                "נמצא שרוף (if it found burned – and clean on the olives) – but a burnt creeping insect does not defile, as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” similar to their being dead. And when it is found burnt on top of ritually pure olives, we are not concerned that perhaps it touched them before it was burned.",
+                "מהוהא (tattered, scorched) – a cloth that was burned by fire and became like a kind of קורי עכבים/an impeding beam, and it no longer is susceptible to receive ritual defilement.",
+                "טהורה – and we don’t say that perhaps it was ritually impure from the outset before it was singed/burnt.",
+                "בשעת מציאתן – whether or leniency or whether for stringency (see Tractate Taharot, Chapter 3, Mishnah 5 where this principle is enunciated – at the time when they are found)."
+            ]
+        ],
+        [
+            [
+                "הנועל בית הבד מפני הבדדין – commoners who are not careful in their observance of Levitical uncleanness and tithing who do work in the olive press, the owner of the olives purified the in order that they would make the [olive] oil in ritual purity, and locked the olive press in their faces so that commoners should not enter there and they should not leave and be defiled through the contact of their commoner colleagues.",
+                "והיו שם – within the olive press.",
+                "כלים טמאין מדרס – which is a primary source of ritual impurity an they defile humans whether by contact, whether by carrying or whether by shaking.",
+                "ר' מאיר אומר בית הבד אמא – for we are concerned that perhaps these ritually pure commoners were defiled and they returned and defiled everything, for they are not concerned about being careful on [matters of] defilement.",
+                "רבי יהודה אומר בית הבד טהור – for they are careful on definitive defilement, since this member of the order for the observance of Levitical laws in daily intercourse purified them for this.",
+                "ר' שמעון אומר אם טהורים להם – these are the vessels. As for example, that the wife of a commoner sat upon them or that they belonged to a commoner, that in their eyes were ritually pure.",
+                "בית הבד טמא – for the workmen in the olive press are not careful from touching them, and one has to be concerned that perhaps they were defiled.",
+                "ואם טמאין הן – as, for example, that they knew that a menstruating woman or a woman with a flux sat upon them.",
+                "",
+                "א\"ר יוסי – like Rabbi Meir, he (i.e., Rabbi Yossi) holds that the olive press is ritually impure, but the reason of Rabbi Meir is because the olive press workmen are not concerned about defilement, whereas Rabbi Yossi holds that they are concerned about contact but they are not expert in [questions of] shaking, and they think that they are pure all the tine that they didn’t touch it. Therefore, the olive press is ritually impure, for we are concerned that perhaps they shook it, even though they didn’t touch them. And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "ומשקין טמאין בתוך בית הבד – and they are spilled on the ground and the olive press workmen tread upon them and they (i.e., the liquids) become attached to their feet and they return those liquids and defile the olives when the olive press workmen ascend and tread upon the olives unless there is land between the liquids and the olives in order that they can dry their feet from the impure liquids through their treading/walking on the land. But when there aren’t shoes on their feet and the impure liquids that are on their feet dried through their treading on the land, furthermore, the olives do not become defiled when they tread on them, for ritually impure liquids defile vessels but do not defile humans.",
+                "הבדדין והבוצרין – surely that it (i.e., the Mishnah) did not use [the language] of those who harvest olives and those who cut grapes/\"המוסקים והבוצרים\" , because they (i.e., the Sages) made a degree on the cutting of grapes that it should be done [in a state of] ritual purity, but they didn’t make a decree on those who harvest olives, and the reason is explained in the first chapter of [Tractate] Shabbat (17a), for sometimes a person goes to his vineyard to know if his grapes have arrived [at the proper time] to cut them or not, and he takes a cluster of grapes and wrings them out and sprinkles them over the grapes, and at the time of the cutting of the grapes liquid still flows upon them and they have been made fit to be susceptible to receive ritual defilement. And this reason does not belong with the harvesting of olives.",
+                "נאמנים לומר לא נגענו – and as for example, that a member of the order for the observance of Levitical laws in daily intercourse/חבר stands with them in the olive press, and we are not concerned that perhaps they touched it but it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse.",
+                "התינוקות – olive press workmen who brought their children with them, and purified them for this, and when their sons want to defecate, their fathers exit outside with them and they defecate beyond the wall, and we are not concerned that perhaps he touched defilement, and it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse/חבר."
+            ],
+            [
+                "כיון שנכנסו לרשות מערה – that they ritually immerse there [in the cavern], like narrow pits, lengthy ditches and spacious cavities/caverns.",
+                "דיו – and we are not concerned that perhaps they would not ritually immerse or that they would not immerse the vessels and they would say, “we ritually immersed and we ritually immersed [the vessels].”",
+                "צריך לעמוד עליהן. לפי שאין בקיאין בדין טבילה וחציצה (this section is not found in the printed editions of the Mishnah and is a reading of the Bartenura commentary on this Mishnah)",
+                "טהורים להם – as, for example, the vessels of another commoner who is not careful in the observance of the laws of Levitical uncleanness and tithing, that in their eyes these are ritually pure vessels because they are not warned/careful against the contact of a commoner. And Rabbi Shimon is according to his reasoning that we have explained above (in Mishnah 1 of this chapter). And the Halakha is according to Rabbi Yossi."
+            ],
+            [
+                "הנותן מן הסלים ומן המשטיח של אדמה (he who puts in the press grapes collected in baskets or as such as were spread on the ground) – grapes that were cut from the beginning for consumption and were not fit to be susceptible to receive ritual defilement, for they (i.e., the Rabbis) did not decree other on the person who cut the grapes from the beginning to [bring them to] the vat for wine-pressing and afterwards changed his mind regarding them and took them from the baskets or from the ground that he had spread the grapes upon them and placed them in the vat for wine-pressing.",
+                "בית שמאי אומרים נותן בידים טהורות – since he came to placed them in the vat for wine-pressing, he is as if he cut them from the beginning [to bring them] to the vat for wine-pressing, and he needs to bring them to the vat for wine-pressing in ritual purity.",
+                "ואם נתן בידים טמאות טמאן – but even though mere hands are second-degree [of ritual impurity], and nothing that is second-degree [of ritual impurity] can make something third-degree [of ritual impurity] with non-consecrated produce, perhaps they thought that what is ritually immersed for heave-offering is like heave-offering itself, alternatively, we are dealing with hands that first-degree [of ritual impurity]. And this is the opinion of Rabbi Shimon ben Eleazar as it is brought in the second chapter of [Tractate] Hullin [folio 33b].",
+                "ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרוה – because they were not fitted for Levitical uncleanness since they were cut from the outset for consumption.",
+                "מן העביט ומן המשטיח של עלים (from the large basket, strapped on the carrier’s back, in which the grapes are carried during the vintage and/or from the grapes spread out on leaves) – the עביט is a vessel that they place the grapes in it that they cut to bring to the vat for wine-pressing. And the grapes spread out on leaves on the face of the ground, and now the matter is proven that the person who cuts these grapes from the outset, he cut them for the vat for wine-pressing and not for consumption, therefore, the School of Shammai and the School of Hillel are in agreement in this that one brings them with ritually pure hands, for this that [the School of] Hillel is silent in the first chapter of [Tractate] Shabbat (Mishnah 4) and agrees him with the person who cuts grapes for wine-pressing in the vat is fitted for Levitical uncleanness."
+            ],
+            [
+                "האוכל – [he, (who is ritually unclean) eats] grapes.",
+                "מן הסלים ומן המשטיח של אדמה – for they were cut, undefined, for consumption. Even though his hands were ritually impure and the grapes were dripping wine into the vat.",
+                "הרי הגת טהורה – for those drops do not have the status of liquid, since they were cut for consumption, and it was not satisfactory to him with what it drips. But a person who eats from the large basket, strapped on the carrier’s back, in which grapes are carried during the vintage or from the gapes spread on leaves, even though the grapes are not split and they are not flowing in drops, if there fell from him a single berry and there isn’t the oblate side of a berry to which the stalk is attached for that berry, that is, in the place where the peduncle/stalk is on the mouth of the berry there is a kind of oblate side of a berry to which the stalk is attached and that oblate side of the berry to which the stalk is attached closes/conceals the mouth of berry so that liquid does not exude, and when the peduncle/stalk is uprooted with the oblate side of a berry to which the stalk is attached, liquid exudes and even though he took them to consume them, they have the status of liquid, since from the outset, he cut them for the vat and that liquid was defiled with his ritually unclean hands, and when it fell to the vat, it became defiled. And these words apply when he touched it with his hands in the place of the oblate side of the berry to which the stalk is attached, but if he didn’t touch in the place of the oblate side of the berry to which the stalk is attached, the vat was not defiled, for his hands didn’t touch the liquids in order that the liquid would return and defile the vat.",
+                "נפלו ממנו ענבים – meaning to say a cluster of grapes, that the berries are attached to the cluster and the liquid does not exude, and they were defiled by his ritually impure hands, and they were made fit for Levitical uncleanness because it was cut for the vat.",
+                "ודרכן במקום המפונה (and one trampled them in an empty part) – an empty/vacant place in the vat where there is nothing – not wine nor grapes and he trampled them ritual purity.",
+                "כביצה מכוון טהור (if there was exactly an egg’s bulk there – it is pure) – the vat, for a food does not defile a vessel and when it exuded the first drop, it was missing from an egg’s bulk and food does not defile other food with less than an egg’s bulk. It is found that there is no defilement for this drop other than on account of the defilement that it received when it was food, therefore now also that it became a liquid, it lacks the strength other than as a food. But more than an egg’s bulk, it is ritually impure, for the egg’s bulk defiles the first drop according to the law of liquids, and the drop returned and defiled the vat, for the liquid defiles a vessel."
+            ],
+            [
+                "וניתזה צנורא (and spittle splashed forth) – spittle splashed forth from the mouth of a commoner who is speaking, and the spittle that exits from the mouth of a commoner defiles people and vessels according to the Rabbis, and all the more so food and liquids.",
+                "פסיקו טהור – for we said that the edge of a cistern collected the ejection of spittle and prevents it from descending into the wine. And our Mishnah is speaking about a plastered cistern that does not receive ritual defilement. But in the Tosefta [Tractate Taharot, Chapter 11, Halakha 12] they stated that the cistern of [olive] oil is ritually impure, because the oil smoothens the edge of the cistern and [the ejection of spittle] smoothens and descends below to the oil that is in the cistern."
+            ],
+            [
+                "הזולף את הבור (if one empties the pit- of wine/oil) – he removes the wine or oil that is in the cistern/pit, and because he doesn’t remove all of it at once but rather bit by bit, it (i.e., the Mishnah) calls it זולף/pours, drips.",
+                "ונמצא שרץ בראשונה – that he brought in a jug into the cistern and filled it, and similarly and second and similarly a third, and afterwards found a creeping insect in the jug that he filled first.",
+                "כולן טמאות that from the first, everything that was in the cistern was defiled, whether the creeping insect was in the cistern or whether it was in the jug.",
+                "באחרונה היא טמאה וכולן טהורות – for from it (i.e., in the last jug) was the creeping insect but not from the cistern, and even if t was from cistern, perhaps it fell into the cistern after all the first [jugs] had been filled.",
+                "אימתי בזמן שהוא זולף – when he brings in the jugs themselves into the cistern and fills each of them one at a time.",
+                "אבל היה זולף במחץ (but if he emptied the pit/cistern by using a ladle – to pour into the vessels) – that the jugs stand outside of the cistern, and he fills them through the ladle, and it is an earthenware vessel that is made/used to fill wine with it.",
+                "נמצא שרץ באחת מהן היא טמאה בלבד – for I could say that the creeping insect was within the jug and not in the cistern.",
+                "אימתי בזמן שהוא בודק – [when he examines] the ladle and the jugs, that he examined them that were wasn’t in them a creeping insect before he placed [olive] oil into tit, but he did not cover neither the cistern/pit nor the jugs all the time that he was bringing the ladle from this one to that one, for I could say that while he was walking the creeping insect fell into the jug, and similarly, if he covered it and did not examine also, perhaps it (i.e., the creeping insect) was in the jug beforehand.",
+                "אבל היה בודק ומכסה – that he examined the jugs, and on every occasion that he would bring the ladle from one to another he would cover whether the pit/cistern or whether the jug, and whichever way you turn, this creeping insect was in the cistern from the outset, whether it was found in the jug or whether it was found in the pit, or whether it was found in the ladle."
+            ],
+            [
+                "העגולים לזגים (the space between the molds and the deposit of grape shells) – An עיגול is a kind of large millstone that they would put on the grape shells after they tread on the grapes by foot, in order that they wring out and all of the wine exuded that remained in them, and as a result of its weight and size of this mold/roller, they need many people to raise it on the pile of grape shells that are made like a kind of pile and to lower it, therefore it is considered the public domain to ritually purify a matter of doubtful defilement, because man are found there.",
+                "כרם שלפני הבוצרים רשות היחיד (that [part of the] vineyard that is in front of the grape gatherers is the private domain) – for people are fearful to enter there, because he will be arrested/seized like a thief.",
+                "אחר הבוצרים רשות הרבים (that which is behind the grape gatherers is public domain) – for there is a domain for all people to enter.",
+                "כלי בית הבד של גת – meaning to say, and of (i.e., belonging to) the vat, for the olive press is for [olive] oil and there is a vat for wine.",
+                "והעקל (and a bale of loose texture containing the olive pulp to be pressed) - it is made like a kind of knit box similar to a net, and after they have squeezed/wrung out the olives, they place the olive peat in that bale of loose texture containing the olive pulp to be pressed and place upon it something heavy to remove the remainder.",
+                "מנגבן – but prior to this the ritually immersion is not benefitting/effective if they were defiled before the ritually impure liquids exuded from them that had been attached to them.",
+                "חולטן (scalds them in hot water) – pours upon them hot water and afterwards ritually immerses them.",
+                "בשבולת הנהר (in a rapid stream/ the current of the river) – a place where the waters flow/run, in order to remove the liquid that is attached on them. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה טהרות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..3986aae034ab12d87a5e8f4e38a9948ee30288ba
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/On Your Way.json	
@@ -0,0 +1,647 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Tahorot",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה טהרות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>שלשה עשר דבר.</b> צריכה מחשבה. שיחשב עליה לאכילת אדם. שכל האוכלים המותרים אין צריכים מחשבה, אבל זו הואיל והיא אסורה באכילה צריכה מחשבה ואח״כ תטמא. ודוקא בכפרים דליכא רוב עם, אבל בשווקים אינה צריכה מחשבה, שכיון שיש רוב עם הבאים לשוק איכא טובא דאכלי נבילת עוף טהור. והכי מפורש בפרק בתרא דעוקצין:",
+                "<b>אינה צריכה הכשר.</b> אלא מטמאה טומאת אוכלים ככל שאר אוכלים שנגעו בשרץ שהם נעשים ראשון לטומאה. ואין צריך שיבואו עליהם מים או שאר משקים ולא שתגע בשרץ. דהכשר בזרעים הוא דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו׳, ודרשינן מה זרעים שאין סופן ליטמא טומאה חמורה צריך הכשר, אף כל שאין סופו ליטמא טומאה חמורה צריך הכשר, יצאה נבלת עוף טהור שסופה ליטמא טומאה חמורה, שהיא מטמאה אדם ובגדים בבית הבליעה, שאינה צריכה הכשר:",
+                "<b>ומטמאה טומאת אוכלין בכביצה.</b> דכביצה ממנה אם נגעה באוכלים טהורים נטמאו:",
+                "<b>וכזית בבית הבליעה.</b> אדם שאכל כזית ממנה נטמא, ונטמאו בגדיו כשתגיע לבית הבליעה. דכתיב (שם יז) והנפש אשר תאכל נבילה וטריפה וגו׳, ובנבלת עוף טהור הכתוב מדבר, וכתיב תאכל, ואין אכילה פחות מכזית:",
+                "<b>וטעון הערב שמש.</b> ולא סגי בטבילה לחודה:",
+                "<b>וחייבים עליה על ביאת המקדש.</b> כשאר כל הטומאות. דכתיב בטומאת מקדש וקדשיו (ויקרא ה׳:ג׳) לכל טומאתו אשר יטמא בה, ודרשינן לרבות בולע נבלת עוף טהור:",
+                "<b>ושורפים עליה את התרומה.</b> אם נגעה נבלת עוף טהור בתרומה, נשרפת, שכשאינה בבית הבליעה דין ראשון לטומאה יש לה ומטמאה את התרומה בנגיעה להיות שני:",
+                "<b>והאוכל אבר מן החי ממנה סופג את הארבעים.</b> ואפילו היה האבר פחות מכזית. וסתם מתניתין דלא כר׳ מאיר. דאילו ר׳ מאיר הא שמעינן ליה בשלהי גיד הנשה דאמר אבר מן החי אינו נוהג אלא בבהמה טהורה בלבד:",
+                "<b>שחיטתה ומליקתה מטהרת את טריפתה.</b> ומוציאה מידי נבילה שלא תטמא. לפי שהמליקה מתרת בפנים לכהנים כדרך שהשחיטה מתרת בחוץ, וכשם שטיהרתו שחיטתו, כך תטהרנו מליקתו. ושחיטה דמטהרת את הטריפה מידי נבילה נפקא לן מקרא, דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה וגו׳ כל הנוגע בנבלתה יטמא, יש מן הבהמה שהיא מטמאה, ויש שאינה מטמאה, פרט לטריפה שנשחטה, והוא הדין לטריפת עוף:",
+                "<b>ר׳ יהודה אומר אינן מטהרות.</b> דלא ילפינן טריפת עוף מטריפת בהמה:",
+                "<b>רבי יוסי אומר שחיטתה מטהרת ולא מליקתה.</b> והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>מיטמאות.</b> אם נגע בהן שרץ נטמאו. ואם טמאים הן ונגעו הכנפים והנוצה באוכלין טהורים, נטמאו, דחשיבי יד להכניס ולהוציא, וכל שהוא יד מיטמא ומטמא:",
+                "<b>ולא מצטרפות.</b> אם היה אוכל פחות מכביצה אין הכנפים והנוצה מצטרפות להשלימו לכביצה לטמא טומאת אוכלים, דלא חשיבי שומר שמצטרף, כדתנן בריש עוקצין:",
+                "<b>הנוצה מצטרפת.</b> דחשיב לה שומר. ואין הלכה כר׳ ישמעאל:",
+                "<b>החרטום.</b> שהעוף מנקר בו:",
+                "<b>ראשי אגפים וראש הזנב.</b> הנשארים מחוברים לגוף אחר שמרטו הנוצה, רגילים לחתכם ולהשליכם דלא חזו לאכילה, אלא שבעופות המפוטמים מניחים אותן ואוכלים אותן עם העוף, והיינו דקאמר שכן מניחים בפטומות. ואין הלכה כרבי יוסי. והני שלשה עשר דבר דחשיב במתניתין, בבבא קמייתא איכא תשעה, דשחיטתה ומליקתה חדא חשיב להו, דתרווייהו הוו טהרה לטריפתה, והכנפים, והנוצה, והחרטום, והצפרנים, הרי שלשה עשר דבר:"
+            ],
+            [
+                "<b>נבלת עוף טמא.</b> שאין סופה לטמא טומאה חמורה, שאינה מטמאה אדם ובגדים. ",
+                "<b>צריכה מחשבה.</b> שיחשוב עליה לאכילה, ",
+                "<b>והכשר</b> מים או שאר משקין, ואח״כ תגע בשרץ:",
+                "<b>לפסול את הגויה.</b> אם נטמאת ואכל ממנה חצי פרס שהיא ביצה ומחצה, נפסל גופו לאכול בתרומה עד שיטבול:",
+                "<b>ואין בה כזית בבית הבליעה.</b> דכתיב (שם כ״ב) נבילה וטריפה לא יאכל לטמאה בה, מי שאיסורו משום אוכל נבילה מטמא באכילה בבית הבליעה, יצא זה שאין איסורו משום בל תאכל נבילה אלא משום בל תאכל דבר טמא:",
+                "<b>והאוכלה אין טעון הערב שמש.</b> האוכל חצי פרס ממנה לאחר שנטמאת, שהוא פוסל את הגויה לאכול בתרומה, אם טבל לאחר שאכלה מותר בתרומה מיד ואין טעון הערב שמש:",
+                "<b>ואין חייבים עליה על ביאת מקדש.</b> אם אכל חצי פרס נבלת עוף טמא ונכנס למקדש. דטומאה דרבנן היא, אע״ג דשורפין עליה תרומה:",
+                "<b>והאוכל אבר מן החי ממנה אינו סופג את הארבעים.</b> ואע״ג דאוכל כזית בין בשר וגידים ועצמות, דהשתא אפילו למ״ד אבר מן החי צריך כזית דאכילה כתיב ביה, הכא איכא כזית, אפ״ה אינו סופג את הארבעים. ומשום טמא לא מיחייב, דליכא כזית בשר:",
+                "<b>ואין שחיטתה מטהרתה.</b> באכילה, לבן נח שמותר בעוף טמא ואסור באבר מן החי, ואם שחטה והיא מפרכסת לא טיהרתה שחיטתה באכילה עד שתמות. אע״ג דבטהורה אפילו מפרכסת מתרת השחיטה לבן נח מיגו דמכשרה לישראל. והכי מיפרשה מתניתין בשלהי פרק גיד הנשה:  "
+            ],
+            [
+                "<b>ובבהמה העור והרוטב.</b> כולה מתניתין מיפרשה בחולין פרק העור הרוטב:"
+            ],
+            [
+                "<b>מצטרפין זה עם זה לטמא.</b> אם אין באחד מהן כביצה, מצטרפין לשיעור לטמא כקל שבשניהם, שאם נגע בתרומה פסלה, כדין אוכל שנטמא בולד הטומאה שפוסל את התרומה ואינו מטמאה:",
+                "<b>כחצי ביצה וכו׳</b> שבללן זה בזה:",
+                "<b>שני.</b> התערובת הזה תורת שני עליו ופוסל את התרומה:",
+                "<b>שלישי.</b> ופוסל את הקודש:",
+                "<b>ראשון.</b> ועושה מגעו שני. דהא איכא שיעורא דראשון בגויה ליתן טומאה:",
+                "<b>חלקן זה שני וזה שני.</b> שהרי בכל אחד חצי שיעור דראשון וחצי שיעור דשני, ותנן לעיל ראשון ושני מצטרפין לקל שבהן:"
+            ],
+            [
+                "<b>(כל הנך בבות פשוטות הן.) וכל מקום שאני יכול לתלות ששיש כביצה מן החמור בזה ובזה, אזלינן בתר חמור.</b> ואם לאו, אזלינן בתר הקל:"
+            ],
+            [
+                "<b>מקרצות.</b> חתיכות של בצק. לשון קרץ מצפון בא (ירמיהו מ״ו:כ׳):",
+                "<b>נושכות זו את זו.</b> שהן דבוקות זו בזו וא״א להפרישן אלא אם כן נושכות זו מזו:",
+                "<b>כולן תחילה.</b> דחשובות כאחת וכאילו נגע בכולן:",
+                "<b>פירשו.</b> החתיכות זו מזו:",
+                "<b>במשקין כולן שניות.</b> דמשקין תחלה הוו ועושין שני:",
+                "<b>בידים כלן שלישיות.</b> דידים שניות הן, ועושות שלישי בתרומה:"
+            ],
+            [
+                "<b>מקרצת.</b> חתיכת בצק שהיתה תחילה וחיבר לה חתיכות אחרות:",
+                "<b>כולן תחילה.</b> והנוגע באחרות כנוגע בראשון לטומאה, דחשיבא חיבור. וכן נמי היתה שניה, חשובות חיבור, מאחר דאם פרשו אשתייר בהו טומאה. אבל היתה שלישית, דאם פרשו לית בהו טומאה, דאין שלישי עושה רביעי בתרומה, אפילו כי לא פרשו לא חשיבן חיבור, וטהורות:"
+            ],
+            [
+                "<b>ככרות הקודש.</b> כגון שתי הלחם ולחם הפנים ומנחות וכיוצא בהן:",
+                "<b>שבתוך גומותיהן מים המקודשים.</b> 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:",
+                "<b>אם יש בין הככרות משקה טופח אף בתרומה כולן טמאות.</b> 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:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> באשה טהורה איירי:",
+                "<b>שהיתה כובשת ירק.</b> של תרומה בקדירה. ואותו ירק לא הוכשר לקבל טומאה, אלא כדרך הכובשים שמחתכים את הירק בלא משקה ומולחים אותו ונותנים בקדירה או בחבית ואח״כ נותנים עליו יין או חומץ או שמן, (והוכשר אותו העלה):",
+                "<b>נגעה.</b> בידים מסואבות שפוסלים את התרומה:",
+                "<b>בעלה.</b> של ירק שהיה חציו בקדירה עם המשקין וחציו חוץ לקדירה נגוב, ונגעה במקום הנגוב:",
+                "<b>אע״פ שיש בו כביצה.</b> שהוא שיעור לטמא אוכלים:",
+                "<b>הוא טמא.</b> אותו העלה:",
+                "<b>והכל טהור.</b> שאר הירק והמשקין שבקדירה. דלא אתי האי עלה שמקצתו בקדירה ומטמא להו, דידים שניות ; והעלה שלישי, ואין שלישי עושה רביעי בתרומה:",
+                "<b>נגעה.</b> בסתם ידים שהם שניות:",
+                "<b>במקום משקה.</b> כלומר במקום שאין העלה נגוב, נעשה משקה שעליו תחילה, דכל הפוסל את התרומה מטמא משקין להיות תחילה, והמשקה עושה את העלה שני, הלכך כשיש בעלה כביצה היינו שיעור לטמא אחרים:",
+                "<b>הכל טמא.</b> אף הקדרה עצמה, דמקצת עלה שבקדירה עושה משקה שבקדירה תחילה וחוזרין ומטמאין את הקדירה, כדאיתא בפ״ק דשבת, האוכלים והכלים שנטמאו במשקין:",
+                "<b>אין בו כביצה הוא טמא.</b> אותו עלה שנגעה בו:",
+                "<b>והכל טהור.</b> דפחות מכביצה אין מטמא אחר:",
+                "<b>חזר לקדירה.</b> אותו מקום המשקה שנגע בו:",
+                "<b>הכל טמא.</b> אע״פ שאין בעלה כביצה, שהמשקה שנגע בו חזר וטימא כל מה שבקדירה ואף הקדירה עצמה:",
+                "<b>היתה מגע טמא מת.</b> אשה זו שכובשת את הירק. הרי האשה ראשון והעלה שנגעה בו שני, הלכך אם יש בו כביצה הכל טמא:",
+                "<b>היתה טבולת יום מנערת את הקדירה.</b> דהשתא יש באשה זו שתי טומאות, חדא דטבולת יום ואידך דסתם ידים שהם שניות, כדקתני בידים מסואבות. ותרוייהו צריכין משום סיפא. מנערת, מערה מה שבתוך הקדרה (לישנא אחרינא), מנערת, מגיסה בתוך הקדירה בכף שבידה:",
+                "<b>ספק מן הקדירה נתזו.</b> ולא נטמא מה שבתוכה:",
+                "<b>ספק שהקלח.</b> שכולו מלא משקה והוא בתוך הקדרה נגע בידיה:",
+                "<b>הירק פסול.</b> משום ספיקא דטבול יום. אבל משום ספק ידים לא, כדתנן בפ״ב דטבול יום (משנה ב׳), חומר בטבול יום שספק טבול יום פוסל את התרומה, והידים ספיקן טהור:",
+                "<b>והקדירה טהורה.</b> דמשום טבול יום לא מטמאה אפילו ודאי נגעה במשקין, דאין טבול יום עושה משקה תחילה, כדתנן (פרק ח׳ דפרה משנה ו׳), כל הפוסל את התרומה מטמא את המשקין להיות תחילה חוץ מטבול יום. ואי משום ידים, לא מטמאה, דכיון דספיקא הוא שמא נתזו על ידיה, מספיקא קדירה טהורה, שספק ידים לטמא, טהור:"
+            ],
+            [
+                "<b>האוכל אוכל ראשון.</b> נעשה גופו ראשון להיות מגעו שני. והאוכל אוכל שני נעשה גופו שני, ואם נגע בתרומה פסלה. אלו משמונה עשר דבר שגזרו בו ביום. ודוקא שאכל חצי פרס, שהוא ביצה ומחצה להרמב״ם ושתי ביצים לרש״י, שזהו שיעור אוכלים לפסול את הגויה:",
+                "<b>רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני.</b> דסבירא ליה דלא משוינן ליה לאוכל כמאכל עצמו, והאי דמשוי לאוכל אוכל שני שני ולא שלישי, לפי שמצינו שני עושה שני ע״י משקין, שהמשקין שנטמאו בשני הן נעשים תחילה והנוגע בהם הוי שני, ואי הוה משוינן ליה לאוכל אוכל שני שלישי לא היה פוסל את התרומה, דאין שלישי עושה רביעי בתרומה, וחכמים גזרו על האוכל אוכל שני שיהיה פוסל את התרומה, משום דזימנין אכיל אוכלים טמאים ושדי משקין של תרומה לתוך פיו בעוד שאוכלים טמאים בפיו ופסיל להו, הלכך אע״ג דבאוכל אוכל ראשון לא משוינן ליה לאוכל כמאכל עצמו, באוכל אוכל שני משוינן ליה שני כמו המאכל, כדי שיפסול את התרומה:",
+                "<b>שלישי שני לקודש.</b> האוכל אוכל שלישי נעשה גופו שני לקודש, ועביד שלישי ורביעי בקודש:",
+                "<b>ולא שני לתרומה.</b> דאי נגע בתרומה לא פסלה. ומיהו אסור הוא לאכול בתרומה, והכי מוכח בגמרא פרק ב׳ דחולין [דף ל״ד]:",
+                "<b>בחולין שנעשו על טהרת תרומה.</b> כלומר האי אוכל אוכל ראשון ואוכל אוכל שני ושלישי דתנינן במתניתין, בחולין שנעשו על טהרת תרומה קמיירי, דחולין גרידא אין בהם שלישי:"
+            ],
+            [
+                "<b>הראשון שבחולין טמא ומטמא.</b> תרומה. שככר של תרומה שנגע בראשון של חולין, נעשה שני ופוסל את השלישי:",
+                "<b>והשני שבחולין.</b> פוסל את התרומה ואינו מטמא, דשלישי דתרומה לא עביד רביעי, הלכך שלישי דתרומה לא מקרי טמא אלא פסול:",
+                "<b>והשלישי של חולין.</b> הכי קאמר, ואם יש באותן חולין שלישי, כגון שנעשו על טהרת תרומה:",
+                "<b>נאכל בנזיד הדמע.</b> בתבשיל [שתרומה] מעורבת בו. והתרומה קרויה דמע, שנאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר. ובפ״ב דחולין מוכיח דדוקא כשאין בנזיד הדמע כזית תרומה בכדי אכילת פרס הוא דשרי ליה לאכול אוכל שלישי, אבל אי איכא כזית תרומה בכדי אכילת פרס, אסור, דקיימא לן האוכל אוכל שלישי מחולין שנעשו על טהרת תרומה, נפסל גופו מלאכול בתרומה:"
+            ],
+            [
+                "<b>הרביעי נאכל בנזיד הקודש.</b> כלומר, ואם יש באותה תרומה רביעי, כגון שנעשית על טהרת הקודש. וכן החמישי נאכל בנזיד הקודש דקתני לקמן, הכי קאמר, ואם יש באותו קודש חמישי, כגון שנעשה על טהרת חטאת של אפר פרה, דאמרינן בגדי אוכלי קודש מדרס לחטאת נאכל בנזיד הקודש, מותר לערב בו תבשיל של קודש טהור:"
+            ],
+            [],
+            [
+                "<b>השני שבחולין מטמא משקה חולין.</b> דכל הפוסל את התרומה מטמא משקים להיות תחילה:",
+                "<b>מטמא משקה קודש.</b> דכל הפוסל את הקודש מטמא משקין (קודש) להיות תחילה לקודש:",
+                "<b>שנעשו על טהרת הקודש.</b> כלומר, הא דאמרינן דשלישי של תרומה פוסל ולא מטמא אוכלי קודש, הני מילי כשנעשית על טהרת הקודש. אבל נעשית על טהרת תרומה, שלא שמרהו על טהרת הקודש, השלישי מטמא שנים ופוסל אחד בקודש. שטהרתה של תרומה טומאה היא אצל הקודש, והרי זה השלישי דתרומה חשוב אצל הקודש כאילו נטמא בשרץ עצמו:  "
+            ],
+            [
+                "<b>ר׳ אליעזר אומר שלשתן שוין.</b> כדמפרש ואזיל, דלית ליה לר׳ אליעזר טהרתה של תרומה טומאה היא אצל הקודש:",
+                "<b>השלישי שבכולן.</b> לא משכחת שלישי בחולין אא״כ נעשו על טהרת תרומה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>האוכל אוכל שני לא יעשה בבית הבד.</b> לא יתעסק לעשות שמן בבית הבד, דהא מודה ר׳ יהושע לעיל לר׳ אליעזר שהאוכל אוכל שני הוא עצמו נעשה שני ופוסל את התרומה ומטמא משקין להיות תחילה, (דהיינו השמן):",
+                "<b>על גב הקודש.</b> על טהרת הקודש:",
+                "<b>הרי אלו כחולין.</b> ואין באים לכלל שלישי:",
+                "<b>הרי אלו כתרומה.</b> ויש בהם שלישי. והני תנאי תרוייהו סבירא להו חולין שנעשו על טהרת הקודש לאו כקודש דמו, ושאין לך דבר שעושה רביעי בקודש אלא קודש מקודש בלבד, ופליגא אמתניתין דלעיל דקתני השל. שי שבכולן פוסל לאוכלי קודש:"
+            ]
+        ],
+        [
+            [
+                "<b>הרוטב והגריסין.</b> שהן משקה טופח. שהן לחין כל כך שיש בהן טופח על מנת להטפיח:",
+                "<b>הרי אלו תחילה.</b> דחשובים כמשקין:",
+                "<b>קרשו הרי אלו שניים.</b> דכיון שנקרשו, חשובים כאוכלים שנגעו במשקין:",
+                "<b>חזרו ונמוחו כביצה מכוון טהור.</b> דיצא מהן תורת אוכל וירד עליהן תורת משקה, ופרחה טומאתו כשנשתנו, ואין למשקה זה מי שיטמאנו, דמכי יצאת טפה ראשונה אמעיט האוכל מכביצה, ופחות מכביצה אין מטמא אחרים. אבל יותר מכביצה. טמא, כדמפרש טעמא, דמכי יצאת טפה ראשונה נטמאת אותה טפה בכביצה אוכל טמא, וכשנמחה אח״כ כולו חזרה הטפה וטמאה את הכל:"
+            ],
+            [
+                "<b>השמן תחילה לעולם.</b> ואע״פ שקרש אינו יוצא מתורת משקה:",
+                "<b>ר׳ שמעון.</b> שזורי אומר אף היין שקרש אינו יוצא מתורת משקה. ואין הלכה כר״ש שזורי:",
+                "<b>גוש של זיתים.</b> זיתים הרבה מחוברים יחד. ובגוש טמא איירי:",
+                "<b>כביצה מכוון טהור.</b> התנור. דאין אוכל מטמא כלי. ומשקה היוצא מן הגוש מחמת היסק אין לו במה יטמא, דמכיון דיצאת טפה ראשונה חסר ליה מכביצה. אבל כשיש בגוש יותר מכביצה, כשיצאת טפה ראשונה עדיין נשאר בגוש כביצה, ונטמאה הטפה בגוש, וחזרה להיות תחילה, וטמאה הטיפה את התנור, שמשקין מטמאים כלי:",
+                "<b>אם היו פרודים.</b> אם היו הזיתים פרודים שאינן גוש:",
+                "<b>אפילו הן מאה.</b> כלומר אפילו הן שיעור מאה ביצים אין מצטרפין לכביצה לטמא את שמן היוצא, להיות תחילה:  "
+            ],
+            [
+                "<b>ובלבד שלא יגע במשקין.</b> כגון שדרכן בפשוטי כלי עץ שאינן מיטמאים, דהשתא אין כאן מי שיטמא המשקין אלא הזגין שנגע בהן טמא מת, שהרי לא נזהר מנגיעתן אלא משיצא משקה, וכשהמשקין נוגעים בזגין כבר חסר שיעור כביצה, ואין אוכל מטמא בפחות מכביצה:",
+                "<b>יותר מכביצה טמא.</b> שכיון שיצאה טפה ראשונה נטמאת בכביצה, דאע״ג דאין משקה הנבלע באוכל מקבל טומאה עמו, משלים הוא את שיעורו. דדכוותיה אשכחן בסמוך גבי כזית מן המת ומן הנבילה שנתמעטו בחמה והניחן בגשמים ותפחו, דגשמים המובלעים משלימין לכשיעור:"
+            ],
+            [
+                "<b>הרי אלו טהורים.</b> אכביצה אוכלים ואכזית מן המת וכזית מן הנבילה וכעדשה מן השרץ קאי:",
+                "<b>הניהן בגשמים ונתפחו טמאין.</b> דכל השיעורים בתר גודלייהו אזלינן. ומהכא קיימא לן דאין דיחוי אצל איסורים:"
+            ],
+            [
+                "<b>אם טמאות טמאות.</b> כי הא דתנן לקמן בפרק השרץ והצפרדע [משנה ז׳] נגע באחד בלילה ואין ידוע אם חי אם מת ובשחר עמד ומצאו מת, חכמים מטמאים, שכל הטומאות כשעת מציאתן. ודוקא במקום מציאתן, למעוטי נגע באחד בלילה בזוית זו ולמחר מצאו מת בזוית אחרת וכיוצא בזה:",
+                "<b>אם מכוסות מכוסות.</b> כגון כלי חרס המוקך צמיד פתיל לא אמרינן שמא בשעה שהיה המת באוהל היה מגולה ועכשיו מכוסה, או אם מצאו מגולה לא אמרינן שמא בשעה שהיה המת (באוהל) היה מכוסה ומוקף צמיד פתיל:",
+                "<b>מחט שנמצאת מלאה חלודה.</b> שמעכבת את התפירה, דחלודה כזו מטהרתה מידי טומאתה:",
+                "<b>או שבורה טהורה.</b> ולא אמרינן שמא כשהיתה שלימה נטמאה וכשיתקנוה ותחזור שלימה תחזור לטומאתה הישנה. והיינו פירושא דאם טהורות טהורות דתנן לעיל:"
+            ],
+            [
+                "<b>בחזקת טהרה.</b> ואע״ג דספק טומאה ברשות היחיד ספיקו טמא והאי מבוי רשות היחיד הוא, אפילו הכי כיון דספיקא הוי בדבר שאין בו דעת לישאל, כגון חרש שוטה וקטן, ספיקו טהור, דהכי ילפינן מקראי דכתיב [ויקרא ז׳] והבשר אשר יגע בכל טמא לא יאכל, משמע ודאי טמא לא יאכל ספק טמא יאכל, וכתיב כל טהור יאכל בשר, ודאי טהור הוא דיאכל, הא ספק טמא ספק טהור לא יאכל, אלא לאו שמע מינה כאן שיש בו דעת לישאל כאן שאין בו דעת לישאל:",
+                "<b>וכל הפקח.</b> שיש בו דעת לישאל. אם לא ידע אם הלך במקום טומאה אם לאו, בחזקת טומאה הוא. דספק טומאה ברה״י ספיקו טמא, מסוטה ילפינן, דספיקא היא אם נטמאת אם לאו, וספק זה במקום סתירה הוא דהיינו רה״י, ואמר רחמנא ונסתרה והיא נטמאה, וסוטה יש בה דעת לישאל אם נטמאה אם לאו:"
+            ],
+            [
+                "<b>ואין השושנים אלא במקום הטומאה.</b> שאי אפשר שיקח השושנים אא״כ יכנס לבית הקברות:",
+                "<b>טהור.</b> כיון דאיכא למתלי באחר, שמא לקטן אחר ונתנן לו, דתינוק אין בו דעת לישאל וספיקו טהור:",
+                "<b>וכן חמור.</b> שהיה עומד במקום טהרה ולא ידעינן אם נכנס במקום טומאה:",
+                "<b>כליו טהורים.</b> לפי שאין בו דעת לישאל:"
+            ],
+            [
+                "<b>תינוק שנמצא בצד עיסה.</b> תינוק טמא שנמצא. בצד עיסה טהורה וחתיכה של עיסה זו בידו:",
+                "<b>ר׳ מאיר מטהר.</b> ר׳ מאיר לטעמיה דחייש למיעוטא וסבר דרוב תינוקות מטפחים בעיסה, ושמא לקח הוא עצמו את הבצק וטימא את העיסה, ומיעוט אין מטפחים ושמא אדם טהור לקח ונתן לו, ועיסה זו בחזקת טהרה עומדת, סמוך מיעוטא לחזקה ואיתרע לה רובא, והוי פלגא ופלגא וטהור לענין תינוק שאין בו דעת לישאל:",
+                "<b>וחכמים מטמאים.</b> לטעמייהו דלא חיישי למיעוטא, ורוב תינוקות מטפחים. והלכה כחכמים:",
+                "<b>נקירת.</b> נקבים נקבים יש בעיסה מחמת התרנגולים שנקרו בה:",
+                "<b>שינגבו את פיהם בארץ.</b> דרך התרנגולים לאחר ששתו מנגבין פיהן בארץ, הילכך אם יש קרקע מפסקת בין משקין לככרות כדי שיוכלו לנגב בה פיהן לאחר ששתו, הככרות טהורים. ואם לאו, טמאים, שהרי נטמאו במשקין טמאים שהיה בפיהן של תרנגולים. ואע״ג דבשיש קרקע מפסקת מספקא לן אם נגבו פיהן אם לא, הוי ספק טומאה בדבר שאין בו דעת לישאל, וספיקו טהור:",
+                "<b>שהוא פקח.</b> ואין דרכו לשתות כל זמן שהוא מוצא לאכול, שהוא אומר כל שעה משקין מצויין ואין כל שעה אוכלין מצויין. והלכה כרבי אליעזר בן יעקב:"
+            ]
+        ],
+        [
+            [
+                "<b>הזורק.</b> ככר לבין המפתחות. לא שנא זרק ככר טהור לבין מפתחות טמאות, ולא שנא זרק מפתחות טמאות לבין הככרות, ולא נודע אם נגע הככר הטהור במפתחות הטמאות, טהור הככר, דסבירא ליה להאי תנא זורק כמי שאין בו דעת לישאל דמי:",
+                "<b>ר׳ יהודה אומר ככר לבין המפתחות טמא.</b> דסבירא ליה לרבי יהודה זורק כמי שיש בו דעת לישאל דמי, וספיקו טמא. מיהו כשזרק [מפתח טמא בין ככרות], טהור, הואיל והטומאה אינה נחה במקום אלא עוברת על הטהור, ספקו טהור. ואין הלכה כר׳ יהודה. וככר ומפתחות דנקט במתניתין, הוא הדין לכל שאר דברים הנזרקים, אלא משום דאורחייהו דאינשי לזרוק ככר ומפתחות זה לזה, משום הכי נקט הני:"
+            ],
+            [
+                "<b>ספק נגע ספק לא נגע ספיקו טהור.</b> ואפילו ברשות היחיד, ואפילו אדם שיש בו דעת לישאל אוחז בטומאה. שאין לטומאה מקום שתהא נחה בו, שכל זמן שהיא בפי החולדה או בפי הכלב אינה חשובה נחה במקום, אלא טומאה עוברת היא, הלכך ספיקו טהור, ואפילו אוחז בטומאה האדם שיש בו דעת לישאל:"
+            ],
+            [
+                "<b>היו מנקרין בהן.</b> אם השליכו החולדה את השרץ, והכלב את הנבילה, מפיהם על הארץ והיו מנקרים בה, הרי יש מקום לטומאה וספיקה טמא:"
+            ],
+            [
+                "<b>ספק אדם.</b> ספק האהיל על האדם:",
+                "<b>טמא.</b> שיש בו דעת לישאל. ואינו טהור מטעמא שהטומאה בפי העורב והיא טומאה עוברת, דכל המאהילין חשובות יש לטומאה מקום, ואפילו הנזרקין:",
+                "<b>ספק כלים.</b> ספק האהיל על הכלים:",
+                "<b>טהור.</b> שאין בהן דעת לישאל:",
+                "<b>הממלא בעשרה דליים.</b> זה אחר זה:",
+                "<b>ונמצא שרץ באחד מהן הוא טמא וכולן טהורים.</b> והני מילי כשאין [לדלי] אגנים. אבל יש לה אוגנים, כולן טמאים, דשמא השרץ היה בראשון, והאי דלא נפל עם המים אימור אוגנים עכבוהו:",
+                "<b>העליון [טהור.</b> ולא חיישינן שמא מן העליון] נפל לתחתון:"
+            ],
+            [
+                "<b>על מפק בית הפרס.</b> כגון תרומה שנכנסה לבית הפרס, דהוא שדה שנחרש בה קבר וספק אם יש בה עצם כשעורה מן המת:",
+                "<b>ועל ספק עפר הבא מארץ העמים.</b> דכל עפר הבא מארץ העמים מספקינן ליה ברקב של מת. ושני אלה ארץ העמים ובית הפרס גזרו בהם שיהיו מטמאים במגע ובמשא:",
+                "<b>ועל ספיקן של בגדי עם הארץ.</b> דכולהו מספקא לן אם ישבה עליהן אשתו נדה:",
+                "<b>ועל ספק כלים הנמצאים.</b> דלא ידעינן אם טמאים הן:",
+                "<b>ועל ספק רוקין.</b> דשמא של זב וזבה הן, או דנדה ויולדת:",
+                "<b>מי רגלי אדם שהן כנגד מי רגלי בהמה.</b> רבותא קמשמע לן, דלא אמרינן מדהני דבהמה הני נמי דבהמה, ואע״ג דאיכא תרי ספיקי לקולא, ספק דבהמה ספק דאדם, ואפילו אם תמצי לומר דאדם, שמא דאדם טהור. ורמב״ם פירש על פי התוספתא, כגון שנתערבו מי רגלי אדם טמא עם מי [רגלי] בהמה חצי בחצי בשוה, וזהו שכנגד מי רגלי בהמה, ומספקא לן אם בטלו מראיהן של מי רגלי אדם ויהיו כולן טהורין, או לא בטלו ויהיו כולן טמאין:",
+                "<b>על ודאי מגען שהוא ספק טומאתן.</b> יודע ודאי שנגעה בהן תרומה, אבל אינו יודע אם הן טמאים או לאו, כדפרשינא ספיקא דכולהו:",
+                "<b>וחכמים אומרים ברשות היחיד תולין.</b> על ספק מגען. ולא שורפים משום דהוי ספק ספיקא לקולא, ספק נגע ספק לא נגע, ואפילו אם תמצי לומר נגע, ספק טמאים ספק טהורים. ואין הלכה כר׳ יוסי דאמר על ספק מגען שורפין:"
+            ],
+            [
+                "<b>אחד טמא.</b> לאו טמא ודאי שהוא ידוע דשל זב או של זבה, דאם כן ברה״י לשרוף כשאר כל ספק טומאה, אלא אחד טמא שהוא מסתם רוקין, ואחד טהור דידוע שהוא של אדם טהור. וכיון דאפילו נגע ודאי בטמא זה שהוא סתם רוקין אינו אלא מדרבנן, השתא דאיכא ספק נגע בטהור, תולין ברשות היחיד בין אמגע בין אמשא בין אהיסט בין בלח בין ביבש. ולא יבש כל כך שאין יכול לחזור ולהשרות כמות שהיה, דההוא טהור גמור אפילו ודאי דזב, אלא דיכול לחזור ולהשרות לכמות שהיה:",
+                "<b>ועל מגען ברה״ר בזמן שהם לחים.</b> אי אפשר שלא ידבק מהן כל שהוא בגוף הנוגע בהן, ויצא מכלל ספק טומאה ברשות הרבים, ודין רשות היחיד יש לו כשנדבק כל שהוא בגוף האדם. אבל רוק יבש שאינו נדבק, אם נגע בו הוי ספק טומאה ברשות הרבים דספיקו טהור:",
+                "<b>ועל משאן בין לחין בין יבשין.</b> דכשנתלשה הטומאה ברה״ר ונישאת על גבי אדם, לא חשיבא עוד טומאה ברה״ר, אלא הרי היא כטומאה ברה״י, כדאמרן:",
+                "<b>היה רוק יחידי.</b> מהרוקין הנמצאים, ספק של אדם טמא ספק של אדם טהור:",
+                "<b>ונגע בו ונשאו והסיטו.</b> אפילו ברשות הרבים, ואח״כ נגע בתרומה:",
+                "<b>שורפים עליו את התרומה.</b> כדתנן ברישא, על ודאי מגען שהוא ספק טומאתן שורפין את התרומה:"
+            ],
+            [
+                "<b>ספק מים שאובים.</b> ספק אם נפלו למקוה זה מים שאובים ופסלוהו, או לא נפלו. או שראינו שנפלו בו מים שאובין, ספק אם היה בהן שלשה לוגין שהוא שיעור כדי לפסול את המקוה, או לא היה בהן כשיעור. וכולהו שאר ספיקות מפורשים לקמן בפרקין:"
+            ],
+            [
+                "<b>ספק טומאה צפה על פני המים.</b> ספק אם נגע בטומאה שצפה על פני המים או לא נגע:",
+                "<b>בין בכלים בין בקרקע.</b> בין שהמים בכלים בין שהמים בקרקע, טהור, דחשיב כאילו אין מקום לטומאה:",
+                "<b>בכלים טמא.</b> דחשיבי כאילו יש מקום לטומאה. ואין הלכה כר׳ שמעון:",
+                "<b>ספק ירידתו טמא.</b> שדרך אדם כשיורד לבריכה של מים, שכל דבר שבמים בא עליו, מחמת ההיסט שמתחיל לרחוץ את עצמו. אבל כשעולה מן המים, הדברים שבמים מתרחקים ממנו והולכים לצדי הבריכה:",
+                "<b>אפילו אין שם אלא מלא האדם והטומאה.</b> שהמקום צר בדרך שאי אפשר לו שלא יגע, אפילו הכי טהור, קסבר דטומאה צפה אינה מטמאה. כך מצאתי. אבל רמב״ם פירש, כל זמן שלא ידע בודאי שנגע בטומאה, טהור. נראה שאם היה בדרך שאי אפשר לו שלא יגע, טמא:"
+            ],
+            [
+                "<b>ספק משקים ליטמא.</b> משקים טהורים שנולד בהן ספק אם קבלו טומאה אם לאו, ספיקן טמא, כדמפרש ואזיל:",
+                "<b>לטמא טהור.</b> ואם המשקין טמאין ויש לנו ספק אם טמאו הדבר הטהור אם לאו, ספיקו טהור:",
+                "<b>וזרקה לבין הככרות כו׳ מפיקו טהור.</b> וכגון שהיה לנו ספק אם לאחר שנח המקל נגעו המשקים בככרות או לא נגעו. דאי בשעת זריקה, הוי ליה טומאה שאין לה מקום, ואפילו בשרץ דאורייתא ספיקו טהור, כיון שהטומאה נזרקה. וא״ת אכתי תיפוק ליה (דטהור) אפילו בשרץ משום דאין בו דעת לישאל. וי״ל דאיכא לאוקמי מתניתין כשאדם אוחז הככרות:"
+            ],
+            [
+                "<b>ספק משקין לאוכלין טמא.</b> קסבר רבי יוסי טומאת משקין לטמא אחרים דאורייתא, דדריש קרא וכל משקה אשר ישתה בכל כלי יטמא, לטמא את אחרים, הלכך ספק משקין לטמא אוכלין, טמא:",
+                "<b>ולכלים טהור.</b> דטומאת משקין לטמא כלים מדרבנן, משמונה עשר דבר שגזרו בו ביום. ות״ק דפליג עליה דר׳ יוסי דריש וכל משקה אשר ישתה בכל כלי יטמא, אבל לא לטמא את אחרים, וטומאת משקין לטמא אוכלים ומשקין דרבנן, הלכך ספק טומאת משקין לטמא אחרים טהור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספק ידים ליטמא.</b> מי שהיו ידיו טהורות וספק נגע באוכלים טמאין או במשקין טמאין ונטמאו ידיו, ספק לא נגע ולא נטמאו ידיו:",
+                "<b>ולטמא.</b> היו ידיו טמאות, ספק נגע באוכלים ומשקין וטמאן, ספק לא נגע:",
+                "<b>וליטהר.</b> היו ידיו טמאות וטיהרן, ספק נטהרו כראוי אם לאו. בכל הספיקות הללו, ספיקן טהור:",
+                "<b>ספק רשות הרבים.</b> ספק טומאה ברשות הרבים, טהור, שכן מצינו ציבור עושים את הפסח בטומאה, אם טומאה ודאית הותרה לצבור, קל וחומר ספק טומאה:",
+                "<b>ספק דברי סופרים.</b> כגון כל הנך דחשיב, דכולהו משמונה עשר דבר שגזרו בו ביום, ומפורשין הן במסכת שבת פרק קמא:",
+                "<b>אבל דבר שהוא אב הטומאה והוא מדברי סופרים.</b> כגון דם תבוסה, ונכרים שעשאום כזבים, וכיוצא באלו, אם נסתפק אם נגע בהן אם לא נגע:",
+                "<b>ספיקו טמא.</b> ומיהו אב הטומאה מדברי סופרים שהוא עצמו מספק, כגון בית הפרס דאיכא ספיקא אם יש בו עצם כשעורה אם לאו, בהא תנן לעיל דעל ודאי מגען שורפין, ועל ספק מגען אין שורפין, דהוי ספק ספיקא:"
+            ],
+            [
+                "<b>זו טהרת פרישות.</b> דתנן, בגדי עם הארץ מדרס לפרושים, ובגדי פרושים מדרס לאוכלי תרומה. ואם נסתפק אחד מן הפרושים שאוכלין [חוליהן] בטהרה, אם נגע בבגדי עם הארץ אם לא נגע, וכן אוכל תרומה שנסתפק אם נגע בבגדי הפרושים ונטמא בהן לתרומה, ספיקן טהור:",
+                "<b>ספק שרצים.</b> השליך שרץ בין הככרות, ספק נגע בככרות בשעה שעבר עליהן, ספק לא נגע, אם מצא אותו שאינו נוגע, הרי הככרות כשעת מציאתן וספיקן טהור:",
+                "<b>עד שלא נזקק לטומאה.</b> בפרק ה׳ דנגעים מפרש כיצד:",
+                "<b>ספק נזירות.</b> כגון שאמר הריני נזיר אם יש בכרי הזה מאה כור, הלך ומצאו שנגנב או שאבד, ספק היה בו, ספק לא היה בו, מותר לשתות יין ולהטמא למתים:",
+                "<b>ספק בכורות.</b> ספק אם הוא פטר רחם אם לאו:",
+                "<b>אחד בכורי אדם.</b> פטור מלתת חמש סלעים לכהן:",
+                "<b>אחד בכורי בהמה טמאה.</b> פטר חמור:",
+                "<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה לכהן, אייתי ראיה דהוא בכור ושקול:"
+            ],
+            [
+                "<b>ספק קרבנות כיצד, האשה שיש עליה ספק חמש לידות וכו׳: מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:",
+                "<b>ואוכלת בזבחים.</b> שהקרבן הזה לגמור טהרתה בא והרי הוא כטבילה, שאם נטמאת האשה כמה טומאות, טבילה אחת עולה לכולן, אף קרבן זה כן:",
+                "<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן. שאף האחד בקושי התירו להקריב ספק מליקת חולין למזבח, אלא כדי לעשות לה תקנה ליטהר לאכול בקדשים:"
+            ]
+        ],
+        [
+            [
+                "<b>השרץ.</b> שרץ מטמא במגע ולא במשא:",
+                "<b>צפרדע.</b> טהור. ולפי שצפרדע דומה לצב וטעו ביה, משום הכי נקט צפרדע:",
+                "<b>כזית מן המת.</b> מטמא באוהל. ונבילה אינה מטמאה באוהל:",
+                "<b>עצם מן המת.</b> מטמא בהיסט, ועצם דנבילה טהור:",
+                "<b>גוש מבית הפרס וגוש מארץ העמים.</b> מטמאים במגע ובמשא ואין מטמאין באוהל:",
+                "<b>שני שבילין אחד טמא.</b> שאחד מהן קבר מוטל בו לרחבו וממלא את כולו, ואין עובר בו שלא יאהיל:",
+                "<b>האהיל על אחד מהן.</b> על כזית מן המת וכזית מן הנבילה קאי:",
+                "<b>הסיט אחד מהז.</b> [על עצם מן המת ועצם מן הנבילה, וכן] אגוש מארץ טהורה וגוש מבית הפרס וגוש מארץ העמים קאי, דמטמאין בהיסט:",
+                "<b>ר׳ עקיבא מטמא.</b> דסבירא ליה לר׳ עקיבא דספק טומאה ברה״ר ספיקו טהור הני מילי כשעשה טהרות, כיון דאין להם תקנה כשנטמאו. אבל לגבי גברא להצריכו טבילה והזאה, סבירא ליה דצריך טבילה והזאה, שמא היום ומחר יתברר הדבר שנטמא:",
+                "<b>וחכמים מטהרים.</b> דאפילו גברא דאית ליה תקנתא לא מצרכינן ליה טבילה והזאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>אחד שאמר נגעתי בזה.</b> אהשרץ והצפרדע דרישא קאי, דצפרדע דומה לצב וטעו ביה:",
+                "<b>שדרך בני אדם להלוך.</b> שאי אפשר לאדם למנוע עצמו שלא ילך ברה״ר, הלכך ספק שבילין טהור. אבל מגע אפשר לאדם שלא ליגע, הלכך כי מספקא ליה אי נגע אי לא נגע, ספיקו טמא. ואין הלכה לא כר׳ עקיבא ולא כר׳ יוסי:"
+            ],
+            [
+                "<b>הזה ושנה.</b> הזה בשלישי, ושנה בשביעי:",
+                "<b>אלו ואלו תלויות.</b> אע״ג דבשנים שהלכו מוקמינן כל חד בחזקת טהרה, כדתנן לקמן, הכא גבי חד בתרי זימני לא שייך לטהר בקיימות, דאפילו בשנים כשבאו לישאל בבת אחת, טמאין. וחד אפילו בזה אחר זה כבת אחת דמי:",
+                "<b>והשניות ישרפו.</b> דודאי טמא היה כשנעשו:"
+            ],
+            [],
+            [
+                "אם נשאלו כל אחד לחכמים על ספיקו בפני עצמו, אין בית דין יכולין לטמאן, דהא קיימא לן ספק טומאה ברשות הרבים ספיקו טהור. ואם באו בבת אחת, הואיל ובהוראה אחת יש לנו לומר טמאין אתם או טהורים אתם, אי אפשר לנו לומר טהורים אתם, שהרי אחד ודאי טמא:",
+                "<b>ר׳ יוסי אומר בין כך ובין כך טמאין.</b> לא נחלקו ר׳ יוסי ור׳ יהודה כשבאו לישאל בבת אחת, דדברי הכל טמאין. וכשבאו לישאל זה אחר זה דברי הכל טהורים. על מה נחלקו, על הבא לישאל עליו ועל חבירו, דר׳ יהודה מדמי ליה לזה אחר זה, ורבי יוסי מדמי ליה לבת אחת. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אכל אחד מהן.</b> תנא טומאה דאורייתא וקתני טומאה דרבנן. ופלוגתייהו דר׳ יהודה ורבי יוסי הכא נמי בבא לישאל עליו ועל חבירו, כפלוגתייהו לעיל. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>על רוקו שורפים.</b> שעל רוקים הנמצאים שורפים את התרומה, כדתנן בפירקין דלעיל, ואע״פ שהן ספק, ולא אזלינן בתר רובא:",
+                "<b>ועל בגדיו הולכים אחר הרוב.</b> אם רוב אנשי אותה העיר זבים וזבות, שורפין:",
+                "<b>כליו טמאין מדרס.</b> אע״ג דבישב ובא אחד ודרס הולכין אחר הרוב, ישן שאני, דחיישינן שמא רוב בני אדם דרסו על בגדיו ואחד מהן זב או זבה:",
+                "<b>וחכמים מטהרין.</b> כיון דהוי ספק טומאה ברה״ר, טהור, שמא לא דרס כלל:",
+                "<b>נגע באחד בלילה.</b> ברה״ר דוקא מיירי:",
+                "<b>וחכמים מטמאין.</b> אם ראהו חי מבערב אע״פ שבא שחרית ומצאו שמת, מודים חכמים לר״מ שהוא טהור, וכשלא ראהו חי פליגי. והלכה כחכמים:"
+            ],
+            [
+                "<b>שוטה אחת בעיר.</b> ודוקא אשה שוטה, אבל אדם שוטה לא, דאשה רגילה בנדות, ואין אדם רגיל בזיבות:",
+                "<b>או נכרית.</b> והוא הדין לנכרי, דמדאורייתא אין חילוק בין נכרי לנכרית, וכולן טהורין, ורבנן גזרו עלייהו שיהיו כזבים. וכן כותית אין חילוק בין כותי לכותית למאן דאמר כותים גרי אריות הן וגם האידנא גזרו עלייהו שיהיו כנכרים לכל דבריהם. ",
+                "<b>כל הרוקין שבעיר טמאים.</b> שדרכן להלך בכל העיר:",
+                "<b>או שישבה עמו בספינה.</b> דמטמאה מדרס אע״פ שאין בגדיה נוגעים, כדתנן בריש פרק ג׳ דזבים:",
+                "<b>אם מכירתו שהוא אוכל בתרומה כליו טהורים.</b> דאם היתה נדה או זבה לא היתה דורסת על בגדיו ולא נכנסת עמו בספינה:"
+            ],
+            [
+                "<b>ר׳ מאיר מטמא.</b> שאם הביאוהו שנים לידי מיתה חמורה, לא יביאוהו לידי קרבן הקל:",
+                "<b>וחכמים אומרים אדם נאמן על פי עצמו.</b> דמתרצינן דיבוריה מאי לא נטמאתי דקאמר, לא עמדתי בטומאתי אלא טבלתי, והואיל וכן, אדם נאמן על ידי עצמו:",
+                "<b>ברה״י טמא ברה״ר טהור.</b> דחשיב כשאר ספק טומאה דעלמא:"
+            ]
+        ],
+        [
+            [
+                "<b>מקום שהיה רשות היחיד ונעשה רשות הרבים.</b> כגון בקעה, דבימות הגשמים רשות היחיד ובימות החמה רשות הרבים:",
+                "<b>המסוכן.</b> מי שנתעלף ואין ידוע ממנו אם חי אם מת:",
+                "<b>והחזירוהו לרה״י.</b> ושם ראוהו שמת:",
+                "<b>כשהוא ברה״י ספיקו טמא.</b> ומטמאינן מספק כל אדם וכלים שהיו עמו ברה״י שהיה שם בראשונה. ואדם וכלים שהיו עמו ברה״ר לאחר שהוציאוהו מרה״י, טהורין, דספק טומאה ברה״ר הוא, וספיקו טהור:",
+                "<b>ר׳ שמעון אומר רשות הרבים מפסקת.</b> כיון דחשבינן ליה כחי לאחר שהוציאוהו מרה״י לרה״ר, ומטהרינן לכלים ואדם שהיו עמו ברה״ר דשמא חי הוא, איך נחשבהו מת למפרע קודם שיצא מרה״י, על כרחך אין יכולין לטמא מספק אדם וכלים שהיו עמו ברה״י בראשונה, הואיל ורשות הרבים שהוציאוהו שם באחרונה מפסקת שאתה מחשיבו כחי ומטהרת אדם וכלים שהיו עמו שם. ואין הלכה כר״ש:  "
+            ],
+            [
+                "<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:",
+                "<b>וטהור עובר.</b> דרך שם, ספק נגע ספק לא נגע, או ספק האהיל האוהל או האילן על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא. או שהיה הטהור עומד והמצורע עובר. פירוש אחר, כגון השרץ בפי החולדה והנבילה בפי הכלב עברו בין הטהורים, או הטהורים עברו ביניהן, חכמים מטהרים אם ספק נגע ספק לא נגע, מפני שאין לטומאה מקום, כדתנן לעיל פרק הזורק טומאה. ולפי פירוש זה, ספק האהיל ספק לא האהיל ליכא לאוקמא אהך רישא דטמא עומד וטהור עובר, דבטומאת אוהל אין חילוק בין יש מקום לטומאה בין אין מקום לטומאה, כדהוכחנו לעיל פרק הזורק טומאה:",
+                "<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרה״ר ספק נכנס ספק לא נכנס:",
+                "<b>ר׳ יהושע מטמא.</b> דסבר ספק ברה״י ורבים המשותפים בו, בתר רה״י אזלינן וספיקו טמא. ורבנן סברי, בתר רה״ר אזלינן וספיקו טהור. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>עלה לראשו.</b> ראשו של אילן חשוב רשות היחיד:",
+                "<b>הכניס ידו לחור שיש בו טומאה.</b> החור חשוב רשות היחיד, ואע״פ שהאדם עומד ברה״ר, כיון שהכניס ידו לחור, כעומד ברה״י דמי. ואע״ג דהאילן והחור לא הוו רשות היחיד אצל שבת, הוו רשות היחיד אצל טומאה:",
+                "<b>חנות שהוא טמא ופתוח לרה״ר.</b> הויא כל החנות כולה כטומאה המונחת ברה״ר, וכשם שאם היה שרץ ברה״ר ספק נגע בו ספק לא נגע ספיקו טהור, הכא נמי ספק נכנס לחנות זה ספק לא נכנס, ספיקו טהור. אבל אם היו שתי חנויות אחת טהורה ואחת טמאה, ספק לטמא נכנס ספק לטהור נכנס, ספיקו טמא, דהויא ליה ספק טומאה ברשות היחיד:"
+            ],
+            [
+                "<b>ספק ביאה טהור.</b> משום דבעינן דומיא דסוטה, דודאי נסתרה אלא דספק נגע ספק לא נגע, דלא ידעינן אם נטמאת, וקרייה רחמנא טמאה, דכתיב (במדבר ד׳) ונסתרה והיא נטמאה. אבל ספק ביאה טהור:"
+            ],
+            [
+                "<b>בקעה.</b> שדות של אנשים הרבה, ובימות הגשמים שהן חרושות וזרועות יש, להן דין רה״י, לפי שבני אדם נזהרים מלהלך על גבי הזרעים שלא יפסידו:",
+                "<b>ר׳ אלעזר מטהר.</b> דהוי ליה ספק ביאה, ואין כל הבקעה חשובה כשדה אחת, לפי שהשדות חלוקים במיצרים שלהם:"
+            ],
+            [
+                "<b>עד שיאמר לא נגעתי.</b> לאו דוקא שיאמר ברי לי שלא נגעתי, דהוא הדין היכא דאיכא מידי למתלי ביה שלא נגע:",
+                "<b>שבילי בית גלגול.</b> מקום עגול ועולה ויורד, ואין רוב עם יכולין ללכת באותן שבילין:",
+                "<b>רשות היחיד לשבת.</b> לאו רשות היחיד ממש, אלא כרמלית נינהו. ואמאי קרי לה רשות היחיד, לפי שאינה רשות הרבים. וכן הא דתנן בסמוך, הבקעה בימות החמה רשות היחיד לשבת, לאו רשות היחיד ממש, אלא כרמלית. והשתא כל הני גווני דתנן הכא דהוו רשות הרבים, מיירי כגון דליכא תלתא בשעה שנולד הספק, ואפילו הכי כיון דרבים מצויין שם, כרשות הרבים דמי. דאי בדאיכא תלתא בההיא שעתא שנולד הספק בה, אפילו בחדרי חדרים טהור, דילפינן מסוטה דהוי רשות היחיד, משום דליכא תמן אלא תרי, בועל ונבעלת:"
+            ],
+            [
+                "<b>ורשות הרבים לטומאה.</b> דבימות החמה שכיחי אינשי דאזלי בה ל. קצור ולדוש ולחרוש הקרקע, לזורעה לשנה הבאה:",
+                "<b>בימות הגשמים.</b> שהיא זרועה, אין אדם נכנס לה:"
+            ],
+            [
+                "<b>בסילקי.</b> פלטיא גדולה. והכי אמרינן בפרק ב׳ דיומא [דף כ״ד] לשכת הגזית כמין בסילקי גדולה היתה:",
+                "<b>ורואה את הנכנסין ואת היוצאין.</b> דכי רואה הנכנסים והיוצאים חשיבא רשות היחיד טפי. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הפרון.</b> דומה לבסילקי, ויש לו שני פתחים מכוונים זו כנגד זו:",
+                "<b>וכן הצדדין.</b> מכאן ומכאן לפרון, חשיבי נמי רשות הרבים, כיון שרבים משתמשין באותן צדדין:",
+                "<b>ר׳ מאיר אומר הצדדין רשות היחיד.</b> שאמצע הפרון בלבד עשוי להשתמש בו רבים, ולא הצדדין. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>האסטוונית.</b> מקום צר כאמה רוחב, גבוה ארבעה או חמשה טפחים, עומד לפני החנויות שהסוחרים יושבים שם:"
+            ]
+        ],
+        [
+            [
+                "<b>הקדר שהניח את קדרותיו.</b> מוכר הקדרות שהוא חבר, שהניח קדרותיו ברה״ר, ורגילין לתת בצדי רה״ר אבנים גדולות או יתדות להרחיק העגלות שלא יזיקו הכתלים, ומתוך שהיתדות הללו דוחקות את רשות הרבים, וזה הניח קדרות אצלם, דחק גם הוא את הדרך יותר, והעוברין מתחככים בהן ובגדיהם עוברים על פי אוירן, ובגדי עם הארץ טמאין הן ומטמאין את החיצונות:",
+                "<b>במה דברים אמורים במותרות.</b> שהעוברים ושבים מסיטין אותן. ",
+                "<b>אבל באגודות.</b> שאי אפשר להסיטן, הכל טהור. ואין הלכה כרבי יוסי:",
+                "<b>שלא מסר לו אלא שמירת המפתח.</b> ולא סמכא דעתיה להכנס, מפני שהוא נתפס עליו כגנב:"
+            ],
+            [
+                "<b>ישן ומצאו ער הבית טמא.</b> כל מה שבבית טמא, דחיישינן שמא כשהקיץ משנתו נגע בכלים שבבית שלא ראה אותם מתחלה כשהיה ישן, שכן דרך בני אדם למשמש ולבדוק במה שלא ראו מעולם. אבל ער ומצאו ער, לא חיישינן, שכבר ראה כל אשר בבית כשהיה ער:",
+                "<b>עד מקום שהוא יכול לפשוט את ידו.</b> כל הכלים שיכול להגיע להם כשיושיט ידו מן המקום שהיה ישן שם, חיישינן להו שמא נגע בהם, אבל לא חיישינן שמא הלך בבית ונגע בכלים. והלכה כחכמים:"
+            ],
+            [
+                "<b>המניח אומנים וכו׳</b> משום דאומנין סמכו דעתייהו למשמש כל אשר בבית, וסלקא דעתך אמינא דבהא מודו חכמים לרבי מאיר דכל הבית טמא, קמ״ל דאפילו באומנין פליגי רבנן עליה ואמרי דאין טמא אלא עד מקום שהן יכולין לפשוט את ידם וליגע. והלכה כחכמים:"
+            ],
+            [
+                "<b>אשת חבר.</b> שנאמנת על הטהרות, דאשת חבר הרי היא כחבר:",
+                "<b>שהניחה לאשת עם הארץ.</b> שאינה נאמנת, דאשת עם הארץ ובניו כמותו, עד שיקבלו עליהם דברי חבירות:",
+                "<b>פמקה הרחים.</b> גמרה טחינתה ופסקה מלטחון. דכל זמן שהיא עסוקה במלאכתה בריחים אינה הולכת וממשמשת בבית:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>בזמן שהוא רואה.</b> בזמן שבעל הבית יכול לראות הנכנסין בבית והיוצאין מן הבית:",
+                "<b>האוכלין והמשקין וכו׳ טמאין.</b> דחיישינן שמא נגע בהן השומר הזה שהוא עם הארץ:",
+                "<b>אבל המשכבות והמושבות וכו׳ טהורין.</b> שאין עם הארץ עושה משכב ומושב ואינו מטמא בהיסט, דלא גזרו אלא על טומאת מגעו בלבד:",
+                "<b>ולא את היושבים.</b> אע״פ שאם עומד רואהו, כיון שאינו רואה את היושב, הכל טמא:",
+                "<b>אפילו מובל.</b> אפילו היה השומר הזה שהוא עם הארץ, מובל, שאינו יכול לילך אא״כ מובילים אותו:",
+                "<b>אפילו כפות.</b> קשור:",
+                "<b>הכל טמא.</b> שלא מטמאינן להו משום משכב ומושב של עם הארץ, אלא משום דחיישינן שמא נכנס שם נכרי או אשה נדה וישבה והסיטה וטמאה את הכל:"
+            ],
+            [
+                "<b>הגבאים שנכנסו לבית.</b> (ישראלים) שהן גבאין של מלך לגבות מיד ישראל כסף גולגולתא ומסים וארנוניות, והן עמי הארץ, ונכנסו לביתו לעבוט עבוטו: ",
+                "<b>הבית טמא.</b> כל כלי הבית טמא, לפי שמחפשין בכל הבית:",
+                "<b>אם יש עמהן גוי נאמנים לומר לא נכנסנו.</b> וכל שכן אם אין עמהן נכרי הן יותר ויותר נאמנים לומר שלא נכנסנו. אלא משום סיפא נקט לה, דקתני אבל אין נאמנים לומר נכנסנו ולא נגענו, דדוקא אם יש עמהם נכרי אין נאמנים, דמרתתי מן הנכרי שמא יענישם אם לא יחפשו כל הבית ועל כרחך הם ממשמשין כל אשר בבית. אבל אם אין עמהם נכרי, נאמנים אף בזה לומר נכנסנו אבל לא נגענו:",
+                "<b>אם יש עמהן נכרי או אשה.</b> שגזרו על הנכרים להיות כזבים לכל דבריהם. והאשה, שמא היא נדה או זבה:  "
+            ],
+            [
+                "<b>אודיארין.</b> הבלנין בעלי המרחצאות יש להן חלונות חלונות וכל מי שנכנס למרחץ נותן בגדיו כל אחד בחלון ונועל עליו בדלת שבחלון:",
+                "<b>רבי אלעזר בן עזריה מטהר.</b> משעה שנעל הדלת בפני החלון. ולא חיישינן שמא יגע שם אדם טמא, מאחר שנתפס עליו כגנב:",
+                "<b>עד שיתן (לתוכו) [לו] מפתח.</b> ואע״פ שנותן המפתח ביד הבלן שהוא עם הארץ, הא תנן לעיל המוסר מפתח לעם הארץ הבית טהור:",
+                "<b>או עד שיעשה לו סימן.</b> להכיר בו שלא נגע אדם שם. והלכה כחכמים:",
+                "<b>המניח את כליו.</b> כלים שבצר. בהם בטהרה בשנה זו, מניח אותם לבצור בהם בטהרה לשנה הבאה:",
+                "<b>בנכרי כליו טהורין.</b> גרסינן. כלומר אם הניחן אצל נכרי אין בהם משום איסור יין נסך, דלא חיישינן שמא לקחן הנכרי בלא ידיעת ישראל לעשות בגת:",
+                "<b>ובישראל.</b> דחושש להן משום טומאת מגע, טמאים אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם. ויש ספרים דלא גרסי בנכרי, אלא המניח כלי[ו] מגת זו לגת הבאה כליו טהורים, ומיירי בכהן הלוקח יין של תרומה מעם הארץ ומניח כליו אצלו כדי שיקח ממנו לגת הבאה, והואיל וכלים של כהן הן, מרתת עם הארץ ולא נגע בהו. אבל אם הכלים הן של ישראל שרוצה לעשות יינו בטהרה, לא מזדהר בהו עם הארץ כולי האי, וחיישינן דלמא נגע בהן אדם טמא, אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם:  "
+            ],
+            [
+                "<b>מי שהיה טהור.</b> כהן שהיה טהור לאכול בתרומה, והסיח דעתו מלאכול עוד בתרומה:",
+                "<b>שדרך טמאים פורשים ממנו.</b> הטמאים שיודעים בו שהוא טהור, פורשים ממנו, הלכך לא חיישינן שמא נגע באדם טמא וטמאהו:",
+                "<b>וחכמים מטמאין.</b> מאחר שהסיח דעתו. והלכה כחכמים:",
+                "<b>היו ידיו טהורות.</b> בהא מודה רבי יהודה דאפילו אמר יודע אני שלא נטמאו ידי:",
+                "<b>ידיו טמאות.</b> ופוסלין את התרומה, מאחר שהסיח דעתו מלאכול, לפי שהידים עסקניות הן ונגע ולאו אדעתיה:"
+            ],
+            [
+                "<b>גרגרניות.</b> זוללות ומתאוות למאכל. תרגום כי הייתי זוללה (איכה א׳:י״א), ארי הויתי גרגרנית. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הדר עם עם הארץ.</b> מוקפות צמיד פתיל. טמאות, משום אשתו נדה, שמא הסיטה וישבה וטמאה את הכל:",
+                "<b>ר׳ יהודה מטהר בתנור.</b> משום דאי אפשר להסיטו, דסתמו מחובר קצת, שעושין לו טפילה לחברו בארץ. ומאן דמטמא סבר גזרינן מחובר אטו שאינו מחובר. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המפקיד כלים אצל עם הארץ טמאים טמא מת.</b> וצריכין הזאה שלישי ושביעי:",
+                "<b>אם מכירו.</b> אם העם הארץ מכיר במפקיד שהוא כהן אוכל בתרומה, זהיר על הפקדון שלו שלא יטמאנו במת, ואינו צריך הזאה:",
+                "<b>אבל טמאין מדרס.</b> משום אשתו נדה שמא ישבה עליהן, דאינו נזהר מטומאת אשתו:",
+                "<b>בזמן שהיא רוצצת.</b> שהכיסוי דוחק הבגדים מחמת שהיא מלאה ביותר:",
+                "<b>טמאים מדרס.</b> הבגדים. דכשאשתו יושבת על התיבה או נשענת עליה, מכבדת על הבגדים:",
+                "<b>אם אינה רוצצת טמאין מדף.</b> כלומר טומאה קלה, לטמא אוכלין ומשקין, כמו על גבו של זב שאינו מטמא בגדים:",
+                "<b>אע״פ שהמפתח ביד בעלים.</b> דחיישינן שמא הסיטה:"
+            ],
+            [
+                "<b>המאבד ביום ומצא ביום טהור.</b> דמסתמא אם היה אדם מוצאו ונוגע בו היה מגביהו, כדרך מוצא אבידה. אבל בלילה, אפילו שעה אחת דלא חזי ליה, חיישינן שמא נגע בו אדם טמא ולא ראהו. ומתניתין ברה״ר דספיקו טהור איירי, ואעפ״כ בלילה טמאים מדרס וטמא מת. אבל ברה״י דספיקו טמא, בין ביום בין בלילה טמאים. והכי איתא בתוספתא:",
+                "<b>ברשות הרבים טהורים ברשות היחיד טמאין.</b> דאין כאן אלא ספק שמא נגע בהן נכרי או עם הארץ, הלכך ברה״ר דספיקו טהור, טהורים. ברה״י דספיקו טמא, טמאים:",
+                "<b>מפני שהונח ברשות עם הארץ.</b> וכל מה שבבית עם הארץ הוי טמא מת וצריך הזאה:"
+            ],
+            [
+                "<b>מפני שהיו גנבים.</b> כלומר, כיון דהניחו נעול ומצאו פתוח, ודאי גנבים היו שם ופתחוהו, והאי דלא מטמאינן ליה, דאימור נמלכו והלכו להן ולא נגעו בכל מה שבבית. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנכנסה שלא ברשות.</b> ומרתתא שלא תתפס כגנב וממהרת לצאת, ואע״פ שלצורך בנו או בהמתו של בעל הבית נכנסה:"
+            ],
+            [
+                "<b>כל המיוחד למאכל אדם.</b> כגון סתם אוכלין:",
+                "<b>טמא.</b> טומאת אוכלין עד שיפסל מאכילת הכלב:",
+                "<b>עד שייחדנו לאדם.</b> דיש חילוק בין אפוקי טומאה מיניה, לאתויי ליה טומאה:",
+                "<b>גוזל שנפל לגת.</b> כשלא נפל לגת לא פליגי ר׳ יוחנן בן נורי ורבנן. דנבלת עוף טהור בכרכים לא בעיא מחשבה לשווייה אוכל, משום דאיכא רוב עם הבאים לשוק ואכלי נבלת עוף טהור. ובכפרים דליכא רוב עם, בעי מחשבה כדפרישנא בריש פרק קמא. כשנפל לגת ומת בכרכים, רבנן סברי אע״ג דבכרכים לא בעי מחשבה, היכא דנפל לגת מאסתו גתו ואינו ראוי ובעי מחשבה. ור׳ יוחנן בן נורי סבר לא מאסתו גתו והרי הוא כשאר נבלת עוף טהור דלא בעיא מחשבה בכרכים. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>חשב עליו חרש שוטה וקטן.</b> להאכילו לנכרי:"
+            ],
+            [
+                "<b>אחורי כלים שנטמאו במשקים.</b> האי דנקט אחורי כלים, משום דקילו, שכלי שנטמאו אחוריו במשקין טמאין, אחוריו טמאין, תוכו אזניו אוגניו וידיו טהורין, משום דטומאת משקים לטמא כלים מדרבנן הקילו בה. אבל אם נטמא תוכו במשקין טמאין, נטמא כולו:",
+                "<b>מטמאים את המשקין.</b> אפילו דחולין:",
+                "<b>ואין פוסלין את האוכלין.</b> ואפילו דתרומה:",
+                "<b>ר׳ יהושע אומר מטמאין את המשקין ופוסלין את האוכלים.</b> ר׳ יהושע יליף (בנדה דף ז׳ ע״ב) דאחורי כלים פוסלים אוכלי תרומה ק״ו מטבול יום, מה טבול יום שאינו מטמא את המשקין דלא גזרו רבנן על טבול יום שיהא מטמא את המשקין, אפ״ה פוסל אוכלים של תרומה, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, אינו טהור לאכול בתרומה עד שיעריב שמשו, דקרא בתרומה משתעי. אחורי כלים שמטמאין את המשקין, אינו דין שיהו פוסלין את התרומה. ור׳ אליעזר דלא חייש להאי קל וחומר, משום דאחורי כלים שנטמאו במשקין דרבנן, וטבול יום דאורייתא, ודרבנן מדאורייתא אין דנין ק״ו:",
+                "<b>שמעון אחי עזריה.</b> לפי שעזריה עסק בפרקמטיא והיה מספק מזון לשמעון אחיו שיעסוק בתורה, לפיכך נקרא על שם עזריה אחיו:",
+                "<b>לא כך ולא כך.</b> לא מטמאין משקה חולין ולא פוסלין אוכלי תרומה, אבל מטמאין משקה תרומה, ואותן משקין של תרומה מטמאין אחד באוכלי תרומה שנעשו שניים, ואותן אוכלים פוסלים אוכלים אחרים של תרומה. והיינו דקאמרי האוכלים של תרומה למשקין של תרומה, מטמאיך לא טמאוני, כלומר אחורי כלי המטמאיך, לא טמאוני, דלא פסלי אוכלי תרומה, ואתה טמאתני. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>שהיא קטפרס.</b> שצדה אחד נמוך כעין מדרון:",
+                "<b>ומשקה טופח מלמטן.</b> בצד הנמוך, והיינו בצק שבלילתה רכה ומשקה שלה טופח, אבל מלמעלה בלילתה עבה ואין משקה טופח:",
+                "<b>שלש חתיכות.</b> בין שלשתן כביצה, אחת טופח ושתים אינן טופח, סדורות זו אצל זו, והטופחת מלמטה, והשתא האמצעית נוגעת בטופחת, והעליונה נוגעת באמצעית: ",
+                "<b>אינן מצטרפות.</b> לכביצה לטמא המשקה טופח שלמטה ויחזור המשקה ויטמא את העריבה, דנגיעה אינה מחברת את הבצק, אא״כ נושכות כדתנן בפרק קמא (משנה ז׳) מקרצות נושכות זו את זו:",
+                "<b>שתים מצטרפות.</b> אם לא היו אלא שתי חתיכות בצק, התחתונה שיש בה משקה טופח ושלמעלה הימנה הנוגעת בה, ובין שתיהן כביצה, מצטרפות לטמא המשקה ויחזור ויטמא את העריבה:",
+                "<b>אפילו שתים אין מצטרפין אא״כ היו רוצצות משקה.</b> לעולם אין משקה מחבר עד שיהיה משקה דוחק ועומד בין שתי החתיכות. ואין הלכה כרבי יוסי:",
+                "<b>ואם היה משקה עומד.</b> כלומר אם לא היה קטפרס אלא אשבורן, והמשקה עומד בין חתיכות הבצק, אפילו כל שיעור הביצה שבבצק פירורים דקין כעין החרדל מפורדים זה מזה, המשקה שעומד מחברן ומצטרפין לכביצה, ומטמאין המשקה וחוזר המשקה ומטמא את העריבה:",
+                "<b>אוכל פרור.</b> אוכל שהוא חלוק לפירורים פירורים דקין אינו מצטרף, דאין המשקה מחברן. ואין הלכה כרבי דוסא:"
+            ],
+            [
+                "<b>כיון שהשיקה למקוה.</b> כיון שחיבר קצה אחד מן המקל במקוה, אע״פ שלא הטבילו כולו, טהרו כל המשקין טמאין שבראשו האחר, דקטפרס חיבור:",
+                "<b>עד שיטביל את כולה.</b> דקסברי רבנן קטפרס אינו חיבור:",
+                "<b>הניצוק.</b> קילוח צינור הבא מלמעלה למטה בזקיפה כעמוד:",
+                "<b>קטפרס.</b> מים הבאים מלמעלה למטה דרך מדרון של תל גבוה:",
+                "<b>ומשקה טופח.</b> ואין בו טופח על מנת להטפיח, שאין בו כל כך משקה שאם טפח בהן ידו עלה בה משקה שיוכל להטפיח דבר אחר:",
+                "<b>אינו חיבור לא לטומאה.</b> שאם משקים תלושין הן ונגע טמא בתחתון, העליון טהור. וכן לענין משקה טופח, ואפילו במקום חלק, אם משקין מכאן ומשקין מכאן ומשקה טופח באמצע׳ נגע טמא במשקה טופח, משקין שמכאן ומכאן טהורים אע״פ שמחוברים לו:",
+                "<b>ולא לטהרה.</b> כגון גומא שאין בה ארבעים סאה, וניצוק או משקה טופח מחובר לגומא זו ולמקוה כשר, אינו חיבור, והטובל בגומא זו לא עלתה לו טבילה:",
+                "<b>אשבורן.</b> מקום עמוק שנקוו בו מים:",
+                "<b>חיבור לטומאה ולטהרה.</b> ואם נטמאו קצתן נטמאו כולן. וכן אם נתחברו קצת מהן למקוה וטהרו, טהרו כולן:"
+            ]
+        ],
+        [
+            [
+                "<b>זיתים מאימתי מקבלין טומאה.</b> להיות מוכשרים בשמן היוצא מהן:",
+                "<b>זיעת המעטן.</b> כלי שנותנים בו את הזיתים והן נכמרות שם כדי שיהיו ראויים להוציא שמן. לשון עטיניו מלאו חלב [איוב כ״א כ״ד]:",
+                "<b>אבל לא זיעת הקופה.</b> דקופה אינה מחזקת המשקין, והמשקה היוצא מהן הולך לאיבוד, ולא ניחא ליה, ואין מכשיר הזרעים לקבל טומאה אלא משקה דניחא ליה דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע כתיב יתן וקרינן יותן, יותן דומיא דיתן, מה יתן דניחא ליה אף יותן דניחא ליה:",
+                "<b>שיעור זיעה שלשה ימים.</b> דמשקה היוצא תוך שלשה אינו חשוב שמן אלא מוחל בעלמא ואינו מכשיר, שאין מכשירים לקבל טומאה אלא שבעה משקין בלבד, והן יין מים שמן דבש חלב טל דם:",
+                "<b>משיתחברו שלשה זה לזה.</b> דרך הזיתים מתחברים זה לזה כששהו במעטן:",
+                "<b>משתגמר מלאכתן.</b> מלאכת הכנסתן. דכל זמן שדעתו להביא עוד זיתים ממקום אחר להוסיף על אלו, אין הזיעה מכשירתן, משום דלא ניחא ליה. ומשתגמר מלאכתן, אפילו בן יומו מכשיר. והלכה כרבן גמליאל, שחכמים אומרים כדבריו:"
+            ],
+            [
+                "<b>גמר מלמסוק.</b> מללקוט זיתיו:",
+                "<b>אבל עתיד ליקח.</b> לקנות זיתים מן השוק ולהוסיף על אלו:",
+                "<b>גמר מליקח.</b> שאין בדעתו לקנות עוד זיתים, אבל רוצה ללוות זיתים מאחרים ולהוסיף על אלו:",
+                "<b>אירעו אבל או משתה.</b> ולפיכך לא הוסיף עליהן, אבל דעתו להוסיף כשיעבור האבל:",
+                "<b>טהורין.</b> לפי שלא הוכשרו. כרבן גמליאל דאמר משתגמר מלאכתן:",
+                "<b>אין טמא אלא מקום מגען.</b> אין מוכשר אלא מקום נפילת המשקה. פירוש אחר, נפלו על הזיתים הללו שלא נגמרה מלאכתן משקין טמאין, לא נטמא מהן אלא הזיתים שנגעו בהן המשקין טמאים בלבד:",
+                "<b>המוחל היוצא מהן.</b> המים היוצאים מן הזיתים קודם שנגמרה מלאכתן אין להן דין משקין, ואין מכשירין את האוכלין, והן עצמן אין מקבלין טומאה. ומפני מה טהור המוחל היוצא מן הזיתים עד שלא נגמרה מלאכתן, לפי שאינו רוצה בקיומן:"
+            ],
+            [
+                "<b>נפלו עליהן משקין טמאין.</b> לאחר שנגמרה מלאכתן והוכשרו לקבל טומאה, הרי כל הזיתים טמאין. ואפילו אותן שלא נגעו בהן המשקין הטמאין, שהמשקה שיצא מהן לאחר שנגמרה מלאכתן שעל ידו הוכשרו לקבל טומאה הוא מתערב באלו המשקין הטמאין ומקבל טומאה מהן, ומטמא אח״כ כל שאר הזיתים: ",
+                "<b>המוחל היוצא מהן.</b> מן הזיתים שנגמרה מלאכתן:",
+                "<b>ר׳ אליעזר מטהר.</b> דלא חשיב מוחל משקה לא להכשיר הזרעים ולא לקבל טומאה כשאר משקים:",
+                "<b>וחכמים מטמאין.</b> דמוחל חשוב משקה בין להכשיר בין לטמא, כשיוצא מן הזיתים לאחר שנגמרה מלאכתן:",
+                "<b>המוחל היוצא מן הבור.</b> לאחר שמוציאין השמן מן הבור, נשאר בקרקעית הבור מוחל כמו מים. וקאמר ר׳ שמעון דעליה אפליגו ר׳ אליעזר ורבנן, ר׳ אליעזר לא חשיב ליה משקה, ורבנן סברי כיון דלא אפשר להיות מוחל בקרקעית הבור בלא צחצוחי שמן, חשיבי משקה כמו השמן. והלכה כחכמים, וכמו שפירש פלוגתייהו ת״ק, ולא כמו שפירש ר׳ שמעון: "
+            ],
+            [
+                "<b>הגומר את זיתיו.</b> לאחר שעבר זמן הגתות והבדים. דבשעת הגתות והבדים הא תנן בחגיגה שהכל נאמנים על התרומה בשעת הגתות והבדים:",
+                "<b>ושייר.</b> צ״ל ישייר וכן הוא בס״י.",
+                "<b>קופה אחת.</b> כדי שיפריש ממנה תרומה ומעשר בטהרה ויתננה [לעיני הכהן, שהכהן] עצמו יראה שגמר עתה את זיתיו, שאם לא יתננה לעיני הכהן, הוא אינו נאמן לומר ששמרן בטהרה, כיון שעבר זמן הגתות והבדים. ואית ספרים דגרסי לעני הכהן, משום דתרומה מועטת כזו שמפרישים לאחר הגתות והבדים אין רגילין לתת אותה אלא לכהן עני משום הכי תני כהן עני, והוא הדין דמצי לתת אותה לכהן עשיר:",
+                "<b>יוליך לו את המפתח מיד.</b> ומהימנינן ליה במאי דאמר שעתה גמר זיתיו:",
+                "<b>ר׳ שמעון אומר מעת לעת.</b> של גמר לקיטת הזיתים, אם הביא לו את המפתח, מהימנינן ליה. והלכה כר׳ יהודה. ובתוספתא (פרק י׳) משמע דמיד דקאמר ר׳ יהודה, היינו כל אותו היום:"
+            ],
+            [
+                "<b>המניח זיתים בכופש.</b> גרסינן. והוא סל גדול שמניחים בו זיתים לכמור:",
+                "<b>שימתונו.</b> שיתרככו ותהיה בהן לחלוחית. ויש ספרים שגורסים בכותש, שמניחים אותם במכתשת ימים רבים כדי שייעשו רפים ורכים ויהיו נוחין להכתש:",
+                "<b>הרי אלו מוכשרים.</b> במוחל היוצא מהן, שכבר נגמרה מלאכתן:",
+                "<b>בית הלל אומרים אין מוכשרים.</b> דלא נגמרה מלאכתן עדיין:",
+                "<b>הפוצע זיתים.</b> ממעכן בידים מסואבות:",
+                "<b>טימאן.</b> דידים מסואבות פוסלות את התרומה, וכל הפוסל את התרומה מטמא משקין להיות תחלה. והן מוכשרים בפציעתו, דניחא ליה במשקה דטייף עלייהו, שמתוך כך הן מרבים טעם:"
+            ],
+            [
+                "<b>לגרגרם.</b> לעשות מהן גרגרים. כלומר לעשות שכל גרגיר וגרגיר יתיבש בחמה ויתנגב:",
+                "<b>אפילו הן רום אמר.</b> דכשנתייבשו העליונות, התחתונות מזיעות ומתלחלחות במשקה, מכל מקום הואיל ודעתו שיתנגבו, אינן מוכשרים. ויש מפרשים לגרגרן, למתקן בחמה כדי לסופתם במלח ולאכלן. ולפי שאין מתמתקין כולם בבת אחת, משום הכי נקט לגרגרן, כלומר שיקח הגרגרים המתמתקין ראשון ראשון ויאכלם. וגורסין אפילו הן רום אמה הרי אלו מוכשרים, כלומר אפילו שהן גבוהים אמה דהשתא אותן התחתונות אינן מתמתקות, הרי אלו מוכשרים במשקה היוצא מהן, דניחא ליה שיזיעו שם, דחזו לאכילה טפי:",
+                "<b>שילקו.</b> שיתמעכו ויתפצעו:",
+                "<b>ועתיד להעלותן לגג.</b> אח״כ למתקן שם בחמה:",
+                "<b>נתנן בגג שיפתחם.</b> שיתבקעו הזיתים וימלחם:",
+                "<b>הרי אלו מוכשרים.</b> דכל הני ניחא ליה בזיעת השמן הנפלט:",
+                "<b>עד שישמר.</b> שיתקן שומרה לגגו. סוכה מקנים וקש שעושים בראש הגג לשבת שם לשמור:",
+                "<b>אינן מוכשרים.</b> דלא ניחא ליה בזיעה שיוצאת מהן:"
+            ],
+            [
+                "<b>רצה ליטול מהם בד אחד.</b> זיתים שלא נגמרה מלאכתן ולא הוכשרו כגון שהיה דעתו ליקח ולהוסיף עליהן כדתנן בריש פירקין, ובא ליקח מהן שיעור מועט שמשימים בבית הבד בפעם אחת, או שני בדין, ולעשות מהן שמן, ומשאיר מהן במעטן הרבה:",
+                "<b>בית שמאי אומרים קוצה בטומאה.</b> חותך מה שרוצה לחתוך מן האום של זיתים שבמעטן, בד או שני בדים בטומאה, כיון שלא נגמרה מלאכתן ולא הוכשרו:",
+                "<b>ומחפה בטהרה.</b> כשגמר ליקח מה שרצה ליקח, מכסה המותר שבמעטן בטהרה כאילו הוכשר, דמועלת לקיחתו מה שלוקח להחשיב את המותר כאילו נגמרה מלאכתן:",
+                "<b>אף מחפה בטומאה.</b> דאף הנשאר לא הוכשר, כיון שלא נגמרה מלאכתן ודעתו להוסיף עליהם. ומיהו אם עקר כל הזיתים שבמעטן כדי לעשותן בבית הבד, היו מוכשרים לבית הלל:",
+                "<b>ר׳ יוסי אומר חופר בקרדומות.</b> ועוקר כל הזיתים שבמעטן:",
+                "<b>ומוליך לבית הבד בטומאה.</b> לפי שלא הוכשרו. וקרדומות דנקט, לרבותא לפי שהן כלי ברזל ומוכנים לטומאת מת יותר משאר כלים. והלכה כבית הלל:"
+            ],
+            [
+                "<b>בריחים.</b> שנותנים בהן זיתים קודם נתינתן לבית הבד ואח״כ נותנן בבית הבד וטוענן בקורה:",
+                "<b>ואם היה משקה.</b> נטמא המשקה בשרץ ונטמאו כל הזיתים ע״י חיבור משקה:",
+                "<b>נמצא על גבי העלים.</b> נמצא השרץ ע״ג העלים המכסים את הזיתים, ועלים לאו בר קבולי טומאה נינהו:",
+                "<b>ישאלו הבדדים.</b> עמי הארץ שטיהרן בעל השמן לעשות זיתיו בטהרה, ונאמנים לומר לא נגענו בשרץ שעל העלים ולא נטמינו:",
+                "<b>ואם היה נוגע באום.</b> אם היה השרץ יוצא מן העלים שמכסים את הזיתים ונוגע באום:",
+                "<b>אפילו.</b> שער אחד מן השרץ נוגע באום:",
+                "<b>טמא כל האום, דחשיב חיבור.</b> אום, הזיתים המקובצים יחד ומחוברין זה בזה במעטן, נקראים אום:"
+            ],
+            [
+                "<b>נמצא על גבי פרודים.</b> לאחר שתקע יתד באום להפריד האום לכמה חלקים פרודים, ובכל גוש וגוש מאלה החלקים הפרודים מהאום יש זיתים מדובקים:",
+                "<b>והוא נוגע בכביצה.</b> שאם באת לצרף זיתים שהשרץ נוגע בהן יש בהן כביצה:",
+                "<b>טמא.</b> כל הגוש. אע״ג דאין הגוש חיבור משתקע את היתד באום להפרידם, מכל מקום כיון דיש בגוש זה זיתים טמאין כשיעור לטמא אחרים, דהיינו כביצה, נעשה חיבור לטמא כל שאר הזיתים שבו:",
+                "<b>פרודים על גבי פרודים.</b> שיש גושים על גבי גושים והשרץ על הגוש העליון:",
+                "<b>אע״פ שהשרץ נוגע בכביצה.</b> של אותו גוש: ",
+                "<b>אין טמא אלא מקום מגעו של שרץ.</b> כלומר אותו גוש בלבד שהשרץ נגע בו. אבל שאר גושים, טהורים:",
+                "<b>נמצא.</b> השרץ:",
+                "בין הכותל לזיתים טהור.</b> ולא חיישינן שמא היה על הזיתים:",
+                "<b>נמצא בגג.</b> המעלה זיתים מן המעטן לגג, ונמצא שרץ אח״כ בזיתים שעל הגג:",
+                "<b>המעטן טהור.</b> כלומר זיתים שבמעטן טהורין, ולא אמרינן עם הזיתים הובא והיה במעטן:",
+                "<b>נמצא במעטן.</b> זיתים שהעלה בגג, טמאין, דמקודם שהעלה הזיתים לגג היה השרץ במעטן:",
+                "<b>נמצא שרוף.</b> ושרץ שרוף לא מטמא, דכתיב [ויקרא י״א] במותם, כעין מותם. וכשנמצא שרוף ע״ג זיתים טהורים, לא חיישינן שמא נגע בהן קודם שנשרף:",
+                "<b>מהוהא.</b> בגד שנתחרך באש ונעשה כמין קורי עכביש, ושוב אינו מקבל טומאה:",
+                "<b>טהורה.</b> ולא אמרינן שמא טמא היה מתחלה קודם שנתחרך:",
+                "<b>כשעת מציאתן.</b> בין להקל בין להחמיר:"
+            ]
+        ],
+        [
+            [
+                "<b>הנועל בית הבד מפני הבדדין.</b> עמי הארץ העושים מלאכה בבית הבד, וטיהרן בעל הזיתים כדי שיעשו השמן בטהרה, ונעל בית הבד בפניהם שלא יכנסו עמי הארץ לשם ושלא יצאו הם ויטמאו במגע עמי הארץ חבריהם:",
+                "<b>והיו שם.</b> בתוך בית הבד:",
+                "<b>כלים טמאין מדרס.</b> שהן אב הטומאה ומטמאין אדם בין במגע בין במשא בין בהיסט:",
+                "<b>ר' מאיר אומר בית הבד טמא.</b> דחיישינן שמא נטמאו בהן אותן עמי הארץ הטהורים וחזרו וטמאו את הכל, דאין חוששים ליזהר על הטומאה:",
+                "<b>רבי יהודה אומר בית הבד טהור.</b> דנזהרין על טומאת ודאי, הואיל וחבר זה טיהרן לכך:",
+                "<b>ר׳ שמעון אומר אם טהורים להם.</b> אלו הכלים. כגון שישבה עליהם אשת עם הארץ או שהיו של עם הארץ, דבעיניהן טהורין הן:",
+                "<b>בית הבד טמא.</b> שאין הבדדים נזהרים מליגע בהן, ואיכא למיחש שמא נטמאו:",
+                "<b>ואם טמאין הן.</b> כגון שידעו שישבה עליהן אשה נדה או זבה:",
+                "<b>בית הבד טהור.</b> דנזהרין הן:",
+                "<b>א״ר יוסי.</b> [ר׳ יוסי] כר׳ מאיר סבירא ליה דבית הבד טמא, אלא טעמא דר׳ מאיר משום דאין הבדדין חוששים בטומאה, ור׳ יוסי סבר דחוששין במגע אבל אין בקיאין בהיסט, וחושבים שהן טהורין כל זמן שלא נגעו, הלכך בית הבד טמא, דחיישינן שמא הסיטו אע״פ שלא נגעו בהם. והלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>ומשקין טמאין בתוך בית הבד.</b> והן נשפכים על גבי קרקע ודורכים הבדדים עליהן ונדבקים ברגליהן, וחוזרים אותן משקין ומטמאים את הזיתים כשהבדדין עולים ודורכים על גבי הזיתים, אלא אם כן יש בין המשקין לזיתים ארץ כדי שינגבו רגליהן מן המשקין הטמאים על ידי דריסתם בארץ. וכשאין מנעלים ברגליהן איירי, דהא משקה מטמא כלי וחוזר ומטמא משקין שעם הזיתים. אבל כשאין מנעלים ברגליהן ונתנגבו המשקין הטמאין שברגליהן ע״י דריסתן בארץ, שוב אין מיטמאים הזיתים כשדורכין אותן, דמשקין טמאין מטמאין כלים ואין מטמאין אדם:",
+                "<b>הבדדין והבוצרין.</b> הא דלא נקט המוסקין והבוצרין, לפי שגזרו על הבצירה שתיעשה בטהרה, ולא גזרו על המסיקה. וטעמא מפורש בפרק קמא דשבת, שפעמים אדם הולך לכרמו לידע אם הגיעו ענביו לבצור אם לאו, ונוטל אשכול של ענבים וסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהן והוכשרו לקבל טומאה. וטעם זה לא שייך במסיקה:",
+                "<b>נאמנין לומר לא נגענו.</b> וכגון דחבר עומד עמהן בבית הבד. ולא חיישינן דלמא נגעו ולאו אדעתיה דחבר:",
+                "<b>התינוקות.</b> בדדים שהביאו בניהן עמהן וטיהרום לכך, וכשרוצין בניהם לפנות יוצאים אביהן לחוץ עמהם ונפנים אחורי הגדר, ולא חיישינן דלמא נגע בטומאה ולאו אדעתא דחבר:"
+            ],
+            [
+                "<b>כיון שהכניסן לרשות המערה.</b> שטובלים בה. כמו בורות שיחין ומערות:",
+                "<b>דיו.</b> ולא חיישינן שמא לא יטבולו או לא יטבילו הכלים ויאמרו טבלנו והטבלנו:",
+                "<b>צריך לעמוד עליהן.</b> לפי שאין בקיאין בדין טבילה וחציצה:",
+                "<b>טהורים להם.</b> כגון כלים של עם הארץ אחר, שבעיניהם הן כלים טהורים לפי שאין נזהרים ממגע עם הארץ. ור׳ שמעון לטעמיה כדפרישנא לעיל. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הנותן מן הסלים ומן המשטיח של אדמה.</b> ענבים שבצרן מתחלה לאכילה, ולא הוכשרו לקבל טומאה, דלא גזרו אלא על הבוצר מתחלה לגת, ואח״כ נמלך עליהן ולקחן מן הסלים או מן האדמה ששטח הענבים עליה ונתנן לגת:",
+                "<b>בית שמאי אומרים נותן בידים טהורות.</b> כיון שבא לנותנן לגת הרי הוא כאילו בצרן מתחלה לגת, וצריך שיתן לגת בטהרה:",
+                "<b>ואם נתן בידים טמאות טמאן.</b> ואע״ג דסתם ידים שניות הן, ואין שני עושה שלישי בחולין, דילמא קסברי הטבולים לתרומה כתרומה דמו. אי נמי, בידים תחלות עסקינן, ור׳ שמעון בן אלעזר היא כדאיתא פרק ב׳ דחולין:",
+                "<b>ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרה.</b> לפי שלא הוכשרו כיון דבצרן מתחילה לאכילה:",
+                "<b>מן העביט ומן המשטיח של עלים.</b> עביט הוא כלי שנותנים בו הענבים כשבוצרים אותן לגת. ומשטיח של עלים, ששטחו העלים על פני האדמה ונתנו הענבים עליהם. והשתא מוכחא מלתא דהבוצר ענבים הללו מתחילה, לגת בצרן ולא לאכילה, הלכך שוים בית שמאי ובית הלל בהא דנותן בידים טהורות, דהא שתיק ליה הלל לשמאי בפרק קמא דשבת והודה לו שהבוצר לגת הוכשר:"
+            ],
+            [
+                "<b>האוכל.</b> ענבים:",
+                "<b>מן הסלים ומן המשטיח של אדמה.</b> דסתמן לאכילה נבצרו. אע״פ שידיו טמאות והענבים נוטפים יין לגת, ",
+                "<b>הרי הגת טהורה.</b> דאותן טיפין אין להם תורת משקה, הואיל ולאכילה נבצרו ולא ניחא ליה במאי דטייף. אבל האוכל מן העביט ומן המשטיח של עלים, אע״פ שאין הענבים מבוקעות ואינן מנטפות, אם נפל ממנו גרגיר יחידי ואין חותם לאותו גרגיר, דהיינו במקום שהעוקץ על פי הגרגיר יש כמין חותם ואותו חותם סותם פי הגרגיר שאין משקה יוצא. וכשנעקר העוקץ עם החותם, משקה יוצא, ואע״פ שנטלם לאכלם יש לו תורת משקה, הואיל ומתחילה בצרם לגת, ונטמא אותו משקה בידיו טמאות, וכשנפל לגת נטמא. והני מילי כשנגע בידיו במקום החותם. אבל אם לא נגע במקום החותם, לא נטמא הגת, שהרי לא נגעו ידיו במשקים כדי שיחזור המשקה ויטמא הגת:",
+                "<b>נפלו ממנו ענבים.</b> כלומר אשכול של ענבים, שהגרגרים מחוברים באשכול ואין משקה יוצא, ונטמאו בידיו טמאות, דהוכשרו לפי שנבצר לגת:",
+                "<b>ודרכן במקום המפונה.</b> מקום פנוי בגת שאין שם כלום לא יין ולא ענבים ודרכוהו בטהרה:",
+                "<b>כביצה מכוון טהור.</b> הגת, דאין אוכל מטמא כלי, ומשיצאת טפה ראשונה חסר ליה מבביצה ואין אוכל מטמא אחרים בפחות מכביצה, נמצא דאין טומאה לטפה זו אלא מחמת טומאה שקיבלה כשהיתה אוכל, הלכך השתא נמי דנעשית משקה אין לה כח אלא כאוכל. אבל יותר מכביצה, טמא, שהכביצה מטמאה טפה ראשונה כדין משקה, וחזרה הטפה וטמאה את הגת, דמשקה מטמא כלי:  "
+            ],
+            [
+                "<b>וניתזה צנורא.</b> ניתז רוק מפיו של עם הארץ המדבר, ורוק היוצא מפי עם הארץ מטמא אדם וכלים מירבנן, וכל שכן אוכלים ומשקים:",
+                "<b>ספיקו טהור.</b> דאמרינן שפת הבור קלטה הצנורא ומנעתה מלרדת לתוך היין. ומתניתין איירי בבור סיד שאינו מקבל טומאה. ובתוספתא אמרו, דבבור של שמן. טמא, לפי שהשמן מחליק שפת הבור [והצנורא] מחלקת ויורדת למטה לשמן שבבור:"
+            ],
+            [
+                "<b>הזולף את הבור.</b> המוציא יין ושמן שבבור. ומפני שאינו מוציאו כולו בבת אחת אלא מעט מעט, קרי ליה זולף:",
+                "<b>ונמצא שרץ בראשונה.</b> שהכניס חבית בבור ומילאה, וכן שניה, וכן שלישית, ואח״כ נמצא שרץ בחבית שמילא ראשונה:",
+                "<b>כולן טמאות.</b> דמהראשונה נטמא כל מה שבבור, בין שהיה שרץ בבור בין שהיה בחבית:",
+                "<b>באחרונה היא טמאה וכולן טהורות.</b> דממנה היה השרץ ולא מן הבור. ואפילו היה מן הבור, שמא נפל בבור אחר שנתמלאו כל הראשונות:",
+                "<b>אימתי בזמן שהוא זולף.</b> כשהוא מכניס החביות עצמן בתוך הבור וממלא אותן אחת אחת:",
+                "<b>אבל היה זולף במחץ.</b> שהחביות עומדות חוץ לבור. והוא ממלא אותן ע״י המחץ, והוא כלי חרס העשוי למלאות בו יין:",
+                "<b>נמצא שרץ באחת מהן היא טמאה בלבד.</b> דאימור בתוך החבית היה השרץ ולא בבור:",
+                "<b>אימתי בזמן שהוא בודק.</b> המחץ והחביות. שבדקן שלא היה בהן שרץ קודם שנתן לתוכו שמן, אבל לא היה מכסה לא הבור ולא החביות כל שעה שהיה מביא המחץ מזה לזה, דאימור בהליכתו נפל השרץ בחבית. וכן מכסה ולא בודק נמי שמא היה בחבית קודם לכן:",
+                "<b>אבל היה בודק ומכסה.</b> שבדק החביות, ובכל פעם שהיה מוליך המחץ מזה לזה היה מכסה בין בור בין חבית, ממה נפשך שרץ היה בבור מתחלתו׳ בין שנמצא בחבית, בין שנמצא בבור, בין שנמצא במחץ:  "
+            ],
+            [
+                "<b>העיגולים לזגים.</b> עיגול כמין ריחים גדול היו משימין על הזגים לאחר שדרכו הענבים ברגל, כדי שיתמצו ויצא כל היין הנשאר בהן, ומתוך כובדו וגדלו של עיגול זה צריכים בני אדם הרבה להעלותו על הציבור של הזגין העשוי כמין תפוח ולהורידו, לכך נחשב רשות הרבים לטהר ספק טומאה, משום דרבים מצויין שם:",
+                "<b>כרם שלפני הבוצרים רשות היחיד.</b> שיראין בני אדם ליכנס שם, מפני שנתפס עליו כגנב:",
+                "<b>אחר הבוצרים רשות הרבים.</b> שיש רשות לכל אדם ליכנס:",
+                "<b>כלי בית הבד של גת.</b> כלומר ושל גת. דבית הבד לשמן, וגת ליין:",
+                "<b>העקל.</b> עשוי כמין קופה מסורגת כעין רשת, ואחר שסחטו הזיתים נותנים הגפת באותו עקל, ומניחים עליו דבר מכביד להוציא הנשאר:",
+                "<b>מנגבן.</b> וקודם לכן לא מהניא טבילה אם נטמאו, עד שיצא מהן המשקה הטמא שנדבק בהן:",
+                "<b>חולטן.</b> שופך עליהן מים רותחים ואח״כ מטבילן:",
+                "<b>בשבולת הנהר.</b> מקום שהמים רודפין, כדי להוציא המשקה הנדבק בהן. ואין הלכה כרבי יוסי:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..7b66a9c53948b933d127e3a9fef88a2815692011
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/merged.json	
@@ -0,0 +1,643 @@
+{
+    "title": "Bartenura on Mishnah Tahorot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tahorot",
+    "text": [
+        [
+            [
+                "<b>שלשה עשר דבר.</b> צריכה מחשבה. שיחשב עליה לאכילת אדם. שכל האוכלים המותרים אין צריכים מחשבה, אבל זו הואיל והיא אסורה באכילה צריכה מחשבה ואח״כ תטמא. ודוקא בכפרים דליכא רוב עם, אבל בשווקים אינה צריכה מחשבה, שכיון שיש רוב עם הבאים לשוק איכא טובא דאכלי נבילת עוף טהור. והכי מפורש בפרק בתרא דעוקצין:",
+                "<b>אינה צריכה הכשר.</b> אלא מטמאה טומאת אוכלים ככל שאר אוכלים שנגעו בשרץ שהם נעשים ראשון לטומאה. ואין צריך שיבואו עליהם מים או שאר משקים ולא שתגע בשרץ. דהכשר בזרעים הוא דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו׳, ודרשינן מה זרעים שאין סופן ליטמא טומאה חמורה צריך הכשר, אף כל שאין סופו ליטמא טומאה חמורה צריך הכשר, יצאה נבלת עוף טהור שסופה ליטמא טומאה חמורה, שהיא מטמאה אדם ובגדים בבית הבליעה, שאינה צריכה הכשר:",
+                "<b>ומטמאה טומאת אוכלין בכביצה.</b> דכביצה ממנה אם נגעה באוכלים טהורים נטמאו:",
+                "<b>וכזית בבית הבליעה.</b> אדם שאכל כזית ממנה נטמא, ונטמאו בגדיו כשתגיע לבית הבליעה. דכתיב (שם יז) והנפש אשר תאכל נבילה וטריפה וגו׳, ובנבלת עוף טהור הכתוב מדבר, וכתיב תאכל, ואין אכילה פחות מכזית:",
+                "<b>וטעון הערב שמש.</b> ולא סגי בטבילה לחודה:",
+                "<b>וחייבים עליה על ביאת המקדש.</b> כשאר כל הטומאות. דכתיב בטומאת מקדש וקדשיו (ויקרא ה׳:ג׳) לכל טומאתו אשר יטמא בה, ודרשינן לרבות בולע נבלת עוף טהור:",
+                "<b>ושורפים עליה את התרומה.</b> אם נגעה נבלת עוף טהור בתרומה, נשרפת, שכשאינה בבית הבליעה דין ראשון לטומאה יש לה ומטמאה את התרומה בנגיעה להיות שני:",
+                "<b>והאוכל אבר מן החי ממנה סופג את הארבעים.</b> ואפילו היה האבר פחות מכזית. וסתם מתניתין דלא כר׳ מאיר. דאילו ר׳ מאיר הא שמעינן ליה בשלהי גיד הנשה דאמר אבר מן החי אינו נוהג אלא בבהמה טהורה בלבד:",
+                "<b>שחיטתה ומליקתה מטהרת את טריפתה.</b> ומוציאה מידי נבילה שלא תטמא. לפי שהמליקה מתרת בפנים לכהנים כדרך שהשחיטה מתרת בחוץ, וכשם שטיהרתו שחיטתו, כך תטהרנו מליקתו. ושחיטה דמטהרת את הטריפה מידי נבילה נפקא לן מקרא, דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה וגו׳ כל הנוגע בנבלתה יטמא, יש מן הבהמה שהיא מטמאה, ויש שאינה מטמאה, פרט לטריפה שנשחטה, והוא הדין לטריפת עוף:",
+                "<b>ר׳ יהודה אומר אינן מטהרות.</b> דלא ילפינן טריפת עוף מטריפת בהמה:",
+                "<b>רבי יוסי אומר שחיטתה מטהרת ולא מליקתה.</b> והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>מיטמאות.</b> אם נגע בהן שרץ נטמאו. ואם טמאים הן ונגעו הכנפים והנוצה באוכלין טהורים, נטמאו, דחשיבי יד להכניס ולהוציא, וכל שהוא יד מיטמא ומטמא:",
+                "<b>ולא מצטרפות.</b> אם היה אוכל פחות מכביצה אין הכנפים והנוצה מצטרפות להשלימו לכביצה לטמא טומאת אוכלים, דלא חשיבי שומר שמצטרף, כדתנן בריש עוקצין:",
+                "<b>הנוצה מצטרפת.</b> דחשיב לה שומר. ואין הלכה כר׳ ישמעאל:",
+                "<b>החרטום.</b> שהעוף מנקר בו:",
+                "<b>ראשי אגפים וראש הזנב.</b> הנשארים מחוברים לגוף אחר שמרטו הנוצה, רגילים לחתכם ולהשליכם דלא חזו לאכילה, אלא שבעופות המפוטמים מניחים אותן ואוכלים אותן עם העוף, והיינו דקאמר שכן מניחים בפטומות. ואין הלכה כרבי יוסי. והני שלשה עשר דבר דחשיב במתניתין, בבבא קמייתא איכא תשעה, דשחיטתה ומליקתה חדא חשיב להו, דתרווייהו הוו טהרה לטריפתה, והכנפים, והנוצה, והחרטום, והצפרנים, הרי שלשה עשר דבר:"
+            ],
+            [
+                "<b>נבלת עוף טמא.</b> שאין סופה לטמא טומאה חמורה, שאינה מטמאה אדם ובגדים. ",
+                "<b>צריכה מחשבה.</b> שיחשוב עליה לאכילה, ",
+                "<b>והכשר</b> מים או שאר משקין, ואח״כ תגע בשרץ:",
+                "<b>לפסול את הגויה.</b> אם נטמאת ואכל ממנה חצי פרס שהיא ביצה ומחצה, נפסל גופו לאכול בתרומה עד שיטבול:",
+                "<b>ואין בה כזית בבית הבליעה.</b> דכתיב (שם כ״ב) נבילה וטריפה לא יאכל לטמאה בה, מי שאיסורו משום אוכל נבילה מטמא באכילה בבית הבליעה, יצא זה שאין איסורו משום בל תאכל נבילה אלא משום בל תאכל דבר טמא:",
+                "<b>והאוכלה אין טעון הערב שמש.</b> האוכל חצי פרס ממנה לאחר שנטמאת, שהוא פוסל את הגויה לאכול בתרומה, אם טבל לאחר שאכלה מותר בתרומה מיד ואין טעון הערב שמש:",
+                "<b>ואין חייבים עליה על ביאת מקדש.</b> אם אכל חצי פרס נבלת עוף טמא ונכנס למקדש. דטומאה דרבנן היא, אע״ג דשורפין עליה תרומה:",
+                "<b>והאוכל אבר מן החי ממנה אינו סופג את הארבעים.</b> ואע״ג דאוכל כזית בין בשר וגידים ועצמות, דהשתא אפילו למ״ד אבר מן החי צריך כזית דאכילה כתיב ביה, הכא איכא כזית, אפ״ה אינו סופג את הארבעים. ומשום טמא לא מיחייב, דליכא כזית בשר:",
+                "<b>ואין שחיטתה מטהרתה.</b> באכילה, לבן נח שמותר בעוף טמא ואסור באבר מן החי, ואם שחטה והיא מפרכסת לא טיהרתה שחיטתה באכילה עד שתמות. אע״ג דבטהורה אפילו מפרכסת מתרת השחיטה לבן נח מיגו דמכשרה לישראל. והכי מיפרשה מתניתין בשלהי פרק גיד הנשה:  "
+            ],
+            [
+                "<b>ובבהמה העור והרוטב.</b> כולה מתניתין מיפרשה בחולין פרק העור הרוטב:"
+            ],
+            [
+                "<b>מצטרפין זה עם זה לטמא.</b> אם אין באחד מהן כביצה, מצטרפין לשיעור לטמא כקל שבשניהם, שאם נגע בתרומה פסלה, כדין אוכל שנטמא בולד הטומאה שפוסל את התרומה ואינו מטמאה:",
+                "<b>כחצי ביצה וכו׳</b> שבללן זה בזה:",
+                "<b>שני.</b> התערובת הזה תורת שני עליו ופוסל את התרומה:",
+                "<b>שלישי.</b> ופוסל את הקודש:",
+                "<b>ראשון.</b> ועושה מגעו שני. דהא איכא שיעורא דראשון בגויה ליתן טומאה:",
+                "<b>חלקן זה שני וזה שני.</b> שהרי בכל אחד חצי שיעור דראשון וחצי שיעור דשני, ותנן לעיל ראשון ושני מצטרפין לקל שבהן:"
+            ],
+            [
+                "<b>(כל הנך בבות פשוטות הן.) וכל מקום שאני יכול לתלות ששיש כביצה מן החמור בזה ובזה, אזלינן בתר חמור.</b> ואם לאו, אזלינן בתר הקל:"
+            ],
+            [
+                "<b>מקרצות.</b> חתיכות של בצק. לשון קרץ מצפון בא (ירמיהו מ״ו:כ׳):",
+                "<b>נושכות זו את זו.</b> שהן דבוקות זו בזו וא״א להפרישן אלא אם כן נושכות זו מזו:",
+                "<b>כולן תחילה.</b> דחשובות כאחת וכאילו נגע בכולן:",
+                "<b>פירשו.</b> החתיכות זו מזו:",
+                "<b>במשקין כולן שניות.</b> דמשקין תחלה הוו ועושין שני:",
+                "<b>בידים כלן שלישיות.</b> דידים שניות הן, ועושות שלישי בתרומה:"
+            ],
+            [
+                "<b>מקרצת.</b> חתיכת בצק שהיתה תחילה וחיבר לה חתיכות אחרות:",
+                "<b>כולן תחילה.</b> והנוגע באחרות כנוגע בראשון לטומאה, דחשיבא חיבור. וכן נמי היתה שניה, חשובות חיבור, מאחר דאם פרשו אשתייר בהו טומאה. אבל היתה שלישית, דאם פרשו לית בהו טומאה, דאין שלישי עושה רביעי בתרומה, אפילו כי לא פרשו לא חשיבן חיבור, וטהורות:"
+            ],
+            [
+                "<b>ככרות הקודש.</b> כגון שתי הלחם ולחם הפנים ומנחות וכיוצא בהן:",
+                "<b>שבתוך גומותיהן מים המקודשים.</b> 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:",
+                "<b>אם יש בין הככרות משקה טופח אף בתרומה כולן טמאות.</b> 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:"
+            ]
+        ],
+        [
+            [
+                "<b>האשה.</b> באשה טהורה איירי:",
+                "<b>שהיתה כובשת ירק.</b> של תרומה בקדירה. ואותו ירק לא הוכשר לקבל טומאה, אלא כדרך הכובשים שמחתכים את הירק בלא משקה ומולחים אותו ונותנים בקדירה או בחבית ואח״כ נותנים עליו יין או חומץ או שמן, (והוכשר אותו העלה):",
+                "<b>נגעה.</b> בידים מסואבות שפוסלים את התרומה:",
+                "<b>בעלה.</b> של ירק שהיה חציו בקדירה עם המשקין וחציו חוץ לקדירה נגוב, ונגעה במקום הנגוב:",
+                "<b>אע״פ שיש בו כביצה.</b> שהוא שיעור לטמא אוכלים:",
+                "<b>הוא טמא.</b> אותו העלה:",
+                "<b>והכל טהור.</b> שאר הירק והמשקין שבקדירה. דלא אתי האי עלה שמקצתו בקדירה ומטמא להו, דידים שניות ; והעלה שלישי, ואין שלישי עושה רביעי בתרומה:",
+                "<b>נגעה.</b> בסתם ידים שהם שניות:",
+                "<b>במקום משקה.</b> כלומר במקום שאין העלה נגוב, נעשה משקה שעליו תחילה, דכל הפוסל את התרומה מטמא משקין להיות תחילה, והמשקה עושה את העלה שני, הלכך כשיש בעלה כביצה היינו שיעור לטמא אחרים:",
+                "<b>הכל טמא.</b> אף הקדרה עצמה, דמקצת עלה שבקדירה עושה משקה שבקדירה תחילה וחוזרין ומטמאין את הקדירה, כדאיתא בפ״ק דשבת, האוכלים והכלים שנטמאו במשקין:",
+                "<b>אין בו כביצה הוא טמא.</b> אותו עלה שנגעה בו:",
+                "<b>והכל טהור.</b> דפחות מכביצה אין מטמא אחר:",
+                "<b>חזר לקדירה.</b> אותו מקום המשקה שנגע בו:",
+                "<b>הכל טמא.</b> אע״פ שאין בעלה כביצה, שהמשקה שנגע בו חזר וטימא כל מה שבקדירה ואף הקדירה עצמה:",
+                "<b>היתה מגע טמא מת.</b> אשה זו שכובשת את הירק. הרי האשה ראשון והעלה שנגעה בו שני, הלכך אם יש בו כביצה הכל טמא:",
+                "<b>היתה טבולת יום מנערת את הקדירה.</b> דהשתא יש באשה זו שתי טומאות, חדא דטבולת יום ואידך דסתם ידים שהם שניות, כדקתני בידים מסואבות. ותרוייהו צריכין משום סיפא. מנערת, מערה מה שבתוך הקדרה (לישנא אחרינא), מנערת, מגיסה בתוך הקדירה בכף שבידה:",
+                "<b>ספק מן הקדירה נתזו.</b> ולא נטמא מה שבתוכה:",
+                "<b>ספק שהקלח.</b> שכולו מלא משקה והוא בתוך הקדרה נגע בידיה:",
+                "<b>הירק פסול.</b> משום ספיקא דטבול יום. אבל משום ספק ידים לא, כדתנן בפ״ב דטבול יום (משנה ב׳), חומר בטבול יום שספק טבול יום פוסל את התרומה, והידים ספיקן טהור:",
+                "<b>והקדירה טהורה.</b> דמשום טבול יום לא מטמאה אפילו ודאי נגעה במשקין, דאין טבול יום עושה משקה תחילה, כדתנן (פרק ח׳ דפרה משנה ו׳), כל הפוסל את התרומה מטמא את המשקין להיות תחילה חוץ מטבול יום. ואי משום ידים, לא מטמאה, דכיון דספיקא הוא שמא נתזו על ידיה, מספיקא קדירה טהורה, שספק ידים לטמא, טהור:"
+            ],
+            [
+                "<b>האוכל אוכל ראשון.</b> נעשה גופו ראשון להיות מגעו שני. והאוכל אוכל שני נעשה גופו שני, ואם נגע בתרומה פסלה. אלו משמונה עשר דבר שגזרו בו ביום. ודוקא שאכל חצי פרס, שהוא ביצה ומחצה להרמב״ם ושתי ביצים לרש״י, שזהו שיעור אוכלים לפסול את הגויה:",
+                "<b>רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני.</b> דסבירא ליה דלא משוינן ליה לאוכל כמאכל עצמו, והאי דמשוי לאוכל אוכל שני שני ולא שלישי, לפי שמצינו שני עושה שני ע״י משקין, שהמשקין שנטמאו בשני הן נעשים תחילה והנוגע בהם הוי שני, ואי הוה משוינן ליה לאוכל אוכל שני שלישי לא היה פוסל את התרומה, דאין שלישי עושה רביעי בתרומה, וחכמים גזרו על האוכל אוכל שני שיהיה פוסל את התרומה, משום דזימנין אכיל אוכלים טמאים ושדי משקין של תרומה לתוך פיו בעוד שאוכלים טמאים בפיו ופסיל להו, הלכך אע״ג דבאוכל אוכל ראשון לא משוינן ליה לאוכל כמאכל עצמו, באוכל אוכל שני משוינן ליה שני כמו המאכל, כדי שיפסול את התרומה:",
+                "<b>שלישי שני לקודש.</b> האוכל אוכל שלישי נעשה גופו שני לקודש, ועביד שלישי ורביעי בקודש:",
+                "<b>ולא שני לתרומה.</b> דאי נגע בתרומה לא פסלה. ומיהו אסור הוא לאכול בתרומה, והכי מוכח בגמרא פרק ב׳ דחולין [דף ל״ד]:",
+                "<b>בחולין שנעשו על טהרת תרומה.</b> כלומר האי אוכל אוכל ראשון ואוכל אוכל שני ושלישי דתנינן במתניתין, בחולין שנעשו על טהרת תרומה קמיירי, דחולין גרידא אין בהם שלישי:"
+            ],
+            [
+                "<b>הראשון שבחולין טמא ומטמא.</b> תרומה. שככר של תרומה שנגע בראשון של חולין, נעשה שני ופוסל את השלישי:",
+                "<b>והשני שבחולין.</b> פוסל את התרומה ואינו מטמא, דשלישי דתרומה לא עביד רביעי, הלכך שלישי דתרומה לא מקרי טמא אלא פסול:",
+                "<b>והשלישי של חולין.</b> הכי קאמר, ואם יש באותן חולין שלישי, כגון שנעשו על טהרת תרומה:",
+                "<b>נאכל בנזיד הדמע.</b> בתבשיל [שתרומה] מעורבת בו. והתרומה קרויה דמע, שנאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר. ובפ״ב דחולין מוכיח דדוקא כשאין בנזיד הדמע כזית תרומה בכדי אכילת פרס הוא דשרי ליה לאכול אוכל שלישי, אבל אי איכא כזית תרומה בכדי אכילת פרס, אסור, דקיימא לן האוכל אוכל שלישי מחולין שנעשו על טהרת תרומה, נפסל גופו מלאכול בתרומה:"
+            ],
+            [
+                "<b>הרביעי נאכל בנזיד הקודש.</b> כלומר, ואם יש באותה תרומה רביעי, כגון שנעשית על טהרת הקודש. וכן החמישי נאכל בנזיד הקודש דקתני לקמן, הכי קאמר, ואם יש באותו קודש חמישי, כגון שנעשה על טהרת חטאת של אפר פרה, דאמרינן בגדי אוכלי קודש מדרס לחטאת נאכל בנזיד הקודש, מותר לערב בו תבשיל של קודש טהור:"
+            ],
+            [],
+            [
+                "<b>השני שבחולין מטמא משקה חולין.</b> דכל הפוסל את התרומה מטמא משקים להיות תחילה:",
+                "<b>מטמא משקה קודש.</b> דכל הפוסל את הקודש מטמא משקין (קודש) להיות תחילה לקודש:",
+                "<b>שנעשו על טהרת הקודש.</b> כלומר, הא דאמרינן דשלישי של תרומה פוסל ולא מטמא אוכלי קודש, הני מילי כשנעשית על טהרת הקודש. אבל נעשית על טהרת תרומה, שלא שמרהו על טהרת הקודש, השלישי מטמא שנים ופוסל אחד בקודש. שטהרתה של תרומה טומאה היא אצל הקודש, והרי זה השלישי דתרומה חשוב אצל הקודש כאילו נטמא בשרץ עצמו:  "
+            ],
+            [
+                "<b>ר׳ אליעזר אומר שלשתן שוין.</b> כדמפרש ואזיל, דלית ליה לר׳ אליעזר טהרתה של תרומה טומאה היא אצל הקודש:",
+                "<b>השלישי שבכולן.</b> לא משכחת שלישי בחולין אא״כ נעשו על טהרת תרומה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>האוכל אוכל שני לא יעשה בבית הבד.</b> לא יתעסק לעשות שמן בבית הבד, דהא מודה ר׳ יהושע לעיל לר׳ אליעזר שהאוכל אוכל שני הוא עצמו נעשה שני ופוסל את התרומה ומטמא משקין להיות תחילה, (דהיינו השמן):",
+                "<b>על גב הקודש.</b> על טהרת הקודש:",
+                "<b>הרי אלו כחולין.</b> ואין באים לכלל שלישי:",
+                "<b>הרי אלו כתרומה.</b> ויש בהם שלישי. והני תנאי תרוייהו סבירא להו חולין שנעשו על טהרת הקודש לאו כקודש דמו, ושאין לך דבר שעושה רביעי בקודש אלא קודש מקודש בלבד, ופליגא אמתניתין דלעיל דקתני השל. שי שבכולן פוסל לאוכלי קודש:"
+            ]
+        ],
+        [
+            [
+                "<b>הרוטב והגריסין.</b> שהן משקה טופח. שהן לחין כל כך שיש בהן טופח על מנת להטפיח:",
+                "<b>הרי אלו תחילה.</b> דחשובים כמשקין:",
+                "<b>קרשו הרי אלו שניים.</b> דכיון שנקרשו, חשובים כאוכלים שנגעו במשקין:",
+                "<b>חזרו ונמוחו כביצה מכוון טהור.</b> דיצא מהן תורת אוכל וירד עליהן תורת משקה, ופרחה טומאתו כשנשתנו, ואין למשקה זה מי שיטמאנו, דמכי יצאת טפה ראשונה אמעיט האוכל מכביצה, ופחות מכביצה אין מטמא אחרים. אבל יותר מכביצה. טמא, כדמפרש טעמא, דמכי יצאת טפה ראשונה נטמאת אותה טפה בכביצה אוכל טמא, וכשנמחה אח״כ כולו חזרה הטפה וטמאה את הכל:"
+            ],
+            [
+                "<b>השמן תחילה לעולם.</b> ואע״פ שקרש אינו יוצא מתורת משקה:",
+                "<b>ר׳ שמעון.</b> שזורי אומר אף היין שקרש אינו יוצא מתורת משקה. ואין הלכה כר״ש שזורי:",
+                "<b>גוש של זיתים.</b> זיתים הרבה מחוברים יחד. ובגוש טמא איירי:",
+                "<b>כביצה מכוון טהור.</b> התנור. דאין אוכל מטמא כלי. ומשקה היוצא מן הגוש מחמת היסק אין לו במה יטמא, דמכיון דיצאת טפה ראשונה חסר ליה מכביצה. אבל כשיש בגוש יותר מכביצה, כשיצאת טפה ראשונה עדיין נשאר בגוש כביצה, ונטמאה הטפה בגוש, וחזרה להיות תחילה, וטמאה הטיפה את התנור, שמשקין מטמאים כלי:",
+                "<b>אם היו פרודים.</b> אם היו הזיתים פרודים שאינן גוש:",
+                "<b>אפילו הן מאה.</b> כלומר אפילו הן שיעור מאה ביצים אין מצטרפין לכביצה לטמא את שמן היוצא, להיות תחילה:  "
+            ],
+            [
+                "<b>ובלבד שלא יגע במשקין.</b> כגון שדרכן בפשוטי כלי עץ שאינן מיטמאים, דהשתא אין כאן מי שיטמא המשקין אלא הזגין שנגע בהן טמא מת, שהרי לא נזהר מנגיעתן אלא משיצא משקה, וכשהמשקין נוגעים בזגין כבר חסר שיעור כביצה, ואין אוכל מטמא בפחות מכביצה:",
+                "<b>יותר מכביצה טמא.</b> שכיון שיצאה טפה ראשונה נטמאת בכביצה, דאע״ג דאין משקה הנבלע באוכל מקבל טומאה עמו, משלים הוא את שיעורו. דדכוותיה אשכחן בסמוך גבי כזית מן המת ומן הנבילה שנתמעטו בחמה והניחן בגשמים ותפחו, דגשמים המובלעים משלימין לכשיעור:"
+            ],
+            [
+                "<b>הרי אלו טהורים.</b> אכביצה אוכלים ואכזית מן המת וכזית מן הנבילה וכעדשה מן השרץ קאי:",
+                "<b>הניהן בגשמים ונתפחו טמאין.</b> דכל השיעורים בתר גודלייהו אזלינן. ומהכא קיימא לן דאין דיחוי אצל איסורים:"
+            ],
+            [
+                "<b>אם טמאות טמאות.</b> כי הא דתנן לקמן בפרק השרץ והצפרדע [משנה ז׳] נגע באחד בלילה ואין ידוע אם חי אם מת ובשחר עמד ומצאו מת, חכמים מטמאים, שכל הטומאות כשעת מציאתן. ודוקא במקום מציאתן, למעוטי נגע באחד בלילה בזוית זו ולמחר מצאו מת בזוית אחרת וכיוצא בזה:",
+                "<b>אם מכוסות מכוסות.</b> כגון כלי חרס המוקך צמיד פתיל לא אמרינן שמא בשעה שהיה המת באוהל היה מגולה ועכשיו מכוסה, או אם מצאו מגולה לא אמרינן שמא בשעה שהיה המת (באוהל) היה מכוסה ומוקף צמיד פתיל:",
+                "<b>מחט שנמצאת מלאה חלודה.</b> שמעכבת את התפירה, דחלודה כזו מטהרתה מידי טומאתה:",
+                "<b>או שבורה טהורה.</b> ולא אמרינן שמא כשהיתה שלימה נטמאה וכשיתקנוה ותחזור שלימה תחזור לטומאתה הישנה. והיינו פירושא דאם טהורות טהורות דתנן לעיל:"
+            ],
+            [
+                "<b>בחזקת טהרה.</b> ואע״ג דספק טומאה ברשות היחיד ספיקו טמא והאי מבוי רשות היחיד הוא, אפילו הכי כיון דספיקא הוי בדבר שאין בו דעת לישאל, כגון חרש שוטה וקטן, ספיקו טהור, דהכי ילפינן מקראי דכתיב [ויקרא ז׳] והבשר אשר יגע בכל טמא לא יאכל, משמע ודאי טמא לא יאכל ספק טמא יאכל, וכתיב כל טהור יאכל בשר, ודאי טהור הוא דיאכל, הא ספק טמא ספק טהור לא יאכל, אלא לאו שמע מינה כאן שיש בו דעת לישאל כאן שאין בו דעת לישאל:",
+                "<b>וכל הפקח.</b> שיש בו דעת לישאל. אם לא ידע אם הלך במקום טומאה אם לאו, בחזקת טומאה הוא. דספק טומאה ברה״י ספיקו טמא, מסוטה ילפינן, דספיקא היא אם נטמאת אם לאו, וספק זה במקום סתירה הוא דהיינו רה״י, ואמר רחמנא ונסתרה והיא נטמאה, וסוטה יש בה דעת לישאל אם נטמאה אם לאו:"
+            ],
+            [
+                "<b>ואין השושנים אלא במקום הטומאה.</b> שאי אפשר שיקח השושנים אא״כ יכנס לבית הקברות:",
+                "<b>טהור.</b> כיון דאיכא למתלי באחר, שמא לקטן אחר ונתנן לו, דתינוק אין בו דעת לישאל וספיקו טהור:",
+                "<b>וכן חמור.</b> שהיה עומד במקום טהרה ולא ידעינן אם נכנס במקום טומאה:",
+                "<b>כליו טהורים.</b> לפי שאין בו דעת לישאל:"
+            ],
+            [
+                "<b>תינוק שנמצא בצד עיסה.</b> תינוק טמא שנמצא. בצד עיסה טהורה וחתיכה של עיסה זו בידו:",
+                "<b>ר׳ מאיר מטהר.</b> ר׳ מאיר לטעמיה דחייש למיעוטא וסבר דרוב תינוקות מטפחים בעיסה, ושמא לקח הוא עצמו את הבצק וטימא את העיסה, ומיעוט אין מטפחים ושמא אדם טהור לקח ונתן לו, ועיסה זו בחזקת טהרה עומדת, סמוך מיעוטא לחזקה ואיתרע לה רובא, והוי פלגא ופלגא וטהור לענין תינוק שאין בו דעת לישאל:",
+                "<b>וחכמים מטמאים.</b> לטעמייהו דלא חיישי למיעוטא, ורוב תינוקות מטפחים. והלכה כחכמים:",
+                "<b>נקירת.</b> נקבים נקבים יש בעיסה מחמת התרנגולים שנקרו בה:",
+                "<b>שינגבו את פיהם בארץ.</b> דרך התרנגולים לאחר ששתו מנגבין פיהן בארץ, הילכך אם יש קרקע מפסקת בין משקין לככרות כדי שיוכלו לנגב בה פיהן לאחר ששתו, הככרות טהורים. ואם לאו, טמאים, שהרי נטמאו במשקין טמאים שהיה בפיהן של תרנגולים. ואע״ג דבשיש קרקע מפסקת מספקא לן אם נגבו פיהן אם לא, הוי ספק טומאה בדבר שאין בו דעת לישאל, וספיקו טהור:",
+                "<b>שהוא פקח.</b> ואין דרכו לשתות כל זמן שהוא מוצא לאכול, שהוא אומר כל שעה משקין מצויין ואין כל שעה אוכלין מצויין. והלכה כרבי אליעזר בן יעקב:"
+            ]
+        ],
+        [
+            [
+                "<b>הזורק.</b> ככר לבין המפתחות. לא שנא זרק ככר טהור לבין מפתחות טמאות, ולא שנא זרק מפתחות טמאות לבין הככרות, ולא נודע אם נגע הככר הטהור במפתחות הטמאות, טהור הככר, דסבירא ליה להאי תנא זורק כמי שאין בו דעת לישאל דמי:",
+                "<b>ר׳ יהודה אומר ככר לבין המפתחות טמא.</b> דסבירא ליה לרבי יהודה זורק כמי שיש בו דעת לישאל דמי, וספיקו טמא. מיהו כשזרק [מפתח טמא בין ככרות], טהור, הואיל והטומאה אינה נחה במקום אלא עוברת על הטהור, ספקו טהור. ואין הלכה כר׳ יהודה. וככר ומפתחות דנקט במתניתין, הוא הדין לכל שאר דברים הנזרקים, אלא משום דאורחייהו דאינשי לזרוק ככר ומפתחות זה לזה, משום הכי נקט הני:"
+            ],
+            [
+                "<b>ספק נגע ספק לא נגע ספיקו טהור.</b> ואפילו ברשות היחיד, ואפילו אדם שיש בו דעת לישאל אוחז בטומאה. שאין לטומאה מקום שתהא נחה בו, שכל זמן שהיא בפי החולדה או בפי הכלב אינה חשובה נחה במקום, אלא טומאה עוברת היא, הלכך ספיקו טהור, ואפילו אוחז בטומאה האדם שיש בו דעת לישאל:"
+            ],
+            [
+                "<b>היו מנקרין בהן.</b> אם השליכו החולדה את השרץ, והכלב את הנבילה, מפיהם על הארץ והיו מנקרים בה, הרי יש מקום לטומאה וספיקה טמא:"
+            ],
+            [
+                "<b>ספק אדם.</b> ספק האהיל על האדם:",
+                "<b>טמא.</b> שיש בו דעת לישאל. ואינו טהור מטעמא שהטומאה בפי העורב והיא טומאה עוברת, דכל המאהילין חשובות יש לטומאה מקום, ואפילו הנזרקין:",
+                "<b>ספק כלים.</b> ספק האהיל על הכלים:",
+                "<b>טהור.</b> שאין בהן דעת לישאל:",
+                "<b>הממלא בעשרה דליים.</b> זה אחר זה:",
+                "<b>ונמצא שרץ באחד מהן הוא טמא וכולן טהורים.</b> והני מילי כשאין [לדלי] אגנים. אבל יש לה אוגנים, כולן טמאים, דשמא השרץ היה בראשון, והאי דלא נפל עם המים אימור אוגנים עכבוהו:",
+                "<b>העליון [טהור.</b> ולא חיישינן שמא מן העליון] נפל לתחתון:"
+            ],
+            [
+                "<b>על מפק בית הפרס.</b> כגון תרומה שנכנסה לבית הפרס, דהוא שדה שנחרש בה קבר וספק אם יש בה עצם כשעורה מן המת:",
+                "<b>ועל ספק עפר הבא מארץ העמים.</b> דכל עפר הבא מארץ העמים מספקינן ליה ברקב של מת. ושני אלה ארץ העמים ובית הפרס גזרו בהם שיהיו מטמאים במגע ובמשא:",
+                "<b>ועל ספיקן של בגדי עם הארץ.</b> דכולהו מספקא לן אם ישבה עליהן אשתו נדה:",
+                "<b>ועל ספק כלים הנמצאים.</b> דלא ידעינן אם טמאים הן:",
+                "<b>ועל ספק רוקין.</b> דשמא של זב וזבה הן, או דנדה ויולדת:",
+                "<b>מי רגלי אדם שהן כנגד מי רגלי בהמה.</b> רבותא קמשמע לן, דלא אמרינן מדהני דבהמה הני נמי דבהמה, ואע״ג דאיכא תרי ספיקי לקולא, ספק דבהמה ספק דאדם, ואפילו אם תמצי לומר דאדם, שמא דאדם טהור. ורמב״ם פירש על פי התוספתא, כגון שנתערבו מי רגלי אדם טמא עם מי [רגלי] בהמה חצי בחצי בשוה, וזהו שכנגד מי רגלי בהמה, ומספקא לן אם בטלו מראיהן של מי רגלי אדם ויהיו כולן טהורין, או לא בטלו ויהיו כולן טמאין:",
+                "<b>על ודאי מגען שהוא ספק טומאתן.</b> יודע ודאי שנגעה בהן תרומה, אבל אינו יודע אם הן טמאים או לאו, כדפרשינא ספיקא דכולהו:",
+                "<b>וחכמים אומרים ברשות היחיד תולין.</b> על ספק מגען. ולא שורפים משום דהוי ספק ספיקא לקולא, ספק נגע ספק לא נגע, ואפילו אם תמצי לומר נגע, ספק טמאים ספק טהורים. ואין הלכה כר׳ יוסי דאמר על ספק מגען שורפין:"
+            ],
+            [
+                "<b>אחד טמא.</b> לאו טמא ודאי שהוא ידוע דשל זב או של זבה, דאם כן ברה״י לשרוף כשאר כל ספק טומאה, אלא אחד טמא שהוא מסתם רוקין, ואחד טהור דידוע שהוא של אדם טהור. וכיון דאפילו נגע ודאי בטמא זה שהוא סתם רוקין אינו אלא מדרבנן, השתא דאיכא ספק נגע בטהור, תולין ברשות היחיד בין אמגע בין אמשא בין אהיסט בין בלח בין ביבש. ולא יבש כל כך שאין יכול לחזור ולהשרות כמות שהיה, דההוא טהור גמור אפילו ודאי דזב, אלא דיכול לחזור ולהשרות לכמות שהיה:",
+                "<b>ועל מגען ברה״ר בזמן שהם לחים.</b> אי אפשר שלא ידבק מהן כל שהוא בגוף הנוגע בהן, ויצא מכלל ספק טומאה ברשות הרבים, ודין רשות היחיד יש לו כשנדבק כל שהוא בגוף האדם. אבל רוק יבש שאינו נדבק, אם נגע בו הוי ספק טומאה ברשות הרבים דספיקו טהור:",
+                "<b>ועל משאן בין לחין בין יבשין.</b> דכשנתלשה הטומאה ברה״ר ונישאת על גבי אדם, לא חשיבא עוד טומאה ברה״ר, אלא הרי היא כטומאה ברה״י, כדאמרן:",
+                "<b>היה רוק יחידי.</b> מהרוקין הנמצאים, ספק של אדם טמא ספק של אדם טהור:",
+                "<b>ונגע בו ונשאו והסיטו.</b> אפילו ברשות הרבים, ואח״כ נגע בתרומה:",
+                "<b>שורפים עליו את התרומה.</b> כדתנן ברישא, על ודאי מגען שהוא ספק טומאתן שורפין את התרומה:"
+            ],
+            [
+                "<b>ספק מים שאובים.</b> ספק אם נפלו למקוה זה מים שאובים ופסלוהו, או לא נפלו. או שראינו שנפלו בו מים שאובין, ספק אם היה בהן שלשה לוגין שהוא שיעור כדי לפסול את המקוה, או לא היה בהן כשיעור. וכולהו שאר ספיקות מפורשים לקמן בפרקין:"
+            ],
+            [
+                "<b>ספק טומאה צפה על פני המים.</b> ספק אם נגע בטומאה שצפה על פני המים או לא נגע:",
+                "<b>בין בכלים בין בקרקע.</b> בין שהמים בכלים בין שהמים בקרקע, טהור, דחשיב כאילו אין מקום לטומאה:",
+                "<b>בכלים טמא.</b> דחשיבי כאילו יש מקום לטומאה. ואין הלכה כר׳ שמעון:",
+                "<b>ספק ירידתו טמא.</b> שדרך אדם כשיורד לבריכה של מים, שכל דבר שבמים בא עליו, מחמת ההיסט שמתחיל לרחוץ את עצמו. אבל כשעולה מן המים, הדברים שבמים מתרחקים ממנו והולכים לצדי הבריכה:",
+                "<b>אפילו אין שם אלא מלא האדם והטומאה.</b> שהמקום צר בדרך שאי אפשר לו שלא יגע, אפילו הכי טהור, קסבר דטומאה צפה אינה מטמאה. כך מצאתי. אבל רמב״ם פירש, כל זמן שלא ידע בודאי שנגע בטומאה, טהור. נראה שאם היה בדרך שאי אפשר לו שלא יגע, טמא:"
+            ],
+            [
+                "<b>ספק משקים ליטמא.</b> משקים טהורים שנולד בהן ספק אם קבלו טומאה אם לאו, ספיקן טמא, כדמפרש ואזיל:",
+                "<b>לטמא טהור.</b> ואם המשקין טמאין ויש לנו ספק אם טמאו הדבר הטהור אם לאו, ספיקו טהור:",
+                "<b>וזרקה לבין הככרות כו׳ מפיקו טהור.</b> וכגון שהיה לנו ספק אם לאחר שנח המקל נגעו המשקים בככרות או לא נגעו. דאי בשעת זריקה, הוי ליה טומאה שאין לה מקום, ואפילו בשרץ דאורייתא ספיקו טהור, כיון שהטומאה נזרקה. וא״ת אכתי תיפוק ליה (דטהור) אפילו בשרץ משום דאין בו דעת לישאל. וי״ל דאיכא לאוקמי מתניתין כשאדם אוחז הככרות:"
+            ],
+            [
+                "<b>ספק משקין לאוכלין טמא.</b> קסבר רבי יוסי טומאת משקין לטמא אחרים דאורייתא, דדריש קרא וכל משקה אשר ישתה בכל כלי יטמא, לטמא את אחרים, הלכך ספק משקין לטמא אוכלין, טמא:",
+                "<b>ולכלים טהור.</b> דטומאת משקין לטמא כלים מדרבנן, משמונה עשר דבר שגזרו בו ביום. ות״ק דפליג עליה דר׳ יוסי דריש וכל משקה אשר ישתה בכל כלי יטמא, אבל לא לטמא את אחרים, וטומאת משקין לטמא אוכלים ומשקין דרבנן, הלכך ספק טומאת משקין לטמא אחרים טהור. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>ספק ידים ליטמא.</b> מי שהיו ידיו טהורות וספק נגע באוכלים טמאין או במשקין טמאין ונטמאו ידיו, ספק לא נגע ולא נטמאו ידיו:",
+                "<b>ולטמא.</b> היו ידיו טמאות, ספק נגע באוכלים ומשקין וטמאן, ספק לא נגע:",
+                "<b>וליטהר.</b> היו ידיו טמאות וטיהרן, ספק נטהרו כראוי אם לאו. בכל הספיקות הללו, ספיקן טהור:",
+                "<b>ספק רשות הרבים.</b> ספק טומאה ברשות הרבים, טהור, שכן מצינו ציבור עושים את הפסח בטומאה, אם טומאה ודאית הותרה לצבור, קל וחומר ספק טומאה:",
+                "<b>ספק דברי סופרים.</b> כגון כל הנך דחשיב, דכולהו משמונה עשר דבר שגזרו בו ביום, ומפורשין הן במסכת שבת פרק קמא:",
+                "<b>אבל דבר שהוא אב הטומאה והוא מדברי סופרים.</b> כגון דם תבוסה, ונכרים שעשאום כזבים, וכיוצא באלו, אם נסתפק אם נגע בהן אם לא נגע:",
+                "<b>ספיקו טמא.</b> ומיהו אב הטומאה מדברי סופרים שהוא עצמו מספק, כגון בית הפרס דאיכא ספיקא אם יש בו עצם כשעורה אם לאו, בהא תנן לעיל דעל ודאי מגען שורפין, ועל ספק מגען אין שורפין, דהוי ספק ספיקא:"
+            ],
+            [
+                "<b>זו טהרת פרישות.</b> דתנן, בגדי עם הארץ מדרס לפרושים, ובגדי פרושים מדרס לאוכלי תרומה. ואם נסתפק אחד מן הפרושים שאוכלין [חוליהן] בטהרה, אם נגע בבגדי עם הארץ אם לא נגע, וכן אוכל תרומה שנסתפק אם נגע בבגדי הפרושים ונטמא בהן לתרומה, ספיקן טהור:",
+                "<b>ספק שרצים.</b> השליך שרץ בין הככרות, ספק נגע בככרות בשעה שעבר עליהן, ספק לא נגע, אם מצא אותו שאינו נוגע, הרי הככרות כשעת מציאתן וספיקן טהור:",
+                "<b>עד שלא נזקק לטומאה.</b> בפרק ה׳ דנגעים מפרש כיצד:",
+                "<b>ספק נזירות.</b> כגון שאמר הריני נזיר אם יש בכרי הזה מאה כור, הלך ומצאו שנגנב או שאבד, ספק היה בו, ספק לא היה בו, מותר לשתות יין ולהטמא למתים:",
+                "<b>ספק בכורות.</b> ספק אם הוא פטר רחם אם לאו:",
+                "<b>אחד בכורי אדם.</b> פטור מלתת חמש סלעים לכהן:",
+                "<b>אחד בכורי בהמה טמאה.</b> פטר חמור:",
+                "<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה לכהן, אייתי ראיה דהוא בכור ושקול:"
+            ],
+            [
+                "<b>ספק קרבנות כיצד, האשה שיש עליה ספק חמש לידות וכו׳: מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:",
+                "<b>ואוכלת בזבחים.</b> שהקרבן הזה לגמור טהרתה בא והרי הוא כטבילה, שאם נטמאת האשה כמה טומאות, טבילה אחת עולה לכולן, אף קרבן זה כן:",
+                "<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן. שאף האחד בקושי התירו להקריב ספק מליקת חולין למזבח, אלא כדי לעשות לה תקנה ליטהר לאכול בקדשים:"
+            ]
+        ],
+        [
+            [
+                "<b>השרץ.</b> שרץ מטמא במגע ולא במשא:",
+                "<b>צפרדע.</b> טהור. ולפי שצפרדע דומה לצב וטעו ביה, משום הכי נקט צפרדע:",
+                "<b>כזית מן המת.</b> מטמא באוהל. ונבילה אינה מטמאה באוהל:",
+                "<b>עצם מן המת.</b> מטמא בהיסט, ועצם דנבילה טהור:",
+                "<b>גוש מבית הפרס וגוש מארץ העמים.</b> מטמאים במגע ובמשא ואין מטמאין באוהל:",
+                "<b>שני שבילין אחד טמא.</b> שאחד מהן קבר מוטל בו לרחבו וממלא את כולו, ואין עובר בו שלא יאהיל:",
+                "<b>האהיל על אחד מהן.</b> על כזית מן המת וכזית מן הנבילה קאי:",
+                "<b>הסיט אחד מהז.</b> [על עצם מן המת ועצם מן הנבילה, וכן] אגוש מארץ טהורה וגוש מבית הפרס וגוש מארץ העמים קאי, דמטמאין בהיסט:",
+                "<b>ר׳ עקיבא מטמא.</b> דסבירא ליה לר׳ עקיבא דספק טומאה ברה״ר ספיקו טהור הני מילי כשעשה טהרות, כיון דאין להם תקנה כשנטמאו. אבל לגבי גברא להצריכו טבילה והזאה, סבירא ליה דצריך טבילה והזאה, שמא היום ומחר יתברר הדבר שנטמא:",
+                "<b>וחכמים מטהרים.</b> דאפילו גברא דאית ליה תקנתא לא מצרכינן ליה טבילה והזאה. והלכה כחכמים:"
+            ],
+            [
+                "<b>אחד שאמר נגעתי בזה.</b> אהשרץ והצפרדע דרישא קאי, דצפרדע דומה לצב וטעו ביה:",
+                "<b>שדרך בני אדם להלוך.</b> שאי אפשר לאדם למנוע עצמו שלא ילך ברה״ר, הלכך ספק שבילין טהור. אבל מגע אפשר לאדם שלא ליגע, הלכך כי מספקא ליה אי נגע אי לא נגע, ספיקו טמא. ואין הלכה לא כר׳ עקיבא ולא כר׳ יוסי:"
+            ],
+            [
+                "<b>הזה ושנה.</b> הזה בשלישי, ושנה בשביעי:",
+                "<b>אלו ואלו תלויות.</b> אע״ג דבשנים שהלכו מוקמינן כל חד בחזקת טהרה, כדתנן לקמן, הכא גבי חד בתרי זימני לא שייך לטהר בקיימות, דאפילו בשנים כשבאו לישאל בבת אחת, טמאין. וחד אפילו בזה אחר זה כבת אחת דמי:",
+                "<b>והשניות ישרפו.</b> דודאי טמא היה כשנעשו:"
+            ],
+            [],
+            [
+                "אם נשאלו כל אחד לחכמים על ספיקו בפני עצמו, אין בית דין יכולין לטמאן, דהא קיימא לן ספק טומאה ברשות הרבים ספיקו טהור. ואם באו בבת אחת, הואיל ובהוראה אחת יש לנו לומר טמאין אתם או טהורים אתם, אי אפשר לנו לומר טהורים אתם, שהרי אחד ודאי טמא:",
+                "<b>ר׳ יוסי אומר בין כך ובין כך טמאין.</b> לא נחלקו ר׳ יוסי ור׳ יהודה כשבאו לישאל בבת אחת, דדברי הכל טמאין. וכשבאו לישאל זה אחר זה דברי הכל טהורים. על מה נחלקו, על הבא לישאל עליו ועל חבירו, דר׳ יהודה מדמי ליה לזה אחר זה, ורבי יוסי מדמי ליה לבת אחת. והלכה כרבי יוסי:"
+            ],
+            [
+                "<b>אכל אחד מהן.</b> תנא טומאה דאורייתא וקתני טומאה דרבנן. ופלוגתייהו דר׳ יהודה ורבי יוסי הכא נמי בבא לישאל עליו ועל חבירו, כפלוגתייהו לעיל. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>על רוקו שורפים.</b> שעל רוקים הנמצאים שורפים את התרומה, כדתנן בפירקין דלעיל, ואע״פ שהן ספק, ולא אזלינן בתר רובא:",
+                "<b>ועל בגדיו הולכים אחר הרוב.</b> אם רוב אנשי אותה העיר זבים וזבות, שורפין:",
+                "<b>כליו טמאין מדרס.</b> אע״ג דבישב ובא אחד ודרס הולכין אחר הרוב, ישן שאני, דחיישינן שמא רוב בני אדם דרסו על בגדיו ואחד מהן זב או זבה:",
+                "<b>וחכמים מטהרין.</b> כיון דהוי ספק טומאה ברה״ר, טהור, שמא לא דרס כלל:",
+                "<b>נגע באחד בלילה.</b> ברה״ר דוקא מיירי:",
+                "<b>וחכמים מטמאין.</b> אם ראהו חי מבערב אע״פ שבא שחרית ומצאו שמת, מודים חכמים לר״מ שהוא טהור, וכשלא ראהו חי פליגי. והלכה כחכמים:"
+            ],
+            [
+                "<b>שוטה אחת בעיר.</b> ודוקא אשה שוטה, אבל אדם שוטה לא, דאשה רגילה בנדות, ואין אדם רגיל בזיבות:",
+                "<b>או נכרית.</b> והוא הדין לנכרי, דמדאורייתא אין חילוק בין נכרי לנכרית, וכולן טהורין, ורבנן גזרו עלייהו שיהיו כזבים. וכן כותית אין חילוק בין כותי לכותית למאן דאמר כותים גרי אריות הן וגם האידנא גזרו עלייהו שיהיו כנכרים לכל דבריהם. ",
+                "<b>כל הרוקין שבעיר טמאים.</b> שדרכן להלך בכל העיר:",
+                "<b>או שישבה עמו בספינה.</b> דמטמאה מדרס אע״פ שאין בגדיה נוגעים, כדתנן בריש פרק ג׳ דזבים:",
+                "<b>אם מכירתו שהוא אוכל בתרומה כליו טהורים.</b> דאם היתה נדה או זבה לא היתה דורסת על בגדיו ולא נכנסת עמו בספינה:"
+            ],
+            [
+                "<b>ר׳ מאיר מטמא.</b> שאם הביאוהו שנים לידי מיתה חמורה, לא יביאוהו לידי קרבן הקל:",
+                "<b>וחכמים אומרים אדם נאמן על פי עצמו.</b> דמתרצינן דיבוריה מאי לא נטמאתי דקאמר, לא עמדתי בטומאתי אלא טבלתי, והואיל וכן, אדם נאמן על ידי עצמו:",
+                "<b>ברה״י טמא ברה״ר טהור.</b> דחשיב כשאר ספק טומאה דעלמא:"
+            ]
+        ],
+        [
+            [
+                "<b>מקום שהיה רשות היחיד ונעשה רשות הרבים.</b> כגון בקעה, דבימות הגשמים רשות היחיד ובימות החמה רשות הרבים:",
+                "<b>המסוכן.</b> מי שנתעלף ואין ידוע ממנו אם חי אם מת:",
+                "<b>והחזירוהו לרה״י.</b> ושם ראוהו שמת:",
+                "<b>כשהוא ברה״י ספיקו טמא.</b> ומטמאינן מספק כל אדם וכלים שהיו עמו ברה״י שהיה שם בראשונה. ואדם וכלים שהיו עמו ברה״ר לאחר שהוציאוהו מרה״י, טהורין, דספק טומאה ברה״ר הוא, וספיקו טהור:",
+                "<b>ר׳ שמעון אומר רשות הרבים מפסקת.</b> כיון דחשבינן ליה כחי לאחר שהוציאוהו מרה״י לרה״ר, ומטהרינן לכלים ואדם שהיו עמו ברה״ר דשמא חי הוא, איך נחשבהו מת למפרע קודם שיצא מרה״י, על כרחך אין יכולין לטמא מספק אדם וכלים שהיו עמו ברה״י בראשונה, הואיל ורשות הרבים שהוציאוהו שם באחרונה מפסקת שאתה מחשיבו כחי ומטהרת אדם וכלים שהיו עמו שם. ואין הלכה כר״ש:  "
+            ],
+            [
+                "<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:",
+                "<b>וטהור עובר.</b> דרך שם, ספק נגע ספק לא נגע, או ספק האהיל האוהל או האילן על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא. או שהיה הטהור עומד והמצורע עובר. פירוש אחר, כגון השרץ בפי החולדה והנבילה בפי הכלב עברו בין הטהורים, או הטהורים עברו ביניהן, חכמים מטהרים אם ספק נגע ספק לא נגע, מפני שאין לטומאה מקום, כדתנן לעיל פרק הזורק טומאה. ולפי פירוש זה, ספק האהיל ספק לא האהיל ליכא לאוקמא אהך רישא דטמא עומד וטהור עובר, דבטומאת אוהל אין חילוק בין יש מקום לטומאה בין אין מקום לטומאה, כדהוכחנו לעיל פרק הזורק טומאה:",
+                "<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרה״ר ספק נכנס ספק לא נכנס:",
+                "<b>ר׳ יהושע מטמא.</b> דסבר ספק ברה״י ורבים המשותפים בו, בתר רה״י אזלינן וספיקו טמא. ורבנן סברי, בתר רה״ר אזלינן וספיקו טהור. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>עלה לראשו.</b> ראשו של אילן חשוב רשות היחיד:",
+                "<b>הכניס ידו לחור שיש בו טומאה.</b> החור חשוב רשות היחיד, ואע״פ שהאדם עומד ברה״ר, כיון שהכניס ידו לחור, כעומד ברה״י דמי. ואע״ג דהאילן והחור לא הוו רשות היחיד אצל שבת, הוו רשות היחיד אצל טומאה:",
+                "<b>חנות שהוא טמא ופתוח לרה״ר.</b> הויא כל החנות כולה כטומאה המונחת ברה״ר, וכשם שאם היה שרץ ברה״ר ספק נגע בו ספק לא נגע ספיקו טהור, הכא נמי ספק נכנס לחנות זה ספק לא נכנס, ספיקו טהור. אבל אם היו שתי חנויות אחת טהורה ואחת טמאה, ספק לטמא נכנס ספק לטהור נכנס, ספיקו טמא, דהויא ליה ספק טומאה ברשות היחיד:"
+            ],
+            [
+                "<b>ספק ביאה טהור.</b> משום דבעינן דומיא דסוטה, דודאי נסתרה אלא דספק נגע ספק לא נגע, דלא ידעינן אם נטמאת, וקרייה רחמנא טמאה, דכתיב (במדבר ד׳) ונסתרה והיא נטמאה. אבל ספק ביאה טהור:"
+            ],
+            [
+                "<b>בקעה.</b> שדות של אנשים הרבה, ובימות הגשמים שהן חרושות וזרועות יש, להן דין רה״י, לפי שבני אדם נזהרים מלהלך על גבי הזרעים שלא יפסידו:",
+                "<b>ר׳ אלעזר מטהר.</b> דהוי ליה ספק ביאה, ואין כל הבקעה חשובה כשדה אחת, לפי שהשדות חלוקים במיצרים שלהם:"
+            ],
+            [
+                "<b>עד שיאמר לא נגעתי.</b> לאו דוקא שיאמר ברי לי שלא נגעתי, דהוא הדין היכא דאיכא מידי למתלי ביה שלא נגע:",
+                "<b>שבילי בית גלגול.</b> מקום עגול ועולה ויורד, ואין רוב עם יכולין ללכת באותן שבילין:",
+                "<b>רשות היחיד לשבת.</b> לאו רשות היחיד ממש, אלא כרמלית נינהו. ואמאי קרי לה רשות היחיד, לפי שאינה רשות הרבים. וכן הא דתנן בסמוך, הבקעה בימות החמה רשות היחיד לשבת, לאו רשות היחיד ממש, אלא כרמלית. והשתא כל הני גווני דתנן הכא דהוו רשות הרבים, מיירי כגון דליכא תלתא בשעה שנולד הספק, ואפילו הכי כיון דרבים מצויין שם, כרשות הרבים דמי. דאי בדאיכא תלתא בההיא שעתא שנולד הספק בה, אפילו בחדרי חדרים טהור, דילפינן מסוטה דהוי רשות היחיד, משום דליכא תמן אלא תרי, בועל ונבעלת:"
+            ],
+            [
+                "<b>ורשות הרבים לטומאה.</b> דבימות החמה שכיחי אינשי דאזלי בה ל. קצור ולדוש ולחרוש הקרקע, לזורעה לשנה הבאה:",
+                "<b>בימות הגשמים.</b> שהיא זרועה, אין אדם נכנס לה:"
+            ],
+            [
+                "<b>בסילקי.</b> פלטיא גדולה. והכי אמרינן בפרק ב׳ דיומא [דף כ״ד] לשכת הגזית כמין בסילקי גדולה היתה:",
+                "<b>ורואה את הנכנסין ואת היוצאין.</b> דכי רואה הנכנסים והיוצאים חשיבא רשות היחיד טפי. ואין הלכה כרבי יהודה:"
+            ],
+            [
+                "<b>הפרון.</b> דומה לבסילקי, ויש לו שני פתחים מכוונים זו כנגד זו:",
+                "<b>וכן הצדדין.</b> מכאן ומכאן לפרון, חשיבי נמי רשות הרבים, כיון שרבים משתמשין באותן צדדין:",
+                "<b>ר׳ מאיר אומר הצדדין רשות היחיד.</b> שאמצע הפרון בלבד עשוי להשתמש בו רבים, ולא הצדדין. ואין הלכה כרבי מאיר:"
+            ],
+            [
+                "<b>האסטוונית.</b> מקום צר כאמה רוחב, גבוה ארבעה או חמשה טפחים, עומד לפני החנויות שהסוחרים יושבים שם:"
+            ]
+        ],
+        [
+            [
+                "<b>הקדר שהניח את קדרותיו.</b> מוכר הקדרות שהוא חבר, שהניח קדרותיו ברה״ר, ורגילין לתת בצדי רה״ר אבנים גדולות או יתדות להרחיק העגלות שלא יזיקו הכתלים, ומתוך שהיתדות הללו דוחקות את רשות הרבים, וזה הניח קדרות אצלם, דחק גם הוא את הדרך יותר, והעוברין מתחככים בהן ובגדיהם עוברים על פי אוירן, ובגדי עם הארץ טמאין הן ומטמאין את החיצונות:",
+                "<b>במה דברים אמורים במותרות.</b> שהעוברים ושבים מסיטין אותן. ",
+                "<b>אבל באגודות.</b> שאי אפשר להסיטן, הכל טהור. ואין הלכה כרבי יוסי:",
+                "<b>שלא מסר לו אלא שמירת המפתח.</b> ולא סמכא דעתיה להכנס, מפני שהוא נתפס עליו כגנב:"
+            ],
+            [
+                "<b>ישן ומצאו ער הבית טמא.</b> כל מה שבבית טמא, דחיישינן שמא כשהקיץ משנתו נגע בכלים שבבית שלא ראה אותם מתחלה כשהיה ישן, שכן דרך בני אדם למשמש ולבדוק במה שלא ראו מעולם. אבל ער ומצאו ער, לא חיישינן, שכבר ראה כל אשר בבית כשהיה ער:",
+                "<b>עד מקום שהוא יכול לפשוט את ידו.</b> כל הכלים שיכול להגיע להם כשיושיט ידו מן המקום שהיה ישן שם, חיישינן להו שמא נגע בהם, אבל לא חיישינן שמא הלך בבית ונגע בכלים. והלכה כחכמים:"
+            ],
+            [
+                "<b>המניח אומנים וכו׳</b> משום דאומנין סמכו דעתייהו למשמש כל אשר בבית, וסלקא דעתך אמינא דבהא מודו חכמים לרבי מאיר דכל הבית טמא, קמ״ל דאפילו באומנין פליגי רבנן עליה ואמרי דאין טמא אלא עד מקום שהן יכולין לפשוט את ידם וליגע. והלכה כחכמים:"
+            ],
+            [
+                "<b>אשת חבר.</b> שנאמנת על הטהרות, דאשת חבר הרי היא כחבר:",
+                "<b>שהניחה לאשת עם הארץ.</b> שאינה נאמנת, דאשת עם הארץ ובניו כמותו, עד שיקבלו עליהם דברי חבירות:",
+                "<b>פמקה הרחים.</b> גמרה טחינתה ופסקה מלטחון. דכל זמן שהיא עסוקה במלאכתה בריחים אינה הולכת וממשמשת בבית:",
+                "<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:"
+            ],
+            [
+                "<b>בזמן שהוא רואה.</b> בזמן שבעל הבית יכול לראות הנכנסין בבית והיוצאין מן הבית:",
+                "<b>האוכלין והמשקין וכו׳ טמאין.</b> דחיישינן שמא נגע בהן השומר הזה שהוא עם הארץ:",
+                "<b>אבל המשכבות והמושבות וכו׳ טהורין.</b> שאין עם הארץ עושה משכב ומושב ואינו מטמא בהיסט, דלא גזרו אלא על טומאת מגעו בלבד:",
+                "<b>ולא את היושבים.</b> אע״פ שאם עומד רואהו, כיון שאינו רואה את היושב, הכל טמא:",
+                "<b>אפילו מובל.</b> אפילו היה השומר הזה שהוא עם הארץ, מובל, שאינו יכול לילך אא״כ מובילים אותו:",
+                "<b>אפילו כפות.</b> קשור:",
+                "<b>הכל טמא.</b> שלא מטמאינן להו משום משכב ומושב של עם הארץ, אלא משום דחיישינן שמא נכנס שם נכרי או אשה נדה וישבה והסיטה וטמאה את הכל:"
+            ],
+            [
+                "<b>הגבאים שנכנסו לבית.</b> (ישראלים) שהן גבאין של מלך לגבות מיד ישראל כסף גולגולתא ומסים וארנוניות, והן עמי הארץ, ונכנסו לביתו לעבוט עבוטו: ",
+                "<b>הבית טמא.</b> כל כלי הבית טמא, לפי שמחפשין בכל הבית:",
+                "<b>אם יש עמהן גוי נאמנים לומר לא נכנסנו.</b> וכל שכן אם אין עמהן נכרי הן יותר ויותר נאמנים לומר שלא נכנסנו. אלא משום סיפא נקט לה, דקתני אבל אין נאמנים לומר נכנסנו ולא נגענו, דדוקא אם יש עמהם נכרי אין נאמנים, דמרתתי מן הנכרי שמא יענישם אם לא יחפשו כל הבית ועל כרחך הם ממשמשין כל אשר בבית. אבל אם אין עמהם נכרי, נאמנים אף בזה לומר נכנסנו אבל לא נגענו:",
+                "<b>אם יש עמהן נכרי או אשה.</b> שגזרו על הנכרים להיות כזבים לכל דבריהם. והאשה, שמא היא נדה או זבה:  "
+            ],
+            [
+                "<b>אודיארין.</b> הבלנין בעלי המרחצאות יש להן חלונות חלונות וכל מי שנכנס למרחץ נותן בגדיו כל אחד בחלון ונועל עליו בדלת שבחלון:",
+                "<b>רבי אלעזר בן עזריה מטהר.</b> משעה שנעל הדלת בפני החלון. ולא חיישינן שמא יגע שם אדם טמא, מאחר שנתפס עליו כגנב:",
+                "<b>עד שיתן (לתוכו) [לו] מפתח.</b> ואע״פ שנותן המפתח ביד הבלן שהוא עם הארץ, הא תנן לעיל המוסר מפתח לעם הארץ הבית טהור:",
+                "<b>או עד שיעשה לו סימן.</b> להכיר בו שלא נגע אדם שם. והלכה כחכמים:",
+                "<b>המניח את כליו.</b> כלים שבצר. בהם בטהרה בשנה זו, מניח אותם לבצור בהם בטהרה לשנה הבאה:",
+                "<b>בנכרי כליו טהורין.</b> גרסינן. כלומר אם הניחן אצל נכרי אין בהם משום איסור יין נסך, דלא חיישינן שמא לקחן הנכרי בלא ידיעת ישראל לעשות בגת:",
+                "<b>ובישראל.</b> דחושש להן משום טומאת מגע, טמאים אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם. ויש ספרים דלא גרסי בנכרי, אלא המניח כלי[ו] מגת זו לגת הבאה כליו טהורים, ומיירי בכהן הלוקח יין של תרומה מעם הארץ ומניח כליו אצלו כדי שיקח ממנו לגת הבאה, והואיל וכלים של כהן הן, מרתת עם הארץ ולא נגע בהו. אבל אם הכלים הן של ישראל שרוצה לעשות יינו בטהרה, לא מזדהר בהו עם הארץ כולי האי, וחיישינן דלמא נגע בהן אדם טמא, אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם:  "
+            ],
+            [
+                "<b>מי שהיה טהור.</b> כהן שהיה טהור לאכול בתרומה, והסיח דעתו מלאכול עוד בתרומה:",
+                "<b>שדרך טמאים פורשים ממנו.</b> הטמאים שיודעים בו שהוא טהור, פורשים ממנו, הלכך לא חיישינן שמא נגע באדם טמא וטמאהו:",
+                "<b>וחכמים מטמאין.</b> מאחר שהסיח דעתו. והלכה כחכמים:",
+                "<b>היו ידיו טהורות.</b> בהא מודה רבי יהודה דאפילו אמר יודע אני שלא נטמאו ידי:",
+                "<b>ידיו טמאות.</b> ופוסלין את התרומה, מאחר שהסיח דעתו מלאכול, לפי שהידים עסקניות הן ונגע ולאו אדעתיה:"
+            ],
+            [
+                "<b>גרגרניות.</b> זוללות ומתאוות למאכל. תרגום כי הייתי זוללה (איכה א׳:י״א), ארי הויתי גרגרנית. והלכה כחכמים:"
+            ]
+        ],
+        [
+            [
+                "<b>הדר עם עם הארץ.</b> מוקפות צמיד פתיל. טמאות, משום אשתו נדה, שמא הסיטה וישבה וטמאה את הכל:",
+                "<b>ר׳ יהודה מטהר בתנור.</b> משום דאי אפשר להסיטו, דסתמו מחובר קצת, שעושין לו טפילה לחברו בארץ. ומאן דמטמא סבר גזרינן מחובר אטו שאינו מחובר. ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>המפקיד כלים אצל עם הארץ טמאים טמא מת.</b> וצריכין הזאה שלישי ושביעי:",
+                "<b>אם מכירו.</b> אם העם הארץ מכיר במפקיד שהוא כהן אוכל בתרומה, זהיר על הפקדון שלו שלא יטמאנו במת, ואינו צריך הזאה:",
+                "<b>אבל טמאין מדרס.</b> משום אשתו נדה שמא ישבה עליהן, דאינו נזהר מטומאת אשתו:",
+                "<b>בזמן שהיא רוצצת.</b> שהכיסוי דוחק הבגדים מחמת שהיא מלאה ביותר:",
+                "<b>טמאים מדרס.</b> הבגדים. דכשאשתו יושבת על התיבה או נשענת עליה, מכבדת על הבגדים:",
+                "<b>אם אינה רוצצת טמאין מדף.</b> כלומר טומאה קלה, לטמא אוכלין ומשקין, כמו על גבו של זב שאינו מטמא בגדים:",
+                "<b>אע״פ שהמפתח ביד בעלים.</b> דחיישינן שמא הסיטה:"
+            ],
+            [
+                "<b>המאבד ביום ומצא ביום טהור.</b> דמסתמא אם היה אדם מוצאו ונוגע בו היה מגביהו, כדרך מוצא אבידה. אבל בלילה, אפילו שעה אחת דלא חזי ליה, חיישינן שמא נגע בו אדם טמא ולא ראהו. ומתניתין ברה״ר דספיקו טהור איירי, ואעפ״כ בלילה טמאים מדרס וטמא מת. אבל ברה״י דספיקו טמא, בין ביום בין בלילה טמאים. והכי איתא בתוספתא:",
+                "<b>ברשות הרבים טהורים ברשות היחיד טמאין.</b> דאין כאן אלא ספק שמא נגע בהן נכרי או עם הארץ, הלכך ברה״ר דספיקו טהור, טהורים. ברה״י דספיקו טמא, טמאים:",
+                "<b>מפני שהונח ברשות עם הארץ.</b> וכל מה שבבית עם הארץ הוי טמא מת וצריך הזאה:"
+            ],
+            [
+                "<b>מפני שהיו גנבים.</b> כלומר, כיון דהניחו נעול ומצאו פתוח, ודאי גנבים היו שם ופתחוהו, והאי דלא מטמאינן ליה, דאימור נמלכו והלכו להן ולא נגעו בכל מה שבבית. והלכה כחכמים:"
+            ],
+            [
+                "<b>שנכנסה שלא ברשות.</b> ומרתתא שלא תתפס כגנב וממהרת לצאת, ואע״פ שלצורך בנו או בהמתו של בעל הבית נכנסה:"
+            ],
+            [
+                "<b>כל המיוחד למאכל אדם.</b> כגון סתם אוכלין:",
+                "<b>טמא.</b> טומאת אוכלין עד שיפסל מאכילת הכלב:",
+                "<b>עד שייחדנו לאדם.</b> דיש חילוק בין אפוקי טומאה מיניה, לאתויי ליה טומאה:",
+                "<b>גוזל שנפל לגת.</b> כשלא נפל לגת לא פליגי ר׳ יוחנן בן נורי ורבנן. דנבלת עוף טהור בכרכים לא בעיא מחשבה לשווייה אוכל, משום דאיכא רוב עם הבאים לשוק ואכלי נבלת עוף טהור. ובכפרים דליכא רוב עם, בעי מחשבה כדפרישנא בריש פרק קמא. כשנפל לגת ומת בכרכים, רבנן סברי אע״ג דבכרכים לא בעי מחשבה, היכא דנפל לגת מאסתו גתו ואינו ראוי ובעי מחשבה. ור׳ יוחנן בן נורי סבר לא מאסתו גתו והרי הוא כשאר נבלת עוף טהור דלא בעיא מחשבה בכרכים. ואין הלכה כר׳ יוחנן בן נורי:",
+                "<b>חשב עליו חרש שוטה וקטן.</b> להאכילו לנכרי:"
+            ],
+            [
+                "<b>אחורי כלים שנטמאו במשקים.</b> האי דנקט אחורי כלים, משום דקילו, שכלי שנטמאו אחוריו במשקין טמאין, אחוריו טמאין, תוכו אזניו אוגניו וידיו טהורין, משום דטומאת משקים לטמא כלים מדרבנן הקילו בה. אבל אם נטמא תוכו במשקין טמאין, נטמא כולו:",
+                "<b>מטמאים את המשקין.</b> אפילו דחולין:",
+                "<b>ואין פוסלין את האוכלין.</b> ואפילו דתרומה:",
+                "<b>ר׳ יהושע אומר מטמאין את המשקין ופוסלין את האוכלים.</b> ר׳ יהושע יליף (בנדה דף ז׳ ע״ב) דאחורי כלים פוסלים אוכלי תרומה ק״ו מטבול יום, מה טבול יום שאינו מטמא את המשקין דלא גזרו רבנן על טבול יום שיהא מטמא את המשקין, אפ״ה פוסל אוכלים של תרומה, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, אינו טהור לאכול בתרומה עד שיעריב שמשו, דקרא בתרומה משתעי. אחורי כלים שמטמאין את המשקין, אינו דין שיהו פוסלין את התרומה. ור׳ אליעזר דלא חייש להאי קל וחומר, משום דאחורי כלים שנטמאו במשקין דרבנן, וטבול יום דאורייתא, ודרבנן מדאורייתא אין דנין ק״ו:",
+                "<b>שמעון אחי עזריה.</b> לפי שעזריה עסק בפרקמטיא והיה מספק מזון לשמעון אחיו שיעסוק בתורה, לפיכך נקרא על שם עזריה אחיו:",
+                "<b>לא כך ולא כך.</b> לא מטמאין משקה חולין ולא פוסלין אוכלי תרומה, אבל מטמאין משקה תרומה, ואותן משקין של תרומה מטמאין אחד באוכלי תרומה שנעשו שניים, ואותן אוכלים פוסלים אוכלים אחרים של תרומה. והיינו דקאמרי האוכלים של תרומה למשקין של תרומה, מטמאיך לא טמאוני, כלומר אחורי כלי המטמאיך, לא טמאוני, דלא פסלי אוכלי תרומה, ואתה טמאתני. והלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>שהיא קטפרס.</b> שצדה אחד נמוך כעין מדרון:",
+                "<b>ומשקה טופח מלמטן.</b> בצד הנמוך, והיינו בצק שבלילתה רכה ומשקה שלה טופח, אבל מלמעלה בלילתה עבה ואין משקה טופח:",
+                "<b>שלש חתיכות.</b> בין שלשתן כביצה, אחת טופח ושתים אינן טופח, סדורות זו אצל זו, והטופחת מלמטה, והשתא האמצעית נוגעת בטופחת, והעליונה נוגעת באמצעית: ",
+                "<b>אינן מצטרפות.</b> לכביצה לטמא המשקה טופח שלמטה ויחזור המשקה ויטמא את העריבה, דנגיעה אינה מחברת את הבצק, אא״כ נושכות כדתנן בפרק קמא (משנה ז׳) מקרצות נושכות זו את זו:",
+                "<b>שתים מצטרפות.</b> אם לא היו אלא שתי חתיכות בצק, התחתונה שיש בה משקה טופח ושלמעלה הימנה הנוגעת בה, ובין שתיהן כביצה, מצטרפות לטמא המשקה ויחזור ויטמא את העריבה:",
+                "<b>אפילו שתים אין מצטרפין אא״כ היו רוצצות משקה.</b> לעולם אין משקה מחבר עד שיהיה משקה דוחק ועומד בין שתי החתיכות. ואין הלכה כרבי יוסי:",
+                "<b>ואם היה משקה עומד.</b> כלומר אם לא היה קטפרס אלא אשבורן, והמשקה עומד בין חתיכות הבצק, אפילו כל שיעור הביצה שבבצק פירורים דקין כעין החרדל מפורדים זה מזה, המשקה שעומד מחברן ומצטרפין לכביצה, ומטמאין המשקה וחוזר המשקה ומטמא את העריבה:",
+                "<b>אוכל פרור.</b> אוכל שהוא חלוק לפירורים פירורים דקין אינו מצטרף, דאין המשקה מחברן. ואין הלכה כרבי דוסא:"
+            ],
+            [
+                "<b>כיון שהשיקה למקוה.</b> כיון שחיבר קצה אחד מן המקל במקוה, אע״פ שלא הטבילו כולו, טהרו כל המשקין טמאין שבראשו האחר, דקטפרס חיבור:",
+                "<b>עד שיטביל את כולה.</b> דקסברי רבנן קטפרס אינו חיבור:",
+                "<b>הניצוק.</b> קילוח צינור הבא מלמעלה למטה בזקיפה כעמוד:",
+                "<b>קטפרס.</b> מים הבאים מלמעלה למטה דרך מדרון של תל גבוה:",
+                "<b>ומשקה טופח.</b> ואין בו טופח על מנת להטפיח, שאין בו כל כך משקה שאם טפח בהן ידו עלה בה משקה שיוכל להטפיח דבר אחר:",
+                "<b>אינו חיבור לא לטומאה.</b> שאם משקים תלושין הן ונגע טמא בתחתון, העליון טהור. וכן לענין משקה טופח, ואפילו במקום חלק, אם משקין מכאן ומשקין מכאן ומשקה טופח באמצע׳ נגע טמא במשקה טופח, משקין שמכאן ומכאן טהורים אע״פ שמחוברים לו:",
+                "<b>ולא לטהרה.</b> כגון גומא שאין בה ארבעים סאה, וניצוק או משקה טופח מחובר לגומא זו ולמקוה כשר, אינו חיבור, והטובל בגומא זו לא עלתה לו טבילה:",
+                "<b>אשבורן.</b> מקום עמוק שנקוו בו מים:",
+                "<b>חיבור לטומאה ולטהרה.</b> ואם נטמאו קצתן נטמאו כולן. וכן אם נתחברו קצת מהן למקוה וטהרו, טהרו כולן:"
+            ]
+        ],
+        [
+            [
+                "<b>זיתים מאימתי מקבלין טומאה.</b> להיות מוכשרים בשמן היוצא מהן:",
+                "<b>זיעת המעטן.</b> כלי שנותנים בו את הזיתים והן נכמרות שם כדי שיהיו ראויים להוציא שמן. לשון עטיניו מלאו חלב [איוב כ״א כ״ד]:",
+                "<b>אבל לא זיעת הקופה.</b> דקופה אינה מחזקת המשקין, והמשקה היוצא מהן הולך לאיבוד, ולא ניחא ליה, ואין מכשיר הזרעים לקבל טומאה אלא משקה דניחא ליה דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע כתיב יתן וקרינן יותן, יותן דומיא דיתן, מה יתן דניחא ליה אף יותן דניחא ליה:",
+                "<b>שיעור זיעה שלשה ימים.</b> דמשקה היוצא תוך שלשה אינו חשוב שמן אלא מוחל בעלמא ואינו מכשיר, שאין מכשירים לקבל טומאה אלא שבעה משקין בלבד, והן יין מים שמן דבש חלב טל דם:",
+                "<b>משיתחברו שלשה זה לזה.</b> דרך הזיתים מתחברים זה לזה כששהו במעטן:",
+                "<b>משתגמר מלאכתן.</b> מלאכת הכנסתן. דכל זמן שדעתו להביא עוד זיתים ממקום אחר להוסיף על אלו, אין הזיעה מכשירתן, משום דלא ניחא ליה. ומשתגמר מלאכתן, אפילו בן יומו מכשיר. והלכה כרבן גמליאל, שחכמים אומרים כדבריו:"
+            ],
+            [
+                "<b>גמר מלמסוק.</b> מללקוט זיתיו:",
+                "<b>אבל עתיד ליקח.</b> לקנות זיתים מן השוק ולהוסיף על אלו:",
+                "<b>גמר מליקח.</b> שאין בדעתו לקנות עוד זיתים, אבל רוצה ללוות זיתים מאחרים ולהוסיף על אלו:",
+                "<b>אירעו אבל או משתה.</b> ולפיכך לא הוסיף עליהן, אבל דעתו להוסיף כשיעבור האבל:",
+                "<b>טהורין.</b> לפי שלא הוכשרו. כרבן גמליאל דאמר משתגמר מלאכתן:",
+                "<b>אין טמא אלא מקום מגען.</b> אין מוכשר אלא מקום נפילת המשקה. פירוש אחר, נפלו על הזיתים הללו שלא נגמרה מלאכתן משקין טמאין, לא נטמא מהן אלא הזיתים שנגעו בהן המשקין טמאים בלבד:",
+                "<b>המוחל היוצא מהן.</b> המים היוצאים מן הזיתים קודם שנגמרה מלאכתן אין להן דין משקין, ואין מכשירין את האוכלין, והן עצמן אין מקבלין טומאה. ומפני מה טהור המוחל היוצא מן הזיתים עד שלא נגמרה מלאכתן, לפי שאינו רוצה בקיומן:"
+            ],
+            [
+                "<b>נפלו עליהן משקין טמאין.</b> לאחר שנגמרה מלאכתן והוכשרו לקבל טומאה, הרי כל הזיתים טמאין. ואפילו אותן שלא נגעו בהן המשקין הטמאין, שהמשקה שיצא מהן לאחר שנגמרה מלאכתן שעל ידו הוכשרו לקבל טומאה הוא מתערב באלו המשקין הטמאין ומקבל טומאה מהן, ומטמא אח״כ כל שאר הזיתים: ",
+                "<b>המוחל היוצא מהן.</b> מן הזיתים שנגמרה מלאכתן:",
+                "<b>ר׳ אליעזר מטהר.</b> דלא חשיב מוחל משקה לא להכשיר הזרעים ולא לקבל טומאה כשאר משקים:",
+                "<b>וחכמים מטמאין.</b> דמוחל חשוב משקה בין להכשיר בין לטמא, כשיוצא מן הזיתים לאחר שנגמרה מלאכתן:",
+                "<b>המוחל היוצא מן הבור.</b> לאחר שמוציאין השמן מן הבור, נשאר בקרקעית הבור מוחל כמו מים. וקאמר ר׳ שמעון דעליה אפליגו ר׳ אליעזר ורבנן, ר׳ אליעזר לא חשיב ליה משקה, ורבנן סברי כיון דלא אפשר להיות מוחל בקרקעית הבור בלא צחצוחי שמן, חשיבי משקה כמו השמן. והלכה כחכמים, וכמו שפירש פלוגתייהו ת״ק, ולא כמו שפירש ר׳ שמעון: "
+            ],
+            [
+                "<b>הגומר את זיתיו.</b> לאחר שעבר זמן הגתות והבדים. דבשעת הגתות והבדים הא תנן בחגיגה שהכל נאמנים על התרומה בשעת הגתות והבדים:",
+                "<b>ושייר.</b> צ״ל ישייר וכן הוא בס״י.",
+                "<b>קופה אחת.</b> כדי שיפריש ממנה תרומה ומעשר בטהרה ויתננה [לעיני הכהן, שהכהן] עצמו יראה שגמר עתה את זיתיו, שאם לא יתננה לעיני הכהן, הוא אינו נאמן לומר ששמרן בטהרה, כיון שעבר זמן הגתות והבדים. ואית ספרים דגרסי לעני הכהן, משום דתרומה מועטת כזו שמפרישים לאחר הגתות והבדים אין רגילין לתת אותה אלא לכהן עני משום הכי תני כהן עני, והוא הדין דמצי לתת אותה לכהן עשיר:",
+                "<b>יוליך לו את המפתח מיד.</b> ומהימנינן ליה במאי דאמר שעתה גמר זיתיו:",
+                "<b>ר׳ שמעון אומר מעת לעת.</b> של גמר לקיטת הזיתים, אם הביא לו את המפתח, מהימנינן ליה. והלכה כר׳ יהודה. ובתוספתא (פרק י׳) משמע דמיד דקאמר ר׳ יהודה, היינו כל אותו היום:"
+            ],
+            [
+                "<b>המניח זיתים בכופש.</b> גרסינן. והוא סל גדול שמניחים בו זיתים לכמור:",
+                "<b>שימתונו.</b> שיתרככו ותהיה בהן לחלוחית. ויש ספרים שגורסים בכותש, שמניחים אותם במכתשת ימים רבים כדי שייעשו רפים ורכים ויהיו נוחין להכתש:",
+                "<b>הרי אלו מוכשרים.</b> במוחל היוצא מהן, שכבר נגמרה מלאכתן:",
+                "<b>בית הלל אומרים אין מוכשרים.</b> דלא נגמרה מלאכתן עדיין:",
+                "<b>הפוצע זיתים.</b> ממעכן בידים מסואבות:",
+                "<b>טימאן.</b> דידים מסואבות פוסלות את התרומה, וכל הפוסל את התרומה מטמא משקין להיות תחלה. והן מוכשרים בפציעתו, דניחא ליה במשקה דטייף עלייהו, שמתוך כך הן מרבים טעם:"
+            ],
+            [
+                "<b>לגרגרם.</b> לעשות מהן גרגרים. כלומר לעשות שכל גרגיר וגרגיר יתיבש בחמה ויתנגב:",
+                "<b>אפילו הן רום אמר.</b> דכשנתייבשו העליונות, התחתונות מזיעות ומתלחלחות במשקה, מכל מקום הואיל ודעתו שיתנגבו, אינן מוכשרים. ויש מפרשים לגרגרן, למתקן בחמה כדי לסופתם במלח ולאכלן. ולפי שאין מתמתקין כולם בבת אחת, משום הכי נקט לגרגרן, כלומר שיקח הגרגרים המתמתקין ראשון ראשון ויאכלם. וגורסין אפילו הן רום אמה הרי אלו מוכשרים, כלומר אפילו שהן גבוהים אמה דהשתא אותן התחתונות אינן מתמתקות, הרי אלו מוכשרים במשקה היוצא מהן, דניחא ליה שיזיעו שם, דחזו לאכילה טפי:",
+                "<b>שילקו.</b> שיתמעכו ויתפצעו:",
+                "<b>ועתיד להעלותן לגג.</b> אח״כ למתקן שם בחמה:",
+                "<b>נתנן בגג שיפתחם.</b> שיתבקעו הזיתים וימלחם:",
+                "<b>הרי אלו מוכשרים.</b> דכל הני ניחא ליה בזיעת השמן הנפלט:",
+                "<b>עד שישמר.</b> שיתקן שומרה לגגו. סוכה מקנים וקש שעושים בראש הגג לשבת שם לשמור:",
+                "<b>אינן מוכשרים.</b> דלא ניחא ליה בזיעה שיוצאת מהן:"
+            ],
+            [
+                "<b>רצה ליטול מהם בד אחד.</b> זיתים שלא נגמרה מלאכתן ולא הוכשרו כגון שהיה דעתו ליקח ולהוסיף עליהן כדתנן בריש פירקין, ובא ליקח מהן שיעור מועט שמשימים בבית הבד בפעם אחת, או שני בדין, ולעשות מהן שמן, ומשאיר מהן במעטן הרבה:",
+                "<b>בית שמאי אומרים קוצה בטומאה.</b> חותך מה שרוצה לחתוך מן האום של זיתים שבמעטן, בד או שני בדים בטומאה, כיון שלא נגמרה מלאכתן ולא הוכשרו:",
+                "<b>ומחפה בטהרה.</b> כשגמר ליקח מה שרצה ליקח, מכסה המותר שבמעטן בטהרה כאילו הוכשר, דמועלת לקיחתו מה שלוקח להחשיב את המותר כאילו נגמרה מלאכתן:",
+                "<b>אף מחפה בטומאה.</b> דאף הנשאר לא הוכשר, כיון שלא נגמרה מלאכתן ודעתו להוסיף עליהם. ומיהו אם עקר כל הזיתים שבמעטן כדי לעשותן בבית הבד, היו מוכשרים לבית הלל:",
+                "<b>ר׳ יוסי אומר חופר בקרדומות.</b> ועוקר כל הזיתים שבמעטן:",
+                "<b>ומוליך לבית הבד בטומאה.</b> לפי שלא הוכשרו. וקרדומות דנקט, לרבותא לפי שהן כלי ברזל ומוכנים לטומאת מת יותר משאר כלים. והלכה כבית הלל:"
+            ],
+            [
+                "<b>בריחים.</b> שנותנים בהן זיתים קודם נתינתן לבית הבד ואח״כ נותנן בבית הבד וטוענן בקורה:",
+                "<b>ואם היה משקה.</b> נטמא המשקה בשרץ ונטמאו כל הזיתים ע״י חיבור משקה:",
+                "<b>נמצא על גבי העלים.</b> נמצא השרץ ע״ג העלים המכסים את הזיתים, ועלים לאו בר קבולי טומאה נינהו:",
+                "<b>ישאלו הבדדים.</b> עמי הארץ שטיהרן בעל השמן לעשות זיתיו בטהרה, ונאמנים לומר לא נגענו בשרץ שעל העלים ולא נטמינו:",
+                "<b>ואם היה נוגע באום.</b> אם היה השרץ יוצא מן העלים שמכסים את הזיתים ונוגע באום:",
+                "<b>אפילו.</b> שער אחד מן השרץ נוגע באום:",
+                "<b>טמא כל האום, דחשיב חיבור.</b> אום, הזיתים המקובצים יחד ומחוברין זה בזה במעטן, נקראים אום:"
+            ],
+            [
+                "<b>נמצא על גבי פרודים.</b> לאחר שתקע יתד באום להפריד האום לכמה חלקים פרודים, ובכל גוש וגוש מאלה החלקים הפרודים מהאום יש זיתים מדובקים:",
+                "<b>והוא נוגע בכביצה.</b> שאם באת לצרף זיתים שהשרץ נוגע בהן יש בהן כביצה:",
+                "<b>טמא.</b> כל הגוש. אע״ג דאין הגוש חיבור משתקע את היתד באום להפרידם, מכל מקום כיון דיש בגוש זה זיתים טמאין כשיעור לטמא אחרים, דהיינו כביצה, נעשה חיבור לטמא כל שאר הזיתים שבו:",
+                "<b>פרודים על גבי פרודים.</b> שיש גושים על גבי גושים והשרץ על הגוש העליון:",
+                "<b>אע״פ שהשרץ נוגע בכביצה.</b> של אותו גוש: ",
+                "<b>אין טמא אלא מקום מגעו של שרץ.</b> כלומר אותו גוש בלבד שהשרץ נגע בו. אבל שאר גושים, טהורים:",
+                "<b>נמצא.</b> השרץ:",
+                "בין הכותל לזיתים טהור.</b> ולא חיישינן שמא היה על הזיתים:",
+                "<b>נמצא בגג.</b> המעלה זיתים מן המעטן לגג, ונמצא שרץ אח״כ בזיתים שעל הגג:",
+                "<b>המעטן טהור.</b> כלומר זיתים שבמעטן טהורין, ולא אמרינן עם הזיתים הובא והיה במעטן:",
+                "<b>נמצא במעטן.</b> זיתים שהעלה בגג, טמאין, דמקודם שהעלה הזיתים לגג היה השרץ במעטן:",
+                "<b>נמצא שרוף.</b> ושרץ שרוף לא מטמא, דכתיב [ויקרא י״א] במותם, כעין מותם. וכשנמצא שרוף ע״ג זיתים טהורים, לא חיישינן שמא נגע בהן קודם שנשרף:",
+                "<b>מהוהא.</b> בגד שנתחרך באש ונעשה כמין קורי עכביש, ושוב אינו מקבל טומאה:",
+                "<b>טהורה.</b> ולא אמרינן שמא טמא היה מתחלה קודם שנתחרך:",
+                "<b>כשעת מציאתן.</b> בין להקל בין להחמיר:"
+            ]
+        ],
+        [
+            [
+                "<b>הנועל בית הבד מפני הבדדין.</b> עמי הארץ העושים מלאכה בבית הבד, וטיהרן בעל הזיתים כדי שיעשו השמן בטהרה, ונעל בית הבד בפניהם שלא יכנסו עמי הארץ לשם ושלא יצאו הם ויטמאו במגע עמי הארץ חבריהם:",
+                "<b>והיו שם.</b> בתוך בית הבד:",
+                "<b>כלים טמאין מדרס.</b> שהן אב הטומאה ומטמאין אדם בין במגע בין במשא בין בהיסט:",
+                "<b>ר' מאיר אומר בית הבד טמא.</b> דחיישינן שמא נטמאו בהן אותן עמי הארץ הטהורים וחזרו וטמאו את הכל, דאין חוששים ליזהר על הטומאה:",
+                "<b>רבי יהודה אומר בית הבד טהור.</b> דנזהרין על טומאת ודאי, הואיל וחבר זה טיהרן לכך:",
+                "<b>ר׳ שמעון אומר אם טהורים להם.</b> אלו הכלים. כגון שישבה עליהם אשת עם הארץ או שהיו של עם הארץ, דבעיניהן טהורין הן:",
+                "<b>בית הבד טמא.</b> שאין הבדדים נזהרים מליגע בהן, ואיכא למיחש שמא נטמאו:",
+                "<b>ואם טמאין הן.</b> כגון שידעו שישבה עליהן אשה נדה או זבה:",
+                "<b>בית הבד טהור.</b> דנזהרין הן:",
+                "<b>א״ר יוסי.</b> [ר׳ יוסי] כר׳ מאיר סבירא ליה דבית הבד טמא, אלא טעמא דר׳ מאיר משום דאין הבדדין חוששים בטומאה, ור׳ יוסי סבר דחוששין במגע אבל אין בקיאין בהיסט, וחושבים שהן טהורין כל זמן שלא נגעו, הלכך בית הבד טמא, דחיישינן שמא הסיטו אע״פ שלא נגעו בהם. והלכה כר׳ יוסי:  "
+            ],
+            [
+                "<b>ומשקין טמאין בתוך בית הבד.</b> והן נשפכים על גבי קרקע ודורכים הבדדים עליהן ונדבקים ברגליהן, וחוזרים אותן משקין ומטמאים את הזיתים כשהבדדין עולים ודורכים על גבי הזיתים, אלא אם כן יש בין המשקין לזיתים ארץ כדי שינגבו רגליהן מן המשקין הטמאים על ידי דריסתם בארץ. וכשאין מנעלים ברגליהן איירי, דהא משקה מטמא כלי וחוזר ומטמא משקין שעם הזיתים. אבל כשאין מנעלים ברגליהן ונתנגבו המשקין הטמאין שברגליהן ע״י דריסתן בארץ, שוב אין מיטמאים הזיתים כשדורכין אותן, דמשקין טמאין מטמאין כלים ואין מטמאין אדם:",
+                "<b>הבדדין והבוצרין.</b> הא דלא נקט המוסקין והבוצרין, לפי שגזרו על הבצירה שתיעשה בטהרה, ולא גזרו על המסיקה. וטעמא מפורש בפרק קמא דשבת, שפעמים אדם הולך לכרמו לידע אם הגיעו ענביו לבצור אם לאו, ונוטל אשכול של ענבים וסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהן והוכשרו לקבל טומאה. וטעם זה לא שייך במסיקה:",
+                "<b>נאמנין לומר לא נגענו.</b> וכגון דחבר עומד עמהן בבית הבד. ולא חיישינן דלמא נגעו ולאו אדעתיה דחבר:",
+                "<b>התינוקות.</b> בדדים שהביאו בניהן עמהן וטיהרום לכך, וכשרוצין בניהם לפנות יוצאים אביהן לחוץ עמהם ונפנים אחורי הגדר, ולא חיישינן דלמא נגע בטומאה ולאו אדעתא דחבר:"
+            ],
+            [
+                "<b>כיון שהכניסן לרשות המערה.</b> שטובלים בה. כמו בורות שיחין ומערות:",
+                "<b>דיו.</b> ולא חיישינן שמא לא יטבולו או לא יטבילו הכלים ויאמרו טבלנו והטבלנו:",
+                "<b>צריך לעמוד עליהן.</b> לפי שאין בקיאין בדין טבילה וחציצה:",
+                "<b>טהורים להם.</b> כגון כלים של עם הארץ אחר, שבעיניהם הן כלים טהורים לפי שאין נזהרים ממגע עם הארץ. ור׳ שמעון לטעמיה כדפרישנא לעיל. והלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הנותן מן הסלים ומן המשטיח של אדמה.</b> ענבים שבצרן מתחלה לאכילה, ולא הוכשרו לקבל טומאה, דלא גזרו אלא על הבוצר מתחלה לגת, ואח״כ נמלך עליהן ולקחן מן הסלים או מן האדמה ששטח הענבים עליה ונתנן לגת:",
+                "<b>בית שמאי אומרים נותן בידים טהורות.</b> כיון שבא לנותנן לגת הרי הוא כאילו בצרן מתחלה לגת, וצריך שיתן לגת בטהרה:",
+                "<b>ואם נתן בידים טמאות טמאן.</b> ואע״ג דסתם ידים שניות הן, ואין שני עושה שלישי בחולין, דילמא קסברי הטבולים לתרומה כתרומה דמו. אי נמי, בידים תחלות עסקינן, ור׳ שמעון בן אלעזר היא כדאיתא פרק ב׳ דחולין:",
+                "<b>ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרה.</b> לפי שלא הוכשרו כיון דבצרן מתחילה לאכילה:",
+                "<b>מן העביט ומן המשטיח של עלים.</b> עביט הוא כלי שנותנים בו הענבים כשבוצרים אותן לגת. ומשטיח של עלים, ששטחו העלים על פני האדמה ונתנו הענבים עליהם. והשתא מוכחא מלתא דהבוצר ענבים הללו מתחילה, לגת בצרן ולא לאכילה, הלכך שוים בית שמאי ובית הלל בהא דנותן בידים טהורות, דהא שתיק ליה הלל לשמאי בפרק קמא דשבת והודה לו שהבוצר לגת הוכשר:"
+            ],
+            [
+                "<b>האוכל.</b> ענבים:",
+                "<b>מן הסלים ומן המשטיח של אדמה.</b> דסתמן לאכילה נבצרו. אע״פ שידיו טמאות והענבים נוטפים יין לגת, ",
+                "<b>הרי הגת טהורה.</b> דאותן טיפין אין להם תורת משקה, הואיל ולאכילה נבצרו ולא ניחא ליה במאי דטייף. אבל האוכל מן העביט ומן המשטיח של עלים, אע״פ שאין הענבים מבוקעות ואינן מנטפות, אם נפל ממנו גרגיר יחידי ואין חותם לאותו גרגיר, דהיינו במקום שהעוקץ על פי הגרגיר יש כמין חותם ואותו חותם סותם פי הגרגיר שאין משקה יוצא. וכשנעקר העוקץ עם החותם, משקה יוצא, ואע״פ שנטלם לאכלם יש לו תורת משקה, הואיל ומתחילה בצרם לגת, ונטמא אותו משקה בידיו טמאות, וכשנפל לגת נטמא. והני מילי כשנגע בידיו במקום החותם. אבל אם לא נגע במקום החותם, לא נטמא הגת, שהרי לא נגעו ידיו במשקים כדי שיחזור המשקה ויטמא הגת:",
+                "<b>נפלו ממנו ענבים.</b> כלומר אשכול של ענבים, שהגרגרים מחוברים באשכול ואין משקה יוצא, ונטמאו בידיו טמאות, דהוכשרו לפי שנבצר לגת:",
+                "<b>ודרכן במקום המפונה.</b> מקום פנוי בגת שאין שם כלום לא יין ולא ענבים ודרכוהו בטהרה:",
+                "<b>כביצה מכוון טהור.</b> הגת, דאין אוכל מטמא כלי, ומשיצאת טפה ראשונה חסר ליה מבביצה ואין אוכל מטמא אחרים בפחות מכביצה, נמצא דאין טומאה לטפה זו אלא מחמת טומאה שקיבלה כשהיתה אוכל, הלכך השתא נמי דנעשית משקה אין לה כח אלא כאוכל. אבל יותר מכביצה, טמא, שהכביצה מטמאה טפה ראשונה כדין משקה, וחזרה הטפה וטמאה את הגת, דמשקה מטמא כלי:  "
+            ],
+            [
+                "<b>וניתזה צנורא.</b> ניתז רוק מפיו של עם הארץ המדבר, ורוק היוצא מפי עם הארץ מטמא אדם וכלים מירבנן, וכל שכן אוכלים ומשקים:",
+                "<b>ספיקו טהור.</b> דאמרינן שפת הבור קלטה הצנורא ומנעתה מלרדת לתוך היין. ומתניתין איירי בבור סיד שאינו מקבל טומאה. ובתוספתא אמרו, דבבור של שמן. טמא, לפי שהשמן מחליק שפת הבור [והצנורא] מחלקת ויורדת למטה לשמן שבבור:"
+            ],
+            [
+                "<b>הזולף את הבור.</b> המוציא יין ושמן שבבור. ומפני שאינו מוציאו כולו בבת אחת אלא מעט מעט, קרי ליה זולף:",
+                "<b>ונמצא שרץ בראשונה.</b> שהכניס חבית בבור ומילאה, וכן שניה, וכן שלישית, ואח״כ נמצא שרץ בחבית שמילא ראשונה:",
+                "<b>כולן טמאות.</b> דמהראשונה נטמא כל מה שבבור, בין שהיה שרץ בבור בין שהיה בחבית:",
+                "<b>באחרונה היא טמאה וכולן טהורות.</b> דממנה היה השרץ ולא מן הבור. ואפילו היה מן הבור, שמא נפל בבור אחר שנתמלאו כל הראשונות:",
+                "<b>אימתי בזמן שהוא זולף.</b> כשהוא מכניס החביות עצמן בתוך הבור וממלא אותן אחת אחת:",
+                "<b>אבל היה זולף במחץ.</b> שהחביות עומדות חוץ לבור. והוא ממלא אותן ע״י המחץ, והוא כלי חרס העשוי למלאות בו יין:",
+                "<b>נמצא שרץ באחת מהן היא טמאה בלבד.</b> דאימור בתוך החבית היה השרץ ולא בבור:",
+                "<b>אימתי בזמן שהוא בודק.</b> המחץ והחביות. שבדקן שלא היה בהן שרץ קודם שנתן לתוכו שמן, אבל לא היה מכסה לא הבור ולא החביות כל שעה שהיה מביא המחץ מזה לזה, דאימור בהליכתו נפל השרץ בחבית. וכן מכסה ולא בודק נמי שמא היה בחבית קודם לכן:",
+                "<b>אבל היה בודק ומכסה.</b> שבדק החביות, ובכל פעם שהיה מוליך המחץ מזה לזה היה מכסה בין בור בין חבית, ממה נפשך שרץ היה בבור מתחלתו׳ בין שנמצא בחבית, בין שנמצא בבור, בין שנמצא במחץ:  "
+            ],
+            [
+                "<b>העיגולים לזגים.</b> עיגול כמין ריחים גדול היו משימין על הזגים לאחר שדרכו הענבים ברגל, כדי שיתמצו ויצא כל היין הנשאר בהן, ומתוך כובדו וגדלו של עיגול זה צריכים בני אדם הרבה להעלותו על הציבור של הזגין העשוי כמין תפוח ולהורידו, לכך נחשב רשות הרבים לטהר ספק טומאה, משום דרבים מצויין שם:",
+                "<b>כרם שלפני הבוצרים רשות היחיד.</b> שיראין בני אדם ליכנס שם, מפני שנתפס עליו כגנב:",
+                "<b>אחר הבוצרים רשות הרבים.</b> שיש רשות לכל אדם ליכנס:",
+                "<b>כלי בית הבד של גת.</b> כלומר ושל גת. דבית הבד לשמן, וגת ליין:",
+                "<b>העקל.</b> עשוי כמין קופה מסורגת כעין רשת, ואחר שסחטו הזיתים נותנים הגפת באותו עקל, ומניחים עליו דבר מכביד להוציא הנשאר:",
+                "<b>מנגבן.</b> וקודם לכן לא מהניא טבילה אם נטמאו, עד שיצא מהן המשקה הטמא שנדבק בהן:",
+                "<b>חולטן.</b> שופך עליהן מים רותחים ואח״כ מטבילן:",
+                "<b>בשבולת הנהר.</b> מקום שהמים רודפין, כדי להוציא המשקה הנדבק בהן. ואין הלכה כרבי יוסי:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה טהרות",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json
new file mode 100644
index 0000000000000000000000000000000000000000..040b72d124182c004ec9bc144016c522d3e96ee4
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json	
@@ -0,0 +1,230 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Tevul Yom",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה טבול יום",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "המכנס חלות - that they set aside from the started dough, and placed from them a lot, this on top of that, until they became attached to each other, and his intention was from the outset to separate them one from the other.",
+                "ונשכו (and they stuck together)- that they became so attached/stuck together until that when he came to separate them, they adhere one to the other, meaning to say, that when a part was detached from one of them and [the rest] goes up with its neighbor.",
+                "בית שמאי אומרים חיבור בטבול יום -if a Tevul Yom/one who immersed himself that day [in a Mikveh] came in contact with one of them, all of them are made invalid as if they are one body. For a person who immersed himself that day [in a Mikveh] invalidates priest’s due/heave-offering, and the priest’s share of the dough (i.e., Hallah) has the law of Terumah/heave-offering/priest’s due.",
+                "ובית הלל אומרים אינו חיבור – since it is his intention to separate them, and that [piece] that the person who immersed himself that day [in a Mikveh] touched is invalid, but the rest are ritually pure.",
+                "מקרצות (pieces of dough, separated from the main dough in the trough) – pieces of started dough that were cut into and detached from large pieces/clumps of started dough, are called מקרצות. It is the [Biblical] language (Jeremiah 46:20): “A ‘gadfly’ (i.e., a pinch – from BDB Dictionary) from the north is coming.” And all of these that are considered here. They are established/stand for the dispute of the School of Shammai and the School of Hillel of the concluding clause [of the Mishnah], for that which is not considered the priest’s share of the dough explicitly, because according to the School of Hillel, the priest’s share of the dough is not deemed connected, neither for a person who immersed himself that day in a Mikveh (i.e., a Tevul Yom) and not for other defilements, but these regarding a person who immersed himself that day in a Mikveh, they (i.e., the School of Shammai and the School of Hillel) are explicitly in dispute, but concerning the rest of the defilements, they agree, as is taught in the concluding clause [of the Mishnah].",
+                "חמיטה (a batter of which flat cakes are made) – a thin cake.",
+                "עד שלא קרמו בתנור – for since that they became stuck together/attached when they were started dough, their form has been lost if you place them when attached, therefore, they certainly will be separated in the future.",
+                "וקולית של מים (a hollow ball/globule of water) – the foam/froth and effervescence that comes up in the water is called קולית, and if a person who immersed himself that day [in the Mikveh] came in contact with that effervescence, according to the School of Hillel, it is not a connection/junction and the waters were not made unfit.",
+                "מחולחלת (loosely put in, hollow, blown up)- when the effervescence/froth/scum is hollow from underneath it, and it doesn’t touch the water other than its edges.",
+                "הראשונות – that the first boiling/effervescence of pounded beans are not attached on to the beans.",
+                "ר' יהודה אומר אף ברתיחה של אורז – The School of Shammai and the School of Hillel also dispute if it is an attachment/connection for a person who immersed himself that day [in the Mikveh] (i.e., Tevul Yom), and if he came in contact with/touched the effervescence, if is as if he came in contact with the rice.",
+                "ומודים – the School of Hillel [agrees].",
+                "בשאר כל הטומאות – that it is an attachment/connection.",
+                "בין קלות בין חמורות – in [cases of] minor [sources of uncleanness], he is first degree of ritual uncleanness; in major [sources of uncleanness] he is a primary source of ritual defilement. And specifically, they dispute concerning a person who immersed himself that day [in a Mikveh], because he had already ascended from his defilement and is not lacking anything other than his sunset [arriving]."
+            ],
+            [
+                "המכנס חלות – this one on top of that one.",
+                "על מנת שלא להפריש – that he would not separate them one from the other.",
+                "משקרמו בתנור – that after their form/shape is not lost and the remain as wafers as they were, he places them attached and further does not ever separate them one from the other.",
+                "ושל שמן לעולם – whether new or old.",
+                "טופח (an aquatic plant, bean) – a kind of legume. But Maimonides states that we call it KORTEMAN in Arabic (according to Jastrow, he defines it as a seed similar to barley). But the Halakha is not according to Rabbi Yehuda.",
+                "טמאין בטבול יום – because of the concluding clause [of the Mishnah] that teaches “and it is not necessary to say, By all [other] sources of uncleanness”/\"ואין צריך לומר בכל הטומאות\", it took [the phrase]: \"טמאים בטבול יום\"/”are made unclean by a person who immersed himself that day/Tevul Yom,” and even though defilement/uncleanness does not belong regarding a person who immersed himself that day/Tevul Yom, because he doesn’t defile, but rather invalidates heave-offering/priest’s due/Terumah alone."
+            ],
+            [
+                "מסמר שאחר הככר – dough that protrudes from the loaf of bread like a kind of nail, and there are those what make it as such for a sign.",
+                "וגרגיר מלח קטן (and a small globule/lump of salt) – that was attached to the loaf and baked with it.",
+                "והחרחור (and the burnt crust/part of the loaf)- that the bread is burnt less than the thickness of a finger surrounding it. [The word] חרחור is the language of (Jeremiah 6:29): “The bellows puff; the lead is consumed by fire. [Yet the smelter smelts to no purpose – the dross is not separated out].”/\"נחר מפוח מאש\".",
+                "ר' יוסי אומר – all that is burnt is consumed with the loaf, it is a connection/junction, and if the person who immersed himself that day/Tevul Yom touched that which is burnt, it is as if he touched the bread. But if not, it is not an attachment/connection. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הצרור שבככר – that they customarily place a pebble stone within the loaf as a sign/symbol so that it not be exchanged for another, and sometimes they place a large lump of salt or a lupine. All of these are not considered a connection/junction to the bread, but if a primary source of ritual defilement touched one of these, it is not as if it touched the bread itself, and all the more so, a person who immersed himself that day/Tevul Yom that the loaf of heave-offering/priest’s due is not invalidated by this.",
+                "והחרחור יותר מכאצבע (the burnt part of the loaf/the burnt crust larger than a finger’s breadth) – and similarly when it is burnt from the bread with more than the thickness of a finger, and an impure person or a person who immersed himself that day had touched the burnt part, it is not a connection/junction to/with the bread.",
+                "ר' יוסי אומר כל שאינו נאכל עמו – is not a connection/junction. And We don’t estimate the width of a finger like the first Tanna/teacher [of the Mishnah]. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "השעורה והכוסמת – at the time that they are not peeled/husked are not considered human food, for human beings do not eat them with their husks, and something that is not human food is not susceptible to receive ritual defilement.",
+                "התיאה (root of crowfoot) – the root of assa foetida, an umbelliferous plant used, as a resin or in leaves for a spine and for medicinal purposes.",
+                "והחלתית – in Arabic, such is its name חלתית/assa foetida. And we call it SEFIDITA in the foreign language.",
+                "והאלום (Silphium, a kind of assa foetida or Laserpitium) – they said about it that it is a root, a species from the kinds of assa foetida. And all of these are not considered human food, but sometimes, they mix a little from them with the food.",
+                "אף אפונים שחורים (even black chickpeas) – that are not other than for healing (i.e., medicinal purposes) and are not made for human food.",
+                "טהורים בטבול יום - since he is pure from his defilement and is not wanting/requiring anything other than sunset, he does not invalidate with all of these if they are of priest’s due/heave-offering, but with other defilements they are considered food and receive defilement like the rest of foods. And the Halakha is according to the Sages.",
+                "הקצח (black cumin) – a kind of black seed, and in the foreign language, NILO. And it is customary to place from it in bread.",
+                "והשמשום – this is its name in Arabic. And there is a lot of it in the Land of Israel, and they make sesame oil from it."
+            ]
+        ],
+        [
+            [
+                "משקה טבול יום – the liquids which exude from the person who immersed himself that day) – as for example, his spittle, his urine, the tears of his eyes and the blood from his wounds, and the milk of a woman.",
+                "כמשקים שהוא נוגע בהן – like liquids of priest’s due/heave-offering that he touches/comes in contact with, for a person who has immersed himself that day/Tevul Yom invalidates heave-offering/priest’s due.",
+                "אלו ואלו – liquids which exude from his body and liquid heave-offering do not defile the Holy Things/make the susceptible to uncleanness , but they invalidate it (see Tractate Parah, Chapter 8, MIshnah 7).",
+                "בין קלין בין חמורין (whether minor or major) – minor are unclean reptiles; major are people with gonorrhea/flux (see also Tractate Hullin, folio 88a).",
+                "תחילה – first remove/degree of uncleanness and it makes [other things] second [degree of ritual uncleanness] and the second [degree of ritual uncleanness] makes [other things] third [degree of ritual uncleanness.",
+                "חוץ מן המשקה שהוא אב הטומאה – as for example the flux of a person with gonorrhea and his digestive organs/bowels."
+            ],
+            [
+                "המשקים פסולים – that a person who has immersed himself that day/Tevul Yom invalidates the heave-offering/priest’s due alone, but he does not make it susceptible to ritual defilement, and even liquids, for all that invalidates the heave-offering/priest’s due defiles liquids to be first [degree of ritual uncleanness] except for the person who has immersed himself that day/Tevul Yom. Therefore, the cooking pot is ritually pure, for the liquids that touched/came in contact with the Tevul Yom, even foods do not defile, and all the more so, vessels/utensils, ",
+                "but if the liquid was non-consecrated, everything is ritually pure, for a person who has immersed himself that day is pure for non-consecrated produce and for tithes.",
+                "ואם היו ידיו מסואבות הכל טמא (but if his hands were dirty/unwashed, everything is ritually impure) – for hands make the heave-offering/priest’s due unfit, and when the liquids were ritually defiled on account of the [dirty] hands, they returned to be first [degree of ritual uncleanness] and defile vessels.",
+                "שספק טבול יום פוסל את התרומה – as for example two loaves before him, it is doubtful whether he came in contact with it/touched it or did not come in contact with it/touched it, that in that manner with ritually pure hands, but a person who had immersed himself that day invalidated them/made them unfit."
+            ],
+            [
+                "המקפה (a stiff mass of grist, oil and onions, porridge) – a cooked dish that is congealed and thick, as for example, cereal/a dish of pounded grain/grit or pounded beans.",
+                "והשום והשמן – that are placed on it as a spice (i.e., for flavor).",
+                "נגע טבול יום במקצתן פסל את כולם – for the essence is the stiff mass of grist, and a person who has immersed himself that day/Tevul Yom invalidates/makes unfit the priest’s due/heave offering. But even though he didn’t touch/come in contact with other than with the unconsecrated garlic, it is considered a junction/connection.",
+                "ואם היה השום מרובה (but if the garlic was the greater part) – more than the unconsecrated porridge/stiff mass of grist.",
+                "הולכין אחר המרובה – and law of everything is like the law regarding heave-offering/priest’s due, but if he touched part of them, he invalidated/made unfit everything.",
+                "אימתי – meaning to say, with that which we said if the garlic was the greater part and he (i.e., the Tevul Yom) touched part of it, he invalidates/makes unfit all of it, at the time that the garlic is collected/gathered in the dish, and it is one body, like a kind of a handful/clump of earth.",
+                "אבל אם היה מפוזר במדוכה (but if it - the garlic – was scattered in the mortar) – that its parts were separated from each other within the mortar, and a person who had immersed himself that day/Tevul Yom had touched it is then ritually pure, meaning to say, he did not invalidate it other than the place/point of his contact, for since he intended at the time that he is crushing/pounding to separate its parts, it is not considered a junction/connection.",
+                "ושאר כל הנידוכין שדכן במקשין (and the rest of the things that are crushed in liquids) – like they do with wheat, when they crush them in a mortar, they pour/sprinkle water over them.",
+                "או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן בעיגולי דבילה – that if a person who had immersed himself that day/Tevul Yom had touched part of them, he did not invalidate all of them. Such is what I found in the commentary/explanation of my Rabbis/teachers. But Maimonides explains [the phrase]: \"ושאר כל הנדוכים שדכן במשקין\"/”And [so is the rule in the case of] all other things which one crushed, which one crushed together with liquids,” their law is like that of garlic. That if a person who had immersed himself that day/Tevul Yom had touched part of what he pounds, he only made unfit/invalid the place of his contact, because the scattering (of the garlic in the mortar) is welcome to him. But if he did not touch it when it became a clod/clump in the bowl, it is connection/junction, and when he touched part of it, he invalidated/made unfit everything.",
+                "אבל את שדרכן לדוך במשקין – we have this reading according to the explanation of Maimonides.",
+                "ודכן שלא במשקין – even though that he placed that lump/clod in the bowl, they are like cakes of pressed fig, that we stated that when he touched a part of it, all of them were not ritually defiled, in the beginning of the second chapter of [Tractate] Terumot (Mishnah 1)."
+            ],
+            [
+                "המקפה והחמיטה (the porridge and the batter of which flat cakes are made) – it was their manner to place the batter of which flat cakes are made, which is a thin cake like a kind of wafer, within the porridge.",
+                "חיבץ (he – the unclean person- stirred) – that is that he mixed/combined the porridge and the batter of which flat cakes are made with the oil, but anyway, the oil is recognized. And surely it invalidates in every place that the oil goes, because it is impossible to separate it from the porridge and from the batter of which flat cakes are made."
+            ],
+            [
+                "בשר הקודש שקרם עליו הקיפה (sacred flesh on the top of which a layer of jelly was formed – as a crust) – the spices and the soup and the fat of the meat congealed upon it, that it was softened and everything became like a kind of crust.",
+                "החתיכות מותרות – for the crust is not a connection/junction.",
+                "וכל העולים עימה – is considered connected to it, but the rest is ritually pure.",
+                "שניהם חיבור – and whether he touched the jelly or whether he touched the pieces [of meat], he has invalidated everything. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "ווכן בקטניות (and so in the case of pulse) – of bread that we place on the pulse.",
+                "מעשה קדרה בקטניות (that which is cooked in the cooking pot and pulse) – that is to say, pulse that was cooked in a cooking pot, and it is their manner to be split/burst apart. And when they cook well, they attach/connect and become a kind of lump/clod. And there are those who have the reading (instead of \"מעשה קדרה בקטניות\" /”that which is cooked in the cooking pot in pulse,” [the reading}: \"מעשה קדירה וקטניות\"/”that which is cooked in the cooking pot and pulse.",
+                "הרי אלו ימנו (lo, they are counted – if there are many masses of pulse) – if the unclean reptile touched one of them, it is first [degree of ritual uncleanness], and the clod/lump that is adjacent to it is second [degree of ritual uncleanness], and the other that is adjacent/next to the second [degree of ritual uncleanness] is third-degree uncleanness of heave-offering/priest’s due.",
+                "שניהן חיבור זה לזה – but if the person who had immersed himself that day/Tevul Yom touched one of them, its neighbor is invalidated. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "חבית ששקעה (a jar which sunk) – a wine jug of heave-offering/priest’s due that fell into a cistern and sunk into the wine that is in cistern, and the wine that is in the cistern is unconsecrated and floats above on the top of the cistern. And he (i.e., the person who had immersed himself that day/Tevul Yom) touched/came in contact with it, etc. If he let down his hand into the mouth of the cistern...",
+                "מן השפה ולפנים הרי זה חיבור (from the rim and inward it is deemed connected) – and all the wine that is in the wine jug is invalidated, and even if the wine jug from the outset was not completely full from the wine of heave-offering/priest’s due.",
+                "מן השפה ולחוץ – that he didn’t put his hand into the mouth of the wine jus, even though he touched the wine of the cistern that is opposite the mouth of the wine jug, nevertheless if is not connected.",
+                "אפילו על גבי רום קומה (even if [the level of the wine in the cistern] was a man’s height [above the sunken jar]) – that the wine that was in the cistern ascended on the face of the jug to the height of a person, if he touched corresponding to its mouth, it is connection. But the Halakha Is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "מפיה ומשוליה טמאה (whether at its rim or from its bottom) – from its mouth, it is ritually impure, for since all the wine that is below becomes the base for the upper part, it is a connection. And from its bottom also, since all the wine is conducted after the incision, it is a connection.",
+                "אבל נקבה מצדה מכאן ומכאן טהורה - and there is no invalidation/other than what he touched, and it is neutralized in one and one-hundred. But the Halakha is not according to Rabbi Yehuda.",
+                "ונגע טבול יום בקילוח (and the person who had immersed himself that day touched the continuous flow/jet) – the continuous flow/jet alone is in validated, for the uninterrupted flow of liquid poured from vessel to vessel is not considered a connection (of the two liquids) -either for communicating uncleanness or for producing cleanness (see Tractate Taharot, Chapter 8, Mishnah 9), it is like impure priest’s due/heave offering that was mixed with pure, and is neutralized in one and one-hundred, like heave-offering/priest’s due with non-consecrated produce. And in this, even the Rabbis admit that a continuous flow/jet is not considered a connection to vessels, like the incision that is on the side of the jug/jar. And even though the liquids have no purification from their defilement, that is that it is not removed through dipping of a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped in a Mikveh like that for water, but for the reason of nullification, they are nullified with one in one-hundred. And specifically, when the person who had immersed himself that day/Tevul Yom had contact, the liquids are invalidated, because the person who has immersed himself that day/Tevul Yom does not defile. But with the rest of the defilements, he restores what is in the uninterrupted jet, he defiles everything that is in the vessel through contact."
+            ],
+            [
+                "בעבוע שבחבית – when they smelt an earthenware vessel in a furnace/kiln, kinds of bubbles go out in their walls, that they have two walls – one to the inner side of the jar and one to the outer side, and an empty cavity in the middle, and sometimes, there is in a bubble of two incisions/holes, one in the wall of the bubble of the inner side which is to the side of the hollow cavity of the jar, and one in the wall of the outer side, and the jar is filled with liquids, the liquids enter through the incision that is in the inner wall and it breaks through/bursts forth and leaves through the incision that is in the outer wall from above, if it was a jar placed in the tent of a corpse, and is surrounded by a closely covered lid in its mouth and is not surrounded with incisions of bubbles, or that someone who is a primary source of ritual defilement touched/came in contact with the liquid that is in the outer incision, all the liquids are defiled that in the jug, but if the inner part from above them and the outer part from below them, assuming that in a tent of a corpse it becomes defiled, that the tent of the defilement enters into the jar through the incisions, however with a primary source of ritual defilement it is ritually pure, for if a primary source of ritual defilement came in contact with liquids that are in the outer incision that is in the bubble from below, after the inner part from above was like an uninterrupted flow of a liquid poured from vessel to vessel and like blows/lashes (i.e., downward strokes) and it is not a connection."
+            ]
+        ],
+        [
+            [
+                "כל ידות האוכלים (all [stalks serving as] handles for produce) – the stalks that the food is hung/suspended on them, when they want to suspend them, and a person holds it when he wants to eat the fruit/produce.",
+                "שהם חיבור באב הטומאה (and it is deemed connected by a primary source of ritual uncleanness) – that if the primary source of ritual uncleanness/defilement touched the fruit/produce itself.",
+                "חיבור בטבול יום – if it is a handle for produce of priest’s due/heave-offering and the person who had immersed himself that day/Tevul Yom touched that handle, all of the produce/fruit of heave-offering is invalidated.",
+                "שנפרס (that is broken off/divided) – the language of a piece/half. But there are those who have the reading שנפרם/that it is torn open/exposed. It is the language of (Leviticus 21;10): “or rend his vestments.”",
+                "מעורה (intertwined/interwoven) – attached [somewhat].",
+                "אם אוחז בגדול – the large piece, and the small piece goes up with it and is not broken off from everything.",
+                "הרי הוא כמוהו – and if a person who had immersed himself that day/Tevul Yom touched one of them and the second [piece] is invalidated.",
+                "ר' נחמיה אומר בטהור – meaning to say, in that which the person who had immersed himself that day did not touch we estimate/measure, whether it is large or whether it is small. If he grabs hold of it, and the impure part is with him, both of them are impure.",
+                "וחכמים אומרים בטמא – we estimate/measure, if he grabs hold of the impure piece and the ritually pure piece goes up with it. And the Halakha is according to the Sages.",
+                "ושאר כל האוכלים – as for example kinds/species of vegetables.",
+                "את שדרכו לאחוז – when he comes to carry it, he holds it by its leaf, but if the green/vegetable breaks and falls when he holds it by the leaf, it is a connection/junction, but if not, it is not a connection, whether if the Tevul Yom/person who had immersed himself that day had touched the leaf or whether he touch the green/vegetable itself."
+            ],
+            [
+                "ירק של תרומה שנתנו בקערה או באלפס וביצה טרופה (a vegetable of heave-offering that was placed in a bowl or in a tightly covered pot ",
+                "and a beaten egg) – in a dish, that the white of the egg and the yolk/yellow of the egg were mixed together and placed on top of the vegetable.",
+                "ונגע טבול יום בביצה – even though it is not consecrated. For heave-offering does not belong in an egg, and a person who had immersed himself that day/Tevul Yom does not invalidate something that is not consecrated. Nevertheless, there is a connection/junction, and the vegetable is invalidated as if he had touched it. But however, he did not invalidate ought other than the stalk/stem that is corresponding to/over against the touch of his hand. But all of the rest of the stalks/stems are ritually pure.",
+                "כל הסדר העליון (all the entire upper row) – the upper stems/stalks that the egg is upon them. But the Halakha is not according to Rabbi Yossi.",
+                "ואם היה כמין כובע – that on account of the cooking, the egg became swollen and became like the hat of a vegetable and it is hollow underneath it."
+            ],
+            [
+                "לפס – like a tightly covered pot, like a kind of a pan that they make a cooked dish in. And this egg is cooked with the heave-offering that is invalidated by a person who had immersed himself that day/Tevul Yom.",
+                "מן השפה – [from the rim] of tightly covered pot and inward, the streak of the egg is considered as a connection, and if the person who had immersed himself that day/Tevul Yom had touched there, everything is ritually defiled. But if the streak [of the egg] that goes from the rim of the tightly covered pot and outward, it is not concerned to be a connection.",
+                "וכל שנקלף עמו – that is what goes up with the streak, it is a connection and not more. Rabbi Yossi is [judged as] lenient and such is proven in the Tosefta (see Tractate Tevul Yom, Chapter 2, Halakha 10). But the Halakha is not according to Rabbi Yossi.",
+                "וכן בקטניות – its law is like that of the egg."
+            ],
+            [
+                "אינה נפסלת בטבול יום – we follow after the started dough and not after the leavened dough, even though it is prohibited to non-priests (i.e., literally, “foreigners”).",
+                "שהוכשרה במשקה – that placed the wheat in water.",
+                "ונילושה במי פירות – but fruit juice does not make susceptible [to ritual uncleanness] and the started dough that was kneaded in them , if it was not made susceptible [to ritual uncleanness] from the outset, it doesn’t receive ritual defilement.",
+                "פסל את כולה – for fruit juice makes the started dough a connection.",
+                "לא פסל אלא מקום מגעו – for Rabbi Akiva holds that since fruit juice does not make susceptible to ritual uncleanness and doesn’t bring it to a state of defilement, we see them as if they are not, and he did not defile anything other than the place of its contact. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "פסל את כולו – that he (Rabbi Eleazar ben Yehuda of Bartetota in the name of Rabbi Yehoshua) holds that oil makes susceptible for ritual defilement and connects.",
+                "לא פסל אלא מקום מגעו – the oil does not make connection, but it refers to each and every stalk on its own."
+            ],
+            [
+                "שנגס (break off, bite off - who took a bite of some food, and something mixed with his saliva fell on his garments) – he turned the food over in his mouth (i.e., chewing). It is the language of stirring the pot.",
+                "ונפל – the food [fell] with the moistness of the spittle that is upon it on his clothing and on the loaf of [bread of] heave-offering.",
+                "טהור – the loaf, meaning to say it is not susceptible to receive ritual defilement. And even though mere spittle makes it susceptible. It is different here, for he did not consider to spit and it isn’t on purpose/intentional, for it fell upon his garments and it is obvious that it was not satisfactory to him.",
+                "כל שהוא רוצה למוץ את גרעינתו (anything on the pit of which he wishes to suck) - if he intended to suck the moisture that is on the pit and the pit/seed fell with the spittle that is upon it on the loaf of heave-offering, the loaf is made susceptible [to receive ritual uncleanness] with the spittle that is on the pit, and that is what he intended.",
+                "זיתים נגובים ומרים יבשות כל שאינו רוצה למוץ גרעינתו – he did not have an inappropriate intention regarding this liquid and it is not susceptible [to receive ritual defilement].",
+                "אחד טהור ואחד טבול יום באלו – meaning to say that both of them are equivalent in this law.",
+                "",
+                "טמאים בטבול יום – as he explains the reasoning, that liquids of an impure person make it susceptible and defile even unintentionally/not on purpose, and a person who had immersed himself that day/Tevul Yom is like an impure person with regard to this law. But the Rabbis consider the person who had immersed himself that day as ritually pure. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אוכל מעשר. מפרישין ממנו תרומת מעשר בטהרה – for a person who had immersed himself that day/Tevul Yom and hands are second degree of ritual uncleanness. And First Tithe (which goes to a Levite) is considered like unconsecrated produce, and second degree of ritual uncleanness does not make something third degree of ritual uncleanness with unconsecrated produce/food. Even though this tithe is immersed for the tithe of the tithe that is within it (which the Levite gives to the Kohen, regarding second and third degree of ritual uncleanness, the eatables forbidden pending the separation of sacred gifts is like unconsecrated produce/food, therefore, when we separate from it afterwards the tithe from the tithe it is pure."
+            ],
+            [
+                "וקוצה לה חלה (and cuts off/separates the priest’s share of the dough) – but does not call it by a designation, for all the while that she did not call it by a designation it is like unconsecrated produce.",
+                "בכפישה או בנחותא (in a basket or on a board) – vessels that are not susceptible to receive ritual defilement. And the Rabbis needed this, because of recognition/a sign that she should not touch it again, after she has made for it a designation.",
+                "ומקפת (and brings it near) – draws it near to the vessel near her.",
+                "וקוראה לה שם – for it is a Mitzvah to take heave-offering from that which is close/brought near. And [the word] \"מוקף\" is the language of near-by/adjacent. Like we surround two wine jugs in Tractate Betza, [folio 32b]. But it is not considered near/close unless it is adjacent/near-by at the time of designating [the dough] by name.",
+                "מפני שהיא שלישי – for someone who had immersed himself that day has the law of second degree of ritual defilement."
+            ],
+            [
+                "לשין בה את העיסה – above (i.e., in the previous Mishnayot) we are teaching about a person who had immersed himself that day, but here we are teaching about a vessel that was immersed that day, so that you would not say that a kneading trough was prohibited for perhaps you might exchange it/switch it for a ritually impure/defiled one."
+            ],
+            [
+                "לגין (a bottle smaller than a כד/pitcher and larger than a כוס/glass – a LAGIN which requires sunset to be clean and which was filled out of a cask containing tithes for heave-offering) – similar to a wooden pitcher.",
+                "ומילאוהו מן החבית – that has in it tithes from eatables forbidden pending the separation of sacred gifts, that is first tithe from which its heave-offering (for the Kohen) had not yet been taken.",
+                "תרומת משער משתחשך – in order that the sunset of the flagon/bottle would arrive and the Terumah/heave-offering would not be invalidated, for if the heave-offering would take effect while it is still daylight, it would be invalidated by that which had been immersed that self-same day.",
+                "הרי זה ערוב – he did not say anything because one does not acquire an Eruv other than with a meal that is appropriate while it is still daylight, and this is not appropriate until sunset.",
+                "נשברה החבית (if the jar broke) – while it is still daylight.",
+                "הלגין בטבלו (that which is in the flagon continues in its status of being not tithed) – for at the time that it was appropriate that it would be established as heave-offering, there was never in the world the thing that would be made heave-offering, therefore, the designation of heave-offering does not occur upon it and it is not tithed.",
+                "נשבר הלגין – while it is still daylight.",
+                "החבית בטבלה – because the designation of heave-offering did not occur on the flagons other than when it became dark, and at that hour, it never was [heave-offering]."
+            ],
+            [
+                "מחללים על פירות עם הארץ (they exchange the produce of a commoner) – they redeem Second Tithe for the produce of a commoner/someone who is not careful in the practices of Levitical cleanness and tithes, and we don't worry that perhaps the produce of a commoner are tithed, and it is found that he redeems a tithe for a tithe.",
+                "חזרו לומר אף על המעות – of a commoner/someone who is not careful in the practices of tithes and Levitical cleanness, they redeem the Second Tithe produce, and they don’t worry that perhaps these monies belonged to a commoner were the monies of Second Tithe produce.",
+                "היוצא בקולר (he who goes out with a collar/chain around his neck) – a chain. It is the Aramaic translation of (Ezekiel 19:9): “With hooks he was put in a cage”/\"ויתנהו בסוגר בחחים\" -and they placed him in chains.",
+                "הרי אלו יכתבו ויתנו – and even though he did not say, “and give it [to my wife],” he certainly wanted to say, “write it and give it,” and amidst/subsidiary to his terror/agitation, he didn’t interrupt his words.",
+                "מפרש – from the land to the sea.",
+                "בשיירא – in the desert/wilderness. (Genesis 37:25): “[Then they sat down to a meal. Looking up, they saw] a caravan of Ishmaelites [coming from Gilead].” We translate in Aramaic an Arab caravan.",
+                "אף המסוכן – a sick person who feels that death is approaching. And the Halakha is according to Rabbi Shimon Shizuri."
+            ],
+            [
+                "הכדומין (a sort of lever with which a pitcher is fished out of a well/watercooler) – a long and large piece of wood and hooks come out this way and that way, and they suspend on those hooks flasks of water (i.e., bottles with a wide body and a narrow neck) in the air in order to cool them. But Maimonides explains, it is a like a kind of bronze wreath/rim and hooks surround it, and with it they lift up the vessels that fell into the cistern.",
+                "האשקלונים – that are made in Ashkelon.",
+                "המעבר והמזרה והמגוב (the pitchfork -for the first stage of winnowing- passing the grain from one side to the other, the winnowing fan and the rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff or to dry the grain) – utensils used to clean grain from the straw and to remove the straw from place to place. The מעבר/pitchfork, has teeth\" and is similar to a human hand, and they remove the straw from place to place. And the מזרה/winnowing fan, with it they winnow/sift the wheat in the granary/threshing floor. Therefore, it is called a מזרה, and its teeth are greater [in number] than the teeth of the מעבר/pitchfork. But the מגוב/rake – its teeth are greater [in number] than that of the teeth of the מזרה/winnowing fan, and with it they sift/assort the grain after the winnowing fan winnowed them.",
+                "ועל כולם אמר רבי יהושע וכו' – In the Tosefta (see Tractate Kelim Bava Metzia, Chapter 3, Halakha 14 and Tractate Tevul Yom, Chapter 2, Halakha 14), it is proven that Rabbi Yehoshua refers to all these words of the Mishnah (see beginning of Tractate Tevul Yom, Chapter 4, Mishnah 2 and onwards) , from the woman who is had immersed herself that day until here, and because Rabbi Yehoshua refers to all of them, the Tanna/teacher here teaches many words whose matter is not related to here.",
+                "דבר חדש חידשו הסופרים – that the temperament/mind does not provide that the matter will be such. (See also the Bartenura commentary to this phrase in Tractate Kelim, Chapter 13, Mishnah 7, where he states: \"ראויין היו להיות טהורים דפשוטי כלי עץ נינהו ומשום שן אחת של מתכת לא נחתא להו טומאה\"/”they should be worthy of being ritually pure, for they are simple wooden utensils and because of one tooth made of metal, they should descend to ritual impurity.”)",
+                "ואין לי מה להשיב – because of what they said as such [which I cannot respond to]."
+            ],
+            [
+                "התורם את הבור (he who gives a heave-offering from the cistern) – of wine or of [olive] oil.",
+                "על מנת שתעלה שלום (on the condition that it come up in safety) – that he made the condition of mere safety (without specifying), but did not make a condition for a specific matter, without qualification regarding the matter of breakage and spillage it is stated, for on this, a person is afraid at the time that he raises it up from the cistern.",
+                "אבל לא מן הטומאה – therefore, if it was defiled, his heave-offering is a heave-offering.",
+                "אף מן הטומאה – that when he said that it should come up safely [from the cistern], he is saying that it should come up in ritual purity. But the Halakha is not according to Rabbi Shimon.",
+                "נשברה אינה מדמעת (if it – the jar – broke, it does not count as heave-offering) – the designation of “heave-offering” does not come upon it.",
+                "עד כדי שתתגלגל (until it rolls back) – all the while that it was not distanced from the cistern so much, that if it rolls back it is considered as [part of] the cistern, we call it – that it didn’t come up in safety.",
+                "שהיה בו דעת להתנות – meaning to say that it was in his mind and he thought in his heart (i.e., to himself) to make a condition, but forgot and did not make the condition. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..f00b79019c8a05f5e82cd3ce03d1b4f3c30ca4ba
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+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tevul Yom/English/merged.json	
@@ -0,0 +1,230 @@
+{
+    "title": "Bartenura on Mishnah Tevul Yom",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Tevul_Yom",
+    "text": [
+        [
+            [
+                "המכנס חלות - that they set aside from the started dough, and placed from them a lot, this on top of that, until they became attached to each other, and his intention was from the outset to separate them one from the other.",
+                "ונשכו (and they stuck together)- that they became so attached/stuck together until that when he came to separate them, they adhere one to the other, meaning to say, that when a part was detached from one of them and [the rest] goes up with its neighbor.",
+                "בית שמאי אומרים חיבור בטבול יום -if a Tevul Yom/one who immersed himself that day [in a Mikveh] came in contact with one of them, all of them are made invalid as if they are one body. For a person who immersed himself that day [in a Mikveh] invalidates priest’s due/heave-offering, and the priest’s share of the dough (i.e., Hallah) has the law of Terumah/heave-offering/priest’s due.",
+                "ובית הלל אומרים אינו חיבור – since it is his intention to separate them, and that [piece] that the person who immersed himself that day [in a Mikveh] touched is invalid, but the rest are ritually pure.",
+                "מקרצות (pieces of dough, separated from the main dough in the trough) – pieces of started dough that were cut into and detached from large pieces/clumps of started dough, are called מקרצות. It is the [Biblical] language (Jeremiah 46:20): “A ‘gadfly’ (i.e., a pinch – from BDB Dictionary) from the north is coming.” And all of these that are considered here. They are established/stand for the dispute of the School of Shammai and the School of Hillel of the concluding clause [of the Mishnah], for that which is not considered the priest’s share of the dough explicitly, because according to the School of Hillel, the priest’s share of the dough is not deemed connected, neither for a person who immersed himself that day in a Mikveh (i.e., a Tevul Yom) and not for other defilements, but these regarding a person who immersed himself that day in a Mikveh, they (i.e., the School of Shammai and the School of Hillel) are explicitly in dispute, but concerning the rest of the defilements, they agree, as is taught in the concluding clause [of the Mishnah].",
+                "חמיטה (a batter of which flat cakes are made) – a thin cake.",
+                "עד שלא קרמו בתנור – for since that they became stuck together/attached when they were started dough, their form has been lost if you place them when attached, therefore, they certainly will be separated in the future.",
+                "וקולית של מים (a hollow ball/globule of water) – the foam/froth and effervescence that comes up in the water is called קולית, and if a person who immersed himself that day [in the Mikveh] came in contact with that effervescence, according to the School of Hillel, it is not a connection/junction and the waters were not made unfit.",
+                "מחולחלת (loosely put in, hollow, blown up)- when the effervescence/froth/scum is hollow from underneath it, and it doesn’t touch the water other than its edges.",
+                "הראשונות – that the first boiling/effervescence of pounded beans are not attached on to the beans.",
+                "ר' יהודה אומר אף ברתיחה של אורז – The School of Shammai and the School of Hillel also dispute if it is an attachment/connection for a person who immersed himself that day [in the Mikveh] (i.e., Tevul Yom), and if he came in contact with/touched the effervescence, if is as if he came in contact with the rice.",
+                "ומודים – the School of Hillel [agrees].",
+                "בשאר כל הטומאות – that it is an attachment/connection.",
+                "בין קלות בין חמורות – in [cases of] minor [sources of uncleanness], he is first degree of ritual uncleanness; in major [sources of uncleanness] he is a primary source of ritual defilement. And specifically, they dispute concerning a person who immersed himself that day [in a Mikveh], because he had already ascended from his defilement and is not lacking anything other than his sunset [arriving]."
+            ],
+            [
+                "המכנס חלות – this one on top of that one.",
+                "על מנת שלא להפריש – that he would not separate them one from the other.",
+                "משקרמו בתנור – that after their form/shape is not lost and the remain as wafers as they were, he places them attached and further does not ever separate them one from the other.",
+                "ושל שמן לעולם – whether new or old.",
+                "טופח (an aquatic plant, bean) – a kind of legume. But Maimonides states that we call it KORTEMAN in Arabic (according to Jastrow, he defines it as a seed similar to barley). But the Halakha is not according to Rabbi Yehuda.",
+                "טמאין בטבול יום – because of the concluding clause [of the Mishnah] that teaches “and it is not necessary to say, By all [other] sources of uncleanness”/\"ואין צריך לומר בכל הטומאות\", it took [the phrase]: \"טמאים בטבול יום\"/”are made unclean by a person who immersed himself that day/Tevul Yom,” and even though defilement/uncleanness does not belong regarding a person who immersed himself that day/Tevul Yom, because he doesn’t defile, but rather invalidates heave-offering/priest’s due/Terumah alone."
+            ],
+            [
+                "מסמר שאחר הככר – dough that protrudes from the loaf of bread like a kind of nail, and there are those what make it as such for a sign.",
+                "וגרגיר מלח קטן (and a small globule/lump of salt) – that was attached to the loaf and baked with it.",
+                "והחרחור (and the burnt crust/part of the loaf)- that the bread is burnt less than the thickness of a finger surrounding it. [The word] חרחור is the language of (Jeremiah 6:29): “The bellows puff; the lead is consumed by fire. [Yet the smelter smelts to no purpose – the dross is not separated out].”/\"נחר מפוח מאש\".",
+                "ר' יוסי אומר – all that is burnt is consumed with the loaf, it is a connection/junction, and if the person who immersed himself that day/Tevul Yom touched that which is burnt, it is as if he touched the bread. But if not, it is not an attachment/connection. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הצרור שבככר – that they customarily place a pebble stone within the loaf as a sign/symbol so that it not be exchanged for another, and sometimes they place a large lump of salt or a lupine. All of these are not considered a connection/junction to the bread, but if a primary source of ritual defilement touched one of these, it is not as if it touched the bread itself, and all the more so, a person who immersed himself that day/Tevul Yom that the loaf of heave-offering/priest’s due is not invalidated by this.",
+                "והחרחור יותר מכאצבע (the burnt part of the loaf/the burnt crust larger than a finger’s breadth) – and similarly when it is burnt from the bread with more than the thickness of a finger, and an impure person or a person who immersed himself that day had touched the burnt part, it is not a connection/junction to/with the bread.",
+                "ר' יוסי אומר כל שאינו נאכל עמו – is not a connection/junction. And We don’t estimate the width of a finger like the first Tanna/teacher [of the Mishnah]. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "השעורה והכוסמת – at the time that they are not peeled/husked are not considered human food, for human beings do not eat them with their husks, and something that is not human food is not susceptible to receive ritual defilement.",
+                "התיאה (root of crowfoot) – the root of assa foetida, an umbelliferous plant used, as a resin or in leaves for a spine and for medicinal purposes.",
+                "והחלתית – in Arabic, such is its name חלתית/assa foetida. And we call it SEFIDITA in the foreign language.",
+                "והאלום (Silphium, a kind of assa foetida or Laserpitium) – they said about it that it is a root, a species from the kinds of assa foetida. And all of these are not considered human food, but sometimes, they mix a little from them with the food.",
+                "אף אפונים שחורים (even black chickpeas) – that are not other than for healing (i.e., medicinal purposes) and are not made for human food.",
+                "טהורים בטבול יום - since he is pure from his defilement and is not wanting/requiring anything other than sunset, he does not invalidate with all of these if they are of priest’s due/heave-offering, but with other defilements they are considered food and receive defilement like the rest of foods. And the Halakha is according to the Sages.",
+                "הקצח (black cumin) – a kind of black seed, and in the foreign language, NILO. And it is customary to place from it in bread.",
+                "והשמשום – this is its name in Arabic. And there is a lot of it in the Land of Israel, and they make sesame oil from it."
+            ]
+        ],
+        [
+            [
+                "משקה טבול יום – the liquids which exude from the person who immersed himself that day) – as for example, his spittle, his urine, the tears of his eyes and the blood from his wounds, and the milk of a woman.",
+                "כמשקים שהוא נוגע בהן – like liquids of priest’s due/heave-offering that he touches/comes in contact with, for a person who has immersed himself that day/Tevul Yom invalidates heave-offering/priest’s due.",
+                "אלו ואלו – liquids which exude from his body and liquid heave-offering do not defile the Holy Things/make the susceptible to uncleanness , but they invalidate it (see Tractate Parah, Chapter 8, MIshnah 7).",
+                "בין קלין בין חמורין (whether minor or major) – minor are unclean reptiles; major are people with gonorrhea/flux (see also Tractate Hullin, folio 88a).",
+                "תחילה – first remove/degree of uncleanness and it makes [other things] second [degree of ritual uncleanness] and the second [degree of ritual uncleanness] makes [other things] third [degree of ritual uncleanness.",
+                "חוץ מן המשקה שהוא אב הטומאה – as for example the flux of a person with gonorrhea and his digestive organs/bowels."
+            ],
+            [
+                "המשקים פסולים – that a person who has immersed himself that day/Tevul Yom invalidates the heave-offering/priest’s due alone, but he does not make it susceptible to ritual defilement, and even liquids, for all that invalidates the heave-offering/priest’s due defiles liquids to be first [degree of ritual uncleanness] except for the person who has immersed himself that day/Tevul Yom. Therefore, the cooking pot is ritually pure, for the liquids that touched/came in contact with the Tevul Yom, even foods do not defile, and all the more so, vessels/utensils, ",
+                "but if the liquid was non-consecrated, everything is ritually pure, for a person who has immersed himself that day is pure for non-consecrated produce and for tithes.",
+                "ואם היו ידיו מסואבות הכל טמא (but if his hands were dirty/unwashed, everything is ritually impure) – for hands make the heave-offering/priest’s due unfit, and when the liquids were ritually defiled on account of the [dirty] hands, they returned to be first [degree of ritual uncleanness] and defile vessels.",
+                "שספק טבול יום פוסל את התרומה – as for example two loaves before him, it is doubtful whether he came in contact with it/touched it or did not come in contact with it/touched it, that in that manner with ritually pure hands, but a person who had immersed himself that day invalidated them/made them unfit."
+            ],
+            [
+                "המקפה (a stiff mass of grist, oil and onions, porridge) – a cooked dish that is congealed and thick, as for example, cereal/a dish of pounded grain/grit or pounded beans.",
+                "והשום והשמן – that are placed on it as a spice (i.e., for flavor).",
+                "נגע טבול יום במקצתן פסל את כולם – for the essence is the stiff mass of grist, and a person who has immersed himself that day/Tevul Yom invalidates/makes unfit the priest’s due/heave offering. But even though he didn’t touch/come in contact with other than with the unconsecrated garlic, it is considered a junction/connection.",
+                "ואם היה השום מרובה (but if the garlic was the greater part) – more than the unconsecrated porridge/stiff mass of grist.",
+                "הולכין אחר המרובה – and law of everything is like the law regarding heave-offering/priest’s due, but if he touched part of them, he invalidated/made unfit everything.",
+                "אימתי – meaning to say, with that which we said if the garlic was the greater part and he (i.e., the Tevul Yom) touched part of it, he invalidates/makes unfit all of it, at the time that the garlic is collected/gathered in the dish, and it is one body, like a kind of a handful/clump of earth.",
+                "אבל אם היה מפוזר במדוכה (but if it - the garlic – was scattered in the mortar) – that its parts were separated from each other within the mortar, and a person who had immersed himself that day/Tevul Yom had touched it is then ritually pure, meaning to say, he did not invalidate it other than the place/point of his contact, for since he intended at the time that he is crushing/pounding to separate its parts, it is not considered a junction/connection.",
+                "ושאר כל הנידוכין שדכן במקשין (and the rest of the things that are crushed in liquids) – like they do with wheat, when they crush them in a mortar, they pour/sprinkle water over them.",
+                "או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן בעיגולי דבילה – that if a person who had immersed himself that day/Tevul Yom had touched part of them, he did not invalidate all of them. Such is what I found in the commentary/explanation of my Rabbis/teachers. But Maimonides explains [the phrase]: \"ושאר כל הנדוכים שדכן במשקין\"/”And [so is the rule in the case of] all other things which one crushed, which one crushed together with liquids,” their law is like that of garlic. That if a person who had immersed himself that day/Tevul Yom had touched part of what he pounds, he only made unfit/invalid the place of his contact, because the scattering (of the garlic in the mortar) is welcome to him. But if he did not touch it when it became a clod/clump in the bowl, it is connection/junction, and when he touched part of it, he invalidated/made unfit everything.",
+                "אבל את שדרכן לדוך במשקין – we have this reading according to the explanation of Maimonides.",
+                "ודכן שלא במשקין – even though that he placed that lump/clod in the bowl, they are like cakes of pressed fig, that we stated that when he touched a part of it, all of them were not ritually defiled, in the beginning of the second chapter of [Tractate] Terumot (Mishnah 1)."
+            ],
+            [
+                "המקפה והחמיטה (the porridge and the batter of which flat cakes are made) – it was their manner to place the batter of which flat cakes are made, which is a thin cake like a kind of wafer, within the porridge.",
+                "חיבץ (he – the unclean person- stirred) – that is that he mixed/combined the porridge and the batter of which flat cakes are made with the oil, but anyway, the oil is recognized. And surely it invalidates in every place that the oil goes, because it is impossible to separate it from the porridge and from the batter of which flat cakes are made."
+            ],
+            [
+                "בשר הקודש שקרם עליו הקיפה (sacred flesh on the top of which a layer of jelly was formed – as a crust) – the spices and the soup and the fat of the meat congealed upon it, that it was softened and everything became like a kind of crust.",
+                "החתיכות מותרות – for the crust is not a connection/junction.",
+                "וכל העולים עימה – is considered connected to it, but the rest is ritually pure.",
+                "שניהם חיבור – and whether he touched the jelly or whether he touched the pieces [of meat], he has invalidated everything. But the Halakha is not according to Rabbi Yohanan ben Nuri.",
+                "ווכן בקטניות (and so in the case of pulse) – of bread that we place on the pulse.",
+                "מעשה קדרה בקטניות (that which is cooked in the cooking pot and pulse) – that is to say, pulse that was cooked in a cooking pot, and it is their manner to be split/burst apart. And when they cook well, they attach/connect and become a kind of lump/clod. And there are those who have the reading (instead of \"מעשה קדרה בקטניות\" /”that which is cooked in the cooking pot in pulse,” [the reading}: \"מעשה קדירה וקטניות\"/”that which is cooked in the cooking pot and pulse.",
+                "הרי אלו ימנו (lo, they are counted – if there are many masses of pulse) – if the unclean reptile touched one of them, it is first [degree of ritual uncleanness], and the clod/lump that is adjacent to it is second [degree of ritual uncleanness], and the other that is adjacent/next to the second [degree of ritual uncleanness] is third-degree uncleanness of heave-offering/priest’s due.",
+                "שניהן חיבור זה לזה – but if the person who had immersed himself that day/Tevul Yom touched one of them, its neighbor is invalidated. But the Halakha is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "חבית ששקעה (a jar which sunk) – a wine jug of heave-offering/priest’s due that fell into a cistern and sunk into the wine that is in cistern, and the wine that is in the cistern is unconsecrated and floats above on the top of the cistern. And he (i.e., the person who had immersed himself that day/Tevul Yom) touched/came in contact with it, etc. If he let down his hand into the mouth of the cistern...",
+                "מן השפה ולפנים הרי זה חיבור (from the rim and inward it is deemed connected) – and all the wine that is in the wine jug is invalidated, and even if the wine jug from the outset was not completely full from the wine of heave-offering/priest’s due.",
+                "מן השפה ולחוץ – that he didn’t put his hand into the mouth of the wine jus, even though he touched the wine of the cistern that is opposite the mouth of the wine jug, nevertheless if is not connected.",
+                "אפילו על גבי רום קומה (even if [the level of the wine in the cistern] was a man’s height [above the sunken jar]) – that the wine that was in the cistern ascended on the face of the jug to the height of a person, if he touched corresponding to its mouth, it is connection. But the Halakha Is not according to Rabbi Yohanan ben Nuri."
+            ],
+            [
+                "מפיה ומשוליה טמאה (whether at its rim or from its bottom) – from its mouth, it is ritually impure, for since all the wine that is below becomes the base for the upper part, it is a connection. And from its bottom also, since all the wine is conducted after the incision, it is a connection.",
+                "אבל נקבה מצדה מכאן ומכאן טהורה - and there is no invalidation/other than what he touched, and it is neutralized in one and one-hundred. But the Halakha is not according to Rabbi Yehuda.",
+                "ונגע טבול יום בקילוח (and the person who had immersed himself that day touched the continuous flow/jet) – the continuous flow/jet alone is in validated, for the uninterrupted flow of liquid poured from vessel to vessel is not considered a connection (of the two liquids) -either for communicating uncleanness or for producing cleanness (see Tractate Taharot, Chapter 8, Mishnah 9), it is like impure priest’s due/heave offering that was mixed with pure, and is neutralized in one and one-hundred, like heave-offering/priest’s due with non-consecrated produce. And in this, even the Rabbis admit that a continuous flow/jet is not considered a connection to vessels, like the incision that is on the side of the jug/jar. And even though the liquids have no purification from their defilement, that is that it is not removed through dipping of a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped in a Mikveh like that for water, but for the reason of nullification, they are nullified with one in one-hundred. And specifically, when the person who had immersed himself that day/Tevul Yom had contact, the liquids are invalidated, because the person who has immersed himself that day/Tevul Yom does not defile. But with the rest of the defilements, he restores what is in the uninterrupted jet, he defiles everything that is in the vessel through contact."
+            ],
+            [
+                "בעבוע שבחבית – when they smelt an earthenware vessel in a furnace/kiln, kinds of bubbles go out in their walls, that they have two walls – one to the inner side of the jar and one to the outer side, and an empty cavity in the middle, and sometimes, there is in a bubble of two incisions/holes, one in the wall of the bubble of the inner side which is to the side of the hollow cavity of the jar, and one in the wall of the outer side, and the jar is filled with liquids, the liquids enter through the incision that is in the inner wall and it breaks through/bursts forth and leaves through the incision that is in the outer wall from above, if it was a jar placed in the tent of a corpse, and is surrounded by a closely covered lid in its mouth and is not surrounded with incisions of bubbles, or that someone who is a primary source of ritual defilement touched/came in contact with the liquid that is in the outer incision, all the liquids are defiled that in the jug, but if the inner part from above them and the outer part from below them, assuming that in a tent of a corpse it becomes defiled, that the tent of the defilement enters into the jar through the incisions, however with a primary source of ritual defilement it is ritually pure, for if a primary source of ritual defilement came in contact with liquids that are in the outer incision that is in the bubble from below, after the inner part from above was like an uninterrupted flow of a liquid poured from vessel to vessel and like blows/lashes (i.e., downward strokes) and it is not a connection."
+            ]
+        ],
+        [
+            [
+                "כל ידות האוכלים (all [stalks serving as] handles for produce) – the stalks that the food is hung/suspended on them, when they want to suspend them, and a person holds it when he wants to eat the fruit/produce.",
+                "שהם חיבור באב הטומאה (and it is deemed connected by a primary source of ritual uncleanness) – that if the primary source of ritual uncleanness/defilement touched the fruit/produce itself.",
+                "חיבור בטבול יום – if it is a handle for produce of priest’s due/heave-offering and the person who had immersed himself that day/Tevul Yom touched that handle, all of the produce/fruit of heave-offering is invalidated.",
+                "שנפרס (that is broken off/divided) – the language of a piece/half. But there are those who have the reading שנפרם/that it is torn open/exposed. It is the language of (Leviticus 21;10): “or rend his vestments.”",
+                "מעורה (intertwined/interwoven) – attached [somewhat].",
+                "אם אוחז בגדול – the large piece, and the small piece goes up with it and is not broken off from everything.",
+                "הרי הוא כמוהו – and if a person who had immersed himself that day/Tevul Yom touched one of them and the second [piece] is invalidated.",
+                "ר' נחמיה אומר בטהור – meaning to say, in that which the person who had immersed himself that day did not touch we estimate/measure, whether it is large or whether it is small. If he grabs hold of it, and the impure part is with him, both of them are impure.",
+                "וחכמים אומרים בטמא – we estimate/measure, if he grabs hold of the impure piece and the ritually pure piece goes up with it. And the Halakha is according to the Sages.",
+                "ושאר כל האוכלים – as for example kinds/species of vegetables.",
+                "את שדרכו לאחוז – when he comes to carry it, he holds it by its leaf, but if the green/vegetable breaks and falls when he holds it by the leaf, it is a connection/junction, but if not, it is not a connection, whether if the Tevul Yom/person who had immersed himself that day had touched the leaf or whether he touch the green/vegetable itself."
+            ],
+            [
+                "ירק של תרומה שנתנו בקערה או באלפס וביצה טרופה (a vegetable of heave-offering that was placed in a bowl or in a tightly covered pot ",
+                "and a beaten egg) – in a dish, that the white of the egg and the yolk/yellow of the egg were mixed together and placed on top of the vegetable.",
+                "ונגע טבול יום בביצה – even though it is not consecrated. For heave-offering does not belong in an egg, and a person who had immersed himself that day/Tevul Yom does not invalidate something that is not consecrated. Nevertheless, there is a connection/junction, and the vegetable is invalidated as if he had touched it. But however, he did not invalidate ought other than the stalk/stem that is corresponding to/over against the touch of his hand. But all of the rest of the stalks/stems are ritually pure.",
+                "כל הסדר העליון (all the entire upper row) – the upper stems/stalks that the egg is upon them. But the Halakha is not according to Rabbi Yossi.",
+                "ואם היה כמין כובע – that on account of the cooking, the egg became swollen and became like the hat of a vegetable and it is hollow underneath it."
+            ],
+            [
+                "לפס – like a tightly covered pot, like a kind of a pan that they make a cooked dish in. And this egg is cooked with the heave-offering that is invalidated by a person who had immersed himself that day/Tevul Yom.",
+                "מן השפה – [from the rim] of tightly covered pot and inward, the streak of the egg is considered as a connection, and if the person who had immersed himself that day/Tevul Yom had touched there, everything is ritually defiled. But if the streak [of the egg] that goes from the rim of the tightly covered pot and outward, it is not concerned to be a connection.",
+                "וכל שנקלף עמו – that is what goes up with the streak, it is a connection and not more. Rabbi Yossi is [judged as] lenient and such is proven in the Tosefta (see Tractate Tevul Yom, Chapter 2, Halakha 10). But the Halakha is not according to Rabbi Yossi.",
+                "וכן בקטניות – its law is like that of the egg."
+            ],
+            [
+                "אינה נפסלת בטבול יום – we follow after the started dough and not after the leavened dough, even though it is prohibited to non-priests (i.e., literally, “foreigners”).",
+                "שהוכשרה במשקה – that placed the wheat in water.",
+                "ונילושה במי פירות – but fruit juice does not make susceptible [to ritual uncleanness] and the started dough that was kneaded in them , if it was not made susceptible [to ritual uncleanness] from the outset, it doesn’t receive ritual defilement.",
+                "פסל את כולה – for fruit juice makes the started dough a connection.",
+                "לא פסל אלא מקום מגעו – for Rabbi Akiva holds that since fruit juice does not make susceptible to ritual uncleanness and doesn’t bring it to a state of defilement, we see them as if they are not, and he did not defile anything other than the place of its contact. And the Halakha is according to Rabbi Akiva."
+            ],
+            [
+                "פסל את כולו – that he (Rabbi Eleazar ben Yehuda of Bartetota in the name of Rabbi Yehoshua) holds that oil makes susceptible for ritual defilement and connects.",
+                "לא פסל אלא מקום מגעו – the oil does not make connection, but it refers to each and every stalk on its own."
+            ],
+            [
+                "שנגס (break off, bite off - who took a bite of some food, and something mixed with his saliva fell on his garments) – he turned the food over in his mouth (i.e., chewing). It is the language of stirring the pot.",
+                "ונפל – the food [fell] with the moistness of the spittle that is upon it on his clothing and on the loaf of [bread of] heave-offering.",
+                "טהור – the loaf, meaning to say it is not susceptible to receive ritual defilement. And even though mere spittle makes it susceptible. It is different here, for he did not consider to spit and it isn’t on purpose/intentional, for it fell upon his garments and it is obvious that it was not satisfactory to him.",
+                "כל שהוא רוצה למוץ את גרעינתו (anything on the pit of which he wishes to suck) - if he intended to suck the moisture that is on the pit and the pit/seed fell with the spittle that is upon it on the loaf of heave-offering, the loaf is made susceptible [to receive ritual uncleanness] with the spittle that is on the pit, and that is what he intended.",
+                "זיתים נגובים ומרים יבשות כל שאינו רוצה למוץ גרעינתו – he did not have an inappropriate intention regarding this liquid and it is not susceptible [to receive ritual defilement].",
+                "אחד טהור ואחד טבול יום באלו – meaning to say that both of them are equivalent in this law.",
+                "",
+                "טמאים בטבול יום – as he explains the reasoning, that liquids of an impure person make it susceptible and defile even unintentionally/not on purpose, and a person who had immersed himself that day/Tevul Yom is like an impure person with regard to this law. But the Rabbis consider the person who had immersed himself that day as ritually pure. And the Halakha is according to the Sages."
+            ]
+        ],
+        [
+            [
+                "אוכל מעשר. מפרישין ממנו תרומת מעשר בטהרה – for a person who had immersed himself that day/Tevul Yom and hands are second degree of ritual uncleanness. And First Tithe (which goes to a Levite) is considered like unconsecrated produce, and second degree of ritual uncleanness does not make something third degree of ritual uncleanness with unconsecrated produce/food. Even though this tithe is immersed for the tithe of the tithe that is within it (which the Levite gives to the Kohen, regarding second and third degree of ritual uncleanness, the eatables forbidden pending the separation of sacred gifts is like unconsecrated produce/food, therefore, when we separate from it afterwards the tithe from the tithe it is pure."
+            ],
+            [
+                "וקוצה לה חלה (and cuts off/separates the priest’s share of the dough) – but does not call it by a designation, for all the while that she did not call it by a designation it is like unconsecrated produce.",
+                "בכפישה או בנחותא (in a basket or on a board) – vessels that are not susceptible to receive ritual defilement. And the Rabbis needed this, because of recognition/a sign that she should not touch it again, after she has made for it a designation.",
+                "ומקפת (and brings it near) – draws it near to the vessel near her.",
+                "וקוראה לה שם – for it is a Mitzvah to take heave-offering from that which is close/brought near. And [the word] \"מוקף\" is the language of near-by/adjacent. Like we surround two wine jugs in Tractate Betza, [folio 32b]. But it is not considered near/close unless it is adjacent/near-by at the time of designating [the dough] by name.",
+                "מפני שהיא שלישי – for someone who had immersed himself that day has the law of second degree of ritual defilement."
+            ],
+            [
+                "לשין בה את העיסה – above (i.e., in the previous Mishnayot) we are teaching about a person who had immersed himself that day, but here we are teaching about a vessel that was immersed that day, so that you would not say that a kneading trough was prohibited for perhaps you might exchange it/switch it for a ritually impure/defiled one."
+            ],
+            [
+                "לגין (a bottle smaller than a כד/pitcher and larger than a כוס/glass – a LAGIN which requires sunset to be clean and which was filled out of a cask containing tithes for heave-offering) – similar to a wooden pitcher.",
+                "ומילאוהו מן החבית – that has in it tithes from eatables forbidden pending the separation of sacred gifts, that is first tithe from which its heave-offering (for the Kohen) had not yet been taken.",
+                "תרומת משער משתחשך – in order that the sunset of the flagon/bottle would arrive and the Terumah/heave-offering would not be invalidated, for if the heave-offering would take effect while it is still daylight, it would be invalidated by that which had been immersed that self-same day.",
+                "הרי זה ערוב – he did not say anything because one does not acquire an Eruv other than with a meal that is appropriate while it is still daylight, and this is not appropriate until sunset.",
+                "נשברה החבית (if the jar broke) – while it is still daylight.",
+                "הלגין בטבלו (that which is in the flagon continues in its status of being not tithed) – for at the time that it was appropriate that it would be established as heave-offering, there was never in the world the thing that would be made heave-offering, therefore, the designation of heave-offering does not occur upon it and it is not tithed.",
+                "נשבר הלגין – while it is still daylight.",
+                "החבית בטבלה – because the designation of heave-offering did not occur on the flagons other than when it became dark, and at that hour, it never was [heave-offering]."
+            ],
+            [
+                "מחללים על פירות עם הארץ (they exchange the produce of a commoner) – they redeem Second Tithe for the produce of a commoner/someone who is not careful in the practices of Levitical cleanness and tithes, and we don't worry that perhaps the produce of a commoner are tithed, and it is found that he redeems a tithe for a tithe.",
+                "חזרו לומר אף על המעות – of a commoner/someone who is not careful in the practices of tithes and Levitical cleanness, they redeem the Second Tithe produce, and they don’t worry that perhaps these monies belonged to a commoner were the monies of Second Tithe produce.",
+                "היוצא בקולר (he who goes out with a collar/chain around his neck) – a chain. It is the Aramaic translation of (Ezekiel 19:9): “With hooks he was put in a cage”/\"ויתנהו בסוגר בחחים\" -and they placed him in chains.",
+                "הרי אלו יכתבו ויתנו – and even though he did not say, “and give it [to my wife],” he certainly wanted to say, “write it and give it,” and amidst/subsidiary to his terror/agitation, he didn’t interrupt his words.",
+                "מפרש – from the land to the sea.",
+                "בשיירא – in the desert/wilderness. (Genesis 37:25): “[Then they sat down to a meal. Looking up, they saw] a caravan of Ishmaelites [coming from Gilead].” We translate in Aramaic an Arab caravan.",
+                "אף המסוכן – a sick person who feels that death is approaching. And the Halakha is according to Rabbi Shimon Shizuri."
+            ],
+            [
+                "הכדומין (a sort of lever with which a pitcher is fished out of a well/watercooler) – a long and large piece of wood and hooks come out this way and that way, and they suspend on those hooks flasks of water (i.e., bottles with a wide body and a narrow neck) in the air in order to cool them. But Maimonides explains, it is a like a kind of bronze wreath/rim and hooks surround it, and with it they lift up the vessels that fell into the cistern.",
+                "האשקלונים – that are made in Ashkelon.",
+                "המעבר והמזרה והמגוב (the pitchfork -for the first stage of winnowing- passing the grain from one side to the other, the winnowing fan and the rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff or to dry the grain) – utensils used to clean grain from the straw and to remove the straw from place to place. The מעבר/pitchfork, has teeth\" and is similar to a human hand, and they remove the straw from place to place. And the מזרה/winnowing fan, with it they winnow/sift the wheat in the granary/threshing floor. Therefore, it is called a מזרה, and its teeth are greater [in number] than the teeth of the מעבר/pitchfork. But the מגוב/rake – its teeth are greater [in number] than that of the teeth of the מזרה/winnowing fan, and with it they sift/assort the grain after the winnowing fan winnowed them.",
+                "ועל כולם אמר רבי יהושע וכו' – In the Tosefta (see Tractate Kelim Bava Metzia, Chapter 3, Halakha 14 and Tractate Tevul Yom, Chapter 2, Halakha 14), it is proven that Rabbi Yehoshua refers to all these words of the Mishnah (see beginning of Tractate Tevul Yom, Chapter 4, Mishnah 2 and onwards) , from the woman who is had immersed herself that day until here, and because Rabbi Yehoshua refers to all of them, the Tanna/teacher here teaches many words whose matter is not related to here.",
+                "דבר חדש חידשו הסופרים – that the temperament/mind does not provide that the matter will be such. (See also the Bartenura commentary to this phrase in Tractate Kelim, Chapter 13, Mishnah 7, where he states: \"ראויין היו להיות טהורים דפשוטי כלי עץ נינהו ומשום שן אחת של מתכת לא נחתא להו טומאה\"/”they should be worthy of being ritually pure, for they are simple wooden utensils and because of one tooth made of metal, they should descend to ritual impurity.”)",
+                "ואין לי מה להשיב – because of what they said as such [which I cannot respond to]."
+            ],
+            [
+                "התורם את הבור (he who gives a heave-offering from the cistern) – of wine or of [olive] oil.",
+                "על מנת שתעלה שלום (on the condition that it come up in safety) – that he made the condition of mere safety (without specifying), but did not make a condition for a specific matter, without qualification regarding the matter of breakage and spillage it is stated, for on this, a person is afraid at the time that he raises it up from the cistern.",
+                "אבל לא מן הטומאה – therefore, if it was defiled, his heave-offering is a heave-offering.",
+                "אף מן הטומאה – that when he said that it should come up safely [from the cistern], he is saying that it should come up in ritual purity. But the Halakha is not according to Rabbi Shimon.",
+                "נשברה אינה מדמעת (if it – the jar – broke, it does not count as heave-offering) – the designation of “heave-offering” does not come upon it.",
+                "עד כדי שתתגלגל (until it rolls back) – all the while that it was not distanced from the cistern so much, that if it rolls back it is considered as [part of] the cistern, we call it – that it didn’t come up in safety.",
+                "שהיה בו דעת להתנות – meaning to say that it was in his mind and he thought in his heart (i.e., to himself) to make a condition, but forgot and did not make the condition. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה טבול יום",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..683ac98cb8f67b62b8ff8596699ea707e31867e0
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,189 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Yadayim",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "מי רביעית - water that has in it the measurement of one-quarter of a LOG, which is an egg-and-a-half [in volume].",
+                "נותנים לידים לאחד אף לשנים – for one [person] we require ab initio one-quarter of a LOG. Even for two [people] if there was in it from the outset a quarter of a LOG and the first [person] poured [water over his hands] and afterwards the second [person], even though there wasn’t a quarter [of a LOG] for the second [person], it is all right, since they come from the remnants of purity (see Talmud Hullin 107a). But Maimonides [brings] an explanation, that specifically it is water for the second pouring [i.e., pouring water on the hands prior to consuming Terumah/heave offering (for a Kohen)] that we don’t we require a quarter of a LOG for each person, since his hands had already been purified from the first rinsing, but the first pouring, there cannot be less than one-quarter of a LOG for each person. But my Masters/Teachers did not explain it thusly.",
+                "מחצית לוג לשלשה או לארבעה – according to the measurement of one-quarter of a LOG for two [people], it would be enough to have one-quarter of LOG plus a half [of that amount] for three [people], but since that are a greater number of people, we are concerned lest they are not exacting well to pour [water only] up to the joint , for each person defines exactly regarding [how much he uses] because of his fellow. However, if there is one-quarter of a LOG and a half an the first [person] from them poured one-half of one-quarter of a LOG, the remaining one-quarter of a LOG will be sufficient for the two others, for even at the outset, it is enough for two [people] with one-quarter [of a LOG], all the more so now that they come from to leave over/preserve ritual purity. But if it was not done/take effect from this, these words [apply] were there didn’t remain one-quarter [of a LOG of water] for the last two [people].",
+                "ובלבד שלא יפחות לאחרון שבהן מרביעית – that there will be in the vessel one-quarter of a LOG at the time when the last person pours water on his hands/ritually washes them. But the Halakha is not according to Rabbi Yossi.",
+                "מוסיפין על השניים ואין מוסיפין על הראשונים – the law of pouring water on/washing the hands that requires washing the hands until the joint, and after he washed his hands with one pouring even though his hands are pure if he wiped them with a napkin, nevertheless, if he goes back and touches the water that is on the napkin, his hands are impure, and if a loaf of Terumah/heave-offering came in contact with them, it is impure, and therefore, it is the practice that he does another pouring of water to purify the first waters that are upon his hands, but now it is stated that if he placed water a second time but they didn’t reach the joint, he is able to add upon them and to pour water from a place that he didn’t pour there initially, and the first waters that are upon his hands are purified. But on the first waters, if they didn’t reach the joint, he is not able to add, but rather he must dry his hands and return and pour water at once that they should reach the joint."
+            ],
+            [
+                "בכלי גללים – vessels/utensils that are made from the dung of cattle, but they are not considered vessels regarding the matter of defilement.",
+                "לא בדפנות הכלים ולא בשולי המחץ (not with the sides of [broken] utensils nor with the sides of a broken ladle) – because they are broken vessels.",
+                "ולא במגופת החבית (nor with the bung/stopper for utensils) – for it is not used within it other than as a cover for the barrel.",
+                "בחפניו (with his cupped hands) – that he should not fill his cupped hands with water and pour on the hands of his fellow.",
+                "שאין ממלאים -drawing potable running spring water to sanctify with them the waters of purification of the ashes of the Red Heifer, for a vessel is required, as it is written (Numbers 19:17): “[Some of the ashes from the fire of cleansing shall be taken from the unclean person,] and fresh water shall be added to them in a vessel” (see Tractate Parah, Chapter 5, Mishnah 5).",
+                "ואין מקדשין – placing the ashes on top of the water.",
+                "ואין מזין – that the hyssop is immersed in a vessel in order to sprinkle it.",
+                "צמיד פתיל – the shards of an earthenware vessel that he surrounded with a closely covered lid and placed in the tent of a corpse, they don’t save what is inside them.",
+                "שאין מצילין – like, “and they do’ save,” and its example is in the first chapter of [Tractate] Betzah [8a], that the ashes of a portable stove on feet [with caves for two pots] is ready. And they explained in the Gemara {Tractate Betzah 8a), this is what he said: that the ashes of the portable stove on feet are ready.",
+                "מיד כלי חרס- if an unclean reptile fill within an earthenware vessel, everything that is in its airspace is defiled except for the utensils and a human being which are not defiled from the airspace of an earthenware vessel, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean [and -the vessel – itself you shall break]. As to any food that may be eaten, [it shall become unclean if It came in contact with water],” food and liquids become are defiled from the airspace of an earthenware vessel, but human beings and vessels are not defiled from the airspace of earthenware vessels. But if shards of vessels are placed in an earthenware oven and an unclean reptile is in the oven, the shards do not save the foods that are within it (see also Tractate Kelim, Chapter 8, Mishnah 3)."
+            ],
+            [
+                "שנפסלו משתיית בהמה - as for example, on account of offensive smell/stench. But if it became unfit on account of plaster/mud/clay, even in the ground, it is unfit.",
+                "בכלים פסולים – for the Rabbis did not establish pouring [water on the hands] other than with what appropriate for animals to drink.",
+                "בקרקע כשרים – to ritually immerse the hands for purification, for they are a Mikveh and one immerses in them all of his body, his hands is it not all the more so?",
+                "קומוס (gum, resin) – GUMA in the foreign language.",
+                "וקנקנתום (vitriol, shoe-black) - VIDRIOLI. And it shines like a kind of glass/crystal.",
+                "עשה בהן מלאכה או ששרה בהן פתו פסולין - because he abolished them and they became changed from the category of water.",
+                "אפילו נתכוין לשרות בזה – with astonishment. And even if he intended to soak his bread in one place and it fell into another place, they would be unfit, for didn’t he not intend and did not abolish them? But rather, they are definitely kosher/fit. But the Halakah is not according to Rabbi Shimon the Temani."
+            ],
+            [
+                "או שמיחה בהן את המדות (or he scrubbed measures in it) – the moistness that became attached to them, and they don’t leave other than with force. For this reason, it teaches the language of מיחוי/cleansing, like \"מיחוי קרביו\"/the cleansing of the bowels that is taught in the Mishnah of [Tractate] Pesahim, in the chapter [six – 68a]: “these things.”",
+                "פוסל בחדשים – for even though they are clean, it is not customary to use them until he rinses them first. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "גלוסקין (a white and delicate bread) – loaves of clean and pure bread.",
+                "ואם הדיח בהן ידיו – and plasters/covers the white and delicate bread in his hand.",
+                "כשרים – the water that are in the vessel [are kosher] for pouring [to wash with], for no work was done with the water that is in the vessel other than with the water that he took with the hollow of his hand.",
+                "מניח חבית בין ברכיו -and with his knees they assist him to pour, that is the power/strength of the person, and because of this, Rabbi Yossi does not dispute this.",
+                "ומטה חבית על צדה – and even if he went and sat himself down afterwards, and the jug pours out water all day long, on account of his being inclined, and it is considered the strength/power of a person.",
+                "והקוף – a beast whose name is MONA (APE) in the foreign tongue. And it has hands like the hands of a human.",
+                "נוטל לידים – we require the power of the one who gives; the power/strength of a human is not needed.",
+                "רבי יוסי פוס בשני אלו – with the ape, and with the turning the jar on its sides. The ape, because we require the strength of a human and we lack that, and setting the jar on its side, is not the considered the power/strength of a person. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "נטל את ידו משטיפה אחת – we call it one rinsing all the while that he didn’t pour other than on one hand until the joint/wrist, and it is sufficient once with his one hand, even though there isn’t in the vessel one-quarter of a LOG other than it comes from the remnants of purity. But for both of his hands, even though they come from the remnants of purity, they are not effective until he pours twice. The first [rinsing] until the joint/wrist and the second time up until the joint/wrist. But Maimonides explains: from one pouring is from one rinsing [of water on his hands]. But when he pours both of his hands with one rinsing, the waters become defiled on his one hand, and it is found hat he washes the second with water that became defiled, and his hands were not purified until he poured a second [rinsing] of water from one-quarter of a LOG. But when he pours [water] on only one hand, through that rinsing, his hand is purified, but when he pours water a second time to purify the water that is on his hand, it is sufficient with less than one-quarter of a LOG. But the Halakha is not according to Rabbi Meir.",
+                "נפל ככר של תרומה – where he poured the first waters from one-quarter of a LOG [of a single rinsing] and a loaf of heave-offering/Terumah fell up upon them, or a loaf of heave-offering came in contact with the waters that were on his hand prior to his drying them, or prior to his pouring upon them a second time [for consuming heave-offering].",
+                "טהור – for just as they are effective to purify his hands, they are also effective to purify themselves.",
+                "ר' יוסי מטמא – for he holds that they are effective to purify his hands, but they themselves are impure."
+            ],
+            [
+                "נטל את הראשונים למקום אחד – that he pour the waters for the first [rising of the hands] with less than one-quarter of a LOG , as for example that they came from remnants of purity and he needs to pour the second [rinsing[. Or he poured the first [rinsing] in this corner and the second [rinsing] in another corner.",
+                "ונפל ככר של תרומה – in the place where the first waters fell.",
+                "טמא – the loaf [of heave-offering is impure]. And the same law applies if the loaf [of heave-offering] came in contact/touched the first waters that are upon his hands that the loaf is impure.",
+                "על השניים טהור – for the second [rinsing] are pure. But if he poured the first [rinsing] and the second [rinsing] in one place and a loaf of heave-offering fell on the water, it is impure, as it is taught in the concluding clause [of the Mishnah], that the second [rinsing] does not purify anything other than the water that is on his hand, meaning to say the first [rinsing] that is on his hands, the second [rinsing] purifies, but the firs [rinsing] that fell to the ground, the second [rinsing] does not purify.",
+                "ונמצא על ידיו קיסם או צרור – even though that they are loose and do not form a partition [between the body and the water so as to make immersion ineffective], when the water comes upon them.",
+                "ידיו טמאים – even though he placed upon them the second [rinsing], because the water that is on the pebgle became defiled on account of his hand, and the second [rinsing] of the water do not purify anything other than the water that is upon his hand, but not the water that is upon the pebble or the splinter/chip. Another explanation: “and there is found on his hands a chip or a pebble, and everything that interposes/forms a partition in the pouring water on the hands, even though he placed a second [rinsing] on his hands, the hands are ritually impure, and he did not purify it on account of the second [rinsing] of water, for the second [rinsing] of water does not purify other than the water that is upon the hand, gut not the hands themselves.",
+                "כל שהוא מבריית המים טהור (whatever originates in water is clean) -as for example gnats and mosquitos that grow in the water, if they fell upon the hands at the time of pouring [of water for ritual washing], they do not interpose, for since they originate in the water. But the Halakha is not according to Rabban Simeon ben Gamaliel."
+            ],
+            [
+                "חזרו ליד טהורה - for since the first [rinsing of the hands] did not go past the wrist, the second [rinsing of the hands] were not defiled through their going out beyond the rest But when the first [rinsing of the hands] and the second [rinsing of the hands] went out beyond the wrist and returned to the hand, it is defiled, because the second [rinsing of the hands] with the first that went beyond the wrist, for the second [rinsing of the hands] does not purify the first [that go forth] beyond the wrist, but rather only until the wrist alone they purify.",
+                "נטל את הראשונים לידו אחת – that he poured the first [rinsing of the hands] on each individual hand separately, and afterwards combined the two hands to pour upon them the second [rinsing of the hands], his hands are impure. For when he combined his hands, his hands wee defiled through their contact/touching one another, for eh water that was on this one defiles the water that was on top of its fellow [hand], like that they defiled a loaf of heave-offerings, and the hands were defiled on account of the impure liquids. But when he poured the second [rinsing of the hands], they did not purify the first [rinsing of the hands], because they were defiled on account of the waters of its partner, but on the contrary also the second [rinsing of the hands] were defiled by them. And especially when he poured the first [rinsing of the hands] this one (i.e., one hand) for itself and that one (i.e., the other hand) for itself, but if he poured the first [rinsing of the hands] for the two hands as one, the two hands are considered as one hand and hey don’t defile one another. Such is what I found as an explanation of this Mishnah in the explanations/commentaries of my Rabbis/Teachers. But Maimonides explained, that if he poured the first [rinsing of the hands] on only one hand alone, and afterwards combined both hands to pour upon them the second [rinsing of the hands], his hands are impure, for the second [rinsing of the hands] are defiled by the hand that was not purified, and they return and defile the pure hand.",
+                "ושפשפה בחברתה (and rubbed his other hand) – that he had not poured [water upon to ritually cleanse], the water that was on it was defiled on account of the other hand that had not been poured upon, and they return and defile the hand that he poured [water upon].",
+                "בראשו או בכותל – if he rubbed it on his head or on a wall in order to dry it.",
+                "טהורה – but if after he rubbed it he returned and touched the same water that had come from his hand to his head or to the wall, it is defiled.. For those waters are defiled and they return and defile the hand that touched them. Even though that all the while that he did not rub, they are [purified/ as we need to say] with the rubbing, for when he rubbed and went back and touched, he made it worse.",
+                "נוטלים ארבעה וחמשה זה בצד זה – and we don’t worry because of four things, because lest they were defiled that they (i.e., the water) fell from one hand to the other, or lest they have the law of water that work had been done with them, or because lest they didn’t pour from a vessel, or because perhaps they didn’t pour from one-quarter of a LOG.",
+                "ובלבד שירפו (that they lie loosely) – that their hands [would lie loosely] so that there wouldn’t be an interposition/an intervening object there."
+            ],
+            [
+                "ספק נעשה בהן מלאכה – for work defiles the water for pouring, as is taught in the first chapter [of Tractate Yadayim, see Mishnah 3].",
+                "טמאים – invalid for pouring [water for ritual cleansing of the hands].",
+                "ספיקו טהור – even if there is with the water that he poured [for the ritual cleansing of the hands] so many of these doubts. And is the doubt of its being purified as the Rabbis and Rabbi Yossi argue in the concluding clause [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.",
+                "ספק ידים ליטמא ולטמא – (see Tractate Taharot, Chapter 4, Mishnah 7 as this Mishnah explains the general principle learned there) further on in the other segment [of the Mishnah] it explains it].",
+                "שני ככרים טמאים - that impure foods defile the hands, as it is taught in the Mishnah [of Tractate Yadayim] in Chapter 3 [Mishnah 2]: “Whatever imparts unfitness to heave-offering imparts uncleanness to the hands to become second-degree of ritual uncleanness.”",
+                "שני ככרים טהורים – we are speaking of Terumah/heave-offering, that the hands invalidate the heave-offering.",
+                "הידים כמו שהיו והככרים כמות שהיו – that which is defiled in its defilement and that which is pure in its purity."
+            ]
+        ],
+        [
+            [
+                "המכניס ידיו לבית המנוגע ידיו תחילות (a person who pokes his hands into a leprous house -his hands are first degree of uncleanness) – it invalidates first degree in non-sacred matters, for something that is first-degree of uncleanness makes something second-degree of uncleanness in non-sacred things. And defiles first degree and invalidates first degree of uncleanness with heave-offering/Terumah. And it defiles two things and invalidates one in holy things.",
+                "כל המטמא בגדים בשעת מגעו – as for example the flux of a person with gonorrhea and his spittle, and all of these are taught in the last chapter [Five] of [Tractate] Zavim [Mishnah 7] that a person who comes in contact with them defiles clothing at the time of his contact (see Mishnah 1 of that chapter).",
+                "וכי היאך אשפר להן להיות תחילה – for it is not worthy to become first degree of uncleanness other than if that person came in contact with a primary source of ritual uncleanness. But if his hands came in contact with a primary source of ritual uncleanness, all of his body is defiled. Therefore, it is not in my hands to find the hands as a first-degree of ritual uncleanness, other than one pokes his hands into a leprous house, for if he poked his hands, he was not defied entirely, but if he defiles his clothing at the time of his contact, even though he is considered a primary source of ritual uncleanness to defile clothing and make something first-degree and second-degree of ritual uncleanness, he is not considered a primary source of uncleanness to defile a person, but he defiles the hands that came in contact with it to be first-degree of ritual uncleanness. But the Halakha is not according to Rabbi Akiva.",
+                "את שנטמא באב הטומאה – that is to say, food and utensils/vessels that were defiled by a primary source of ritual uncleanness.",
+                "מטמאין את הידים – but not food nor utensils/vessels that were defiled by liquids, for something that is second-degree ritual uncleanness does not make something second-degree ritual uncleanness. And the Halakha is according to the Sages.",
+                "במה היתה הטומאה – of the oven, through a primary source of ritual uncleanness or through a liquid."
+            ],
+            [
+                "כל הפוסל את התרומה – that is second degree ritual impurity (i.e., food that became ritually impure through contact with first degree ritual impurity. It renders Terumah/heave-offering with third degree ritual impurity. The Sages decreed that sacred books/scrolls and unwashed hands have second degree ritual impurity status).",
+                "מטמאה את חברתה – Whomever had one hand impure and it came in contact with his other pure hand, it becomes defiled, and both of them returned ritually impure.",
+                "והלא כתבי הקודש – that they (i.e., the Rabbis) decreed that they (i.e., sacred books/scrolls) are second degree ritual impurity and they invalidate the heave-offering/Terumah (i.e., priest’s due), and they defile the hands that come in contact with them to be second [degree ritually impure], so we see that something second degree ritually impure makes [something else] second [degree ritually impure].",
+                "ולא דברי סופרים מדברי סופרים – but the defilement of the hands of all of the defilements, is from the words of the Scribes (i.e., Rabbinic law – generally from the period of Ezra), for Shlomo (i.e., King Solomon) established [the laws of] Eruvin/Sabbath limits and hands [which are not found in the Written Torah]. And Holy Writ that defiles the hands is also from the words of the Scribes, which is from the eighteen matters (i.e., actually decrees) that they made on that day (i.e., when Rabban Gamaliel was deposed: see Talmud Berakhot 28a). But we do not judge/make a ruling from this case to that one to state that just as we found that Holy Scrolls that are second [degree of ritual impurity] make [something else] second [degree of ritual impurity], so here also in the remainder of the defilements that will be that something second [degree ritual impurity] will make [something else] second [degree ritual impurity, for what was established was established was established [and] what was not established was not established. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "רצועות של תפילין מטמאות את הידים – that when they (i.e., the Rabbis) made the decree on [the defiling of] the hands that comes on account of a scroll that invalidates the heaven offering, they decreed also on the hands that came in contact with the straps of the Tefillin/phylacteries.",
+                "ר' שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "שמלמעלן ושמלמטן (the upper and lower margins) - that he (i.e., the Scribe) needs to leave free without writing above from the column [in the parchment] three fingerbreadths and one handbreadth below.",
+                "שבתחילה ושבסוף – at the beginning of the Scroll he needs to leave free in order to roll all of the Scroll, meaning to say, like the measurement of the circumference of the entire Scroll, that the Scroll, when t is rolled from its end to its beginning is similar to a Mezuzah when they fold it from [the word] אחד/[“God is] one,” directed towards the שמע/[first word of the] Shema. And at its conclusion in order to roll up the scroll of the Law around a cylinder (i.e., a handle). And especially when he doesn’t have anything there other than the Torah alone, he needs to do this, but when he fastens the [text of the] Torah, [the text of] the Prophets and [the text of] the Writings together, he needs to roll up the all of the Scroll at its end, in order to roll the cylinder at its beginning. But if he rolls it towards its beginning, it is found that the Torah (i.e., Five Books of Moses) is from the outside, and it is disgraceful that that Torah should be made into a guardian for the Prophets and the Writings. And it is this that we are speaking f in the first chapter of Bava Batra [13b-14a] and he makes it in order to roll [enough blank parchment wrapped around a cylinder from its beginning and in order that there be a circumference of the Scroll at its end."
+            ],
+            [
+                "כפרשת ויהי בנוסע הארון – because since that portion (Numbers 10:35-36) is considered like a Scroll (i.e., book of the Torah) by itself. And similarly, they stated in the Midrash Yelamdenu [regarding] (Proverbs 9:1): “[Wisdom has built her house,] She has shewn her seven pillars,” these are seven Scrolls of the Torah, since the book [of] “And God spoke” (i.e., referring to the Book of Numbers) was divided into three parts, and [there are] four other books (i.e., Genesis, Exodus, Leviticus and Deuteronomy), hence there are seven [books of the Torah]. (see Talmud Shabbat 116a and especially the first Tosafot that explains this Midrash on how the Israelites left Mount Sinai in a desire to discard their learning.)",
+                "מגילה שכתוב בה – that is to say a writing sheet [which contains several columns] of a Torah scroll, since eighty five letters were written in it, it became sanctified and defiles the hands.",
+                "קהלת אינו מטמא את הידים – because its wisdom is that of Solomon, and it was not stated with the Holy Spirit/Prophetic Inspiration.",
+                "כדברי בן עזאי כך נחלקו וכך גמרו – and this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "בו ביום – This refers to the chapter above regarding the words of Rabbi Shimon ben Azzai, that speaks of the day when they appointed Rabbi Eleazar ben Azariah in the Academy [as the Nasi/president]. And every place where it states, \"בו ביום\" /on that day, in the Mishnah, it is regarding that day which is spoken of.",
+                "נמנו (they were counted – i.e., the votes were taken [and they decided]) – they stood for the count, to whom the number of those defile and the number of those who purify, and they decided the law according to the majority.",
+                "עריבת הרגלים – tub made for washing the feet.",
+                "שנסדקה –[which was cracked] near its bottom, and it doesn’t hold water in order to wash his one foot.",
+                "טמאה מדרס – for a tub made for a foot-bath prior its becoming cracked also was customary to sit in it, and it served [as a place] to sit while working.",
+                "שר' עקיבא – he would dispute and saw that the tub for a foot-bath is like its name (i.e., for washing the feet only, and not for sitting), that is, that like its name, so it is, that there is no מדרס/Levitical uncleanness arising from someone with gonorrhea having immediate contact through treading or leaning upon it. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "כל הזבחים שנזבחו שלא לשמן כשרים – this Mishnah is taught from the beginning of Tractate Zevakhim [Chapter 1, Mishnah 1] and there we have explained it."
+            ],
+            [
+                "עמון ומואב מה הן בשביעית – This is not Ammon and Moab that purified in Sihon which is in the inheritance of Reuben and Gad [in Transjordan], for this is the Land of Israel, even if you wish to state that those who came up from Babylonia [following seventy years of Exile in Babylonia following the Destruction of the First Temple] did not conquer it, perforce [the laws of] the Seventh Year are practiced in it, for it is taught in the Mishnah in the Tractate Sheviit, Chapter הפיגם/The Herb rue (i.e., Chapter 9) [Mishnah 2]: “There are three lands/regions [are delineated] with respect to [the laws] of removal: Judea, Transjordan and the Galilee.” And Transjordan is the land of Sihon. But we are speaking about the remainder of the land of Ammon and Moab where they didn’t purify in Sihon nor ever conquered it. Know, that when they include [a person] who made Aliyah [to the Land of Israel] from Babylonia and from Egypt.",
+                "ולא שניתי מסדר השנים (I have not changed the order of the years) – of the world. After the year of [bringing] the Poor Man’s Tithe (i.e., year six of the cycle), we bring the Second Tithe [which is consumed in Jerusalem]. Therefore, it is appropriate in the Seventh Year [to bring] Second Tithe",
+                "המעשר והתרומה – perforce, the Tithe that is mentioned here is Second Tithe, similar to Terumah/heave-offering which is holy, and not the Poor Man’s Tithe which is profane/non-consecrated, and one cannot make Second Tithe inoperative because of the poor.",
+                "כמשיב על דברי ר' טרפון – to assist him.",
+                "אבל לא לענין דבריו – meaning to say, but not from his reasoning.",
+                "מצרים מעשה חדש – that the elders that existed after Ezra establish to separate tithes in Egypt.",
+                "ובבבל מעשה ישן – it is the ordinance of the Prophets who existed prior to the Destruction of the Temple, but the matter was forgotten, for perhaps there wasn’t a need for the poor at that particular hour/time.",
+                "עשה נביאים – and by the word of Prophecy, they made a special emergency dispensation (not to be taken as a precedent), and we don’t learn from it.",
+                "הלכה למשה מסיני – Not exactly. For this is not from Torah, but rather, it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law). However, in the Tosefta [Tractate Yadayim, Chapter 2, Halakha 16 – in the Zuckermandel edition], it implies it is stating an actual usage dating from Moses as delivered from Sinai."
+            ],
+            [
+                "שנאמר ואסיר גבולות עמים (“I have erased the borders of peoples; I have plundered their treasures, And exiled their vast populations”) – that he (i.e., the Assyrians) would banish the people of this city and settle them in a different city, and he would banish the people of a different city and settle them in this city.",
+                "ושבתי את שבות עמי ישראל ועדיין לא שבו – just as they (i.e., the children of Israel) did not return, so also, they (i.e., the people of Ammon) did not return.",
+                "והתירו לבוא בקהל – for since that [members] from the seventy nations [of the known world] it is not forbidden for them to join/enter into the [Israelite] community other than the Ammonite and Moabite for all time, and an Egyptian and an Edomite for the first and second generations [it is forbidden for them to enter the Israelite community] (see Deuteronomy 23:8-9), here where these nations are not known for they (i.e., Ammonites and Moabites) have already been mixed up and combined among the rest of the other nations, we state: “he who separates [himself] - separates from a majority,” and all who convert are permitted to enter the [Israelite] community."
+            ],
+            [
+                "תרגום שכתבו עברית – The Aramaic interpretation/version that are in [the books of] Daniel and Ezra and [passages such as] (Jeremiah 10:11): “Thus you shall say to them: [Let the gods, who did not make heaven and earth, perish from the earth and from under these heavens],” if they wrote it in the Holy Tongue (i.e., Hebrew), and similarly, the words of the Prophet that are stated in the Holy Tongue that are written in Aramaic interpretation/version, do not defile the hands.",
+                "כתב עברי – the writing that comes from the other side of the river (i.e., Euphrates in Babylonia). But the Cutheans (i.e., Samaritans) write this way until today, but the Israelites would use the same script in their secular words. And on the coins that are found in our hands today that were from the time of the Kings of Israel, they are engraved with this same script. But the script that we write Scrolls with today, it is called the Assyrian script (i.e., the modern form of Hebrew type – which was brought along by the returning Babylonian captives, and made to supersede the older Syriac or Samaritan letters), and it is the script that was on the Tablets [of the Law – i.e., the Ten Commandments]. And it is called Ashuri/Assyrian, which is the most substantial of the scripts (see also Sanhedrin 22a), it is the language of (Genesis 30:13): “Women will deem me fortunate. [So she named him Asher].”"
+            ],
+            [
+                "אומרין צדוקין – those who contradict the Oral Torah are called Sadducees, on account of Tzadok and Baitus, students of Antigonos the man of Sokho (see Tractate Avot, Chapter 1, Mishnah 3 and Avot D’Rabbi Nathan, Chapter 5) that they began this disgrace/corruption initially. Because they heard from Antigonos the man of Sokho their Rabbi/Teacher, “Do not be like servants who serve the master in order to receive a reward.” They said, is it possible for a worker who goes to the trouble and engages in work all day long and in the evening, he doesn’t receive a reward? And they interpreted from the words of the Sages, and many sects from Israel joined with them, and until this day, there remains remnants of them in Egypt, in Damascus and in Constantine, and they are like sore in our eyes and a thorn in our sides, and we call them Karaites, because they don’t have anything other than the Bible alone.",
+                "קובלין אנו עליכם – we are discontented/disturbed by your qualities.",
+                "פרושים – to the Sages of Israel, they would call Pharisees, because they consume their non-sacred [foods] in ritual purity and separate themselves from contact with the commoners [who are not punctilious in their observance of tithing and Levitical uncleanness], as is taught in the Mishnah (Tractate Hagigah, Chapter 2, Mishnah 7): “The clothing of commoners is in the status of treading/Levitical uncleanness arising from a man who has gonorrhea having immediate contact by treading/leaning against.”",
+                "תרוודות (spoon – pointed on top and curved at the end) – spoons that we eat with them. In the language of (see Tractate Nazir, Chapter 7, Mishnah 2 -49b): “a tarvad-full of dust.”",
+                "אף ספרי הקודש לפי חיבתן היא טומאתן (according to their preciousness is their uncleanness) – that a person should not use them as a mat/cover for beasts. But according to their words, he would respond to the, and not according to the truth. For the reason that the Holy Books defile the hands, is in order that they should not bring the books/scrolls to loss, for the mice that are found near those who eat would ruin the Scrolls, as we explain at the conclusion of [Tractate] Zavim (see the Bartenura commentary to Mishnah 12 of the fifth chapter of the tractate concerning Terumah/heave-offering)."
+            ],
+            [
+                "מטהרים את הניצוק (you declare pure/clean an uninterrupted flow of liquid poured from vessel to vessel) – as it is taught in the Mishnah in Tractate Makhshirin [Chapter 5, Mishnah 9]: “Any unbroken stream [of water] is clean [except for the thick honey and porridge].” If you pour from a pure/clean vessel to an unclean/impure vessel, that which remains in the upper vessel is clean/pure, for an uninterrupted flow of liquid poured from vessel to vessel is not considered a connection.",
+                "אמת המים הבאה מן הקברות – the Sadducees admit regarding this that it is pure, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure.”",
+                "שהרי אין בהם דעת – that they will intend to cause financial loss to their owners.",
+                "ילך וידליק גדישו של אחר – and it is found that he causes his master [financial] loss of one-hundred Maneh on each day."
+            ],
+            [
+                "צדוקי גלילי – a Sadducee that was from the land of the Galilee.",
+                "המושל עם משה בגט – that they would count the years of the [heathen] kings and write: “such-and-such [a time period] according to [the rule] of king so-and-so, and at the end of the Jewish bill of divorce, they write, “according to the law of Moses and [the people] Israel, and the matter is a disgrace to Moses.",
+                "את המושל מלמעלה ואת השם מלמטן – that they would advance the name of Pharaoh to that of the name of the name of God, as it is written (Exodus 5:2): “But Pharaoh said, ‘Who is the LORD [that I should heed him and let Israel go? I do not know the LORD, nor will I let Israel go’].”",
+                "וכשלקה – [when] Pharaoh [was smitten].",
+                "מה הוא אומר ה' הצדיק – in order not to complete the Tractate with [the words], “Who is the LORD that I should heed him,” because you do not remain/endure with a negative matter, it (i.e., the Tractate] concludes with (Exodus 9:27): “The LORD is in the right [and I am my people are in the wrong].”"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Sefaria Community Translation.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..4b70807caf0cffdaf286b614348e86d66abe8706
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Sefaria Community Translation.json	
@@ -0,0 +1,38 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Yadayim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Kohelet does not render the hands impure. This is because its wisdom is [King] Solomon's, and was not said through divine revelation:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..554b85691775255453edf07627d7bcd9f5cd92c5
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/merged.json	
@@ -0,0 +1,192 @@
+{
+    "title": "Bartenura on Mishnah Yadayim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Yadayim",
+    "text": [
+        [
+            [
+                "מי רביעית - water that has in it the measurement of one-quarter of a LOG, which is an egg-and-a-half [in volume].",
+                "נותנים לידים לאחד אף לשנים – for one [person] we require ab initio one-quarter of a LOG. Even for two [people] if there was in it from the outset a quarter of a LOG and the first [person] poured [water over his hands] and afterwards the second [person], even though there wasn’t a quarter [of a LOG] for the second [person], it is all right, since they come from the remnants of purity (see Talmud Hullin 107a). But Maimonides [brings] an explanation, that specifically it is water for the second pouring [i.e., pouring water on the hands prior to consuming Terumah/heave offering (for a Kohen)] that we don’t we require a quarter of a LOG for each person, since his hands had already been purified from the first rinsing, but the first pouring, there cannot be less than one-quarter of a LOG for each person. But my Masters/Teachers did not explain it thusly.",
+                "מחצית לוג לשלשה או לארבעה – according to the measurement of one-quarter of a LOG for two [people], it would be enough to have one-quarter of LOG plus a half [of that amount] for three [people], but since that are a greater number of people, we are concerned lest they are not exacting well to pour [water only] up to the joint , for each person defines exactly regarding [how much he uses] because of his fellow. However, if there is one-quarter of a LOG and a half an the first [person] from them poured one-half of one-quarter of a LOG, the remaining one-quarter of a LOG will be sufficient for the two others, for even at the outset, it is enough for two [people] with one-quarter [of a LOG], all the more so now that they come from to leave over/preserve ritual purity. But if it was not done/take effect from this, these words [apply] were there didn’t remain one-quarter [of a LOG of water] for the last two [people].",
+                "ובלבד שלא יפחות לאחרון שבהן מרביעית – that there will be in the vessel one-quarter of a LOG at the time when the last person pours water on his hands/ritually washes them. But the Halakha is not according to Rabbi Yossi.",
+                "מוסיפין על השניים ואין מוסיפין על הראשונים – the law of pouring water on/washing the hands that requires washing the hands until the joint, and after he washed his hands with one pouring even though his hands are pure if he wiped them with a napkin, nevertheless, if he goes back and touches the water that is on the napkin, his hands are impure, and if a loaf of Terumah/heave-offering came in contact with them, it is impure, and therefore, it is the practice that he does another pouring of water to purify the first waters that are upon his hands, but now it is stated that if he placed water a second time but they didn’t reach the joint, he is able to add upon them and to pour water from a place that he didn’t pour there initially, and the first waters that are upon his hands are purified. But on the first waters, if they didn’t reach the joint, he is not able to add, but rather he must dry his hands and return and pour water at once that they should reach the joint."
+            ],
+            [
+                "בכלי גללים – vessels/utensils that are made from the dung of cattle, but they are not considered vessels regarding the matter of defilement.",
+                "לא בדפנות הכלים ולא בשולי המחץ (not with the sides of [broken] utensils nor with the sides of a broken ladle) – because they are broken vessels.",
+                "ולא במגופת החבית (nor with the bung/stopper for utensils) – for it is not used within it other than as a cover for the barrel.",
+                "בחפניו (with his cupped hands) – that he should not fill his cupped hands with water and pour on the hands of his fellow.",
+                "שאין ממלאים -drawing potable running spring water to sanctify with them the waters of purification of the ashes of the Red Heifer, for a vessel is required, as it is written (Numbers 19:17): “[Some of the ashes from the fire of cleansing shall be taken from the unclean person,] and fresh water shall be added to them in a vessel” (see Tractate Parah, Chapter 5, Mishnah 5).",
+                "ואין מקדשין – placing the ashes on top of the water.",
+                "ואין מזין – that the hyssop is immersed in a vessel in order to sprinkle it.",
+                "צמיד פתיל – the shards of an earthenware vessel that he surrounded with a closely covered lid and placed in the tent of a corpse, they don’t save what is inside them.",
+                "שאין מצילין – like, “and they do’ save,” and its example is in the first chapter of [Tractate] Betzah [8a], that the ashes of a portable stove on feet [with caves for two pots] is ready. And they explained in the Gemara {Tractate Betzah 8a), this is what he said: that the ashes of the portable stove on feet are ready.",
+                "מיד כלי חרס- if an unclean reptile fill within an earthenware vessel, everything that is in its airspace is defiled except for the utensils and a human being which are not defiled from the airspace of an earthenware vessel, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean [and -the vessel – itself you shall break]. As to any food that may be eaten, [it shall become unclean if It came in contact with water],” food and liquids become are defiled from the airspace of an earthenware vessel, but human beings and vessels are not defiled from the airspace of earthenware vessels. But if shards of vessels are placed in an earthenware oven and an unclean reptile is in the oven, the shards do not save the foods that are within it (see also Tractate Kelim, Chapter 8, Mishnah 3)."
+            ],
+            [
+                "שנפסלו משתיית בהמה - as for example, on account of offensive smell/stench. But if it became unfit on account of plaster/mud/clay, even in the ground, it is unfit.",
+                "בכלים פסולים – for the Rabbis did not establish pouring [water on the hands] other than with what appropriate for animals to drink.",
+                "בקרקע כשרים – to ritually immerse the hands for purification, for they are a Mikveh and one immerses in them all of his body, his hands is it not all the more so?",
+                "קומוס (gum, resin) – GUMA in the foreign language.",
+                "וקנקנתום (vitriol, shoe-black) - VIDRIOLI. And it shines like a kind of glass/crystal.",
+                "עשה בהן מלאכה או ששרה בהן פתו פסולין - because he abolished them and they became changed from the category of water.",
+                "אפילו נתכוין לשרות בזה – with astonishment. And even if he intended to soak his bread in one place and it fell into another place, they would be unfit, for didn’t he not intend and did not abolish them? But rather, they are definitely kosher/fit. But the Halakah is not according to Rabbi Shimon the Temani."
+            ],
+            [
+                "או שמיחה בהן את המדות (or he scrubbed measures in it) – the moistness that became attached to them, and they don’t leave other than with force. For this reason, it teaches the language of מיחוי/cleansing, like \"מיחוי קרביו\"/the cleansing of the bowels that is taught in the Mishnah of [Tractate] Pesahim, in the chapter [six – 68a]: “these things.”",
+                "פוסל בחדשים – for even though they are clean, it is not customary to use them until he rinses them first. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "גלוסקין (a white and delicate bread) – loaves of clean and pure bread.",
+                "ואם הדיח בהן ידיו – and plasters/covers the white and delicate bread in his hand.",
+                "כשרים – the water that are in the vessel [are kosher] for pouring [to wash with], for no work was done with the water that is in the vessel other than with the water that he took with the hollow of his hand.",
+                "מניח חבית בין ברכיו -and with his knees they assist him to pour, that is the power/strength of the person, and because of this, Rabbi Yossi does not dispute this.",
+                "ומטה חבית על צדה – and even if he went and sat himself down afterwards, and the jug pours out water all day long, on account of his being inclined, and it is considered the strength/power of a person.",
+                "והקוף – a beast whose name is MONA (APE) in the foreign tongue. And it has hands like the hands of a human.",
+                "נוטל לידים – we require the power of the one who gives; the power/strength of a human is not needed.",
+                "רבי יוסי פוס בשני אלו – with the ape, and with the turning the jar on its sides. The ape, because we require the strength of a human and we lack that, and setting the jar on its side, is not the considered the power/strength of a person. But the Halakha is not according to Rabbi Yossi."
+            ]
+        ],
+        [
+            [
+                "נטל את ידו משטיפה אחת – we call it one rinsing all the while that he didn’t pour other than on one hand until the joint/wrist, and it is sufficient once with his one hand, even though there isn’t in the vessel one-quarter of a LOG other than it comes from the remnants of purity. But for both of his hands, even though they come from the remnants of purity, they are not effective until he pours twice. The first [rinsing] until the joint/wrist and the second time up until the joint/wrist. But Maimonides explains: from one pouring is from one rinsing [of water on his hands]. But when he pours both of his hands with one rinsing, the waters become defiled on his one hand, and it is found hat he washes the second with water that became defiled, and his hands were not purified until he poured a second [rinsing] of water from one-quarter of a LOG. But when he pours [water] on only one hand, through that rinsing, his hand is purified, but when he pours water a second time to purify the water that is on his hand, it is sufficient with less than one-quarter of a LOG. But the Halakha is not according to Rabbi Meir.",
+                "נפל ככר של תרומה – where he poured the first waters from one-quarter of a LOG [of a single rinsing] and a loaf of heave-offering/Terumah fell up upon them, or a loaf of heave-offering came in contact with the waters that were on his hand prior to his drying them, or prior to his pouring upon them a second time [for consuming heave-offering].",
+                "טהור – for just as they are effective to purify his hands, they are also effective to purify themselves.",
+                "ר' יוסי מטמא – for he holds that they are effective to purify his hands, but they themselves are impure."
+            ],
+            [
+                "נטל את הראשונים למקום אחד – that he pour the waters for the first [rising of the hands] with less than one-quarter of a LOG , as for example that they came from remnants of purity and he needs to pour the second [rinsing[. Or he poured the first [rinsing] in this corner and the second [rinsing] in another corner.",
+                "ונפל ככר של תרומה – in the place where the first waters fell.",
+                "טמא – the loaf [of heave-offering is impure]. And the same law applies if the loaf [of heave-offering] came in contact/touched the first waters that are upon his hands that the loaf is impure.",
+                "על השניים טהור – for the second [rinsing] are pure. But if he poured the first [rinsing] and the second [rinsing] in one place and a loaf of heave-offering fell on the water, it is impure, as it is taught in the concluding clause [of the Mishnah], that the second [rinsing] does not purify anything other than the water that is on his hand, meaning to say the first [rinsing] that is on his hands, the second [rinsing] purifies, but the firs [rinsing] that fell to the ground, the second [rinsing] does not purify.",
+                "ונמצא על ידיו קיסם או צרור – even though that they are loose and do not form a partition [between the body and the water so as to make immersion ineffective], when the water comes upon them.",
+                "ידיו טמאים – even though he placed upon them the second [rinsing], because the water that is on the pebgle became defiled on account of his hand, and the second [rinsing] of the water do not purify anything other than the water that is upon his hand, but not the water that is upon the pebble or the splinter/chip. Another explanation: “and there is found on his hands a chip or a pebble, and everything that interposes/forms a partition in the pouring water on the hands, even though he placed a second [rinsing] on his hands, the hands are ritually impure, and he did not purify it on account of the second [rinsing] of water, for the second [rinsing] of water does not purify other than the water that is upon the hand, gut not the hands themselves.",
+                "כל שהוא מבריית המים טהור (whatever originates in water is clean) -as for example gnats and mosquitos that grow in the water, if they fell upon the hands at the time of pouring [of water for ritual washing], they do not interpose, for since they originate in the water. But the Halakha is not according to Rabban Simeon ben Gamaliel."
+            ],
+            [
+                "חזרו ליד טהורה - for since the first [rinsing of the hands] did not go past the wrist, the second [rinsing of the hands] were not defiled through their going out beyond the rest But when the first [rinsing of the hands] and the second [rinsing of the hands] went out beyond the wrist and returned to the hand, it is defiled, because the second [rinsing of the hands] with the first that went beyond the wrist, for the second [rinsing of the hands] does not purify the first [that go forth] beyond the wrist, but rather only until the wrist alone they purify.",
+                "נטל את הראשונים לידו אחת – that he poured the first [rinsing of the hands] on each individual hand separately, and afterwards combined the two hands to pour upon them the second [rinsing of the hands], his hands are impure. For when he combined his hands, his hands wee defiled through their contact/touching one another, for eh water that was on this one defiles the water that was on top of its fellow [hand], like that they defiled a loaf of heave-offerings, and the hands were defiled on account of the impure liquids. But when he poured the second [rinsing of the hands], they did not purify the first [rinsing of the hands], because they were defiled on account of the waters of its partner, but on the contrary also the second [rinsing of the hands] were defiled by them. And especially when he poured the first [rinsing of the hands] this one (i.e., one hand) for itself and that one (i.e., the other hand) for itself, but if he poured the first [rinsing of the hands] for the two hands as one, the two hands are considered as one hand and hey don’t defile one another. Such is what I found as an explanation of this Mishnah in the explanations/commentaries of my Rabbis/Teachers. But Maimonides explained, that if he poured the first [rinsing of the hands] on only one hand alone, and afterwards combined both hands to pour upon them the second [rinsing of the hands], his hands are impure, for the second [rinsing of the hands] are defiled by the hand that was not purified, and they return and defile the pure hand.",
+                "ושפשפה בחברתה (and rubbed his other hand) – that he had not poured [water upon to ritually cleanse], the water that was on it was defiled on account of the other hand that had not been poured upon, and they return and defile the hand that he poured [water upon].",
+                "בראשו או בכותל – if he rubbed it on his head or on a wall in order to dry it.",
+                "טהורה – but if after he rubbed it he returned and touched the same water that had come from his hand to his head or to the wall, it is defiled.. For those waters are defiled and they return and defile the hand that touched them. Even though that all the while that he did not rub, they are [purified/ as we need to say] with the rubbing, for when he rubbed and went back and touched, he made it worse.",
+                "נוטלים ארבעה וחמשה זה בצד זה – and we don’t worry because of four things, because lest they were defiled that they (i.e., the water) fell from one hand to the other, or lest they have the law of water that work had been done with them, or because lest they didn’t pour from a vessel, or because perhaps they didn’t pour from one-quarter of a LOG.",
+                "ובלבד שירפו (that they lie loosely) – that their hands [would lie loosely] so that there wouldn’t be an interposition/an intervening object there."
+            ],
+            [
+                "ספק נעשה בהן מלאכה – for work defiles the water for pouring, as is taught in the first chapter [of Tractate Yadayim, see Mishnah 3].",
+                "טמאים – invalid for pouring [water for ritual cleansing of the hands].",
+                "ספיקו טהור – even if there is with the water that he poured [for the ritual cleansing of the hands] so many of these doubts. And is the doubt of its being purified as the Rabbis and Rabbi Yossi argue in the concluding clause [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.",
+                "ספק ידים ליטמא ולטמא – (see Tractate Taharot, Chapter 4, Mishnah 7 as this Mishnah explains the general principle learned there) further on in the other segment [of the Mishnah] it explains it].",
+                "שני ככרים טמאים - that impure foods defile the hands, as it is taught in the Mishnah [of Tractate Yadayim] in Chapter 3 [Mishnah 2]: “Whatever imparts unfitness to heave-offering imparts uncleanness to the hands to become second-degree of ritual uncleanness.”",
+                "שני ככרים טהורים – we are speaking of Terumah/heave-offering, that the hands invalidate the heave-offering.",
+                "הידים כמו שהיו והככרים כמות שהיו – that which is defiled in its defilement and that which is pure in its purity."
+            ]
+        ],
+        [
+            [
+                "המכניס ידיו לבית המנוגע ידיו תחילות (a person who pokes his hands into a leprous house -his hands are first degree of uncleanness) – it invalidates first degree in non-sacred matters, for something that is first-degree of uncleanness makes something second-degree of uncleanness in non-sacred things. And defiles first degree and invalidates first degree of uncleanness with heave-offering/Terumah. And it defiles two things and invalidates one in holy things.",
+                "כל המטמא בגדים בשעת מגעו – as for example the flux of a person with gonorrhea and his spittle, and all of these are taught in the last chapter [Five] of [Tractate] Zavim [Mishnah 7] that a person who comes in contact with them defiles clothing at the time of his contact (see Mishnah 1 of that chapter).",
+                "וכי היאך אשפר להן להיות תחילה – for it is not worthy to become first degree of uncleanness other than if that person came in contact with a primary source of ritual uncleanness. But if his hands came in contact with a primary source of ritual uncleanness, all of his body is defiled. Therefore, it is not in my hands to find the hands as a first-degree of ritual uncleanness, other than one pokes his hands into a leprous house, for if he poked his hands, he was not defied entirely, but if he defiles his clothing at the time of his contact, even though he is considered a primary source of ritual uncleanness to defile clothing and make something first-degree and second-degree of ritual uncleanness, he is not considered a primary source of uncleanness to defile a person, but he defiles the hands that came in contact with it to be first-degree of ritual uncleanness. But the Halakha is not according to Rabbi Akiva.",
+                "את שנטמא באב הטומאה – that is to say, food and utensils/vessels that were defiled by a primary source of ritual uncleanness.",
+                "מטמאין את הידים – but not food nor utensils/vessels that were defiled by liquids, for something that is second-degree ritual uncleanness does not make something second-degree ritual uncleanness. And the Halakha is according to the Sages.",
+                "במה היתה הטומאה – of the oven, through a primary source of ritual uncleanness or through a liquid."
+            ],
+            [
+                "כל הפוסל את התרומה – that is second degree ritual impurity (i.e., food that became ritually impure through contact with first degree ritual impurity. It renders Terumah/heave-offering with third degree ritual impurity. The Sages decreed that sacred books/scrolls and unwashed hands have second degree ritual impurity status).",
+                "מטמאה את חברתה – Whomever had one hand impure and it came in contact with his other pure hand, it becomes defiled, and both of them returned ritually impure.",
+                "והלא כתבי הקודש – that they (i.e., the Rabbis) decreed that they (i.e., sacred books/scrolls) are second degree ritual impurity and they invalidate the heave-offering/Terumah (i.e., priest’s due), and they defile the hands that come in contact with them to be second [degree ritually impure], so we see that something second degree ritually impure makes [something else] second [degree ritually impure].",
+                "ולא דברי סופרים מדברי סופרים – but the defilement of the hands of all of the defilements, is from the words of the Scribes (i.e., Rabbinic law – generally from the period of Ezra), for Shlomo (i.e., King Solomon) established [the laws of] Eruvin/Sabbath limits and hands [which are not found in the Written Torah]. And Holy Writ that defiles the hands is also from the words of the Scribes, which is from the eighteen matters (i.e., actually decrees) that they made on that day (i.e., when Rabban Gamaliel was deposed: see Talmud Berakhot 28a). But we do not judge/make a ruling from this case to that one to state that just as we found that Holy Scrolls that are second [degree of ritual impurity] make [something else] second [degree of ritual impurity], so here also in the remainder of the defilements that will be that something second [degree ritual impurity] will make [something else] second [degree ritual impurity, for what was established was established was established [and] what was not established was not established. But the Halakha is not according to Rabbi Yehoshua."
+            ],
+            [
+                "רצועות של תפילין מטמאות את הידים – that when they (i.e., the Rabbis) made the decree on [the defiling of] the hands that comes on account of a scroll that invalidates the heaven offering, they decreed also on the hands that came in contact with the straps of the Tefillin/phylacteries.",
+                "ר' שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "שמלמעלן ושמלמטן (the upper and lower margins) - that he (i.e., the Scribe) needs to leave free without writing above from the column [in the parchment] three fingerbreadths and one handbreadth below.",
+                "שבתחילה ושבסוף – at the beginning of the Scroll he needs to leave free in order to roll all of the Scroll, meaning to say, like the measurement of the circumference of the entire Scroll, that the Scroll, when t is rolled from its end to its beginning is similar to a Mezuzah when they fold it from [the word] אחד/[“God is] one,” directed towards the שמע/[first word of the] Shema. And at its conclusion in order to roll up the scroll of the Law around a cylinder (i.e., a handle). And especially when he doesn’t have anything there other than the Torah alone, he needs to do this, but when he fastens the [text of the] Torah, [the text of] the Prophets and [the text of] the Writings together, he needs to roll up the all of the Scroll at its end, in order to roll the cylinder at its beginning. But if he rolls it towards its beginning, it is found that the Torah (i.e., Five Books of Moses) is from the outside, and it is disgraceful that that Torah should be made into a guardian for the Prophets and the Writings. And it is this that we are speaking f in the first chapter of Bava Batra [13b-14a] and he makes it in order to roll [enough blank parchment wrapped around a cylinder from its beginning and in order that there be a circumference of the Scroll at its end."
+            ],
+            [
+                "כפרשת ויהי בנוסע הארון – because since that portion (Numbers 10:35-36) is considered like a Scroll (i.e., book of the Torah) by itself. And similarly, they stated in the Midrash Yelamdenu [regarding] (Proverbs 9:1): “[Wisdom has built her house,] She has shewn her seven pillars,” these are seven Scrolls of the Torah, since the book [of] “And God spoke” (i.e., referring to the Book of Numbers) was divided into three parts, and [there are] four other books (i.e., Genesis, Exodus, Leviticus and Deuteronomy), hence there are seven [books of the Torah]. (see Talmud Shabbat 116a and especially the first Tosafot that explains this Midrash on how the Israelites left Mount Sinai in a desire to discard their learning.)",
+                "מגילה שכתוב בה – that is to say a writing sheet [which contains several columns] of a Torah scroll, since eighty five letters were written in it, it became sanctified and defiles the hands.",
+                "Kohelet does not render the hands impure. This is because its wisdom is [King] Solomon's, and was not said through divine revelation:",
+                "כדברי בן עזאי כך נחלקו וכך גמרו – and this is the Halakha."
+            ]
+        ],
+        [
+            [
+                "בו ביום – This refers to the chapter above regarding the words of Rabbi Shimon ben Azzai, that speaks of the day when they appointed Rabbi Eleazar ben Azariah in the Academy [as the Nasi/president]. And every place where it states, \"בו ביום\" /on that day, in the Mishnah, it is regarding that day which is spoken of.",
+                "נמנו (they were counted – i.e., the votes were taken [and they decided]) – they stood for the count, to whom the number of those defile and the number of those who purify, and they decided the law according to the majority.",
+                "עריבת הרגלים – tub made for washing the feet.",
+                "שנסדקה –[which was cracked] near its bottom, and it doesn’t hold water in order to wash his one foot.",
+                "טמאה מדרס – for a tub made for a foot-bath prior its becoming cracked also was customary to sit in it, and it served [as a place] to sit while working.",
+                "שר' עקיבא – he would dispute and saw that the tub for a foot-bath is like its name (i.e., for washing the feet only, and not for sitting), that is, that like its name, so it is, that there is no מדרס/Levitical uncleanness arising from someone with gonorrhea having immediate contact through treading or leaning upon it. But the Halakha is not according to Rabbi Akiva."
+            ],
+            [
+                "כל הזבחים שנזבחו שלא לשמן כשרים – this Mishnah is taught from the beginning of Tractate Zevakhim [Chapter 1, Mishnah 1] and there we have explained it."
+            ],
+            [
+                "עמון ומואב מה הן בשביעית – This is not Ammon and Moab that purified in Sihon which is in the inheritance of Reuben and Gad [in Transjordan], for this is the Land of Israel, even if you wish to state that those who came up from Babylonia [following seventy years of Exile in Babylonia following the Destruction of the First Temple] did not conquer it, perforce [the laws of] the Seventh Year are practiced in it, for it is taught in the Mishnah in the Tractate Sheviit, Chapter הפיגם/The Herb rue (i.e., Chapter 9) [Mishnah 2]: “There are three lands/regions [are delineated] with respect to [the laws] of removal: Judea, Transjordan and the Galilee.” And Transjordan is the land of Sihon. But we are speaking about the remainder of the land of Ammon and Moab where they didn’t purify in Sihon nor ever conquered it. Know, that when they include [a person] who made Aliyah [to the Land of Israel] from Babylonia and from Egypt.",
+                "ולא שניתי מסדר השנים (I have not changed the order of the years) – of the world. After the year of [bringing] the Poor Man’s Tithe (i.e., year six of the cycle), we bring the Second Tithe [which is consumed in Jerusalem]. Therefore, it is appropriate in the Seventh Year [to bring] Second Tithe",
+                "המעשר והתרומה – perforce, the Tithe that is mentioned here is Second Tithe, similar to Terumah/heave-offering which is holy, and not the Poor Man’s Tithe which is profane/non-consecrated, and one cannot make Second Tithe inoperative because of the poor.",
+                "כמשיב על דברי ר' טרפון – to assist him.",
+                "אבל לא לענין דבריו – meaning to say, but not from his reasoning.",
+                "מצרים מעשה חדש – that the elders that existed after Ezra establish to separate tithes in Egypt.",
+                "ובבבל מעשה ישן – it is the ordinance of the Prophets who existed prior to the Destruction of the Temple, but the matter was forgotten, for perhaps there wasn’t a need for the poor at that particular hour/time.",
+                "עשה נביאים – and by the word of Prophecy, they made a special emergency dispensation (not to be taken as a precedent), and we don’t learn from it.",
+                "הלכה למשה מסיני – Not exactly. For this is not from Torah, but rather, it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law). However, in the Tosefta [Tractate Yadayim, Chapter 2, Halakha 16 – in the Zuckermandel edition], it implies it is stating an actual usage dating from Moses as delivered from Sinai."
+            ],
+            [
+                "שנאמר ואסיר גבולות עמים (“I have erased the borders of peoples; I have plundered their treasures, And exiled their vast populations”) – that he (i.e., the Assyrians) would banish the people of this city and settle them in a different city, and he would banish the people of a different city and settle them in this city.",
+                "ושבתי את שבות עמי ישראל ועדיין לא שבו – just as they (i.e., the children of Israel) did not return, so also, they (i.e., the people of Ammon) did not return.",
+                "והתירו לבוא בקהל – for since that [members] from the seventy nations [of the known world] it is not forbidden for them to join/enter into the [Israelite] community other than the Ammonite and Moabite for all time, and an Egyptian and an Edomite for the first and second generations [it is forbidden for them to enter the Israelite community] (see Deuteronomy 23:8-9), here where these nations are not known for they (i.e., Ammonites and Moabites) have already been mixed up and combined among the rest of the other nations, we state: “he who separates [himself] - separates from a majority,” and all who convert are permitted to enter the [Israelite] community."
+            ],
+            [
+                "תרגום שכתבו עברית – The Aramaic interpretation/version that are in [the books of] Daniel and Ezra and [passages such as] (Jeremiah 10:11): “Thus you shall say to them: [Let the gods, who did not make heaven and earth, perish from the earth and from under these heavens],” if they wrote it in the Holy Tongue (i.e., Hebrew), and similarly, the words of the Prophet that are stated in the Holy Tongue that are written in Aramaic interpretation/version, do not defile the hands.",
+                "כתב עברי – the writing that comes from the other side of the river (i.e., Euphrates in Babylonia). But the Cutheans (i.e., Samaritans) write this way until today, but the Israelites would use the same script in their secular words. And on the coins that are found in our hands today that were from the time of the Kings of Israel, they are engraved with this same script. But the script that we write Scrolls with today, it is called the Assyrian script (i.e., the modern form of Hebrew type – which was brought along by the returning Babylonian captives, and made to supersede the older Syriac or Samaritan letters), and it is the script that was on the Tablets [of the Law – i.e., the Ten Commandments]. And it is called Ashuri/Assyrian, which is the most substantial of the scripts (see also Sanhedrin 22a), it is the language of (Genesis 30:13): “Women will deem me fortunate. [So she named him Asher].”"
+            ],
+            [
+                "אומרין צדוקין – those who contradict the Oral Torah are called Sadducees, on account of Tzadok and Baitus, students of Antigonos the man of Sokho (see Tractate Avot, Chapter 1, Mishnah 3 and Avot D’Rabbi Nathan, Chapter 5) that they began this disgrace/corruption initially. Because they heard from Antigonos the man of Sokho their Rabbi/Teacher, “Do not be like servants who serve the master in order to receive a reward.” They said, is it possible for a worker who goes to the trouble and engages in work all day long and in the evening, he doesn’t receive a reward? And they interpreted from the words of the Sages, and many sects from Israel joined with them, and until this day, there remains remnants of them in Egypt, in Damascus and in Constantine, and they are like sore in our eyes and a thorn in our sides, and we call them Karaites, because they don’t have anything other than the Bible alone.",
+                "קובלין אנו עליכם – we are discontented/disturbed by your qualities.",
+                "פרושים – to the Sages of Israel, they would call Pharisees, because they consume their non-sacred [foods] in ritual purity and separate themselves from contact with the commoners [who are not punctilious in their observance of tithing and Levitical uncleanness], as is taught in the Mishnah (Tractate Hagigah, Chapter 2, Mishnah 7): “The clothing of commoners is in the status of treading/Levitical uncleanness arising from a man who has gonorrhea having immediate contact by treading/leaning against.”",
+                "תרוודות (spoon – pointed on top and curved at the end) – spoons that we eat with them. In the language of (see Tractate Nazir, Chapter 7, Mishnah 2 -49b): “a tarvad-full of dust.”",
+                "אף ספרי הקודש לפי חיבתן היא טומאתן (according to their preciousness is their uncleanness) – that a person should not use them as a mat/cover for beasts. But according to their words, he would respond to the, and not according to the truth. For the reason that the Holy Books defile the hands, is in order that they should not bring the books/scrolls to loss, for the mice that are found near those who eat would ruin the Scrolls, as we explain at the conclusion of [Tractate] Zavim (see the Bartenura commentary to Mishnah 12 of the fifth chapter of the tractate concerning Terumah/heave-offering)."
+            ],
+            [
+                "מטהרים את הניצוק (you declare pure/clean an uninterrupted flow of liquid poured from vessel to vessel) – as it is taught in the Mishnah in Tractate Makhshirin [Chapter 5, Mishnah 9]: “Any unbroken stream [of water] is clean [except for the thick honey and porridge].” If you pour from a pure/clean vessel to an unclean/impure vessel, that which remains in the upper vessel is clean/pure, for an uninterrupted flow of liquid poured from vessel to vessel is not considered a connection.",
+                "אמת המים הבאה מן הקברות – the Sadducees admit regarding this that it is pure, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure.”",
+                "שהרי אין בהם דעת – that they will intend to cause financial loss to their owners.",
+                "ילך וידליק גדישו של אחר – and it is found that he causes his master [financial] loss of one-hundred Maneh on each day."
+            ],
+            [
+                "צדוקי גלילי – a Sadducee that was from the land of the Galilee.",
+                "המושל עם משה בגט – that they would count the years of the [heathen] kings and write: “such-and-such [a time period] according to [the rule] of king so-and-so, and at the end of the Jewish bill of divorce, they write, “according to the law of Moses and [the people] Israel, and the matter is a disgrace to Moses.",
+                "את המושל מלמעלה ואת השם מלמטן – that they would advance the name of Pharaoh to that of the name of the name of God, as it is written (Exodus 5:2): “But Pharaoh said, ‘Who is the LORD [that I should heed him and let Israel go? I do not know the LORD, nor will I let Israel go’].”",
+                "וכשלקה – [when] Pharaoh [was smitten].",
+                "מה הוא אומר ה' הצדיק – in order not to complete the Tractate with [the words], “Who is the LORD that I should heed him,” because you do not remain/endure with a negative matter, it (i.e., the Tractate] concludes with (Exodus 9:27): “The LORD is in the right [and I am my people are in the wrong].”"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..82e364e2d6526970b13667b41e31f79a3e6caf6f
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/On Your Way.json	
@@ -0,0 +1,192 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Yadayim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>מי רביעית.</b> מים שיש בהן שיעור רביעית הלוג, שהוא ביצה ומחצה:",
+                "<b>נותנים לידים לאחד אף לשנים.</b> לחד בעינן מתחילה רביעית. אף לשנים, אם היה בו מתחילה רביעית ונטל הראשון ואח״כ השני, אע״ג דלא היה רביעית גבי השני, שפיר דמי, הואיל ומשיירי טהרה אתו. ורמב״ם פירש, דדוקא מים שניים הוא דלא בעינן רביעית לכל חד וחד, הואיל וכבר נטהרו ידיו משטיפה ראשונה, אבל במים ראשונים, אין פחות מרביעית לכל אחד. ורבותי לא פירשו כן:",
+                "<b>מחצית לוג לשלשה או לארבעה.</b> לפום שיעורא דרביעית לשנים, היה די ברביעית ומחצה לשלשה, אלא כיון דנפישי גברי חיישינן שמא לא ידקדקו יפה ליטול עד הפרק, שכל אחד מצמצם במים מפני חבירו. ומיהו אי איכא רביעית ומחצה, ונטל הראשון מהם חצי רביעית, הא ודאי דיועיל רביעית הנשאר לשנים האחרונים, דאפילו בתחילה סגי לשנים ברביעית, כל שכן השתא דאתו משיירי טהרה. וכי לא מהני הכא, הני מילי היכא דלא נשאר לשנים האחרונים רביעית:",
+                "<b>ובלבד שלא יפחות לאחרון שבהן מרביעית.</b> שיהיה בכלי בשעה שהאחרון נוטל את ידיו, רביעית. ואין הלכה כר׳ יוסי:",
+                "<b>מוסיפין על השניים ואין מוסיפין על הראשונים.</b> דין נטילת ידים שצריך ליטול ידיו עד הפרק, ולאחר שנטל ידיו בשטיפה אחת אע״ג דידיו טהורות, אם קינח אותם במפה, מכל מקום אם חוזר ונוגע במים שעל המפה, ידיו טמאות, ואם נגע בהן ככר של תרומה, נטמא, ולכך אורחיה דעביד שטיפה אחרת במים שניים לטהר המים הראשונים שעל גבי ידיו. והשתא קאמר דאם נתן המים שניים ולא הגיעו לפרק, יכול להוסיף עליהם ולשפוך מים במקום שלא שפך שם תחילה, ויטהרו המים הראשונים שעל גבי ידיו. אבל על הראשונים אם לא הגיעו לפרק, אינו יכול להוסיף, אלא צריך לנגב ידיו ולחזור ולשפוך בבת אחת מים שיגיעו לפרק:"
+            ],
+            [
+                "<b>בכלי גללים.</b> כלים עשויין מגללי הבקר. דלא חשיבי כלים לענין טומאה:",
+                "<b>לא בדפנות הכלים ולא בשולי המחץ.</b> משום דשבר. כלים נינהו:",
+                "<b>ולא במגופת החבית.</b> דלאו להשתמש בתוכה עבידא אלא כיסוי לחבית:",
+                "<b>בחפניו.</b> שלא ימלא חפניו מים וישפוך על ידי חבירו:",
+                "<b>שאין ממלאים.</b> מילוי מים חיים לקדש בהן מי חטאת של אפר פרה. דכלי בעינן, דכתיב (במדבר י״ט:י״ז) מים חיים אל כלי:",
+                "<b>ואין מק דשים.</b> נתינת האפר על גבי המים:",
+                "<b>ואין מזין.</b> שטובל האזוב בכלי כדי להזות:",
+                "<b>צמיד פתיל.</b> שברי כלי חרס שהקיפן צמיד פתיל ומונחין באוהל המת, אין מצילין על מה שבתוכן:",
+                "<b>שאין מצילין.</b> כמו ואין מצילין. ודוגמתו בפרק קמא דביצה, שאפר כירה מוכן הוא. ופירשו בגמרא, הכי קאמר, ואפר כירה מוכן הוא:",
+                "<b>מיד כלי חרס.</b> אם נפל שרץ בתוך כלי חרס, נטמא כל מה שבאוירו, חוץ מכלים ואדם שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלין ומשקין מיטמאין מאויר כלי חרס, ואין אדם וכלים מיטמאין מאויר כלי חרס. ואם שברי כלים נתונים בתנור של חרס ושרץ בתנור, אין השברים מצילין על האוכלים שבתוכן:"
+            ],
+            [
+                "<b>שנפסלו משתיית הבהמה.</b> כגון מחמת סרחון. אבל שנפסלו מחמת טיט, אפילו בקרקע פסולים:",
+                "<b>בכלים פסולים.</b> דלא תקון רבנן נטילה אלא בראויין לשתיית בהמה:",
+                "<b>בקרקע כשרים.</b> להטביל הידים דהא מקוה נינהו וכל גופו טובל בהן, ידיו לא כל שכן: ",
+                "<b>קומוס.</b> גומ\"א בלע\"ז:",
+                "<b>וקנקנתום.</b> ודריאול״י. ומזהיר כעין זכוכית:",
+                "<b>עשה בהן מלאכה או ששרה בהן פתו פסולין.</b> משום דבטלן ונשתנו מתורת מים:",
+                "<b>אפילו נתכוין לשרות בזה.</b> בתמיהה, וכי אפילו נתכוין לשרות פתו במקום אחד ונפל במקום אחר יהיו פסולים, והלא לא נתכוין ולא בטלם, אלא ודאי כשרים הם. ואין הלכה כר׳ שמעון התמני:  "
+            ],
+            [
+                "<b>או שמיחה בהן את המדות.</b> לחלוחית שנדבקה בהן, ואינה יוצאה אלא בדוחק. להכי תני לשון מיחוי, כמו מיחוי קרביו דתנן בפסחים פרק אלו דברים (פסחים דף ס״ח):",
+                "<b>פוסל בחדשים.</b> דאע״פ שהם נקיים, אין רגילות להשתמש בהם עד שידיחום תחילה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>גלוסקין.</b> ככרות לחם נקי וטהור:",
+                "<b>ואם הדיח בהן ידיו.</b> וטח את הגלוסקין בידו:",
+                "<b>כשרים.</b> המים שבכלי לנטילה. שלא נעשית מלאכה במים שבכלי, אלא במים. שלקח בחפניו:",
+                "<b>מניח חבית בין ברכיו.</b> וברכיו מסייעין לשפוך, והיינו כח גברא, ומשום הכי לא פליג ר׳ יוסי בהא:",
+                "<b>ומטה חבית על צדה.</b> ואפילו הלך וישב לו אח״כ והחבית שופכת מים כל היום כולו, מחמת הטייתו הוא, וחשיב כח גברא:",
+                "<b>והקוף.</b> חיה ששמה מונא בלע״ז. ויש לה ידים כידי אדם:",
+                "<b>נוטל לידים.</b> דכח נותן בעינן, כח אדם לא בעינן:",
+                "<b>ר׳ יוסי פוסל בשני אלו.</b> בקוף, ובמטה חבית על צדה. בקוף, משום דבעינן כח אדם וליכא. ומטה חבית על צדה, לאו כח גברא חשיב ליה. ואין הלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>נטל ידו אחת משטיפה אחת.</b> קא קרי שטיפה אחת כל זמן שלא נטל כי אם פעם אחת עד הפרק. ובידו אחת הוא דסגי בפעם אחת, אע״ג דאין בכלי רביעית אלא דאתו משיירי טהרה. אבל לשתי ידיו, אע״ג דאתו משיירי טהרה, לא מהני עד שיטול שתי פעמים. ראשונים עד הפרק, ושניים עד הפרק. ורמב״ם מפרש, משטיפה אחת, משפיכה אחת. וכשנוטל שתי ידיו בשפיכה אחת, המים מיטמאים בידו אחת, ונמצא רוחץ השניה במים שנטמא, ולא טהרו ידיו עד שיטול מים שניים מרביעית. אבל כשנוטל ידו אחת בלבד, בשפיכה אחת, נטהרה ידו. וכשנוטל מים שניים לטהר המים שעל ידו, סגי בפחות מרביעית. ואין הלכה כר׳ מאיר:",
+                "<b>נפל ככר של תרומה.</b> היכא דנטל את הראשונים מרביעית, ונפל עליהם ככר של תרומה, או נגע בככר של תרומה עם המים שבידו קודם שינגבם, או קודם שישפוך עליהן מים שניים:",
+                "<b>טהור.</b> דכי היכי דמהנו לטהר ידיו, מהנו נמי לטהר עצמן:",
+                "<b>ר׳ יוסי מטמא.</b> דסבר לטהר ידיו מהנו, אבל אינהו גופייהו טמאים:"
+            ],
+            [
+                "<b>נטל את הראשונים למקום אחד.</b> שנטל את הראשונים בפחות מרביעית, כגון דאתו משיירי טהרה, וצריך ליטול את השניים. ונטל את הראשונים בזוית זו, ושניים בזוית אחרת:",
+                "<b>ונפל ככר של תרומה.</b> למקום שנפלו ראשונים:",
+                "<b>טמא.</b> הככר. והוא הדין אם נגע הככר במים ראשונים שעל ידיו, שהככר טמא:",
+                "<b>על השניים טהור.</b> דשניים טהורים הן. אבל נטל ראשונים ושניים למקום אחד ונפל ככר של תרומה על המים, טמא, כדקתני סיפא שאין השניים מטהרים אלא מים שעל גבי היד, כלומר הראשונים שעל גבי ידיו, השניים מטהרים, אבל הראשונים שנפלו לארץ, אין השניים מטהרים:",
+                "<b>ונמצא על ידיו קיסם או צרור.</b> אע״פ שהן רפויין ולא חייצי שהמים באים בהם:",
+                "<b>ידיו טמאות.</b> אע״פ שנתן בהן את השניים. משום דמים שעל הצרור נטמאו מחמת ידיו, ואין המים השניים מטהרים אלא מים שעל גבי היד, ולא מים שעל גבי צרור וקיסם. פירוש אחר, ונמצא על ידיו קיסם או צרור, וכל דבר החוצץ בנטילת ידים, אע״פ שנתן על ידיו מים שניים, טמאות הידים, ולא טהרו מחמת המים שניים, שאין המים השניים מטהרים אלא המים שעל גבי היד, לא הידים עצמן:",
+                "<b>כל שהוא מבריית המים טהור.</b> כגון יבחושים ויתושים הגדלים במים, אם נפלו על הידים בשעת נטילה, אינם חוצצים, הואיל והן מבריית המים. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>חזרו ליד טהורה.</b> דכיון דראשונים לא יצאו חוץ לפרק, לא נטמאו השניים ביציאתן חוץ לפרק. אבל כשיצאו ראשונים ושניים חוץ לפרק וחזרו ליד, טמאה, לפי שנטמאו השניים בראשונים שחוץ לפרק, שאין השניים מטהרים הראשונים [היוצאים] חוץ לפרק, אלא עד הפרק בלבד הן מטהרין:",
+                "<b>נטל את הראשונים לידו אחת.</b> שנטל במים ראשונים כל יד ויד בפני עצמה, ואח״כ צירף שתי ידיו לשפוך עליהם מים שניים, ידיו טמאות. דכשצירף ידיו, נטמאו ידיו בנגיעתן זו בזו, דמים שעל גב זו מטמאים מים שעל גבי חברתה, כמו שהיו מטמאים ככר של תרומה, ונטמאו הידים מחמת משקין טמאים. וכשנטל את השניים, לא טיהרו את הראשונים, כיון שנטמאו מחמת מים של חברתה, אלא אדרבא גם השניים נטמאו בהן. ודוקא כשנטל את הראשונים זו לעצמה וזו לעצמה. אבל אם נטל את הראשונים לשתי ידיו כאחת, נחשבות שתי ידים כיד אחת ואין מיטמאות זו בזו. כך מצאתי פירוש משנה זו בפירושי רבותי. ורמב״ם פירש, נטל את הראשונים לידו אחת, שנתן מים ראשונים על גבי יד אחת בלבד, ואח״כ צירף שתיהן לשפוך עליהן מים שניים, ידיו טמאות. שהמים שניים מיטמאין באותה היד שלא נטהרה, וחוזרים ומטמאים היד הטהורה:",
+                "<b>ושפשפה בחברתה.</b> שלא נטלה. נטמאו המים שעליה מחמת חברתה דלא נטלה, וחוזרים ומטמאין את היד שנטל:",
+                "<b>בראשו או בכותל.</b> אם שפשפה בראשו או בכותל כדי לנגבה:",
+                "<b>טהורה.</b> ואם לאחר ששפשף חזר ונגע באותן המים שבאו מידו לראשו או לכותל, טמאה. שאותן מים טמאין הן וחוזרים ומטמאים היד שנגעה בהן. אע״ג דכל כמה דלא שפשף (לא מיטמאים) [מטהרין. כצ״ל] בשפשוף, כי שפשף וחזר ונגע, גרע טפי:",
+                "<b>נוטלים ארבעה וחמשה זה בצד זה.</b> ואין חוששים משום ארבעה דברים, משום שמא נטמאו כשנפלו מיד זה ליד זה, ושמא יש להם דין מים שנעשה בהם מלאכה, ומשום שמא לא נטלו מן הכלי, ומשום שמא לא נטלו מן הרביעית:",
+                "<b>ובלבד שירפו.</b> ידיהם שלא תהיה שם חציצה:"
+            ],
+            [
+                "<b>ספק נעשה בהן מלאכה.</b> דמלאכה פוסלת מים לנטילה, כדתנן בפרק קמא:",
+                "<b>טמאים.</b> פסולים לנטילה:",
+                "<b>ספיקן טהור אפילו יש במים שנטל כל הנך ספיקות.</b> והיינו ספק ליטהר דפליגי בסיפא רבנן ור׳ יוסי. ואין הלכה כר׳ יוסי:",
+                "<b>ספק ידים ליטמא ולטמא.</b> לקמן באידך בבא מפרש לה:",
+                "<b>שני ככרים טמאים.</b> דאוכלים טמאים מטמאים את הידים, כדתנן לקמן בפרק ג׳ [משנה ב׳], כל הפוסל את התרומה מטמא את הידים להיות שניות:",
+                "<b>שני ככרים טהורים.</b> בשל תרומה איירי. שהידים פוסלות את התרומה:",
+                "<b>הידים כמו שהיו והככרים כמות שהיו.</b> הטמא בטומאתו והטהור בטהרתו:"
+            ]
+        ],
+        [
+            [
+                "<b>המכניס ידיו לבית המנוגע ידיו תחילות.</b> פוסל אחד בחולין, דראשון עושה שני בחולין. ומטמא אחד ופוסל אחד בתרומה. ומטמא שנים ופוסל אחד בקודש:",
+                "<b>כל המטמא בגדים בשעת מגעו.</b> כגון זובו של זב ורוקו, וכל הני דתנן בפרק בתרא דזבים, שהנוגע בהן מטמא בגדים בשעת מגעו:",
+                "<b>וכי היאך אפשר להם להיות תחילה.</b> שאין ראוי להיות תחילה אלא הנוגע באב הטומאה. ואם נגע בידיו באב הטומאה, נטמא כל גופו. הלכך אין בידי למצוא [לכם] ידים תחילה, חוץ מהמכניס ידיו לבית המנוגע, שאם הכניס ידיו לא נטמא כולו. והמטמא בגדים בשעת מגעו, שאף על פי שהוא חשוב אב הטומאה לטמא בגדים ולעשות ראשון ושני, אינו חשוב אב הטומאה לטמא אדם, אבל מטמא את הידים שנגעו בו להיות תחילות. ואין הלכה כר׳ עקיבא:",
+                "<b>את שנטמא באב הטומאה.</b> כלומר, אוכלים וכלים שנטמאו באב הטומאה:",
+                "<b>מטמאין את הידים.</b> ולא אוכלים וכלים שנטמאו במשקין. דאין שני עושה שני. והלכה כחכמים:",
+                "<b>במה היתה הטומאה.</b> של תנור, באב הטומאה או במשקה:  "
+            ],
+            [
+                "<b>כל הפוסל את התרומה.</b> דהיינו שני לטומאה, שהוא פוסל שלישי בתרומה:",
+                "<b>היד מטמאה את חברתה.</b> מי שהיתה ידו אחת טמאה ונגעה בידו האחרת טהורה, נטמאת, וחזרו שתיהן טמאות:",
+                "<b>והלא כתבי הקודש.</b> שגזרו עליהן להיות שני לטומאה ופוסלים את התרומה, והן מטמאין את הידים הנוגעות בהן לעשותן שניות, אלמא שני עושה שני:",
+                "<b>ולא דברי סופרים מדברי סופרים.</b> וטומאת ידים בכל הטומאות, מדברי סופרים היא, דשלמה תיקן עירובין [ונטילת] וידים. וכתבי הקודש שמטמאין את הידים נמי מדברי סופרים, משמונה עשר דבר שגזרו בו ביום. ואין דנים זו מזו לומר כשם שמצינו בכתבי הקודש ששני עושה שני הכי נמי בשאר טומאות יהיה שני עושה שני, דמאי דתקון תקון, מאי דלא תקון לא תקון. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>רצועות של תפילין מטמאות את הידים.</b> דכשגזרו על הידים הבאות מחמת ספר שפוסלות את התרומה, גזרו נמי על הידים שנגעו ברצועות של תפילין:",
+                "<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שמלמעלן ושמלמטן.</b> שצריך שיניח פנוי בלא כתיבה למעלה מן הדף שלש אצבעות ולמטה טפח:",
+                "<b>שבתחילה ושבסוף.</b> בתחילת הספר צריך שיניח פנוי כדי לגלול כל הספר, כלומר כשיעור היקף של כל הספר, שהספר מסופו לתחילתו הוא נגלל, דומיא דמזוזה דכורכים אותה מאחד כלפי שמע. ובסופו, כדי לגול עמוד. ודוקא כשאין שם אלא תורה לבדה, צריך לעשות כן. אבל המדביק תורה נביאים וכתובים ביחד, צריך כדי לגול כל הספר בסופו, וכדי לגול עמוד בתחילתו. שאם הוא גוללו לתחילתו, נמצאת תורה מבחוץ, וגנאי הוא שתיעשה תורה שומר לנביאים וכתובים. ובהכי מיירי הא דאמרינן בפרק קמא דבבא בתרא ועושה לו כדי לגול עמוד בתחילתו וכדי היקף כל הספר בסופו:"
+            ],
+            [
+                "<b>כפרשת ויהי בנסוע הארון.</b> לפי שאותה פרשה היא חשובה כספר בפני עצמו. וכך אמרו במדרש, (והוא בגמרא שבת דף קטז תוי״ט) חצבה עמודיה שבעה (משלי ט׳:א׳) אלו שבעה ספרי תורות, שספר וידבר נחלק לשלשה חלקים, וארבעה ספרים אחרים, הרי שבעה:",
+                "<b>מגילה שכתוב בה.</b> כלומר יריעה של ספר תורה, כיון שנכתב בה שמונים וחמש אותיות, נתקדשה ומטמאה את הידים:",
+                "<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא, ולא ברוח הקודש נאמרה:",
+                "<b>כדברי בן עזאי כך נחלקו וכך גמרו.</b> וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>בו ביום.</b> אפירקין דלעיל קאי, אמלתיה דר׳ שמעון בן עזאי, דמיירי ביום שהושיבו את ר׳ אלעזר בן עזריה בישיבה. וכל מקום שנאמר במשנה בו ביום, על אותו יום נאמר:",
+                "<b>נמנו.</b> עמדו למנין, לדעת מנין המטמאים ומנין המטהרים, וגמרו הדין על פי הרוב:",
+                "<b>עריבת הרגלים.</b> עריבה עשויה לרחיצת הרגלים:",
+                "<b>שנסדקה.</b> סמוך לשוליה, ואינה מחזקת מים כדי רחיצת רגלו אחת:",
+                "<b>טמאה מדרס.</b> דעריבה קודם שנסדקה נמי היו רגילים לישב בה, והיתה משמשת ישיבה עם מלאכתה:",
+                "<b>שר׳ עקיבא.</b> היה חולק ואומר עריבת הרגלים כשמה, כלומר כשמה כן היא, שאין שם מדרס עליה. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>כל הזבחים שנזבחו שלא לשמן כשרים.</b> משנה זו בתחילת מסכת זבחים היא שנויה, ושם פירשנוה:"
+            ],
+            [
+                "<b>עמון ומואב מה הן בשביעית.</b> אין זה עמון ומואב שטהרו בסיחון שהיא נחלת ראובן וגד, דההיא ארץ ישראל היא, אפילו אם תמצא לומר שלא כבשוה עולי בבל, על כרחך שביעית נוהגת בה, דהא תנן במסכת שביעית פרק הפיגם, שלש ארצות לביעור, יהודה ועבר הירדן והגליל. ועבר הירדן היא ארץ סיחון. אלא בשאר ארץ עמון ומואב שלא טהרו בסיחון ולא כבשו מעולם איירי. תדע, מדמייתי עלה מבבל וממצרים:",
+                "<b>לא שיניתי מסדר השנים.</b> של עולם. אחר השנה של מעשר עני מביאין מעשר שני, והרי בששית מעשר עני, לפיכך ראוי בשביעית מעשר שני:",
+                "<b>המעשר והתרומה.</b> ועל כרחך המעשר האמור כאן, מעשר שני הוא, דומיא דתרומה שהיא קודש, ולא מעשר עני שהוא חול גמור, ואין לדחות מעשר שני מפני עניים:",
+                "<b>כמשיב על דברי טרפון.</b> לסייע לו:",
+                "<b>אבל לא לענין דבריו.</b> כלומר ולא מטעמיה:",
+                "<b>מצרים מעשה חדש.</b> שהזקנים שהיו אחר עזרא תיקנו להפריש מעשר במצרים:",
+                "<b>ובבל מעשה ישן.</b> תקנת נביאים שהיו קודם חרבן הבית, ונשכח הדבר, דשמא לא היה צורך עניים באותה שעה:",
+                "<b>מעשה נביאים.</b> ועל פי נבואה עשו הוראת שעה, ואין למדים ממנה:",
+                "<b>הלכה למשה מסיני.</b> לאו דוקא. דאין זה מן התורה, אלא כאילו היא הלכה למשה מסיני. מיהו בתוספתא משמע דהלכה למשה מסיני ממש קאמר:"
+            ],
+            [
+                "<b>שנאמר ואסיר גבולות עמים.</b> שהיה מגלה בני עיר זו ומושיבן בעיר אחרת, ומגלה בני עיר אחרת ומושיבן בעיר זו:",
+                "<b>ושבתי את שבות עמי ישראל ועדיין לא שבו.</b> וכשם שאלו לא שבו, כך אלו לא שבו:",
+                "<b>והתירוהו לבוא בקהל.</b> דכיון דמשבעים האומות אין אסור לבוא בקהל אלא עמוני ומואבי עד עולם, ומצרי ואדומי דור ראשון ושני, השתא שאין אלו האומות ידועים, שכבר נתבלבלו ונתערבו בין שאר האומות, אמרינן כל דפריש מרובא פריש, וכל המתגייר מותר לבוא בקהל מיד:"
+            ],
+            [
+                "<b>תרגום שכתבו עברית.</b> תרגום שבדניאל ועזרא וכגון כדנה תאמרון להום שבירמיה (פרק י׳), אם כתבו בלשון הקודש, וכן דברי הנביא הנאמרים בלשון הקודש שכתבן תרגום, אין מטמאים את הידים:",
+                "<b>כתב עברי.</b> הכתב שבא מעבר הנהר. והכותיים כותבים בו עד היום, וישראל היו משתמשין באותו כתב בדברי חול. ובמטבעות של כתב הנמצאים בידינו היום שהיו מזמן מלכי ישראל, מפותחות באותו כתב. אבל הכתב שאנו כותבים בו ספרים היום, כתב אשורי הוא נקרא, והוא הכתב שהיה בלוחות. ונקרא אשורי, המאושר שהוא שבכתיבות, לשון באשרי כי אשרוני בנות (בראשית ל׳:י״ג):"
+            ],
+            [
+                "<b>אומרים צדוקין.</b> המכחישין תורה שבעל פה נקראים צדוקים, על שם צדוק וביתוס תלמידיו של אנטיגנוס איש סוכו שהתחילו בקלקלה זו תחילה. לפי ששמעו מאנטיגנוס רבן אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. אמרו, אפשר פועל טורח ועושה מלאכה כל היום כולו ולערב אינו מקבל שכר, ופירשו מדברי חכמים, ונתחברו עמהם כתות מישראל, ועד היום הזה נשארו מהם פליטים במצרים בדמשק ובקוסטאנטינ״א, והם לשכים בעינינו ולצנינים בצדנו, ואנו קורים להם קראים, לפי שאין להם אלא המקרא בלבד:",
+                "<b>קובלין אנו עליכם.</b> מתרעמים אנו על מדותיכם:",
+                "<b>פרושים.</b> לחכמי ישראל היו קורין פרושים, לפי שאוכלין חוליהן בטהרה ופרושים ממגע עם הארץ, דתנן בגדי עם הארץ מדרס לפרושים:",
+                "<b>(וספרי המירם. ספרי המינים. ונקראים המירם, שהמירו דת האמת בדברי שקר): תרוודות.</b> כפות שאוכלים בהן. לשון מלוא תרווד רקב:",
+                "<b>אף ספרי הקודש לפי חבתן היא טומאתן.</b> שלא יעשם אדם שטיחין על גבי בהמה. ולפי דבריהם היה משיב להם, ולא לפי האמת. דטעמא דספרי הקודש מטמאין את הידים, כדי שלא יבואו הספרים לידי פסידא, שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, כדפרשינן בסוף זבים:  "
+            ],
+            [
+                "<b>מטהרים את הניצוק.</b> דתנן במסכת מכשירין, כל הניצוק, טהור. אם מערה מכלי טהור לכלי טמא, מה שנשאר בכלי העליון, טהור, דניצוק אינו חיבור:",
+                "<b>אמת המים הבאה מן הקברות.</b> מודו בה צדוקים דטהורה, דכתיב (ויקרא י״א:ל״ו) מקוה מים יהיה טהור:",
+                "<b>שהרי אין בהן דעת.</b> שיכוונו להפסיד ממון לבעליהן:",
+                "<b>ילך וידליק גדישו של אחר.</b> ונמצא מפסיד את רבו מאה מנה בכל יום:"
+            ],
+            [
+                "<b>צדוקי גלילי.</b> צדוקי שהיה מארץ הגליל:",
+                "<b>המושל עם משה בגט.</b> שהיו מונים לשנות המלכים וכותבים בכך וכך למלך פלוני, ובסוף הגט כותבין כדת משה וישראל, וגנאי הדבר למשה:",
+                "<b>את המושל מלמעלן ואת השם מלמטן.</b> שמקדימין שם פרעה לשם השם, דכתיב ויאמר פרעה מי ה׳:",
+                "<b>וכלשקה.</b> פרעה:",
+                "<b>מה הוא אומר ה׳ הצדיק.</b> כדי שלא להשלים המסכתא במי ה׳ אשר אשמע בקולו, משום אל תעמוד בדבר רע, השלים בה׳ הצדיק:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..5ccc2c1835edd036c074aaa5364819559e2138aa
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/merged.json	
@@ -0,0 +1,188 @@
+{
+    "title": "Bartenura on Mishnah Yadayim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Yadayim",
+    "text": [
+        [
+            [
+                "<b>מי רביעית.</b> מים שיש בהן שיעור רביעית הלוג, שהוא ביצה ומחצה:",
+                "<b>נותנים לידים לאחד אף לשנים.</b> לחד בעינן מתחילה רביעית. אף לשנים, אם היה בו מתחילה רביעית ונטל הראשון ואח״כ השני, אע״ג דלא היה רביעית גבי השני, שפיר דמי, הואיל ומשיירי טהרה אתו. ורמב״ם פירש, דדוקא מים שניים הוא דלא בעינן רביעית לכל חד וחד, הואיל וכבר נטהרו ידיו משטיפה ראשונה, אבל במים ראשונים, אין פחות מרביעית לכל אחד. ורבותי לא פירשו כן:",
+                "<b>מחצית לוג לשלשה או לארבעה.</b> לפום שיעורא דרביעית לשנים, היה די ברביעית ומחצה לשלשה, אלא כיון דנפישי גברי חיישינן שמא לא ידקדקו יפה ליטול עד הפרק, שכל אחד מצמצם במים מפני חבירו. ומיהו אי איכא רביעית ומחצה, ונטל הראשון מהם חצי רביעית, הא ודאי דיועיל רביעית הנשאר לשנים האחרונים, דאפילו בתחילה סגי לשנים ברביעית, כל שכן השתא דאתו משיירי טהרה. וכי לא מהני הכא, הני מילי היכא דלא נשאר לשנים האחרונים רביעית:",
+                "<b>ובלבד שלא יפחות לאחרון שבהן מרביעית.</b> שיהיה בכלי בשעה שהאחרון נוטל את ידיו, רביעית. ואין הלכה כר׳ יוסי:",
+                "<b>מוסיפין על השניים ואין מוסיפין על הראשונים.</b> דין נטילת ידים שצריך ליטול ידיו עד הפרק, ולאחר שנטל ידיו בשטיפה אחת אע״ג דידיו טהורות, אם קינח אותם במפה, מכל מקום אם חוזר ונוגע במים שעל המפה, ידיו טמאות, ואם נגע בהן ככר של תרומה, נטמא, ולכך אורחיה דעביד שטיפה אחרת במים שניים לטהר המים הראשונים שעל גבי ידיו. והשתא קאמר דאם נתן המים שניים ולא הגיעו לפרק, יכול להוסיף עליהם ולשפוך מים במקום שלא שפך שם תחילה, ויטהרו המים הראשונים שעל גבי ידיו. אבל על הראשונים אם לא הגיעו לפרק, אינו יכול להוסיף, אלא צריך לנגב ידיו ולחזור ולשפוך בבת אחת מים שיגיעו לפרק:"
+            ],
+            [
+                "<b>בכלי גללים.</b> כלים עשויין מגללי הבקר. דלא חשיבי כלים לענין טומאה:",
+                "<b>לא בדפנות הכלים ולא בשולי המחץ.</b> משום דשבר. כלים נינהו:",
+                "<b>ולא במגופת החבית.</b> דלאו להשתמש בתוכה עבידא אלא כיסוי לחבית:",
+                "<b>בחפניו.</b> שלא ימלא חפניו מים וישפוך על ידי חבירו:",
+                "<b>שאין ממלאים.</b> מילוי מים חיים לקדש בהן מי חטאת של אפר פרה. דכלי בעינן, דכתיב (במדבר י״ט:י״ז) מים חיים אל כלי:",
+                "<b>ואין מק דשים.</b> נתינת האפר על גבי המים:",
+                "<b>ואין מזין.</b> שטובל האזוב בכלי כדי להזות:",
+                "<b>צמיד פתיל.</b> שברי כלי חרס שהקיפן צמיד פתיל ומונחין באוהל המת, אין מצילין על מה שבתוכן:",
+                "<b>שאין מצילין.</b> כמו ואין מצילין. ודוגמתו בפרק קמא דביצה, שאפר כירה מוכן הוא. ופירשו בגמרא, הכי קאמר, ואפר כירה מוכן הוא:",
+                "<b>מיד כלי חרס.</b> אם נפל שרץ בתוך כלי חרס, נטמא כל מה שבאוירו, חוץ מכלים ואדם שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלין ומשקין מיטמאין מאויר כלי חרס, ואין אדם וכלים מיטמאין מאויר כלי חרס. ואם שברי כלים נתונים בתנור של חרס ושרץ בתנור, אין השברים מצילין על האוכלים שבתוכן:"
+            ],
+            [
+                "<b>שנפסלו משתיית הבהמה.</b> כגון מחמת סרחון. אבל שנפסלו מחמת טיט, אפילו בקרקע פסולים:",
+                "<b>בכלים פסולים.</b> דלא תקון רבנן נטילה אלא בראויין לשתיית בהמה:",
+                "<b>בקרקע כשרים.</b> להטביל הידים דהא מקוה נינהו וכל גופו טובל בהן, ידיו לא כל שכן: ",
+                "<b>קומוס.</b> גומ\"א בלע\"ז:",
+                "<b>וקנקנתום.</b> ודריאול״י. ומזהיר כעין זכוכית:",
+                "<b>עשה בהן מלאכה או ששרה בהן פתו פסולין.</b> משום דבטלן ונשתנו מתורת מים:",
+                "<b>אפילו נתכוין לשרות בזה.</b> בתמיהה, וכי אפילו נתכוין לשרות פתו במקום אחד ונפל במקום אחר יהיו פסולים, והלא לא נתכוין ולא בטלם, אלא ודאי כשרים הם. ואין הלכה כר׳ שמעון התמני:  "
+            ],
+            [
+                "<b>או שמיחה בהן את המדות.</b> לחלוחית שנדבקה בהן, ואינה יוצאה אלא בדוחק. להכי תני לשון מיחוי, כמו מיחוי קרביו דתנן בפסחים פרק אלו דברים (פסחים דף ס״ח):",
+                "<b>פוסל בחדשים.</b> דאע״פ שהם נקיים, אין רגילות להשתמש בהם עד שידיחום תחילה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>גלוסקין.</b> ככרות לחם נקי וטהור:",
+                "<b>ואם הדיח בהן ידיו.</b> וטח את הגלוסקין בידו:",
+                "<b>כשרים.</b> המים שבכלי לנטילה. שלא נעשית מלאכה במים שבכלי, אלא במים. שלקח בחפניו:",
+                "<b>מניח חבית בין ברכיו.</b> וברכיו מסייעין לשפוך, והיינו כח גברא, ומשום הכי לא פליג ר׳ יוסי בהא:",
+                "<b>ומטה חבית על צדה.</b> ואפילו הלך וישב לו אח״כ והחבית שופכת מים כל היום כולו, מחמת הטייתו הוא, וחשיב כח גברא:",
+                "<b>והקוף.</b> חיה ששמה מונא בלע״ז. ויש לה ידים כידי אדם:",
+                "<b>נוטל לידים.</b> דכח נותן בעינן, כח אדם לא בעינן:",
+                "<b>ר׳ יוסי פוסל בשני אלו.</b> בקוף, ובמטה חבית על צדה. בקוף, משום דבעינן כח אדם וליכא. ומטה חבית על צדה, לאו כח גברא חשיב ליה. ואין הלכה כר׳ יוסי:"
+            ]
+        ],
+        [
+            [
+                "<b>נטל ידו אחת משטיפה אחת.</b> קא קרי שטיפה אחת כל זמן שלא נטל כי אם פעם אחת עד הפרק. ובידו אחת הוא דסגי בפעם אחת, אע״ג דאין בכלי רביעית אלא דאתו משיירי טהרה. אבל לשתי ידיו, אע״ג דאתו משיירי טהרה, לא מהני עד שיטול שתי פעמים. ראשונים עד הפרק, ושניים עד הפרק. ורמב״ם מפרש, משטיפה אחת, משפיכה אחת. וכשנוטל שתי ידיו בשפיכה אחת, המים מיטמאים בידו אחת, ונמצא רוחץ השניה במים שנטמא, ולא טהרו ידיו עד שיטול מים שניים מרביעית. אבל כשנוטל ידו אחת בלבד, בשפיכה אחת, נטהרה ידו. וכשנוטל מים שניים לטהר המים שעל ידו, סגי בפחות מרביעית. ואין הלכה כר׳ מאיר:",
+                "<b>נפל ככר של תרומה.</b> היכא דנטל את הראשונים מרביעית, ונפל עליהם ככר של תרומה, או נגע בככר של תרומה עם המים שבידו קודם שינגבם, או קודם שישפוך עליהן מים שניים:",
+                "<b>טהור.</b> דכי היכי דמהנו לטהר ידיו, מהנו נמי לטהר עצמן:",
+                "<b>ר׳ יוסי מטמא.</b> דסבר לטהר ידיו מהנו, אבל אינהו גופייהו טמאים:"
+            ],
+            [
+                "<b>נטל את הראשונים למקום אחד.</b> שנטל את הראשונים בפחות מרביעית, כגון דאתו משיירי טהרה, וצריך ליטול את השניים. ונטל את הראשונים בזוית זו, ושניים בזוית אחרת:",
+                "<b>ונפל ככר של תרומה.</b> למקום שנפלו ראשונים:",
+                "<b>טמא.</b> הככר. והוא הדין אם נגע הככר במים ראשונים שעל ידיו, שהככר טמא:",
+                "<b>על השניים טהור.</b> דשניים טהורים הן. אבל נטל ראשונים ושניים למקום אחד ונפל ככר של תרומה על המים, טמא, כדקתני סיפא שאין השניים מטהרים אלא מים שעל גבי היד, כלומר הראשונים שעל גבי ידיו, השניים מטהרים, אבל הראשונים שנפלו לארץ, אין השניים מטהרים:",
+                "<b>ונמצא על ידיו קיסם או צרור.</b> אע״פ שהן רפויין ולא חייצי שהמים באים בהם:",
+                "<b>ידיו טמאות.</b> אע״פ שנתן בהן את השניים. משום דמים שעל הצרור נטמאו מחמת ידיו, ואין המים השניים מטהרים אלא מים שעל גבי היד, ולא מים שעל גבי צרור וקיסם. פירוש אחר, ונמצא על ידיו קיסם או צרור, וכל דבר החוצץ בנטילת ידים, אע״פ שנתן על ידיו מים שניים, טמאות הידים, ולא טהרו מחמת המים שניים, שאין המים השניים מטהרים אלא המים שעל גבי היד, לא הידים עצמן:",
+                "<b>כל שהוא מבריית המים טהור.</b> כגון יבחושים ויתושים הגדלים במים, אם נפלו על הידים בשעת נטילה, אינם חוצצים, הואיל והן מבריית המים. ואין הלכה כרבן שמעון בן גמליאל:"
+            ],
+            [
+                "<b>חזרו ליד טהורה.</b> דכיון דראשונים לא יצאו חוץ לפרק, לא נטמאו השניים ביציאתן חוץ לפרק. אבל כשיצאו ראשונים ושניים חוץ לפרק וחזרו ליד, טמאה, לפי שנטמאו השניים בראשונים שחוץ לפרק, שאין השניים מטהרים הראשונים [היוצאים] חוץ לפרק, אלא עד הפרק בלבד הן מטהרין:",
+                "<b>נטל את הראשונים לידו אחת.</b> שנטל במים ראשונים כל יד ויד בפני עצמה, ואח״כ צירף שתי ידיו לשפוך עליהם מים שניים, ידיו טמאות. דכשצירף ידיו, נטמאו ידיו בנגיעתן זו בזו, דמים שעל גב זו מטמאים מים שעל גבי חברתה, כמו שהיו מטמאים ככר של תרומה, ונטמאו הידים מחמת משקין טמאים. וכשנטל את השניים, לא טיהרו את הראשונים, כיון שנטמאו מחמת מים של חברתה, אלא אדרבא גם השניים נטמאו בהן. ודוקא כשנטל את הראשונים זו לעצמה וזו לעצמה. אבל אם נטל את הראשונים לשתי ידיו כאחת, נחשבות שתי ידים כיד אחת ואין מיטמאות זו בזו. כך מצאתי פירוש משנה זו בפירושי רבותי. ורמב״ם פירש, נטל את הראשונים לידו אחת, שנתן מים ראשונים על גבי יד אחת בלבד, ואח״כ צירף שתיהן לשפוך עליהן מים שניים, ידיו טמאות. שהמים שניים מיטמאין באותה היד שלא נטהרה, וחוזרים ומטמאים היד הטהורה:",
+                "<b>ושפשפה בחברתה.</b> שלא נטלה. נטמאו המים שעליה מחמת חברתה דלא נטלה, וחוזרים ומטמאין את היד שנטל:",
+                "<b>בראשו או בכותל.</b> אם שפשפה בראשו או בכותל כדי לנגבה:",
+                "<b>טהורה.</b> ואם לאחר ששפשף חזר ונגע באותן המים שבאו מידו לראשו או לכותל, טמאה. שאותן מים טמאין הן וחוזרים ומטמאים היד שנגעה בהן. אע״ג דכל כמה דלא שפשף (לא מיטמאים) [מטהרין. כצ״ל] בשפשוף, כי שפשף וחזר ונגע, גרע טפי:",
+                "<b>נוטלים ארבעה וחמשה זה בצד זה.</b> ואין חוששים משום ארבעה דברים, משום שמא נטמאו כשנפלו מיד זה ליד זה, ושמא יש להם דין מים שנעשה בהם מלאכה, ומשום שמא לא נטלו מן הכלי, ומשום שמא לא נטלו מן הרביעית:",
+                "<b>ובלבד שירפו.</b> ידיהם שלא תהיה שם חציצה:"
+            ],
+            [
+                "<b>ספק נעשה בהן מלאכה.</b> דמלאכה פוסלת מים לנטילה, כדתנן בפרק קמא:",
+                "<b>טמאים.</b> פסולים לנטילה:",
+                "<b>ספיקן טהור אפילו יש במים שנטל כל הנך ספיקות.</b> והיינו ספק ליטהר דפליגי בסיפא רבנן ור׳ יוסי. ואין הלכה כר׳ יוסי:",
+                "<b>ספק ידים ליטמא ולטמא.</b> לקמן באידך בבא מפרש לה:",
+                "<b>שני ככרים טמאים.</b> דאוכלים טמאים מטמאים את הידים, כדתנן לקמן בפרק ג׳ [משנה ב׳], כל הפוסל את התרומה מטמא את הידים להיות שניות:",
+                "<b>שני ככרים טהורים.</b> בשל תרומה איירי. שהידים פוסלות את התרומה:",
+                "<b>הידים כמו שהיו והככרים כמות שהיו.</b> הטמא בטומאתו והטהור בטהרתו:"
+            ]
+        ],
+        [
+            [
+                "<b>המכניס ידיו לבית המנוגע ידיו תחילות.</b> פוסל אחד בחולין, דראשון עושה שני בחולין. ומטמא אחד ופוסל אחד בתרומה. ומטמא שנים ופוסל אחד בקודש:",
+                "<b>כל המטמא בגדים בשעת מגעו.</b> כגון זובו של זב ורוקו, וכל הני דתנן בפרק בתרא דזבים, שהנוגע בהן מטמא בגדים בשעת מגעו:",
+                "<b>וכי היאך אפשר להם להיות תחילה.</b> שאין ראוי להיות תחילה אלא הנוגע באב הטומאה. ואם נגע בידיו באב הטומאה, נטמא כל גופו. הלכך אין בידי למצוא [לכם] ידים תחילה, חוץ מהמכניס ידיו לבית המנוגע, שאם הכניס ידיו לא נטמא כולו. והמטמא בגדים בשעת מגעו, שאף על פי שהוא חשוב אב הטומאה לטמא בגדים ולעשות ראשון ושני, אינו חשוב אב הטומאה לטמא אדם, אבל מטמא את הידים שנגעו בו להיות תחילות. ואין הלכה כר׳ עקיבא:",
+                "<b>את שנטמא באב הטומאה.</b> כלומר, אוכלים וכלים שנטמאו באב הטומאה:",
+                "<b>מטמאין את הידים.</b> ולא אוכלים וכלים שנטמאו במשקין. דאין שני עושה שני. והלכה כחכמים:",
+                "<b>במה היתה הטומאה.</b> של תנור, באב הטומאה או במשקה:  "
+            ],
+            [
+                "<b>כל הפוסל את התרומה.</b> דהיינו שני לטומאה, שהוא פוסל שלישי בתרומה:",
+                "<b>היד מטמאה את חברתה.</b> מי שהיתה ידו אחת טמאה ונגעה בידו האחרת טהורה, נטמאת, וחזרו שתיהן טמאות:",
+                "<b>והלא כתבי הקודש.</b> שגזרו עליהן להיות שני לטומאה ופוסלים את התרומה, והן מטמאין את הידים הנוגעות בהן לעשותן שניות, אלמא שני עושה שני:",
+                "<b>ולא דברי סופרים מדברי סופרים.</b> וטומאת ידים בכל הטומאות, מדברי סופרים היא, דשלמה תיקן עירובין [ונטילת] וידים. וכתבי הקודש שמטמאין את הידים נמי מדברי סופרים, משמונה עשר דבר שגזרו בו ביום. ואין דנים זו מזו לומר כשם שמצינו בכתבי הקודש ששני עושה שני הכי נמי בשאר טומאות יהיה שני עושה שני, דמאי דתקון תקון, מאי דלא תקון לא תקון. ואין הלכה כר׳ יהושע:"
+            ],
+            [
+                "<b>רצועות של תפילין מטמאות את הידים.</b> דכשגזרו על הידים הבאות מחמת ספר שפוסלות את התרומה, גזרו נמי על הידים שנגעו ברצועות של תפילין:",
+                "<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>שמלמעלן ושמלמטן.</b> שצריך שיניח פנוי בלא כתיבה למעלה מן הדף שלש אצבעות ולמטה טפח:",
+                "<b>שבתחילה ושבסוף.</b> בתחילת הספר צריך שיניח פנוי כדי לגלול כל הספר, כלומר כשיעור היקף של כל הספר, שהספר מסופו לתחילתו הוא נגלל, דומיא דמזוזה דכורכים אותה מאחד כלפי שמע. ובסופו, כדי לגול עמוד. ודוקא כשאין שם אלא תורה לבדה, צריך לעשות כן. אבל המדביק תורה נביאים וכתובים ביחד, צריך כדי לגול כל הספר בסופו, וכדי לגול עמוד בתחילתו. שאם הוא גוללו לתחילתו, נמצאת תורה מבחוץ, וגנאי הוא שתיעשה תורה שומר לנביאים וכתובים. ובהכי מיירי הא דאמרינן בפרק קמא דבבא בתרא ועושה לו כדי לגול עמוד בתחילתו וכדי היקף כל הספר בסופו:"
+            ],
+            [
+                "<b>כפרשת ויהי בנסוע הארון.</b> לפי שאותה פרשה היא חשובה כספר בפני עצמו. וכך אמרו במדרש, (והוא בגמרא שבת דף קטז תוי״ט) חצבה עמודיה שבעה (משלי ט׳:א׳) אלו שבעה ספרי תורות, שספר וידבר נחלק לשלשה חלקים, וארבעה ספרים אחרים, הרי שבעה:",
+                "<b>מגילה שכתוב בה.</b> כלומר יריעה של ספר תורה, כיון שנכתב בה שמונים וחמש אותיות, נתקדשה ומטמאה את הידים:",
+                "<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא, ולא ברוח הקודש נאמרה:",
+                "<b>כדברי בן עזאי כך נחלקו וכך גמרו.</b> וכן הלכה:"
+            ]
+        ],
+        [
+            [
+                "<b>בו ביום.</b> אפירקין דלעיל קאי, אמלתיה דר׳ שמעון בן עזאי, דמיירי ביום שהושיבו את ר׳ אלעזר בן עזריה בישיבה. וכל מקום שנאמר במשנה בו ביום, על אותו יום נאמר:",
+                "<b>נמנו.</b> עמדו למנין, לדעת מנין המטמאים ומנין המטהרים, וגמרו הדין על פי הרוב:",
+                "<b>עריבת הרגלים.</b> עריבה עשויה לרחיצת הרגלים:",
+                "<b>שנסדקה.</b> סמוך לשוליה, ואינה מחזקת מים כדי רחיצת רגלו אחת:",
+                "<b>טמאה מדרס.</b> דעריבה קודם שנסדקה נמי היו רגילים לישב בה, והיתה משמשת ישיבה עם מלאכתה:",
+                "<b>שר׳ עקיבא.</b> היה חולק ואומר עריבת הרגלים כשמה, כלומר כשמה כן היא, שאין שם מדרס עליה. ואין הלכה כר׳ עקיבא:"
+            ],
+            [
+                "<b>כל הזבחים שנזבחו שלא לשמן כשרים.</b> משנה זו בתחילת מסכת זבחים היא שנויה, ושם פירשנוה:"
+            ],
+            [
+                "<b>עמון ומואב מה הן בשביעית.</b> אין זה עמון ומואב שטהרו בסיחון שהיא נחלת ראובן וגד, דההיא ארץ ישראל היא, אפילו אם תמצא לומר שלא כבשוה עולי בבל, על כרחך שביעית נוהגת בה, דהא תנן במסכת שביעית פרק הפיגם, שלש ארצות לביעור, יהודה ועבר הירדן והגליל. ועבר הירדן היא ארץ סיחון. אלא בשאר ארץ עמון ומואב שלא טהרו בסיחון ולא כבשו מעולם איירי. תדע, מדמייתי עלה מבבל וממצרים:",
+                "<b>לא שיניתי מסדר השנים.</b> של עולם. אחר השנה של מעשר עני מביאין מעשר שני, והרי בששית מעשר עני, לפיכך ראוי בשביעית מעשר שני:",
+                "<b>המעשר והתרומה.</b> ועל כרחך המעשר האמור כאן, מעשר שני הוא, דומיא דתרומה שהיא קודש, ולא מעשר עני שהוא חול גמור, ואין לדחות מעשר שני מפני עניים:",
+                "<b>כמשיב על דברי טרפון.</b> לסייע לו:",
+                "<b>אבל לא לענין דבריו.</b> כלומר ולא מטעמיה:",
+                "<b>מצרים מעשה חדש.</b> שהזקנים שהיו אחר עזרא תיקנו להפריש מעשר במצרים:",
+                "<b>ובבל מעשה ישן.</b> תקנת נביאים שהיו קודם חרבן הבית, ונשכח הדבר, דשמא לא היה צורך עניים באותה שעה:",
+                "<b>מעשה נביאים.</b> ועל פי נבואה עשו הוראת שעה, ואין למדים ממנה:",
+                "<b>הלכה למשה מסיני.</b> לאו דוקא. דאין זה מן התורה, אלא כאילו היא הלכה למשה מסיני. מיהו בתוספתא משמע דהלכה למשה מסיני ממש קאמר:"
+            ],
+            [
+                "<b>שנאמר ואסיר גבולות עמים.</b> שהיה מגלה בני עיר זו ומושיבן בעיר אחרת, ומגלה בני עיר אחרת ומושיבן בעיר זו:",
+                "<b>ושבתי את שבות עמי ישראל ועדיין לא שבו.</b> וכשם שאלו לא שבו, כך אלו לא שבו:",
+                "<b>והתירוהו לבוא בקהל.</b> דכיון דמשבעים האומות אין אסור לבוא בקהל אלא עמוני ומואבי עד עולם, ומצרי ואדומי דור ראשון ושני, השתא שאין אלו האומות ידועים, שכבר נתבלבלו ונתערבו בין שאר האומות, אמרינן כל דפריש מרובא פריש, וכל המתגייר מותר לבוא בקהל מיד:"
+            ],
+            [
+                "<b>תרגום שכתבו עברית.</b> תרגום שבדניאל ועזרא וכגון כדנה תאמרון להום שבירמיה (פרק י׳), אם כתבו בלשון הקודש, וכן דברי הנביא הנאמרים בלשון הקודש שכתבן תרגום, אין מטמאים את הידים:",
+                "<b>כתב עברי.</b> הכתב שבא מעבר הנהר. והכותיים כותבים בו עד היום, וישראל היו משתמשין באותו כתב בדברי חול. ובמטבעות של כתב הנמצאים בידינו היום שהיו מזמן מלכי ישראל, מפותחות באותו כתב. אבל הכתב שאנו כותבים בו ספרים היום, כתב אשורי הוא נקרא, והוא הכתב שהיה בלוחות. ונקרא אשורי, המאושר שהוא שבכתיבות, לשון באשרי כי אשרוני בנות (בראשית ל׳:י״ג):"
+            ],
+            [
+                "<b>אומרים צדוקין.</b> המכחישין תורה שבעל פה נקראים צדוקים, על שם צדוק וביתוס תלמידיו של אנטיגנוס איש סוכו שהתחילו בקלקלה זו תחילה. לפי ששמעו מאנטיגנוס רבן אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. אמרו, אפשר פועל טורח ועושה מלאכה כל היום כולו ולערב אינו מקבל שכר, ופירשו מדברי חכמים, ונתחברו עמהם כתות מישראל, ועד היום הזה נשארו מהם פליטים במצרים בדמשק ובקוסטאנטינ״א, והם לשכים בעינינו ולצנינים בצדנו, ואנו קורים להם קראים, לפי שאין להם אלא המקרא בלבד:",
+                "<b>קובלין אנו עליכם.</b> מתרעמים אנו על מדותיכם:",
+                "<b>פרושים.</b> לחכמי ישראל היו קורין פרושים, לפי שאוכלין חוליהן בטהרה ופרושים ממגע עם הארץ, דתנן בגדי עם הארץ מדרס לפרושים:",
+                "<b>(וספרי המירם. ספרי המינים. ונקראים המירם, שהמירו דת האמת בדברי שקר): תרוודות.</b> כפות שאוכלים בהן. לשון מלוא תרווד רקב:",
+                "<b>אף ספרי הקודש לפי חבתן היא טומאתן.</b> שלא יעשם אדם שטיחין על גבי בהמה. ולפי דבריהם היה משיב להם, ולא לפי האמת. דטעמא דספרי הקודש מטמאין את הידים, כדי שלא יבואו הספרים לידי פסידא, שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, כדפרשינן בסוף זבים:  "
+            ],
+            [
+                "<b>מטהרים את הניצוק.</b> דתנן במסכת מכשירין, כל הניצוק, טהור. אם מערה מכלי טהור לכלי טמא, מה שנשאר בכלי העליון, טהור, דניצוק אינו חיבור:",
+                "<b>אמת המים הבאה מן הקברות.</b> מודו בה צדוקים דטהורה, דכתיב (ויקרא י״א:ל״ו) מקוה מים יהיה טהור:",
+                "<b>שהרי אין בהן דעת.</b> שיכוונו להפסיד ממון לבעליהן:",
+                "<b>ילך וידליק גדישו של אחר.</b> ונמצא מפסיד את רבו מאה מנה בכל יום:"
+            ],
+            [
+                "<b>צדוקי גלילי.</b> צדוקי שהיה מארץ הגליל:",
+                "<b>המושל עם משה בגט.</b> שהיו מונים לשנות המלכים וכותבים בכך וכך למלך פלוני, ובסוף הגט כותבין כדת משה וישראל, וגנאי הדבר למשה:",
+                "<b>את המושל מלמעלן ואת השם מלמטן.</b> שמקדימין שם פרעה לשם השם, דכתיב ויאמר פרעה מי ה׳:",
+                "<b>וכלשקה.</b> פרעה:",
+                "<b>מה הוא אומר ה׳ הצדיק.</b> כדי שלא להשלים המסכתא במי ה׳ אשר אשמע בקולו, משום אל תעמוד בדבר רע, השלים בה׳ הצדיק:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json
new file mode 100644
index 0000000000000000000000000000000000000000..c8ad391a78c98140a0718ad9e5539752798fa47e
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json	
@@ -0,0 +1,301 @@
+{
+    "language": "en",
+    "title": "Bartenura on Mishnah Zavim",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ברטנורא על משנה זבים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "הרואה ראיה אחת של זוב – flux that comes from the flesh of a corpse and it is similar to the white of a rotten/smashed egg. But effusion of semen comes from flesh that has not died, and is joined like the white of an egg that is not rotten/smashed.",
+                "בית שמאי אומרים כשומרת יום [כנגד יום] (like a woman who observes a day for a day) – for even though she is not a complete woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding until three sightings, nevertheless, with one sighting, she makes a surface designated for lying and sitting ritually impure, just like a person with gonorrhea, even though he does not become a complete person with gonorrhea/flux until three sightings, nevertheless, with one sighting he makes surfaces designated for lying and sitting ritually impure.",
+                "ובית הלל אומר כבעל קרי (like a person who experienced a seminal emission) -and he does not make surfaces designated for lying and sitting ritually impure, and a sighting does not defile through carrying, but only through contact/touching.",
+                "ראה אחת ובשני הפסיק ובשלישי ראה שתים – for if he saw two sightings on one day or on two consecutive days, he must count seven clean [days], and he is exempt from the sacrifice. But if he saw three sightings on one day or on three consecutive days, he must count seven clean [days] and he is liable for a sacrifice, as it teaches in a Baraita: Scripture counted two [days] and called him ritually impure, as it is written (Leviticus 15:2): “When any man has a discharge issuing from his member, he is impure”/\"זב מבשרו זובו טמא הוא\"; three [sightings] and he is called impure, (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this:”/ואתה תהיה טומאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו היא.\", how so? Two [sightings] for ritual impurity and three [sightings] for [an obligatory] sacrifice. But a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה if she saw many sightings on one day or on two days not during the time of her menstrual bleeding, observes one day in cleanliness and she is ritually pure in the evening. But if she saw three sightings [of non-menstrual bleeding] on three consecutive days, she needs to count seven clean days and she is liable for a sacrifice. For concerning a זבה/a woman who experiences a flow of menstrual -type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, it is written (Leviticus 15:25): \"ואשה כי-תזוב [יזוב] דמה ימים רבים בלא עת-נדתה\"/When a woman has had a discharge of blood for many days, not at the time of her menstrual impurity” (The text of Bartenura “misquotes” the Biblical verse -what is in brackets is what is found in the text of the Torah); [The word] \"ימים\"/days- are two; [the word] \"רבים\" /many – are “three.” Scripture suspends/hangs the man who has gonorrhea through sightings, and the woman who has discharges of blood outside the time of her menstrual impurity through days, and now it states, that if the man who has a flux has three sightings, but that he stopped for one day between the first sighting and the latter two sightings.",
+                "בית שמאין אומרים זב גמור [he is a complete man with flux/gonorrhea] and he is liable for a sacrifice like a person with three sightings.",
+                "ובית הלל אומרים – the pure day [in-between] nullified the first sighting, and there isn’t here other than the two latter sightings [of flux], and he is exempt from the sacrifice.",
+                "מודים בית שמאי בזה שאינו זב גמור – for the pure day that interrupted nullified the first sighting, as we have stated.",
+                "על מה נחלקו על הרואה שתים וכו', בית שמאי אומרים זב גמור – for since it was joined to the counting of seven [days] when he saw two [sightings] at the outset, the sighting nullified the pure day (i.e., without sightings), and he has in his hands three sightings."
+            ],
+            [
+                "ביום השלישי לספירת זובו – as for example, a personw ho two sightings who needs to count seven clean [days], and he counted the first and the second, and on the third saw an emission, it invalidates the two days that preceded it, and he returns and counts seven [days] like at the outset.",
+                "לא סתר אלא יומו – and he counts five [days] to complete the seven, for the first two did not count for him.",
+                "הרואה בשני – that he counted one [clean day], and on the second saw an emission, he invalidated that which was before it, even according to the School of Hillel, but Rabbi Akiba holds that in this also they disagree. But the Halakah is not according to Rabbi Yishmael.",
+                "ומודים – The School of Shammai. ברואה קרי ברביעי שלא סתר אלא יומו – that those that were before it counted for him. For specifically when the fluxes were not interrupted with three clean days, according to the number of days that makes a person a complete זב, it is this case where the School of Shammai states that the effusion of semen invalidates it, but after three pure days have passed, the School of Shammai agrees that an emission does not invalidate anything other than that day, and in this that one calls that a person with gonorrhea invalidates, one derives from Scripture, as it is written (Leviticus 15:32): “This is the ritual concerning him who has a discharge: concerning him who has an emission of semen and becomes impure thereby.” Just as flux invalidates, even effusion of semen invalidates. If just as a flux invalidates everything, so the effusion of semen invalidates everything, the inference teaches us (Leviticus 15:32): \"לטמאה בה\"/”and become pure thereby,” she only has one day. But if he saw a flux, even on the seventh day, it invalidates what is before it, as it is written (Leviticus 15:13): “[he shall count off] seven days for his purification,” until all seven days would be pure from the discharges."
+            ],
+            [
+                "הרי זה זב גמור – and he is liable for a sacrifice, for the All-Merciful suspended it/hung it upon appearances, as it is written (Leviticus 15:3): “the impurity from his discharge”/\"טומאתו בזובו\", and the impurity is dependent upon his discharge, but it is not dependent upon the days. However, when there is an interruption in-between as the School of Hillel states above (in Tractate Zavim, Chapter 1, Mishnah 2), he is not a complete Zav, and the appearances do not combine, there is no difference regarding the matter of impurity as for example, that he saw two appearances alone with the interruption of the day in-between and there is no difference regarding the matter of a sacrifice, as for example that he saw three appearances [of emissions]."
+            ],
+            [
+                "כדי טבילה וסיפוג (long enough to immerse/bathe and dry one’s self) – in order that he can ritually immerse and wipe himself off after the ritual immersion, but less than this measurement is not an interruption, and it is not considered other than one appearance.",
+                "או אחת מרובה כשתים – that he had between the beginning of the first appearance and the end of the appearance in order that he could perform a ritual immersion and wipe himself off, and he would continually see [the emission] without interruption."
+            ],
+            [
+                "כמין גד יון לשילוח – a place in Jerusalem that the Canaanite kings preserved idolatrous worship, and that same place was distant from the Shiloah as a measure [of time] of twice bathing and getting dry. Like from Gad Yon. It is the language of (Isaiah 65:11): “Who set a table for Luck” (a name of heathen deity). Shiloah is the name of the river, as it is written (Isaiah 8:6): “Because that people has spurned the gently flowing waters of Siloam” (the conduit – and later the tunnel – of Siloam conveyed into Jerusalem the waters of Gihon, which symbolize “The LORD of Hosts who dwells on Mount Zion – see verse 18).",
+                "מטמא משכב ומושב – that we consider it as two sightings.",
+                "אלא אם ען יש בה כדי שלש (unless it sufficed to make up three [emissions]) – as for exzmple like from Gad Yon to Shiloah, for then it is considered like a complete Zav, even with regard to the sacrifice. But with one profuse as two, they do not divide it, and it is considered like one sighting. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אם ידוע שמקצת הראיה מהיום וקצתה למחר – that he saw part of the appearance [of the flux] at the end of today and part of it at the beginning of the night of the morrow, even though there weren’t between them [sufficient time] in order to perform [both] the ritual immersion and the drying off, they are considered as two appearances [of flux], because the days divide them.",
+                "ודאי לקרבן ולטומאה – that there are three appearances [of flux] here. And that of at twilight is divided into two [appearances], since there is in it from two [different and consecutive] days.",
+                "ואם ספק – that perhaps all of it is from today or all of it is from the night.",
+                "ודאי לטומאה – for at any event, there are two [appearances].",
+                "וספק לקרבן – for we are in doubt that perhaps there are two [appearances], perhaps three [appearances of flux]. For if all of it is from the day or all of it is from the night, there are two [appearances of flux]. But if it is from part of the day and part of the night, there are three {appearances of flux].",
+                "שני ימים בין השמשות – as for example, that the first [appearance] is at the beginning at the first twilight, and the second is at the end of the second twilight, as for example, that the first [appearance] is on Friday/the Eve of the Sabbath at the beginning of twilight and one is on Saturday night at the conclusion of twilight. For if the beginning of twilight is day and the end of twilight is night, we don’t have two appearances [of flux] on two consecutive days, for Shabbat interrupts and there isn’t the defilement of gonorrhea (but rather, like a person with an emission). But if the entire twilight from the day or all of it is from the night, there are two appearances here on two consecutive days, and which require counting seven clean [days] and one is exempt from the sacrifice. But if the beginning of twilight or at its end, half of it is from the day and half of it is from the light, the appearance [of flux] was divided into two and one is required to bring a sacrifice. But because there are all of these doubts, it is taught [in the Mishnah]: \"ספק לטומאה ולקרבן\"/”he is in doubt as to its imparting uncleanness and in doubt as to bring a sacrifice, lest there isn’t uncleanness here, and lest there is uncleanness here but not a sacrifice, or lest thee is [both] uncleanness here and a sacrifice. Therefore, he brings a sacrifice, but it is not consumed."
+            ]
+        ],
+        [
+            [
+                "הכל מטמאין בזיבה (all are susceptible to uncleanness through flux) – everyone, including a baby who is one day old who becomes defiled through flux/gonorrhea.",
+                "אף הגרים – as it is written in the portion of the person with a flux (Leviticus 15:2 - which Bartenura reproduces only in the singular): \"דברו אל בני ישראל\"/”Speak to the Israelite people.” I don’t have other than the “children of Israel” (i.e., born Jews), from where [do I learn] to include converts and slaves? The inference teaches us (Leviticus 15:2 – the Bartenura writes the verse with the fuller spelling): \"ואמרתם אליהם איש\"/”And say to them: When a man,” to include the converts and the slaves. From where do I learn to include the minors? The inference teaches (Leviticus 15:2): \"איש איש\"/”When any man.”",
+                "ומיטמאין בדם כאשה – that a woman does not defile with the white matter but rather with the red matter/substance, for blood is written for her, which is red [in color] (as opposed to white gonorrhea substance for a man).",
+                "ובלובן כאיש – for it is written (Leviticus 15:2): \"זובו טמא הוא\")/”discharge issuing from his member, he is impure.”) \"זובו\"/his discharge”, regarding a man. And it is like the dough of barley.",
+                "וטומאתן בספק – if they saw white matter, lest they are of a woman, and the white matter is pure in her. But if they saw red matter,, perhaps it is of a man and the red matter is pure regarding him. But if he saw red matter and white matter together, their uncleanness is certain whichever side you take, and they burn the heave-offering over them. But do not require of them coming to the Sanctuary, for concerning sending forth they are unclean; it is written (Numbers 5:3): “Remove male and female alike; [put them outside the camp so that they do not defile the camp of those in whose midst I dwell],” a definite male and a definite female, but not someone whose sexual organs are concealed and a hermaphrodite."
+            ],
+            [
+                "בשבעה דרכים בודקין את הזב – because he (i.e., the man with flux/gonorrhea) does not defile because of unavoidable interference/accident, as it is written (Leviticus 15:2): “[when any man] has a discharge from his member, but not because of unavoidable accident/interference.",
+                "עד שלא נזקק לטומאה (before he is confirmed as to flux) – that is when he sees a second sighting [of flux] that through it he becomes a Zav (i.e., a person afflicted with flux/gonorrhea) to defile through lying and sitting and to require him to count seven clean [days]. But a first sighting/appearance defiles through unavoidable accident ritual impurity until nightfall, like the law of the person with a seminal emission (see Deuteronomy 23:11-12), but it combines with the second [sighting] and even it was an unavoidable accident.",
+                "במאכל – if he consume a large meal or at things that bring him to gonorrhea, and even a little bit, as for example, fatty meat, milk and cheese, eggs, and aged wine, and pounded beans and a kind of kress or pepperwort.",
+                "ובמשתה – increase/excess of drinking.",
+                "במשא – a heavy thing that he carried.",
+                "במראה – he saw a woman, even without meditation [on her].",
+                "ובהרהור – even though he did not see [her]. It one of these seven things happened to him before he saw the second sighting/appearance, he is not become a Zav because of that sighting, but the drop does not defile in carrying like the rest of the drops of his flux.",
+                "אין אחריות זבין עליכם (the responsibility for Zavim is not yours) – and if there won’t ever be any Zavim, what are you concerned/worried about? Have you not accepted responsibility of the Zavim upon yourselves? But the Halakha is not according to either Rabbi Yehuda or Rabbi Akiba.",
+                "משנזקק – for ritual defilement, after he saw a second sighting that was not an unavoidable accident. For from here onwards he makes [defilement] through sitting and lying.",
+                "אין בודקין אותו – even though he saw a third appearance/sighting [of flux] by unavoidable accident, he became a Zav for a sacrifice. And similarly, if he saw a sighting of effusion during the seven clean days that he is counting, it made void everything , and even it that sighting was by unavoidable accident.",
+                "ספיקו ושכבת זרעו טמאין – his doubt is because of his effusion of semen. As for example, if he saw effusion of semen initially, and a drop of a flux that comes afterwards does not defile, for the person who sees an emission does not defile with gonorrhea during the time of twenty-four astronomical hours. But before he is confirmed for defilement, the emission purifies the gonorrhea, because it was an unavoidable accident. But after he was confirmed for defilement, the emission does not purify the gonorrhea, and we don’t suspend/leave it in doubt that because of the emission the gonorrhea comes.",
+                "שרגלים לדבר – that this sighting is not because of an unavoidable accident, for he has already become a Zav.",
+                "ראה ראיה ראשונה בודקין אותו – that is specifically for [the requirement to being] a sacrifice. For if it was because of an unavoidable accident that he saw it, it does not combine with the third [sighting] for a [requirement to bring a] sacrifice, but it combines with the second [sighting] for defilement. For if the second sighting was not by unavoidable accident, even though the first [sighting] was by unavoidable accident, it makes sitting and lying [something that defiles] and requires seven clean [days] and going into living waters, as just as it is written (Leviticus 15:2]: “[a discharge issuing] from his member” and not because of his unavoidable accident, with the second [sighting] it is written, but the first [sighting] is compared by close analogy to effusion of semen, as it is written (Leviticus 15:32): “Such is the ritual concerning him who has a discharge: concerning him who has an emission of semen/שכבת זרע [and becomes impure thereby], just as the effusion/emission of semen defines through unavoidable accident, so does the first sighting of flux/gonorrhea defiles through unavoidable accident.",
+                "",
+                "בשלישי אין בודקין אותו – neither for ritual defilement nor for a sacrifice.",
+                "רבי אליעזר אומר כו' – But the Halakha is not according to Rabbi Eliezer (see Tractate Niddah 35a for the rationale of the dispute)."
+            ],
+            [
+                "אינו מטמא בזיבה מעת לעת – for these emissions of semen/gonorrhea are because of weakness that they called, and we are speaking about the second sighting, for the first [sighting] defiles through unavoidable accident . And just as we suspend/leave it in doubt for an emission over an astronomical period of twenty-four hours, so also for the sighting [of a woman] and for a fantasy, we suspend/leave it doubt for a period of twenty-four hours. But for eating and drinking and carrying and jumping, we suspend/leave it doubt for him all the time that he is in pain, and we say that because of the pain, he had a flux/emissions but not from his member/flesh.",
+                "רבי יוסי אומר יומו – we do not suspend/leave in doubt other than for that day that he saw the emission alone, but not for an astronomical period of twenty-four hours. But the Halakha is not according to Rabbi Yossi.",
+                "מיד מיטמא בזיבה – that a proselyte who converted [to Judaism] is like a small child who was born. And even though he saw gonorrhea/emissions while he was a heathen, he becomes defiled through the gonorrhea in this second sighting that he sees within the astronomical period of twenty-four hours of emission, for the sighting of a flux of a heathen is like something that doesn’t exist, for heathens do not defile through emissions/gonorrhea.",
+                "הרואה דם – defiles all the pure things she was engaged with retroactively for an astronomical period of twenty-four houses, as we explained at the beginning of [Tractate Niddah] (Chapter 1, Mishnah 1), and since we are dealing with/speaking about an astronomical period of twenty-four hours, we consider all of these that their measurements are over an astronomical period of twenty-four hours.",
+                "וכן המקשה בימי זיבה – for we have stated (Leviticus 15:25): “[When a woman] has had a discharge of blood [for many days, not at the time of her menstrual impurity,]” because of herself, but not because of offspring. But if she let blood flow from the spices over an astronomical period of twenty-four hours and she gave birth, we don’t suspend the protracted travailing with the blood of giving birth.",
+                "המכה את עבדו- it is stated in the Torah (Exodus 21:20): “When a man strikes his slave male or female, with a rod, [and he dies there and then, he must be avenged.] But if he survives a day or two, [he is not to be avenged, since he is the other’s property],” and we expound that “day”/\"יום\" is like two days, and this is the astronomical period of twenty-four hours.",
+                "כלב שאכל בשר המת – for we hold that it isn’t consumed in its bowels/intestines until after three days from one astronomical period of twenty-four hours, and such it is taught in Tractate Ahilot in Chapter 11 (Mishnah 7), “And how much must it remain in his intestines? Three whole days of astronomical periods of twenty-four hours.",
+                "והוא שיהא כברייתו (and it continues in its natural state) – that it doesn’t change. And furthermore, there is more that their measure is an astronomical period of twenty-four hours but it is not considered, for he taught and omitted (i.e., the Mishnah taught certain cases and omitted other cases – the list is incomplete)."
+            ],
+            [
+                "מטמא את המשכב – and the same law applies to sitting.",
+                "עומד יושב שוכב – as it is written (Leviticus 15:4): “Any bedding on which he one with the discharge lies shall be impure,” and it is written (Leviticus 15:23): “Be it the object on which she has sat, [on touching it he shall be impure until evening],” I do not have other than at the time that he lied on the bed or sat on the chair. Lying on the seat and sitting on the bed, standing, suspended or leaning, from where do we derive it? The inference teaches, (Leviticus 15:4): “He shall be impure”, “on which he lies shall be impure” (Leviticus 15:23), and all of them are called מדרס/[impurity through] treading.",
+                "והמשכב מטמא את האדם וכו' עומד יושב שוכב נתלה – that the pure object is on the balancing scale [on one side] and the impure lying on the second scale, and the impure lying outweighed , and suspended the pure object. And that which is suspended in the first clause, as for example the person with gonorrhea on the [first] balance and those sitting on the second balance, and they outweighed them, they are impure, for how, the person with gonorrhea is suspended/hanging and it is as if he is sitting upon them.",
+                "לטמא בגדים – and this is the same law for all vessels that come in contact with them that have not been explained, except for a man and an earthenware vessel.",
+                "כמגע ובמשא – if it came in touched with something impure that was lying or that he carried it."
+            ]
+        ],
+        [
+            [
+                "הזב והטהור. או באסדא – large pieces of wood tied together and they place them on the sea or on the river and place upon them a banner/flag and leads/carries them by wind to the harbor of their desire. And in the language of Scripture, they are called דוברות: (I Kings 5:23 – the text citation in Bartenura is incorrect): “and at the sea I will make them into floats”/\"ואני אשימם דברות בים\". And they are also called רפסודות/floats: (II Chronicles 2:15): “and deliver them to you as rafts by sea to Jaffa; [you will transport them to Jerusalem].”/\"ומביאם לך רפסדות על-ים יפו [ותה תעלה אתם ירושלם]\" (see also Tractate Berakhot, Chapter 4, Mishnah where the term אסדא /raft is also used).",
+                "או שרכבו על גבי בהמה – an undefined bent animal underneath the rider, therefore, it doesn’t matter whether it cannot endure pressure nor if it can endure pressure. The ritually pure person and his clothing are defiled. But that which the animal is shaking with its foot, is not shook on account of the rider, unless it cannot endure pressure, as is brought in the last (i.e., 18th) chapter of [Tractate] Ahilot [Mishnah 6].",
+                "אע\"פ שאין בגדיהן נוגעים – the clothing of the ritually clean person does not touch the clothing of the person with gonorrhea, nevertheless, they are ritually impure imparted through treading, that the small ship is similar to a raft and they sink, for sometimes, that the person with gonorrhea outweighs the clean person and his clothing and they are defiled through movement/shaking (without actually coming in contact with it, like by means of a lever). And we derive the defilement of movement/shaking from what is written (Leviticus 15:11): “If one with a discharge [without having rinsed his hands in water], touches another person,”/\"וכל אשר יגע-בו הזב\" and it is written (Leviticus 6:21): “An earthen vessel in which it was boiled shall be broken; [if I was boiled in a copper vessel – the vessel – shall be scoured and rinsed with water].”/ \"וכלי-חרש אשר תבשל-בו ישבר [ואם-בכלי נחשת בשלה ומרק ושטף במים].\" Just what is stated further on from the hollow/airspace of the vessel, even here [also] in the hollow/airspace of the vessel, for an earthenware vessel is not defiled through the contact of a person with gonorrhea unless he came in contact in it from its hollow/airspace, but if he came in contact with it from behind it he did not defile it, and since after we learned that he (i.e., the person with gonorrhea) does not defile it other than from its airspace/hollow, what does the inference teach us [from the Biblical text]:\"אבל נגע בו\" /”that it touches another person” (Leviticus 15:11), contact with it is like all of it, this is shaking/movement of it. For we have learned that that a person with gonorrhea defiles through movement/shaking. But if it was ritually pure on one end of the board and the person with gonorrhea shook/moved the board on the second edge until it shakes/moves the pure person that is on the first edge, the pure person has already been defiled through shaing/movement, and his clothing has been ritually defiled through treading if they are clothing appropriate for lying and sitting.",
+                "הגשיש של מטה (the frame on which the couch is spread) – they are like long pieces of wood that they place on the bed of sections, and through them the parts of the bed strike against each other and is connected to the, and therefore, these pieces of wood are called frames/גשישין. Another explanation: pieces of wood that they place under the legs of the bed so that they are not lost due to the moistness of the ground.",
+                "שהן מחגירין – like a lame person who is not able to move his two feet at the same time. Such are those when people sit upon them, they tilt this way and that way, and through this, it is found that the person with gonorrhea leans upon the pure person and the pure person upon the person with gonorrhea.",
+                "באילן שכוחו רע (on a shaky tree) – and in what case is a tree shaky? All that its root is not wide and thick in order to make hollow a quarter of a Kab.",
+                "או שוכה- that is, the bough of a tree.",
+                "שכוחה רע – and in what case is a bough shaky? All that is hidden in its being held, that a person who grabs hold of it hides it in the palm of his hand.",
+                "על אילן יפה – even the bough stands on a firm tree. And all these that are bent underneath them and the weight of the upper part is upon the bottom part and leans upon it. And whether the person with gonorrhea is the one that leans upon the pure person, or whether the pure person is the one that leans on the person with gonorrhea, he is impure.",
+                "שאינו קבוע במסמר – and because of this, it is bent.",
+                "על הכבש – on the bridge.",
+                "שאינו עשוין בטיט טמאין – because they are bent.",
+                "ור' יהודה מטהר – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מגיפין – they (i.e., the ritually pure person and the person with gonorrhea/the Zav) close the door.",
+                "או פותחין – [open] the door together – the person with gonorrhea/the Zav and the ritually pure person.",
+                "עד שיהא זה מגיף – after all there is no defilement here, until there would be this one pull to open [the door] and that one pull to close it, that we don’t allow them each to do it to the other [for it would cause defilement through movement/shaking].",
+                "עד שיהא הטהור מעלה את הטמא – for then the clothes of the ritually pure person would be impure through treading, for the weight of the impure person would be greater than that of the pure ofperson and he would be leaning upon him. And the clothing of the pure person would be impure through treading. But if the impure person raises the pure person [from the pit], the impure person does not lean upon the ritually pure person, and the clothing of the pure person is not impure through treading. But the Halakha is not according to Rabbi Yehuda.",
+                "מפשלין בחבלין (twisting ropes) – the person with gonorrhea/the Zav and the ritually pure person together are plaiting/twisting a rope. And even if both of them are doing it from one side.",
+                "זה מושך הילך וזה מושך הילך – this one stands to the east and pulls towards him and the other stands to the west and pulls towards him.",
+                "בין עומדין – there are things that are woven while standing and there are those [that are woven] while sitting, and the ritually impure person and the ritually pure person weave together, or grind [wheat].",
+                "ר' שמעון מטהר בכולן – but the Halakha is not according to Rabbi Shimon.",
+                "בזמן שמשאן כבד טמאים – for perhaps through the heaviness of the load, the person with gonorrhea leans upon the ritually pure person and it is found that the pure person shakes/moves him or the pure person is moved by him (i.e., the person with gonorrhea).",
+                "וכולן – even if their load is heavy.",
+                "טהורים לבני הכנסת – that is to say, to those who eat their non-holy produce in a state of ritual purity, for this is not a complete shaking, and all the more so, that there is a doubt [of shaking].",
+                "וטמאים לתרומה – from according to the Rabbis, and even with doubt."
+            ],
+            [
+                "כל שאינו יכולה להמיט באדם (a ship which has no staggering effect on man) – it is large enough that when a person ascends on it, a person is not shaking/sinking.",
+                "הטהור מכה את הטמא – the person with gonorrhea/a Zav.",
+                "הרי הטמא נופל – for it is the manner of one who hits/strikes his fellow, if his fell was stretched, the person who struck/hit [his fellow] falls. And therefore, the person who strikes/hit [his fellow] (i.e., the person with gonorrhea is the one striking) is considered as one who is leaning on the ritually pure person in. And specifically, we are speaking of the matter of ritual impurity imparted through treading, for the ritually pure person who strikes/hits the impure person is pure from ritual impurity imparted through treading. But he is impure, for he is leaning on the person with gonorrhea/the Zav. And a ritually impure person who strikes the ritually pure person, his clothes are impure through treaiding, for it is as if the person with gonorrhea/the Zav is leaning upon him."
+            ]
+        ],
+        [
+            [
+                "ר' יהושע אומר. כפיה שבראשה – it was taken for something remarkable, for even a veil that is on the head of a ritually pure woman is considered as if the menstruating woman sat upon it, even though she doesn’t sit upon it. And he (i.e., Rabbi Yehoshua) disputes with the anonymous Mishnah in the chapter above (Chapter 3, Mishnah 1; see also Chapter 2, Mishnah 7) which does not defile other than their clothing but not the cap that is on the women’s heads.",
+                "כלים שבראש הנס – this is also taken for something remarkable, for even though they are at the height of the top of the mast/flag that is not at the place of treading, nevertheless, they are impure through treading. But we are speaking about a small boat and a vacillating bed, when it is expounding upon the chapter that is above (Chapter 3, Mishnah 1), but rather that which is taught above does not defile vessels that are at the top of the mast. But the Halakha is not according to Rabbi Yehoshua.",
+                "בזמן שמשאן כבד טמאין מדרס – and even though they do not come in contact with the clothing, for it is considered as if it is leading on the clothing.",
+                "כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.",
+                "ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.",
+                "טהור – the loaf [is ritually pure] that fell on account of the knocking against of the person with gonorrhea is not considered to him as shaking/movement, because the strength of the balcony endures."
+            ],
+            [
+                "מריש – a large beam that they build in the group of buildings forming one residence and the tops of the beams of the roof all of which are dependent upon it, and it is placed on top of the pillars (see also the Bartenura commentary of Tractate Gittin, Chapter 5, Mishnah 5 that defines מריש as a beam and בירה as a large house).",
+                "מלבן (frame) – like a kind of square of beams affixed in the ground.",
+                "צנור – water pipe/spout, duct",
+                "אע\"פ שהוא עשוי בחבלים – which is not affixed in the ground, but tied with ropes, but it is not so strong.",
+                "ועל הים (flour mill’s container) – a circumference/surface of wood that the flour is gathered in it at the time of grinding.",
+                "אצטרובל (lower millstone – which is immovable – included in the sale of a home) – a round mold of wood that they place the millstone upon it. And both are fixed.",
+                "חמור של רחים של יד (jack of a hand mill) – a wood building that the hand millstone is affixed in them.",
+                "וסאה של ריחים (an olive grinder’s Seah measure) – a large measure and it is affixed in the ground.",
+                "וקורות הבלנין (beams whereon the bathing masters are stationed) – a beam that the master of the bathhouse sits upon. And all of these, if the person with gonorrhea/the Zav knocked against and the loaf of priest’s due/Terumah fell in from the strength/power of the knocking, it is ritually pure, for they are very strong and it is not considered shaking/moving. But regarding the beams whereon the bathing masters are stationed, they disagreed. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הנגר (door-bolt) – a peg that is wedged in behind the door in the incision that is in the lintel/lower door-sill.",
+                "מנעול – that they close the door with it (i.e., a lock).",
+                "משוט (oar) – that they direct/steer the ship. And it is a Scriptural language (Ezekiel 27:29): “all the pilots of the sea [shall come down from their ships and stand on the ground].”",
+                "קלת (the framework under the millstone to receive the flour-dust) – a wooden round mould that surrounds the lower millstone to receive the flour that is ground that it should not fall to the ground, and it is movable.",
+                "ועל סוכה שכוחה רע – and it stands in a tree which is very strong.",
+                "טמאין – for all of these are not very strong, and the power/strength of the knocking of the person with gonorrhea/the Zav is considered shaking/movement.",
+                "מטהרין באלו – it is referring to the chest, ark and turret. For this reason, the first Tanna/teaches teaches them separately. But the Halakha is not according to either Rabbi Nehemiah or Rabbi Shimon."
+            ],
+            [
+                "פונדיות (money-bags)- like long pouches/bags, receptacles.",
+                "לארכן – that he lies on the length of the benches or the pouches/bags.",
+                "טמאים – for on each one, the person with gonorrhea/the Zav leans upon them, sometimes on this one and sometimes on that one.",
+                "לרחבן – that he lies his length on their width.",
+                "טהורים – because the majority of his [body] does not lean upon one of them. And there is no lying or sitting ever until he leans most of his [body] upon it, as it is written (Leviticus 15:23): “Be it the bedding [or be it the object on which she has sat, on touching it he shall be unclean until evening], until his majority will be carried upon it.",
+                "ישן – widthwise, and there is doubt if he turned himself around/rolled over to lengthwise, they are ritually impure.",
+                "כסיות – the plural language for “chair.”",
+                "שתחת הגוף – because the majority [of his body] is carried/borne upon him. But the others are ritually impure by contact of the person with gonorrhea. But they don’t have the law of lying and sitting to become a primary source of ritual impurity to defile people and vessels.",
+                "אם רחוקים זה מזה טהורים – because the majority [of his body] is not carried/borne either on this one or on that one. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "עשר טליתות – it the plural usage of טלית/a cloak. But not specifically then, for even one-thousand cloaks and a large stone on top of them, and the person with gonorrhea/the Zav sat upon the stone, all of the cloaks that are underneath it are defiled through sitting, for lying and sitting become defiled underneath a stone used for closing a pit.",
+                "כרע הזב טהורים – from the law concerning lying, but they are impure through the burden of the person with gonorrhea.",
+                "ביחידי – one bed [used for lying].",
+                "טמא – for the majority of the person with gonorrhea/the Zav is carried/borne upon it.",
+                "ובמרובים – many beds on the scale opposite the person with gonorrhea.",
+                "שאין אחד מהם נושא את רובו – for since they (i.e., the beds) went down, the majority of the person with gonorrhea is not borne/carried on even one of them, but rather, each one of the beds bore/carried a majority of the Zav."
+            ],
+            [
+                "טמאין – whether the person with gonorrhea/the Zav went down/bowed or whether the foods and drinks went down, they were defiled through movement/shaking.",
+                "ובמת הכל טהור – whether sitting or lying, whether foods or liquids, whether the corpse went down [on the balancing scale] whether they (i.e., foods, liquids, sitting, lying) went down. For all of the defilements of movement are pure, except for the movement of a person with gonorrhea/a Zav (with a flux). But if they went down [on the balancing scale], they are also ritually pure, for all that the corpse is lifted up over him, as for example, on the balancing scale other than a tent, it is ritually pure (see also Tractate Zavim, Chapter 5, Mishnah 3)ssb, except for a human, for at the time that it outweighs the corpse, it is impure because it moved/shook it, as we state in the last chapter of [Tractate] Niddah (folio 69b) do you think that a corpse does not defile through carrying?",
+                "מדף (indirect contact by shaking – the uncleanness of an object arising from an unclean person’s indirect contact) – it the language of minor uncleanness, as it is written (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].” But Maimonides explained that [the word] \"מדף\" is from the language of \"ריחו נודף\"/so that its fragrance spreads (see Tractate Menahot, Chapter 8, Mishnah 7), that the fragrances of the defilement of a Zav/person with gonorrhea/flux goes from afar to defile all the vessels that upon it even though it did not come in contact with them. But not like the defilement of the vessels that are underneath it, for the vessels that are on top of the person with gonorrhea/flux even though they are things that interpose between them and the person with gonorrhea/flux, all of them are unclean with a minor defilement to defile foods and drink, but not to defile humans and vessels, whereas vessels that are underneath him, even if they are one hundred one on top of the other, the lowest of all of them have a greater defilement to defile humans and to defile clothing like the upper one.",
+                "מה שאין המת מטמא – hat what is below it (i.e., the corpse), even if it will be Levitical impurity/defilement breaking through the ground and descending, nevertheless, nothing lying and sitting that is underneath it defiles humans and to defile clothing.",
+                "ועל גביו מדף – assuming that the corpse defiles vessels that are on top of it the uncleanness of a minor degree to defile foods and drinks, that defilement breaks through the ground and rises, nevertheless if [the corpse was on an upper floor and the uncleanness caused by unclean persons lying on an object and sitting on an object in the house until the top of the beam, and the planed board that is bent from the weight of the corpse and which make heavy those lying down, or] the corpse is in the house near/adjacent to the top of the beam, and those that are lying are in the upper story, and the planed boards are bent from the weight of those lying and weigh down upon the corpse, in that manner with an impure person with a flux/gonorrhea (i.e., a Zav) below to defile humans [and] to defile clothing, and above it to defile foods and drinks, but with the corpse, whether above it or whether below it, is pure."
+            ],
+            [
+                "שאינה יכולה (it – i.e., the bed – is not able to stand – on three legs) – and since this one (i.e., leg) is not able [to stand] and that one (i.e., leg) is not able [to stand] each one of all of them has performed an act and there most of the person with gonorrhea/flux (i.e., the Zav) is lifted upon it (i.e., the leg).",
+                "רבי שמעון מטהר – that requires the measurement of gonorrhea for this one (i.e., the leg) and the measurement of gonorrhea for that one (i.e., the leg), meaning to say, the majority of this [Zav] weighs down on each of them. And he follows after his reasoning that he stated above in our chapter (Tractate Zavim, Chapter 4, Mishnah 5) regarding an individual [place to lie down or sit], but if there were many [places to lie down or sit] they are clean, for no single place can carry the majority. But the Halakha is not according to Rabbi Shimon.",
+                "היה רכוב על גבי בהמה – we are dealing with something standing, for if it is walking, all the while that the one [leg] is uprooted but it is standing on three [legs], and what is underneath them is impure, for it is unable to stand on two [legs].",
+                "שיכולה לעמוד על שלש – therefore each one is like a fourth leg, and it is not other than a support [for the other legs], and support has no substance to it (see Tractate Shabbat 93a). But one cloak underneath two legs, is impure, for it (i.e., the animal) is not able to stand on [the other] two legs.",
+                "ר' יוסי אומר - he is referring to four cloaks under the four feet of an animal.",
+                "הסוס מטמא ברגליו – if a person with gonorrhea/flux (i.e., a Zav) rides upon it (i.e., a horse) and there is a cloak underneath one of the feet of a horse, it is ritually impure. But underneath its hands, it is ritually pure, for it doesn’t lean on its forelegs. But the Halakha is not according to Rabbi Yossi.",
+                "כלים שבעקל טמאים (utensils that are in the roller are unclean) – that the crutch of the beam is on the roller, and the roller is a basket that gathers/detains in it the olives (i.e., a bale of loose texture containing the olive pulp to be pressed) and it is made like a kind of basket of network, and after they gather/detain in it the olives and there remains the peat which is the refuse of olives (i.e., the peals), and they bring it into the bale of loose texture containing the olive pulp to be pressed, and place upon the bale of loose texture a beam to weigh it down.",
+                "המכבש של כובס (the washer’s clothes press) – after they launder the clothing, they fold them underneath the clothes press to press them and to preserve their folding.",
+                "כלים שתחתיו טהורים – for a person who sits on one end of the clothes press does not weigh down the utensils.",
+                "ור' נחמיה מטמא – he holds that it is impossible that he sits on one end of the clothes press without weighing down on the utensils. But the Halakha is not according to Rabbi Nehemiah."
+            ]
+        ],
+        [
+            [
+                "הנוגע בזב. וכלי שטף במגע (he who touches a Zav/person with a flux. And a vessel that requires only rinsing to be restored to Levitical cleanness) – for just as a person who touches a Zav/person with a flux defiles clothing at the time of his contact/touching, so he defiles all vessels that touch them at the time of his [physical] contact with a Zav, except for humans and earthenware vessels. As it is taught in the [Halakhic Midrash] of the Torah of the Priests (i.e., Sifra), from where do we make the rest of vessels like clothing? The inference teaches us (Leviticus 15:5): “and remains impure/וטמא [until the evening].” I might think that it makes a person and earthenware vessels [impure], the inference teaches us \"בגד\"/”All cloth [or leather on which semen falls shall be washed in water and remain impure until evening]” (Leviticus 15:17); it defiles clothing, but it does not defile human beings and earthenware vessels. And especially at the time of contact with the Zav/person with a flux, but if he separates [from the things that make him unclean], it does not, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, bathe in water and remain impure [until evening];” at the time of his contact he defiles his clothing, [but if] he separates, he does not defile clothing.",
+                "אבל לא במשא (but not what he carries) – if at the time of his contact with a Zav/person with a flux he carried clothing but did not touch them, they are ritually pure.",
+                "כל המטמא בגדים בשעת מגעו – as for example, a person who touches a man with a flux/gonorrhea, or a woman with a flux, or a woman who has just given birth and with their discharges, with what they lie upon (i.e., bedding) and with what they sit upon.",
+                "מטמא אוכלים להיות תחלה – because he is considered like a primary source of ritual defilement at the time of his contact, since the Torah stated that he defiles clothing.",
+                "ואת הידים להיות שניות – but the body of a person, he (i.e., the Zav) does not defile, as it is taught in the concluding clause that he does not defile a person and an earthenware vessel.",
+                "ולאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה – and even though he is not aught but first degree of ritual impurity, he makes the liquids first remove, for even second degree of ritual impurity defiles liquids to be first remove. But they are likely/liable to catch uncleanness and don’t require fitness to become unclean (which arises from contact with certain liquids) like foods, they (i.e., the Rabbis) decreed concerning them that they are always of first remove, as a decree because of liquids that come on account of [contact with] a reptile which are first remove from the Torah.",
+                "והאוכלים והידים להיות שניות – since he separated from the things which make him unclean, it is not other than a mere first [degree of ritual defilement]."
+            ],
+            [
+                "כל הנישא על גבי הזב – the uppermost part of the person with a flux/gonorrhea and even if the person with a flux/gonorrhea did not touch him and even if there are many things that interpose between him and between the person with a flux/gonorrhea, everything is ritually impure, as it is written (Leviticus 15:10): “Whoever touches anything that was under him [shall be impure until evening].” What is underneath him? If you were to say, underneath the person with flux/gonorrhea, that is his lying, but rather with anything that the Zav/person with flux will be underneath him, that is, the uppermost part of the Zav. And this applies to all things, even with something that is not normally upon him, and not with that is similar to what is below him, for it is not practiced other than something that appears to him.",
+                "חוץ מהן הראוי למשכב ולמושב – and the same law applies for what he is riding upon, but that which is not appropriate is pure, as for example, if he inverted a Seah which is not made for sitting and he sat upon it, it is possible that it would be impure for sitting, as the inference teaches us (Leviticus 15:6): “Whoever sits on an object on which the one with the discharge has sat,” that which is special fro sitting, excluding this that we say to him: “stand and perform our work.”",
+                "נדבך (a frame carried to the building ground with the tools and vessels above and under it) – a row of the building of the wall, like (Ezra 6:4): “With a course of unused timber [for each three courses of hewn stone].”",
+                "הטהור מלמעלה – on the frame/course of stones and weighing down upon the finger of the person with flux/gonorrhea (i.e., the Zav), for now it is carried above the Zav and is considered a primary source of ritual defilement.",
+                "מטמא שנים ופוסל אחד – it defiles first degree [of ritual impurity] and second degree [of ritual impurity], and renders heave-offering/priest’s due] impure with one further remove.",
+                "פירש – the pure person came down from the course of stones/frame, or that the person with flux/gonorrhea (i.e., the Zav) removed his finger from underneath the course of stones/frame. It defiles the pure with one remove and invalidates one remove, because the pure thing is not other first degree of ritual impurity for since it separates, it further does not defile clothing and makes heave offering/priest’s due second and third remove.",
+                "הטמא מלמעלה – on the course of stones/frame, and the finger of the pure person is underneath the course of stones/frame and the impure person weighs down upon him, for the Zav/the person with a flux/gonorrhea is carried upon it, therefore it defiles two removes and renders unfit one further remove.",
+                "והמדף – all the vessels that are not lying or sitting are called מדף/indirect contact for conferring ritual impurity.",
+                "מלמעלה – [above] the course of stones/frame, but the finger of the Zav/person with flux/gonorrhea is from below, they are not other than first degree of ritual impurity, ",
+                "and they defile one remove and renders unfit [still] one [further] remove, but after they have separated, also this is the law.",
+                "פירשו מטמאין שנים ופוסלין אחד – the person who lies and who sits is always a primary source of ritual defilement, even though they (i.e., the defiling agents) have separated themselves.",
+                "טהורים – as we have stated that all that the Zav/person with flux/gonorrhea is carried upon is pure, except for from lying and sitting and the human being."
+            ],
+            [
+                "מפני שאמרו – that is to say, because what they said – that foods and drinks and the indirect contact for conferring ritual impurity from below underneath the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) are ritually pure because of that which they said that whatever carries and is carried [on top of a bed is pure.",
+                "כל הנושא – as for example, foods and drinks and indirect contact for conferring ritual impurity which are below from the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) and they carry him, but they don’t touch him for there are things that interpose between them.",
+                "נישא על גבי המשכב – for these are above (i.e., foods and drinks, etc.) and the unclean person lying (i.e., the Zav – the person with flux/gonorrhea) on a bed below, and it is carried upon him, but they (i.e., the objects) do not touch him, they are ritually pure.",
+                "חוץ מן האדם – that a person who carries the unclean person (i.e., the Zav – the person with flux/gonorrhea) on a bed is defiled even though he did not touch him and did not shake/move him, because the Zav who is lying on a bed defiles through carrying, and similarly, if they placed an immovable stone used for closing a pit above from where the Zav is lying and a ritually pure person sat upon the stone, he is defiled, because he was carried on top of the bed [of a lying Zav/person with flux/gonorrhea]. In the same way as that if the Zav sat on the stone, the bed that is below from the stone is ritually defiled, so when the pure person that sat on the stone is defiled, and he is carried from the defiling bed [of the Zav] that is lying underneath it.",
+                "כל הנושא על גבי נבילה – it is speaking/dealing with a human being, meaning to say, that any human being who carries or is placed on top of a carrion.",
+                "טהור חוץ מן המסיט – that carries the carrion and does not move it from its place, also did not move it from its place but rather that placed it on top of him, as for example, that his friend came and placed it upon him, he is ritually pure, until he shakes/moves it.",
+                "רבי אליעזר אומר אף הנושא – in the Gemara (Tractate Hullin, folio 124b) it explains that this is what he (Rabbi Eliezer) said: “and he that carries”, meaning to say, the person who shakes/moves the carrion is not ritually impure other than when he carries it, that the carrion is above and he (i.e., the person who carries it) is below, but if the carrion is below and he is above, even though he shakes/moves it, he is ritually pure, all the while that he did not touch it. But the Halakha is not according to Rabbi Eliezer.",
+                "חוץ מן המאהיל – that it is possible to be carrying [a corpse] or being carried by [a corpse] but not overshadowing it [with a tent] , as for example, an upper chamber/story forms a partition, that if the corpse is on the upper chamber/story, and foods and drinks and vessels in the house reach until the ceiling, and the planed boards are bent from the weight of the corpse and weigh down upon vessels, or the corpse is in the house adjacent to the ceiling, and the vessels in the upper chamber/story and the planed boards that are in the upper are story/chamber are bent from the weight of the vessels and weigh down upon the corpse, for in this manner, one carries and is carried by on top of the corpse but does not overshadow, and is pure.",
+                "ואדם בזמן שהוא מסיא – whether he carries the corpse or whether he is carried on top of the corpse, he is ritually pure, even though it (i.e., the corpse) did not touch him, but if the corpse does not move from its place as there is no shaking/movement here, he is ritually pure."
+            ],
+            [
+                "מקצה טמא על הטהור – even the finger of a Zav/person with flux/gonorrhea is on top of the pure person, or the finer of a pure person is on top of the Zav, or a connection, it is impure, as for example, his hair and his fingernail or his teeth, all these are called חיבורי/a connection, junction, even though there isn’t other than a minority of the impure on top of the pure person or a minority of the pure on top of the impure thing, the pure thing is defiled, for we don’t require that he carries the majority of a person with a flux/gonorrhea (i.e., the Zav) other than upon the lying but not upon a person.",
+                "ומקצת טהור על הטמא טהור – for we require that he carries its majority. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הטמא על מקצת המשכב – the majority of a impure person on a minority of the lying bed [of a Zav], the lying bed is defiled. And similarly, the greater part of a ritually pure person on the lesser part of a defiled bed, the ritually pure person is defiled. But we are not concerned of the lesser part of bed defiled, since the majority of it is ritually pure and the majority that the impure sits upon it, for with the lesser part of the thing that the defilement enters, and with its lesser part it departs, as is taught in the concluding clause [in this segment of the Mishnah]: \"נמצאת טומאה נכנסת לו ויוצאת ממנו בטומאתו\"/”it turns out that uncleanness enters it and leaves it through its lesser part.”",
+                "מקצת הטמא על המשכב – since that it is the lesser part of the impure person, even though that he leans on all of the bed, the bed is pure, until the greater part of the person with flux/gonorrhea (i.e., the Zav) is carried upon it.",
+                "ומקצת טהור על המשכב – that is to say or the lesser part of the pure person even on the entire bed.",
+                "טהור – until the greater of the part of the ritual pure person leans upon it.",
+                "וכן ככר של תרומה – it is referring to the Mishnah above (see Tractate Zavim, Chapter 5, Mishnah 3) as it teaches in the Mishnah: \"כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם\"/”Whatever carries and is carried on top of a bed is clean.” And even food of priest’s due/heave-offering, if it was carried on top of the bed and there is between them something that interposes, even if it is the most thin like [a piece of] paper and similar to it, they are not susceptible to receive ritual defilement from the bed, for it doesn’t defile others and is not susceptible to receive defilement through shaking/moving other than something that has the breath of life (i.e., a human).",
+                "ור' שמעון מטמא בזו – since its place is impure, it defiles through shaking/moving, even something that does not have the breath of life. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הנוגע בזב ובזבה וכו' – each of these are equivalent regarding their contact/touching to their carrying in that they defile a person to defile clothing, therefore, they are considered a primary source of ritual defilement all the while that they didn’t separate from them, for after [being in contact] it defiles clothing, and therefore, a person who touches it makes himself first remove (i.e., first-degree of ritual impurity) and second remove and invalidates/makes unfit heave-offering/priest’s due through third remove.",
+                "פירש – [he separates] from what defiles him, he is none other than a mere first-degree of ritual impurity and defiles something to make it second-degree of ritual impurity, and makes heave-offering/priest’s due unfit in the third remove.",
+                "ואחד המסיט, ואחד הנושא – and even though they do not touch, the man with a flux/gonorrhea and a woman with a flux and a menstruant woman are explicitly written, as it is written (Leviticus 15:31-32): “Such is the ritual concerning him who has a discharge, [concerning him who has an emission of semen and becomes impure thereby], and concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” but the leper and the woman who has given birth we derive from (Leviticus 15:32): \"לזכר ולנקבה\"/”and concerning anyone, male or female, who has a discharge,” [the word] \"לזכר\"/for the man – to include the leper and [the word] \"לנקבה\"/or female to include the woman who has given birth to a child."
+            ],
+            [
+                "ואחד המסיט – who moves/shakes her from her place even though he doesn’t touch or carry [her].",
+                "רבי אליעזר אומר אף הנושא – and it speaks of one who carries, meaning to say, that the person who moves/shakes is not ritually impure unless he carries it, that they are above and the person doing the moving/shaking is below. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הנושא את המרכב (he who carries the saddle/riding seat) – in carrying the riding seat, it is written (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water and remain impure until evening],” but not touching/coming into contact with it. But the person who touches it is not other than a mere first degree of ritual impurity.",
+                "הנושא את הנבילה – that is he moves/shakes it, for carrying without shaking/moving, that person is ritually pure, as we have explained above (see Tractate Zavim, Chapter 5, Mishnah 3:\"כל הנושא ונישא על הנבילה – טהור חוץ מן מסיט\"/”Whatever carries or is carried on top of a carrion is clean, except for him who shifts/shakes it.” And one who also touches a carrion even though it is ritually impure, since it does not defile clothing, it does not defile two removes (i.e., makes things first degree of ritual impurity and makes non-holy produce second degree of ritual impurity) nor invalidate/make unfit one (i.e., priest’s due/heave offering becomes unfit as it is made third-degree of ritual impurity), it is not other than merely first degree of ritual impurity and it defiles one (i.e., making non-holy produce second-degree of ritual impurity) and invalidates one (i..e, making priest’s due/heave-offering third degree of ritual impurity).",
+                "מי חטאת שיש בהן כדי הזייה – they defile clothing through carrying but not through touching/contact."
+            ],
+            [
+                "והוא בבית הבליעה (and it is in the esophagus/gullet) – all the time that it (i.e., the food) is in the esophagus it defiles clothing, and since it defiles clothing, it defiles two things (i.e., it’s law is like that of a primary source of ritual defilement – that it makes something first degree of ritual impurity and a first makes non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., something second degree of ritual impurity makes priest’s due/heave offering unfit).",
+                "הכניס ראשו באויר התנור – even though the carrion of the bird exists with the esophagus/gullet of the person who eats it, everything is in the airspace of the over, nevertheless, it (i.e., the oven) is ritually pure. For the oven is not defiled on account of the person, for everything that defiles clothing does not defile humans and earthenware vessels. But because of the carrion of a clean bird it does not become defiled, for it lacks defilement other than the person in his esophagus/gullet.",
+                "הקיאה או שבלעה (he vomited it out or swallowed it) – that is he separated from it. That from when it (i.e., the food particles of the carrion of the clean bird) descended to the stomach, it has no defilement, and when it is in his mouth, it has no defilement, for it is written (Leviticus 17:15): “[Any person, whether citizen or stranger,] who eats what has died/\"[וכל נפש] אשר תאכל [נבלה]\" for it is written, “who has not eaten” – food in the esophagus/gullet."
+            ],
+            [
+                "ובנבילה ובמרכב – all of these are through carrying alone that they defile clothing, but not through touching/coming into contact. Therefore, a person who touches them even though he did not separate is not other than first-degree of Levitical impurity, and he defiles one (making non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., heave offering becomes unfit as it becomes third-degree of ritual impurity).",
+                "כל הנוגע- as for example food and vessels, for even with those that a person touches defiles two and invalidates/makes unfit one vessels that touch them defile one and invalidate one, and even at the time of their contact/touching.",
+                "חוץ מן האדם – that there is from them that if he touched them or carried, that he (as he is first-degree of ritual defilement) defiles two (making non-holy produce second-degree of ritual defilement) and invalidates one (making priest’s due/heave offering third degree of ritual impurity), like those that we stated above.",
+                "פירש – even a person, in all of them he defiles one (as he is first-degree of ritual impurity, making non-holy produce second degree of ritual impurity) and invalidates one (priest’s due/heave offering becoming unfit for use), for since he separated from it, he is not other than first-degree of ritual impurity."
+            ],
+            [
+                "בעל קרי כמגע שרץ – just as a person who touches a creeping insect/reptile is first degree of ritual impurity, so also the person with an nocturnal emission/pollution is a first degree of ritual impurity, and his defilement is comparable to the defilement of someone who touches effusion of semen.",
+                "ובועל נדה כטמא מת – which is one of the primary sources/causes of Levitical uncleanness and is ritually impure for a period of seven days.",
+                "שהוא מטמא משכב ומושב – and a corpse itself and all the more so someone with ritual impurity imparted by a corpse does not defile by sitting or lying, neither a minor defilement nor a stringent defilement, as it is written (Leviticus 15:3): “and every object on which he sits [shall be impure],” but not someone defiled by a contact with a corpse (see also, Tractate Kelim, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "אלו פוסלים את התרומה – from/according to the Rabbis. And all of it is from the eight things that they decreed בו ביום/on that selfsame day (that Rabban Gamaliel was deposed as the head of the Sanhedrin -see Talmud Berakhot 28a [see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4, also Tractate Shabbat 13b – our Mishnah lists nine of the fourteen of them], except for [the law regarding] the טבול יום/the one who immersed himself that day which is from the Torah.",
+                "האוכל אוכל (he who eats food) – that is first degree of ritual defilement or second degree of ritual defilement, they decreed that his body is second degree of ritual defilement, and it invalidates the heave-offering/priest’s due with his contact, touching, for second degree of ritual defilement makes priest’s due/heave-offering unfit.",
+                "והשותה משקים טמאים – it becomes also second degree of ritual impurity, and makes the priest’s due/heave-offering unfit/invalid, and the reason that the Rabbis decreed on these, is that sometimes, when a person eats unclean foods and pours liquid of heave-offering in his mouth while the foods are impure in his mouth, and invalidates them. And also, sometimes that he drinks impure liquids and pours foods of heave-offering/priest’s due in his mouth while they are still in his mouth, invalidating them.",
+                "והבא ראשו ורובו – after he immersed [in a Mikveh[ on that same day.",
+                "במים שאובין – because they would immerse in the badly smelling/decaying waters of caves and they would put upon them afterwards drawn waters to remove to bad-smelling/decaying waters, they began and made a fixed rule to state that the waters of caves do not purify but rather [only] drawn waters purify; they (i.e., the Rabbis) stood and decreed defilement upon them [who used those waters], for perhapsthey would come to annul the law of Mikveh and immerse in drawn waters, and in order to fulfill this decree to establish it, they added to it and decreed on a person completely pure who had three LOG of drawn waters that fell upon him, that he would invalidate the heave-offering/priest’s due until he immersed [in a ritual bath].",
+                "והספר – all Holy Writings/Scrolls defile the priest’s due/heave offering through contact. Because at the outset, they would hide food of priest’s due/heave offering next to a Torah Scroll saying “this is Holy and that is Holy,” since they saw that Scrolls would come to loss, that the mice that are found near the food would ruin/cause loss to the Scrolls, they decreed on the Torah, Prophets and Writings (i.e., the three portions of Scripture) would defile the priest’s due/heave-offering through their contact.",
+                "וטבול יום – invalidates the priest’s due/heave-offering from the Torah until his sunset arrives. But this is not from the eighteen decrees that they (i.e., the Rabbis) decreed on that day (see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4).",
+                "והאוכלים – that were defiled by liquids. The Sages decreed on the liquids that were defiled by second degree of ritual impurity, to become first-degree, and that they would defile the foods. It is a decree because liquids that come on account of a defiling reptile/insect which are first-degree according to the Torah. But why did not decree on foods also to become first-degree? It is a decree because of foods that come on account of an insect/defiling reptile, because the foods require fitness to become unclean (which arises from contact with certain liquids), but they are not susceptible to receive defilement other than through coming in water, but the liquids are liable/likely to be susceptible to receive defilement and do not require fitness to become unclean nor repair, and their defilement is found more.",
+                "וכלים שנטמאו במשקין – that according to the Torah, even if the liquids were defiled by a reptile/insect (i.e., creeping animal), they do not defile vessels, for humans and vessels are not susceptible to receive ritual defilement other than from a primary source of ritual impurity, but the Rabbis decreed that even on liquids that were defiled on account of hands which are second-degree of ritual impurity, that they would defile vessels, as a decree because of the liquid of a person with gonorrhea/זב or a woman with a flux/זבה, as for example, their spittle and their urine, which are a primary source of ritual impurity and defile vessels according to the Torah."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..fb3e3c045b432e387bb225987034193cef1bd435
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/English/merged.json	
@@ -0,0 +1,301 @@
+{
+    "title": "Bartenura on Mishnah Zavim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Zavim",
+    "text": [
+        [
+            [
+                "הרואה ראיה אחת של זוב – flux that comes from the flesh of a corpse and it is similar to the white of a rotten/smashed egg. But effusion of semen comes from flesh that has not died, and is joined like the white of an egg that is not rotten/smashed.",
+                "בית שמאי אומרים כשומרת יום [כנגד יום] (like a woman who observes a day for a day) – for even though she is not a complete woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding until three sightings, nevertheless, with one sighting, she makes a surface designated for lying and sitting ritually impure, just like a person with gonorrhea, even though he does not become a complete person with gonorrhea/flux until three sightings, nevertheless, with one sighting he makes surfaces designated for lying and sitting ritually impure.",
+                "ובית הלל אומר כבעל קרי (like a person who experienced a seminal emission) -and he does not make surfaces designated for lying and sitting ritually impure, and a sighting does not defile through carrying, but only through contact/touching.",
+                "ראה אחת ובשני הפסיק ובשלישי ראה שתים – for if he saw two sightings on one day or on two consecutive days, he must count seven clean [days], and he is exempt from the sacrifice. But if he saw three sightings on one day or on three consecutive days, he must count seven clean [days] and he is liable for a sacrifice, as it teaches in a Baraita: Scripture counted two [days] and called him ritually impure, as it is written (Leviticus 15:2): “When any man has a discharge issuing from his member, he is impure”/\"זב מבשרו זובו טמא הוא\"; three [sightings] and he is called impure, (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this:”/ואתה תהיה טומאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו היא.\", how so? Two [sightings] for ritual impurity and three [sightings] for [an obligatory] sacrifice. But a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה if she saw many sightings on one day or on two days not during the time of her menstrual bleeding, observes one day in cleanliness and she is ritually pure in the evening. But if she saw three sightings [of non-menstrual bleeding] on three consecutive days, she needs to count seven clean days and she is liable for a sacrifice. For concerning a זבה/a woman who experiences a flow of menstrual -type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, it is written (Leviticus 15:25): \"ואשה כי-תזוב [יזוב] דמה ימים רבים בלא עת-נדתה\"/When a woman has had a discharge of blood for many days, not at the time of her menstrual impurity” (The text of Bartenura “misquotes” the Biblical verse -what is in brackets is what is found in the text of the Torah); [The word] \"ימים\"/days- are two; [the word] \"רבים\" /many – are “three.” Scripture suspends/hangs the man who has gonorrhea through sightings, and the woman who has discharges of blood outside the time of her menstrual impurity through days, and now it states, that if the man who has a flux has three sightings, but that he stopped for one day between the first sighting and the latter two sightings.",
+                "בית שמאין אומרים זב גמור [he is a complete man with flux/gonorrhea] and he is liable for a sacrifice like a person with three sightings.",
+                "ובית הלל אומרים – the pure day [in-between] nullified the first sighting, and there isn’t here other than the two latter sightings [of flux], and he is exempt from the sacrifice.",
+                "מודים בית שמאי בזה שאינו זב גמור – for the pure day that interrupted nullified the first sighting, as we have stated.",
+                "על מה נחלקו על הרואה שתים וכו', בית שמאי אומרים זב גמור – for since it was joined to the counting of seven [days] when he saw two [sightings] at the outset, the sighting nullified the pure day (i.e., without sightings), and he has in his hands three sightings."
+            ],
+            [
+                "ביום השלישי לספירת זובו – as for example, a personw ho two sightings who needs to count seven clean [days], and he counted the first and the second, and on the third saw an emission, it invalidates the two days that preceded it, and he returns and counts seven [days] like at the outset.",
+                "לא סתר אלא יומו – and he counts five [days] to complete the seven, for the first two did not count for him.",
+                "הרואה בשני – that he counted one [clean day], and on the second saw an emission, he invalidated that which was before it, even according to the School of Hillel, but Rabbi Akiba holds that in this also they disagree. But the Halakah is not according to Rabbi Yishmael.",
+                "ומודים – The School of Shammai. ברואה קרי ברביעי שלא סתר אלא יומו – that those that were before it counted for him. For specifically when the fluxes were not interrupted with three clean days, according to the number of days that makes a person a complete זב, it is this case where the School of Shammai states that the effusion of semen invalidates it, but after three pure days have passed, the School of Shammai agrees that an emission does not invalidate anything other than that day, and in this that one calls that a person with gonorrhea invalidates, one derives from Scripture, as it is written (Leviticus 15:32): “This is the ritual concerning him who has a discharge: concerning him who has an emission of semen and becomes impure thereby.” Just as flux invalidates, even effusion of semen invalidates. If just as a flux invalidates everything, so the effusion of semen invalidates everything, the inference teaches us (Leviticus 15:32): \"לטמאה בה\"/”and become pure thereby,” she only has one day. But if he saw a flux, even on the seventh day, it invalidates what is before it, as it is written (Leviticus 15:13): “[he shall count off] seven days for his purification,” until all seven days would be pure from the discharges."
+            ],
+            [
+                "הרי זה זב גמור – and he is liable for a sacrifice, for the All-Merciful suspended it/hung it upon appearances, as it is written (Leviticus 15:3): “the impurity from his discharge”/\"טומאתו בזובו\", and the impurity is dependent upon his discharge, but it is not dependent upon the days. However, when there is an interruption in-between as the School of Hillel states above (in Tractate Zavim, Chapter 1, Mishnah 2), he is not a complete Zav, and the appearances do not combine, there is no difference regarding the matter of impurity as for example, that he saw two appearances alone with the interruption of the day in-between and there is no difference regarding the matter of a sacrifice, as for example that he saw three appearances [of emissions]."
+            ],
+            [
+                "כדי טבילה וסיפוג (long enough to immerse/bathe and dry one’s self) – in order that he can ritually immerse and wipe himself off after the ritual immersion, but less than this measurement is not an interruption, and it is not considered other than one appearance.",
+                "או אחת מרובה כשתים – that he had between the beginning of the first appearance and the end of the appearance in order that he could perform a ritual immersion and wipe himself off, and he would continually see [the emission] without interruption."
+            ],
+            [
+                "כמין גד יון לשילוח – a place in Jerusalem that the Canaanite kings preserved idolatrous worship, and that same place was distant from the Shiloah as a measure [of time] of twice bathing and getting dry. Like from Gad Yon. It is the language of (Isaiah 65:11): “Who set a table for Luck” (a name of heathen deity). Shiloah is the name of the river, as it is written (Isaiah 8:6): “Because that people has spurned the gently flowing waters of Siloam” (the conduit – and later the tunnel – of Siloam conveyed into Jerusalem the waters of Gihon, which symbolize “The LORD of Hosts who dwells on Mount Zion – see verse 18).",
+                "מטמא משכב ומושב – that we consider it as two sightings.",
+                "אלא אם ען יש בה כדי שלש (unless it sufficed to make up three [emissions]) – as for exzmple like from Gad Yon to Shiloah, for then it is considered like a complete Zav, even with regard to the sacrifice. But with one profuse as two, they do not divide it, and it is considered like one sighting. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "אם ידוע שמקצת הראיה מהיום וקצתה למחר – that he saw part of the appearance [of the flux] at the end of today and part of it at the beginning of the night of the morrow, even though there weren’t between them [sufficient time] in order to perform [both] the ritual immersion and the drying off, they are considered as two appearances [of flux], because the days divide them.",
+                "ודאי לקרבן ולטומאה – that there are three appearances [of flux] here. And that of at twilight is divided into two [appearances], since there is in it from two [different and consecutive] days.",
+                "ואם ספק – that perhaps all of it is from today or all of it is from the night.",
+                "ודאי לטומאה – for at any event, there are two [appearances].",
+                "וספק לקרבן – for we are in doubt that perhaps there are two [appearances], perhaps three [appearances of flux]. For if all of it is from the day or all of it is from the night, there are two [appearances of flux]. But if it is from part of the day and part of the night, there are three {appearances of flux].",
+                "שני ימים בין השמשות – as for example, that the first [appearance] is at the beginning at the first twilight, and the second is at the end of the second twilight, as for example, that the first [appearance] is on Friday/the Eve of the Sabbath at the beginning of twilight and one is on Saturday night at the conclusion of twilight. For if the beginning of twilight is day and the end of twilight is night, we don’t have two appearances [of flux] on two consecutive days, for Shabbat interrupts and there isn’t the defilement of gonorrhea (but rather, like a person with an emission). But if the entire twilight from the day or all of it is from the night, there are two appearances here on two consecutive days, and which require counting seven clean [days] and one is exempt from the sacrifice. But if the beginning of twilight or at its end, half of it is from the day and half of it is from the light, the appearance [of flux] was divided into two and one is required to bring a sacrifice. But because there are all of these doubts, it is taught [in the Mishnah]: \"ספק לטומאה ולקרבן\"/”he is in doubt as to its imparting uncleanness and in doubt as to bring a sacrifice, lest there isn’t uncleanness here, and lest there is uncleanness here but not a sacrifice, or lest thee is [both] uncleanness here and a sacrifice. Therefore, he brings a sacrifice, but it is not consumed."
+            ]
+        ],
+        [
+            [
+                "הכל מטמאין בזיבה (all are susceptible to uncleanness through flux) – everyone, including a baby who is one day old who becomes defiled through flux/gonorrhea.",
+                "אף הגרים – as it is written in the portion of the person with a flux (Leviticus 15:2 - which Bartenura reproduces only in the singular): \"דברו אל בני ישראל\"/”Speak to the Israelite people.” I don’t have other than the “children of Israel” (i.e., born Jews), from where [do I learn] to include converts and slaves? The inference teaches us (Leviticus 15:2 – the Bartenura writes the verse with the fuller spelling): \"ואמרתם אליהם איש\"/”And say to them: When a man,” to include the converts and the slaves. From where do I learn to include the minors? The inference teaches (Leviticus 15:2): \"איש איש\"/”When any man.”",
+                "ומיטמאין בדם כאשה – that a woman does not defile with the white matter but rather with the red matter/substance, for blood is written for her, which is red [in color] (as opposed to white gonorrhea substance for a man).",
+                "ובלובן כאיש – for it is written (Leviticus 15:2): \"זובו טמא הוא\")/”discharge issuing from his member, he is impure.”) \"זובו\"/his discharge”, regarding a man. And it is like the dough of barley.",
+                "וטומאתן בספק – if they saw white matter, lest they are of a woman, and the white matter is pure in her. But if they saw red matter,, perhaps it is of a man and the red matter is pure regarding him. But if he saw red matter and white matter together, their uncleanness is certain whichever side you take, and they burn the heave-offering over them. But do not require of them coming to the Sanctuary, for concerning sending forth they are unclean; it is written (Numbers 5:3): “Remove male and female alike; [put them outside the camp so that they do not defile the camp of those in whose midst I dwell],” a definite male and a definite female, but not someone whose sexual organs are concealed and a hermaphrodite."
+            ],
+            [
+                "בשבעה דרכים בודקין את הזב – because he (i.e., the man with flux/gonorrhea) does not defile because of unavoidable interference/accident, as it is written (Leviticus 15:2): “[when any man] has a discharge from his member, but not because of unavoidable accident/interference.",
+                "עד שלא נזקק לטומאה (before he is confirmed as to flux) – that is when he sees a second sighting [of flux] that through it he becomes a Zav (i.e., a person afflicted with flux/gonorrhea) to defile through lying and sitting and to require him to count seven clean [days]. But a first sighting/appearance defiles through unavoidable accident ritual impurity until nightfall, like the law of the person with a seminal emission (see Deuteronomy 23:11-12), but it combines with the second [sighting] and even it was an unavoidable accident.",
+                "במאכל – if he consume a large meal or at things that bring him to gonorrhea, and even a little bit, as for example, fatty meat, milk and cheese, eggs, and aged wine, and pounded beans and a kind of kress or pepperwort.",
+                "ובמשתה – increase/excess of drinking.",
+                "במשא – a heavy thing that he carried.",
+                "במראה – he saw a woman, even without meditation [on her].",
+                "ובהרהור – even though he did not see [her]. It one of these seven things happened to him before he saw the second sighting/appearance, he is not become a Zav because of that sighting, but the drop does not defile in carrying like the rest of the drops of his flux.",
+                "אין אחריות זבין עליכם (the responsibility for Zavim is not yours) – and if there won’t ever be any Zavim, what are you concerned/worried about? Have you not accepted responsibility of the Zavim upon yourselves? But the Halakha is not according to either Rabbi Yehuda or Rabbi Akiba.",
+                "משנזקק – for ritual defilement, after he saw a second sighting that was not an unavoidable accident. For from here onwards he makes [defilement] through sitting and lying.",
+                "אין בודקין אותו – even though he saw a third appearance/sighting [of flux] by unavoidable accident, he became a Zav for a sacrifice. And similarly, if he saw a sighting of effusion during the seven clean days that he is counting, it made void everything , and even it that sighting was by unavoidable accident.",
+                "ספיקו ושכבת זרעו טמאין – his doubt is because of his effusion of semen. As for example, if he saw effusion of semen initially, and a drop of a flux that comes afterwards does not defile, for the person who sees an emission does not defile with gonorrhea during the time of twenty-four astronomical hours. But before he is confirmed for defilement, the emission purifies the gonorrhea, because it was an unavoidable accident. But after he was confirmed for defilement, the emission does not purify the gonorrhea, and we don’t suspend/leave it in doubt that because of the emission the gonorrhea comes.",
+                "שרגלים לדבר – that this sighting is not because of an unavoidable accident, for he has already become a Zav.",
+                "ראה ראיה ראשונה בודקין אותו – that is specifically for [the requirement to being] a sacrifice. For if it was because of an unavoidable accident that he saw it, it does not combine with the third [sighting] for a [requirement to bring a] sacrifice, but it combines with the second [sighting] for defilement. For if the second sighting was not by unavoidable accident, even though the first [sighting] was by unavoidable accident, it makes sitting and lying [something that defiles] and requires seven clean [days] and going into living waters, as just as it is written (Leviticus 15:2]: “[a discharge issuing] from his member” and not because of his unavoidable accident, with the second [sighting] it is written, but the first [sighting] is compared by close analogy to effusion of semen, as it is written (Leviticus 15:32): “Such is the ritual concerning him who has a discharge: concerning him who has an emission of semen/שכבת זרע [and becomes impure thereby], just as the effusion/emission of semen defines through unavoidable accident, so does the first sighting of flux/gonorrhea defiles through unavoidable accident.",
+                "",
+                "בשלישי אין בודקין אותו – neither for ritual defilement nor for a sacrifice.",
+                "רבי אליעזר אומר כו' – But the Halakha is not according to Rabbi Eliezer (see Tractate Niddah 35a for the rationale of the dispute)."
+            ],
+            [
+                "אינו מטמא בזיבה מעת לעת – for these emissions of semen/gonorrhea are because of weakness that they called, and we are speaking about the second sighting, for the first [sighting] defiles through unavoidable accident . And just as we suspend/leave it in doubt for an emission over an astronomical period of twenty-four hours, so also for the sighting [of a woman] and for a fantasy, we suspend/leave it doubt for a period of twenty-four hours. But for eating and drinking and carrying and jumping, we suspend/leave it doubt for him all the time that he is in pain, and we say that because of the pain, he had a flux/emissions but not from his member/flesh.",
+                "רבי יוסי אומר יומו – we do not suspend/leave in doubt other than for that day that he saw the emission alone, but not for an astronomical period of twenty-four hours. But the Halakha is not according to Rabbi Yossi.",
+                "מיד מיטמא בזיבה – that a proselyte who converted [to Judaism] is like a small child who was born. And even though he saw gonorrhea/emissions while he was a heathen, he becomes defiled through the gonorrhea in this second sighting that he sees within the astronomical period of twenty-four hours of emission, for the sighting of a flux of a heathen is like something that doesn’t exist, for heathens do not defile through emissions/gonorrhea.",
+                "הרואה דם – defiles all the pure things she was engaged with retroactively for an astronomical period of twenty-four houses, as we explained at the beginning of [Tractate Niddah] (Chapter 1, Mishnah 1), and since we are dealing with/speaking about an astronomical period of twenty-four hours, we consider all of these that their measurements are over an astronomical period of twenty-four hours.",
+                "וכן המקשה בימי זיבה – for we have stated (Leviticus 15:25): “[When a woman] has had a discharge of blood [for many days, not at the time of her menstrual impurity,]” because of herself, but not because of offspring. But if she let blood flow from the spices over an astronomical period of twenty-four hours and she gave birth, we don’t suspend the protracted travailing with the blood of giving birth.",
+                "המכה את עבדו- it is stated in the Torah (Exodus 21:20): “When a man strikes his slave male or female, with a rod, [and he dies there and then, he must be avenged.] But if he survives a day or two, [he is not to be avenged, since he is the other’s property],” and we expound that “day”/\"יום\" is like two days, and this is the astronomical period of twenty-four hours.",
+                "כלב שאכל בשר המת – for we hold that it isn’t consumed in its bowels/intestines until after three days from one astronomical period of twenty-four hours, and such it is taught in Tractate Ahilot in Chapter 11 (Mishnah 7), “And how much must it remain in his intestines? Three whole days of astronomical periods of twenty-four hours.",
+                "והוא שיהא כברייתו (and it continues in its natural state) – that it doesn’t change. And furthermore, there is more that their measure is an astronomical period of twenty-four hours but it is not considered, for he taught and omitted (i.e., the Mishnah taught certain cases and omitted other cases – the list is incomplete)."
+            ],
+            [
+                "מטמא את המשכב – and the same law applies to sitting.",
+                "עומד יושב שוכב – as it is written (Leviticus 15:4): “Any bedding on which he one with the discharge lies shall be impure,” and it is written (Leviticus 15:23): “Be it the object on which she has sat, [on touching it he shall be impure until evening],” I do not have other than at the time that he lied on the bed or sat on the chair. Lying on the seat and sitting on the bed, standing, suspended or leaning, from where do we derive it? The inference teaches, (Leviticus 15:4): “He shall be impure”, “on which he lies shall be impure” (Leviticus 15:23), and all of them are called מדרס/[impurity through] treading.",
+                "והמשכב מטמא את האדם וכו' עומד יושב שוכב נתלה – that the pure object is on the balancing scale [on one side] and the impure lying on the second scale, and the impure lying outweighed , and suspended the pure object. And that which is suspended in the first clause, as for example the person with gonorrhea on the [first] balance and those sitting on the second balance, and they outweighed them, they are impure, for how, the person with gonorrhea is suspended/hanging and it is as if he is sitting upon them.",
+                "לטמא בגדים – and this is the same law for all vessels that come in contact with them that have not been explained, except for a man and an earthenware vessel.",
+                "כמגע ובמשא – if it came in touched with something impure that was lying or that he carried it."
+            ]
+        ],
+        [
+            [
+                "הזב והטהור. או באסדא – large pieces of wood tied together and they place them on the sea or on the river and place upon them a banner/flag and leads/carries them by wind to the harbor of their desire. And in the language of Scripture, they are called דוברות: (I Kings 5:23 – the text citation in Bartenura is incorrect): “and at the sea I will make them into floats”/\"ואני אשימם דברות בים\". And they are also called רפסודות/floats: (II Chronicles 2:15): “and deliver them to you as rafts by sea to Jaffa; [you will transport them to Jerusalem].”/\"ומביאם לך רפסדות על-ים יפו [ותה תעלה אתם ירושלם]\" (see also Tractate Berakhot, Chapter 4, Mishnah where the term אסדא /raft is also used).",
+                "או שרכבו על גבי בהמה – an undefined bent animal underneath the rider, therefore, it doesn’t matter whether it cannot endure pressure nor if it can endure pressure. The ritually pure person and his clothing are defiled. But that which the animal is shaking with its foot, is not shook on account of the rider, unless it cannot endure pressure, as is brought in the last (i.e., 18th) chapter of [Tractate] Ahilot [Mishnah 6].",
+                "אע\"פ שאין בגדיהן נוגעים – the clothing of the ritually clean person does not touch the clothing of the person with gonorrhea, nevertheless, they are ritually impure imparted through treading, that the small ship is similar to a raft and they sink, for sometimes, that the person with gonorrhea outweighs the clean person and his clothing and they are defiled through movement/shaking (without actually coming in contact with it, like by means of a lever). And we derive the defilement of movement/shaking from what is written (Leviticus 15:11): “If one with a discharge [without having rinsed his hands in water], touches another person,”/\"וכל אשר יגע-בו הזב\" and it is written (Leviticus 6:21): “An earthen vessel in which it was boiled shall be broken; [if I was boiled in a copper vessel – the vessel – shall be scoured and rinsed with water].”/ \"וכלי-חרש אשר תבשל-בו ישבר [ואם-בכלי נחשת בשלה ומרק ושטף במים].\" Just what is stated further on from the hollow/airspace of the vessel, even here [also] in the hollow/airspace of the vessel, for an earthenware vessel is not defiled through the contact of a person with gonorrhea unless he came in contact in it from its hollow/airspace, but if he came in contact with it from behind it he did not defile it, and since after we learned that he (i.e., the person with gonorrhea) does not defile it other than from its airspace/hollow, what does the inference teach us [from the Biblical text]:\"אבל נגע בו\" /”that it touches another person” (Leviticus 15:11), contact with it is like all of it, this is shaking/movement of it. For we have learned that that a person with gonorrhea defiles through movement/shaking. But if it was ritually pure on one end of the board and the person with gonorrhea shook/moved the board on the second edge until it shakes/moves the pure person that is on the first edge, the pure person has already been defiled through shaing/movement, and his clothing has been ritually defiled through treading if they are clothing appropriate for lying and sitting.",
+                "הגשיש של מטה (the frame on which the couch is spread) – they are like long pieces of wood that they place on the bed of sections, and through them the parts of the bed strike against each other and is connected to the, and therefore, these pieces of wood are called frames/גשישין. Another explanation: pieces of wood that they place under the legs of the bed so that they are not lost due to the moistness of the ground.",
+                "שהן מחגירין – like a lame person who is not able to move his two feet at the same time. Such are those when people sit upon them, they tilt this way and that way, and through this, it is found that the person with gonorrhea leans upon the pure person and the pure person upon the person with gonorrhea.",
+                "באילן שכוחו רע (on a shaky tree) – and in what case is a tree shaky? All that its root is not wide and thick in order to make hollow a quarter of a Kab.",
+                "או שוכה- that is, the bough of a tree.",
+                "שכוחה רע – and in what case is a bough shaky? All that is hidden in its being held, that a person who grabs hold of it hides it in the palm of his hand.",
+                "על אילן יפה – even the bough stands on a firm tree. And all these that are bent underneath them and the weight of the upper part is upon the bottom part and leans upon it. And whether the person with gonorrhea is the one that leans upon the pure person, or whether the pure person is the one that leans on the person with gonorrhea, he is impure.",
+                "שאינו קבוע במסמר – and because of this, it is bent.",
+                "על הכבש – on the bridge.",
+                "שאינו עשוין בטיט טמאין – because they are bent.",
+                "ור' יהודה מטהר – but the Halakha is not according to Rabbi Yehuda."
+            ],
+            [
+                "מגיפין – they (i.e., the ritually pure person and the person with gonorrhea/the Zav) close the door.",
+                "או פותחין – [open] the door together – the person with gonorrhea/the Zav and the ritually pure person.",
+                "עד שיהא זה מגיף – after all there is no defilement here, until there would be this one pull to open [the door] and that one pull to close it, that we don’t allow them each to do it to the other [for it would cause defilement through movement/shaking].",
+                "עד שיהא הטהור מעלה את הטמא – for then the clothes of the ritually pure person would be impure through treading, for the weight of the impure person would be greater than that of the pure ofperson and he would be leaning upon him. And the clothing of the pure person would be impure through treading. But if the impure person raises the pure person [from the pit], the impure person does not lean upon the ritually pure person, and the clothing of the pure person is not impure through treading. But the Halakha is not according to Rabbi Yehuda.",
+                "מפשלין בחבלין (twisting ropes) – the person with gonorrhea/the Zav and the ritually pure person together are plaiting/twisting a rope. And even if both of them are doing it from one side.",
+                "זה מושך הילך וזה מושך הילך – this one stands to the east and pulls towards him and the other stands to the west and pulls towards him.",
+                "בין עומדין – there are things that are woven while standing and there are those [that are woven] while sitting, and the ritually impure person and the ritually pure person weave together, or grind [wheat].",
+                "ר' שמעון מטהר בכולן – but the Halakha is not according to Rabbi Shimon.",
+                "בזמן שמשאן כבד טמאים – for perhaps through the heaviness of the load, the person with gonorrhea leans upon the ritually pure person and it is found that the pure person shakes/moves him or the pure person is moved by him (i.e., the person with gonorrhea).",
+                "וכולן – even if their load is heavy.",
+                "טהורים לבני הכנסת – that is to say, to those who eat their non-holy produce in a state of ritual purity, for this is not a complete shaking, and all the more so, that there is a doubt [of shaking].",
+                "וטמאים לתרומה – from according to the Rabbis, and even with doubt."
+            ],
+            [
+                "כל שאינו יכולה להמיט באדם (a ship which has no staggering effect on man) – it is large enough that when a person ascends on it, a person is not shaking/sinking.",
+                "הטהור מכה את הטמא – the person with gonorrhea/a Zav.",
+                "הרי הטמא נופל – for it is the manner of one who hits/strikes his fellow, if his fell was stretched, the person who struck/hit [his fellow] falls. And therefore, the person who strikes/hit [his fellow] (i.e., the person with gonorrhea is the one striking) is considered as one who is leaning on the ritually pure person in. And specifically, we are speaking of the matter of ritual impurity imparted through treading, for the ritually pure person who strikes/hits the impure person is pure from ritual impurity imparted through treading. But he is impure, for he is leaning on the person with gonorrhea/the Zav. And a ritually impure person who strikes the ritually pure person, his clothes are impure through treaiding, for it is as if the person with gonorrhea/the Zav is leaning upon him."
+            ]
+        ],
+        [
+            [
+                "ר' יהושע אומר. כפיה שבראשה – it was taken for something remarkable, for even a veil that is on the head of a ritually pure woman is considered as if the menstruating woman sat upon it, even though she doesn’t sit upon it. And he (i.e., Rabbi Yehoshua) disputes with the anonymous Mishnah in the chapter above (Chapter 3, Mishnah 1; see also Chapter 2, Mishnah 7) which does not defile other than their clothing but not the cap that is on the women’s heads.",
+                "כלים שבראש הנס – this is also taken for something remarkable, for even though they are at the height of the top of the mast/flag that is not at the place of treading, nevertheless, they are impure through treading. But we are speaking about a small boat and a vacillating bed, when it is expounding upon the chapter that is above (Chapter 3, Mishnah 1), but rather that which is taught above does not defile vessels that are at the top of the mast. But the Halakha is not according to Rabbi Yehoshua.",
+                "בזמן שמשאן כבד טמאין מדרס – and even though they do not come in contact with the clothing, for it is considered as if it is leading on the clothing.",
+                "כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.",
+                "ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.",
+                "טהור – the loaf [is ritually pure] that fell on account of the knocking against of the person with gonorrhea is not considered to him as shaking/movement, because the strength of the balcony endures."
+            ],
+            [
+                "מריש – a large beam that they build in the group of buildings forming one residence and the tops of the beams of the roof all of which are dependent upon it, and it is placed on top of the pillars (see also the Bartenura commentary of Tractate Gittin, Chapter 5, Mishnah 5 that defines מריש as a beam and בירה as a large house).",
+                "מלבן (frame) – like a kind of square of beams affixed in the ground.",
+                "צנור – water pipe/spout, duct",
+                "אע\"פ שהוא עשוי בחבלים – which is not affixed in the ground, but tied with ropes, but it is not so strong.",
+                "ועל הים (flour mill’s container) – a circumference/surface of wood that the flour is gathered in it at the time of grinding.",
+                "אצטרובל (lower millstone – which is immovable – included in the sale of a home) – a round mold of wood that they place the millstone upon it. And both are fixed.",
+                "חמור של רחים של יד (jack of a hand mill) – a wood building that the hand millstone is affixed in them.",
+                "וסאה של ריחים (an olive grinder’s Seah measure) – a large measure and it is affixed in the ground.",
+                "וקורות הבלנין (beams whereon the bathing masters are stationed) – a beam that the master of the bathhouse sits upon. And all of these, if the person with gonorrhea/the Zav knocked against and the loaf of priest’s due/Terumah fell in from the strength/power of the knocking, it is ritually pure, for they are very strong and it is not considered shaking/moving. But regarding the beams whereon the bathing masters are stationed, they disagreed. But the Halakha is not according to Rabbi Yossi."
+            ],
+            [
+                "הנגר (door-bolt) – a peg that is wedged in behind the door in the incision that is in the lintel/lower door-sill.",
+                "מנעול – that they close the door with it (i.e., a lock).",
+                "משוט (oar) – that they direct/steer the ship. And it is a Scriptural language (Ezekiel 27:29): “all the pilots of the sea [shall come down from their ships and stand on the ground].”",
+                "קלת (the framework under the millstone to receive the flour-dust) – a wooden round mould that surrounds the lower millstone to receive the flour that is ground that it should not fall to the ground, and it is movable.",
+                "ועל סוכה שכוחה רע – and it stands in a tree which is very strong.",
+                "טמאין – for all of these are not very strong, and the power/strength of the knocking of the person with gonorrhea/the Zav is considered shaking/movement.",
+                "מטהרין באלו – it is referring to the chest, ark and turret. For this reason, the first Tanna/teaches teaches them separately. But the Halakha is not according to either Rabbi Nehemiah or Rabbi Shimon."
+            ],
+            [
+                "פונדיות (money-bags)- like long pouches/bags, receptacles.",
+                "לארכן – that he lies on the length of the benches or the pouches/bags.",
+                "טמאים – for on each one, the person with gonorrhea/the Zav leans upon them, sometimes on this one and sometimes on that one.",
+                "לרחבן – that he lies his length on their width.",
+                "טהורים – because the majority of his [body] does not lean upon one of them. And there is no lying or sitting ever until he leans most of his [body] upon it, as it is written (Leviticus 15:23): “Be it the bedding [or be it the object on which she has sat, on touching it he shall be unclean until evening], until his majority will be carried upon it.",
+                "ישן – widthwise, and there is doubt if he turned himself around/rolled over to lengthwise, they are ritually impure.",
+                "כסיות – the plural language for “chair.”",
+                "שתחת הגוף – because the majority [of his body] is carried/borne upon him. But the others are ritually impure by contact of the person with gonorrhea. But they don’t have the law of lying and sitting to become a primary source of ritual impurity to defile people and vessels.",
+                "אם רחוקים זה מזה טהורים – because the majority [of his body] is not carried/borne either on this one or on that one. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "עשר טליתות – it the plural usage of טלית/a cloak. But not specifically then, for even one-thousand cloaks and a large stone on top of them, and the person with gonorrhea/the Zav sat upon the stone, all of the cloaks that are underneath it are defiled through sitting, for lying and sitting become defiled underneath a stone used for closing a pit.",
+                "כרע הזב טהורים – from the law concerning lying, but they are impure through the burden of the person with gonorrhea.",
+                "ביחידי – one bed [used for lying].",
+                "טמא – for the majority of the person with gonorrhea/the Zav is carried/borne upon it.",
+                "ובמרובים – many beds on the scale opposite the person with gonorrhea.",
+                "שאין אחד מהם נושא את רובו – for since they (i.e., the beds) went down, the majority of the person with gonorrhea is not borne/carried on even one of them, but rather, each one of the beds bore/carried a majority of the Zav."
+            ],
+            [
+                "טמאין – whether the person with gonorrhea/the Zav went down/bowed or whether the foods and drinks went down, they were defiled through movement/shaking.",
+                "ובמת הכל טהור – whether sitting or lying, whether foods or liquids, whether the corpse went down [on the balancing scale] whether they (i.e., foods, liquids, sitting, lying) went down. For all of the defilements of movement are pure, except for the movement of a person with gonorrhea/a Zav (with a flux). But if they went down [on the balancing scale], they are also ritually pure, for all that the corpse is lifted up over him, as for example, on the balancing scale other than a tent, it is ritually pure (see also Tractate Zavim, Chapter 5, Mishnah 3)ssb, except for a human, for at the time that it outweighs the corpse, it is impure because it moved/shook it, as we state in the last chapter of [Tractate] Niddah (folio 69b) do you think that a corpse does not defile through carrying?",
+                "מדף (indirect contact by shaking – the uncleanness of an object arising from an unclean person’s indirect contact) – it the language of minor uncleanness, as it is written (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].” But Maimonides explained that [the word] \"מדף\" is from the language of \"ריחו נודף\"/so that its fragrance spreads (see Tractate Menahot, Chapter 8, Mishnah 7), that the fragrances of the defilement of a Zav/person with gonorrhea/flux goes from afar to defile all the vessels that upon it even though it did not come in contact with them. But not like the defilement of the vessels that are underneath it, for the vessels that are on top of the person with gonorrhea/flux even though they are things that interpose between them and the person with gonorrhea/flux, all of them are unclean with a minor defilement to defile foods and drink, but not to defile humans and vessels, whereas vessels that are underneath him, even if they are one hundred one on top of the other, the lowest of all of them have a greater defilement to defile humans and to defile clothing like the upper one.",
+                "מה שאין המת מטמא – hat what is below it (i.e., the corpse), even if it will be Levitical impurity/defilement breaking through the ground and descending, nevertheless, nothing lying and sitting that is underneath it defiles humans and to defile clothing.",
+                "ועל גביו מדף – assuming that the corpse defiles vessels that are on top of it the uncleanness of a minor degree to defile foods and drinks, that defilement breaks through the ground and rises, nevertheless if [the corpse was on an upper floor and the uncleanness caused by unclean persons lying on an object and sitting on an object in the house until the top of the beam, and the planed board that is bent from the weight of the corpse and which make heavy those lying down, or] the corpse is in the house near/adjacent to the top of the beam, and those that are lying are in the upper story, and the planed boards are bent from the weight of those lying and weigh down upon the corpse, in that manner with an impure person with a flux/gonorrhea (i.e., a Zav) below to defile humans [and] to defile clothing, and above it to defile foods and drinks, but with the corpse, whether above it or whether below it, is pure."
+            ],
+            [
+                "שאינה יכולה (it – i.e., the bed – is not able to stand – on three legs) – and since this one (i.e., leg) is not able [to stand] and that one (i.e., leg) is not able [to stand] each one of all of them has performed an act and there most of the person with gonorrhea/flux (i.e., the Zav) is lifted upon it (i.e., the leg).",
+                "רבי שמעון מטהר – that requires the measurement of gonorrhea for this one (i.e., the leg) and the measurement of gonorrhea for that one (i.e., the leg), meaning to say, the majority of this [Zav] weighs down on each of them. And he follows after his reasoning that he stated above in our chapter (Tractate Zavim, Chapter 4, Mishnah 5) regarding an individual [place to lie down or sit], but if there were many [places to lie down or sit] they are clean, for no single place can carry the majority. But the Halakha is not according to Rabbi Shimon.",
+                "היה רכוב על גבי בהמה – we are dealing with something standing, for if it is walking, all the while that the one [leg] is uprooted but it is standing on three [legs], and what is underneath them is impure, for it is unable to stand on two [legs].",
+                "שיכולה לעמוד על שלש – therefore each one is like a fourth leg, and it is not other than a support [for the other legs], and support has no substance to it (see Tractate Shabbat 93a). But one cloak underneath two legs, is impure, for it (i.e., the animal) is not able to stand on [the other] two legs.",
+                "ר' יוסי אומר - he is referring to four cloaks under the four feet of an animal.",
+                "הסוס מטמא ברגליו – if a person with gonorrhea/flux (i.e., a Zav) rides upon it (i.e., a horse) and there is a cloak underneath one of the feet of a horse, it is ritually impure. But underneath its hands, it is ritually pure, for it doesn’t lean on its forelegs. But the Halakha is not according to Rabbi Yossi.",
+                "כלים שבעקל טמאים (utensils that are in the roller are unclean) – that the crutch of the beam is on the roller, and the roller is a basket that gathers/detains in it the olives (i.e., a bale of loose texture containing the olive pulp to be pressed) and it is made like a kind of basket of network, and after they gather/detain in it the olives and there remains the peat which is the refuse of olives (i.e., the peals), and they bring it into the bale of loose texture containing the olive pulp to be pressed, and place upon the bale of loose texture a beam to weigh it down.",
+                "המכבש של כובס (the washer’s clothes press) – after they launder the clothing, they fold them underneath the clothes press to press them and to preserve their folding.",
+                "כלים שתחתיו טהורים – for a person who sits on one end of the clothes press does not weigh down the utensils.",
+                "ור' נחמיה מטמא – he holds that it is impossible that he sits on one end of the clothes press without weighing down on the utensils. But the Halakha is not according to Rabbi Nehemiah."
+            ]
+        ],
+        [
+            [
+                "הנוגע בזב. וכלי שטף במגע (he who touches a Zav/person with a flux. And a vessel that requires only rinsing to be restored to Levitical cleanness) – for just as a person who touches a Zav/person with a flux defiles clothing at the time of his contact/touching, so he defiles all vessels that touch them at the time of his [physical] contact with a Zav, except for humans and earthenware vessels. As it is taught in the [Halakhic Midrash] of the Torah of the Priests (i.e., Sifra), from where do we make the rest of vessels like clothing? The inference teaches us (Leviticus 15:5): “and remains impure/וטמא [until the evening].” I might think that it makes a person and earthenware vessels [impure], the inference teaches us \"בגד\"/”All cloth [or leather on which semen falls shall be washed in water and remain impure until evening]” (Leviticus 15:17); it defiles clothing, but it does not defile human beings and earthenware vessels. And especially at the time of contact with the Zav/person with a flux, but if he separates [from the things that make him unclean], it does not, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, bathe in water and remain impure [until evening];” at the time of his contact he defiles his clothing, [but if] he separates, he does not defile clothing.",
+                "אבל לא במשא (but not what he carries) – if at the time of his contact with a Zav/person with a flux he carried clothing but did not touch them, they are ritually pure.",
+                "כל המטמא בגדים בשעת מגעו – as for example, a person who touches a man with a flux/gonorrhea, or a woman with a flux, or a woman who has just given birth and with their discharges, with what they lie upon (i.e., bedding) and with what they sit upon.",
+                "מטמא אוכלים להיות תחלה – because he is considered like a primary source of ritual defilement at the time of his contact, since the Torah stated that he defiles clothing.",
+                "ואת הידים להיות שניות – but the body of a person, he (i.e., the Zav) does not defile, as it is taught in the concluding clause that he does not defile a person and an earthenware vessel.",
+                "ולאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה – and even though he is not aught but first degree of ritual impurity, he makes the liquids first remove, for even second degree of ritual impurity defiles liquids to be first remove. But they are likely/liable to catch uncleanness and don’t require fitness to become unclean (which arises from contact with certain liquids) like foods, they (i.e., the Rabbis) decreed concerning them that they are always of first remove, as a decree because of liquids that come on account of [contact with] a reptile which are first remove from the Torah.",
+                "והאוכלים והידים להיות שניות – since he separated from the things which make him unclean, it is not other than a mere first [degree of ritual defilement]."
+            ],
+            [
+                "כל הנישא על גבי הזב – the uppermost part of the person with a flux/gonorrhea and even if the person with a flux/gonorrhea did not touch him and even if there are many things that interpose between him and between the person with a flux/gonorrhea, everything is ritually impure, as it is written (Leviticus 15:10): “Whoever touches anything that was under him [shall be impure until evening].” What is underneath him? If you were to say, underneath the person with flux/gonorrhea, that is his lying, but rather with anything that the Zav/person with flux will be underneath him, that is, the uppermost part of the Zav. And this applies to all things, even with something that is not normally upon him, and not with that is similar to what is below him, for it is not practiced other than something that appears to him.",
+                "חוץ מהן הראוי למשכב ולמושב – and the same law applies for what he is riding upon, but that which is not appropriate is pure, as for example, if he inverted a Seah which is not made for sitting and he sat upon it, it is possible that it would be impure for sitting, as the inference teaches us (Leviticus 15:6): “Whoever sits on an object on which the one with the discharge has sat,” that which is special fro sitting, excluding this that we say to him: “stand and perform our work.”",
+                "נדבך (a frame carried to the building ground with the tools and vessels above and under it) – a row of the building of the wall, like (Ezra 6:4): “With a course of unused timber [for each three courses of hewn stone].”",
+                "הטהור מלמעלה – on the frame/course of stones and weighing down upon the finger of the person with flux/gonorrhea (i.e., the Zav), for now it is carried above the Zav and is considered a primary source of ritual defilement.",
+                "מטמא שנים ופוסל אחד – it defiles first degree [of ritual impurity] and second degree [of ritual impurity], and renders heave-offering/priest’s due] impure with one further remove.",
+                "פירש – the pure person came down from the course of stones/frame, or that the person with flux/gonorrhea (i.e., the Zav) removed his finger from underneath the course of stones/frame. It defiles the pure with one remove and invalidates one remove, because the pure thing is not other first degree of ritual impurity for since it separates, it further does not defile clothing and makes heave offering/priest’s due second and third remove.",
+                "הטמא מלמעלה – on the course of stones/frame, and the finger of the pure person is underneath the course of stones/frame and the impure person weighs down upon him, for the Zav/the person with a flux/gonorrhea is carried upon it, therefore it defiles two removes and renders unfit one further remove.",
+                "והמדף – all the vessels that are not lying or sitting are called מדף/indirect contact for conferring ritual impurity.",
+                "מלמעלה – [above] the course of stones/frame, but the finger of the Zav/person with flux/gonorrhea is from below, they are not other than first degree of ritual impurity, ",
+                "and they defile one remove and renders unfit [still] one [further] remove, but after they have separated, also this is the law.",
+                "פירשו מטמאין שנים ופוסלין אחד – the person who lies and who sits is always a primary source of ritual defilement, even though they (i.e., the defiling agents) have separated themselves.",
+                "טהורים – as we have stated that all that the Zav/person with flux/gonorrhea is carried upon is pure, except for from lying and sitting and the human being."
+            ],
+            [
+                "מפני שאמרו – that is to say, because what they said – that foods and drinks and the indirect contact for conferring ritual impurity from below underneath the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) are ritually pure because of that which they said that whatever carries and is carried [on top of a bed is pure.",
+                "כל הנושא – as for example, foods and drinks and indirect contact for conferring ritual impurity which are below from the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) and they carry him, but they don’t touch him for there are things that interpose between them.",
+                "נישא על גבי המשכב – for these are above (i.e., foods and drinks, etc.) and the unclean person lying (i.e., the Zav – the person with flux/gonorrhea) on a bed below, and it is carried upon him, but they (i.e., the objects) do not touch him, they are ritually pure.",
+                "חוץ מן האדם – that a person who carries the unclean person (i.e., the Zav – the person with flux/gonorrhea) on a bed is defiled even though he did not touch him and did not shake/move him, because the Zav who is lying on a bed defiles through carrying, and similarly, if they placed an immovable stone used for closing a pit above from where the Zav is lying and a ritually pure person sat upon the stone, he is defiled, because he was carried on top of the bed [of a lying Zav/person with flux/gonorrhea]. In the same way as that if the Zav sat on the stone, the bed that is below from the stone is ritually defiled, so when the pure person that sat on the stone is defiled, and he is carried from the defiling bed [of the Zav] that is lying underneath it.",
+                "כל הנושא על גבי נבילה – it is speaking/dealing with a human being, meaning to say, that any human being who carries or is placed on top of a carrion.",
+                "טהור חוץ מן המסיט – that carries the carrion and does not move it from its place, also did not move it from its place but rather that placed it on top of him, as for example, that his friend came and placed it upon him, he is ritually pure, until he shakes/moves it.",
+                "רבי אליעזר אומר אף הנושא – in the Gemara (Tractate Hullin, folio 124b) it explains that this is what he (Rabbi Eliezer) said: “and he that carries”, meaning to say, the person who shakes/moves the carrion is not ritually impure other than when he carries it, that the carrion is above and he (i.e., the person who carries it) is below, but if the carrion is below and he is above, even though he shakes/moves it, he is ritually pure, all the while that he did not touch it. But the Halakha is not according to Rabbi Eliezer.",
+                "חוץ מן המאהיל – that it is possible to be carrying [a corpse] or being carried by [a corpse] but not overshadowing it [with a tent] , as for example, an upper chamber/story forms a partition, that if the corpse is on the upper chamber/story, and foods and drinks and vessels in the house reach until the ceiling, and the planed boards are bent from the weight of the corpse and weigh down upon vessels, or the corpse is in the house adjacent to the ceiling, and the vessels in the upper chamber/story and the planed boards that are in the upper are story/chamber are bent from the weight of the vessels and weigh down upon the corpse, for in this manner, one carries and is carried by on top of the corpse but does not overshadow, and is pure.",
+                "ואדם בזמן שהוא מסיא – whether he carries the corpse or whether he is carried on top of the corpse, he is ritually pure, even though it (i.e., the corpse) did not touch him, but if the corpse does not move from its place as there is no shaking/movement here, he is ritually pure."
+            ],
+            [
+                "מקצה טמא על הטהור – even the finger of a Zav/person with flux/gonorrhea is on top of the pure person, or the finer of a pure person is on top of the Zav, or a connection, it is impure, as for example, his hair and his fingernail or his teeth, all these are called חיבורי/a connection, junction, even though there isn’t other than a minority of the impure on top of the pure person or a minority of the pure on top of the impure thing, the pure thing is defiled, for we don’t require that he carries the majority of a person with a flux/gonorrhea (i.e., the Zav) other than upon the lying but not upon a person.",
+                "ומקצת טהור על הטמא טהור – for we require that he carries its majority. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הטמא על מקצת המשכב – the majority of a impure person on a minority of the lying bed [of a Zav], the lying bed is defiled. And similarly, the greater part of a ritually pure person on the lesser part of a defiled bed, the ritually pure person is defiled. But we are not concerned of the lesser part of bed defiled, since the majority of it is ritually pure and the majority that the impure sits upon it, for with the lesser part of the thing that the defilement enters, and with its lesser part it departs, as is taught in the concluding clause [in this segment of the Mishnah]: \"נמצאת טומאה נכנסת לו ויוצאת ממנו בטומאתו\"/”it turns out that uncleanness enters it and leaves it through its lesser part.”",
+                "מקצת הטמא על המשכב – since that it is the lesser part of the impure person, even though that he leans on all of the bed, the bed is pure, until the greater part of the person with flux/gonorrhea (i.e., the Zav) is carried upon it.",
+                "ומקצת טהור על המשכב – that is to say or the lesser part of the pure person even on the entire bed.",
+                "טהור – until the greater of the part of the ritual pure person leans upon it.",
+                "וכן ככר של תרומה – it is referring to the Mishnah above (see Tractate Zavim, Chapter 5, Mishnah 3) as it teaches in the Mishnah: \"כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם\"/”Whatever carries and is carried on top of a bed is clean.” And even food of priest’s due/heave-offering, if it was carried on top of the bed and there is between them something that interposes, even if it is the most thin like [a piece of] paper and similar to it, they are not susceptible to receive ritual defilement from the bed, for it doesn’t defile others and is not susceptible to receive defilement through shaking/moving other than something that has the breath of life (i.e., a human).",
+                "ור' שמעון מטמא בזו – since its place is impure, it defiles through shaking/moving, even something that does not have the breath of life. But the Halakha is not according to Rabbi Shimon."
+            ],
+            [
+                "הנוגע בזב ובזבה וכו' – each of these are equivalent regarding their contact/touching to their carrying in that they defile a person to defile clothing, therefore, they are considered a primary source of ritual defilement all the while that they didn’t separate from them, for after [being in contact] it defiles clothing, and therefore, a person who touches it makes himself first remove (i.e., first-degree of ritual impurity) and second remove and invalidates/makes unfit heave-offering/priest’s due through third remove.",
+                "פירש – [he separates] from what defiles him, he is none other than a mere first-degree of ritual impurity and defiles something to make it second-degree of ritual impurity, and makes heave-offering/priest’s due unfit in the third remove.",
+                "ואחד המסיט, ואחד הנושא – and even though they do not touch, the man with a flux/gonorrhea and a woman with a flux and a menstruant woman are explicitly written, as it is written (Leviticus 15:31-32): “Such is the ritual concerning him who has a discharge, [concerning him who has an emission of semen and becomes impure thereby], and concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” but the leper and the woman who has given birth we derive from (Leviticus 15:32): \"לזכר ולנקבה\"/”and concerning anyone, male or female, who has a discharge,” [the word] \"לזכר\"/for the man – to include the leper and [the word] \"לנקבה\"/or female to include the woman who has given birth to a child."
+            ],
+            [
+                "ואחד המסיט – who moves/shakes her from her place even though he doesn’t touch or carry [her].",
+                "רבי אליעזר אומר אף הנושא – and it speaks of one who carries, meaning to say, that the person who moves/shakes is not ritually impure unless he carries it, that they are above and the person doing the moving/shaking is below. But the Halakha is not according to Rabbi Eliezer."
+            ],
+            [
+                "הנושא את המרכב (he who carries the saddle/riding seat) – in carrying the riding seat, it is written (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water and remain impure until evening],” but not touching/coming into contact with it. But the person who touches it is not other than a mere first degree of ritual impurity.",
+                "הנושא את הנבילה – that is he moves/shakes it, for carrying without shaking/moving, that person is ritually pure, as we have explained above (see Tractate Zavim, Chapter 5, Mishnah 3:\"כל הנושא ונישא על הנבילה – טהור חוץ מן מסיט\"/”Whatever carries or is carried on top of a carrion is clean, except for him who shifts/shakes it.” And one who also touches a carrion even though it is ritually impure, since it does not defile clothing, it does not defile two removes (i.e., makes things first degree of ritual impurity and makes non-holy produce second degree of ritual impurity) nor invalidate/make unfit one (i.e., priest’s due/heave offering becomes unfit as it is made third-degree of ritual impurity), it is not other than merely first degree of ritual impurity and it defiles one (i.e., making non-holy produce second-degree of ritual impurity) and invalidates one (i..e, making priest’s due/heave-offering third degree of ritual impurity).",
+                "מי חטאת שיש בהן כדי הזייה – they defile clothing through carrying but not through touching/contact."
+            ],
+            [
+                "והוא בבית הבליעה (and it is in the esophagus/gullet) – all the time that it (i.e., the food) is in the esophagus it defiles clothing, and since it defiles clothing, it defiles two things (i.e., it’s law is like that of a primary source of ritual defilement – that it makes something first degree of ritual impurity and a first makes non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., something second degree of ritual impurity makes priest’s due/heave offering unfit).",
+                "הכניס ראשו באויר התנור – even though the carrion of the bird exists with the esophagus/gullet of the person who eats it, everything is in the airspace of the over, nevertheless, it (i.e., the oven) is ritually pure. For the oven is not defiled on account of the person, for everything that defiles clothing does not defile humans and earthenware vessels. But because of the carrion of a clean bird it does not become defiled, for it lacks defilement other than the person in his esophagus/gullet.",
+                "הקיאה או שבלעה (he vomited it out or swallowed it) – that is he separated from it. That from when it (i.e., the food particles of the carrion of the clean bird) descended to the stomach, it has no defilement, and when it is in his mouth, it has no defilement, for it is written (Leviticus 17:15): “[Any person, whether citizen or stranger,] who eats what has died/\"[וכל נפש] אשר תאכל [נבלה]\" for it is written, “who has not eaten” – food in the esophagus/gullet."
+            ],
+            [
+                "ובנבילה ובמרכב – all of these are through carrying alone that they defile clothing, but not through touching/coming into contact. Therefore, a person who touches them even though he did not separate is not other than first-degree of Levitical impurity, and he defiles one (making non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., heave offering becomes unfit as it becomes third-degree of ritual impurity).",
+                "כל הנוגע- as for example food and vessels, for even with those that a person touches defiles two and invalidates/makes unfit one vessels that touch them defile one and invalidate one, and even at the time of their contact/touching.",
+                "חוץ מן האדם – that there is from them that if he touched them or carried, that he (as he is first-degree of ritual defilement) defiles two (making non-holy produce second-degree of ritual defilement) and invalidates one (making priest’s due/heave offering third degree of ritual impurity), like those that we stated above.",
+                "פירש – even a person, in all of them he defiles one (as he is first-degree of ritual impurity, making non-holy produce second degree of ritual impurity) and invalidates one (priest’s due/heave offering becoming unfit for use), for since he separated from it, he is not other than first-degree of ritual impurity."
+            ],
+            [
+                "בעל קרי כמגע שרץ – just as a person who touches a creeping insect/reptile is first degree of ritual impurity, so also the person with an nocturnal emission/pollution is a first degree of ritual impurity, and his defilement is comparable to the defilement of someone who touches effusion of semen.",
+                "ובועל נדה כטמא מת – which is one of the primary sources/causes of Levitical uncleanness and is ritually impure for a period of seven days.",
+                "שהוא מטמא משכב ומושב – and a corpse itself and all the more so someone with ritual impurity imparted by a corpse does not defile by sitting or lying, neither a minor defilement nor a stringent defilement, as it is written (Leviticus 15:3): “and every object on which he sits [shall be impure],” but not someone defiled by a contact with a corpse (see also, Tractate Kelim, Chapter 1, Mishnah 3)."
+            ],
+            [
+                "אלו פוסלים את התרומה – from/according to the Rabbis. And all of it is from the eight things that they decreed בו ביום/on that selfsame day (that Rabban Gamaliel was deposed as the head of the Sanhedrin -see Talmud Berakhot 28a [see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4, also Tractate Shabbat 13b – our Mishnah lists nine of the fourteen of them], except for [the law regarding] the טבול יום/the one who immersed himself that day which is from the Torah.",
+                "האוכל אוכל (he who eats food) – that is first degree of ritual defilement or second degree of ritual defilement, they decreed that his body is second degree of ritual defilement, and it invalidates the heave-offering/priest’s due with his contact, touching, for second degree of ritual defilement makes priest’s due/heave-offering unfit.",
+                "והשותה משקים טמאים – it becomes also second degree of ritual impurity, and makes the priest’s due/heave-offering unfit/invalid, and the reason that the Rabbis decreed on these, is that sometimes, when a person eats unclean foods and pours liquid of heave-offering in his mouth while the foods are impure in his mouth, and invalidates them. And also, sometimes that he drinks impure liquids and pours foods of heave-offering/priest’s due in his mouth while they are still in his mouth, invalidating them.",
+                "והבא ראשו ורובו – after he immersed [in a Mikveh[ on that same day.",
+                "במים שאובין – because they would immerse in the badly smelling/decaying waters of caves and they would put upon them afterwards drawn waters to remove to bad-smelling/decaying waters, they began and made a fixed rule to state that the waters of caves do not purify but rather [only] drawn waters purify; they (i.e., the Rabbis) stood and decreed defilement upon them [who used those waters], for perhapsthey would come to annul the law of Mikveh and immerse in drawn waters, and in order to fulfill this decree to establish it, they added to it and decreed on a person completely pure who had three LOG of drawn waters that fell upon him, that he would invalidate the heave-offering/priest’s due until he immersed [in a ritual bath].",
+                "והספר – all Holy Writings/Scrolls defile the priest’s due/heave offering through contact. Because at the outset, they would hide food of priest’s due/heave offering next to a Torah Scroll saying “this is Holy and that is Holy,” since they saw that Scrolls would come to loss, that the mice that are found near the food would ruin/cause loss to the Scrolls, they decreed on the Torah, Prophets and Writings (i.e., the three portions of Scripture) would defile the priest’s due/heave-offering through their contact.",
+                "וטבול יום – invalidates the priest’s due/heave-offering from the Torah until his sunset arrives. But this is not from the eighteen decrees that they (i.e., the Rabbis) decreed on that day (see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4).",
+                "והאוכלים – that were defiled by liquids. The Sages decreed on the liquids that were defiled by second degree of ritual impurity, to become first-degree, and that they would defile the foods. It is a decree because liquids that come on account of a defiling reptile/insect which are first-degree according to the Torah. But why did not decree on foods also to become first-degree? It is a decree because of foods that come on account of an insect/defiling reptile, because the foods require fitness to become unclean (which arises from contact with certain liquids), but they are not susceptible to receive defilement other than through coming in water, but the liquids are liable/likely to be susceptible to receive defilement and do not require fitness to become unclean nor repair, and their defilement is found more.",
+                "וכלים שנטמאו במשקין – that according to the Torah, even if the liquids were defiled by a reptile/insect (i.e., creeping animal), they do not defile vessels, for humans and vessels are not susceptible to receive ritual defilement other than from a primary source of ritual impurity, but the Rabbis decreed that even on liquids that were defiled on account of hands which are second-degree of ritual impurity, that they would defile vessels, as a decree because of the liquid of a person with gonorrhea/זב or a woman with a flux/זבה, as for example, their spittle and their urine, which are a primary source of ritual impurity and defile vessels according to the Torah."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
+            "sefaria.org"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה זבים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/On Your Way.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/On Your Way.json
new file mode 100644
index 0000000000000000000000000000000000000000..0bffcfee8a8d05875454cecb4494da83ff9cce67
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/On Your Way.json	
@@ -0,0 +1,305 @@
+{
+    "language": "he",
+    "title": "Bartenura on Mishnah Zavim",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "ברטנורא על משנה זבים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            [
+                "<b>הרואה ראיה אחת של זוב.</b> זוב בא מבשר המת ודומה ללובן ביצה המוזרת. ושכבת זרע בא מבשר שאינו מת וקשורה כלובן ביצה שאינה מוזרת:",
+                "<b>בית שמאי אומרים כשומרת יום.</b> דאע״פ שאינה זבה גמורה עד שלש ראיות. מכל מקום בראיה אחת עושה משכב ומושב. כמו כן זב, אע״פ שאינו נעשה זב גמור עד שלש ראיות, מכל מקום בראיה אחת עושה משכב ומושב:",
+                "<b>ובית הלל אומרים כבעל קרי.</b> ואינו עושה משכב ומושב, ואין הראיה מטמאה במשא, אלא במגע:",
+                "<b>ראה אחת ובשני הפסיק ובשלישי ראה שתים.</b> דכי ראה שתי ראיות ביום אחד או בשני ימים רצופים, צריך למנות שבעה נקיים, ופטור מן הקרבן. ואם ראה שלש ראיות ביום אחד או בשלשה ימים רצופים, צריך למנות שבעה נקיים וחייב בקרבן. דתניא, מנה הכתוב שתים וקראו טמא, דכתיב (ויקרא טו) זב מבשרו זובו טמא הוא. שלש וקראו טמא, (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא, הא כיצד, שתים לטומאה ושלש לקרבן. אבל הזבה אם ראתה ראיות רבות ביום אחד או בשני ימים בלא עת נדתה, שומרת יום אחד בנקיות וטהורה לערב. ואם ראתה שלש ראיות בשלשה ימים רצופים, צריכה למנות שבעה נקיים וחייבת בקרבן. דגבי זבה כתיב (שם) ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה, ימים שנים, רבים שלשה, תלה הכתוב הזב בראיות, והזבה בימים. והשתא קאמר שאם ראה הזב שלש ראיות אלא שהפסיק יום אחד בין ראיה ראשונה לשתים האחרונות:",
+                "<b>בית שמאי אומרים זב גמור.</b> וחייב בקרבן כבעל שלש ראיות:",
+                "<b>ובית הלל אומרים.</b> ביטל היום הטהור את הראיה הראשונה, ואין כאן אלא שתי ראיות האחרונות, ופטור מן הקרבן:",
+                "<b>מודים בית שמאי בזה שאינו זב גמור.</b> דביטל היום הטהור שהפסיק, את הראיה הראשונה, כדאמרן:",
+                "<b>על מה נחלקו על הרואה שתים וכו׳ בית שמאי אומרים זב גמור.</b> דהואיל ונזקק לספירת שבעה כשראה שתים בתחילה, ביטלה ראיה את יום הטהור, ויש בידו שלש ראיות:"
+            ],
+            [
+                "<b>ביום השלישי לספירת זובו.</b> כגון בעל שתי ראיות שצריך לספור שבעה נקיים, ומנה ראשון ושני, ובשלישי ראה קרי, סתר שני ימים שלפניו, וחוזר ומונה שבעה כבתחלה:",
+                "<b>לא סתר אלא יומו.</b> ומונה חמשה להשלים שבעה, דשנים הראשונים עלו לו:",
+                "<b>הרואה בשני.</b> שמנה אחד, ובשני ראה קרי, סתר את שלפניו אפילו לבית הלל. ור׳ עקיבא סבר דבהא נמי פליגי. ואין הלכה כר׳ ישמעאל:",
+                "<b>ומודים,</b> בית שמאי <b>ברואה קרי, ברביעי שלא סתר אלא יומו.</b> ושלפניו עלו לו. דדוקא כשלא נפסק הזיבות בשלשה ימים טהורים כמספר הימים שעושה זב גמור, הוא דאמרי בית שמאי דשכבת זרע סותרת, אבל לאחר שעברו שלשה ימים טהורים, מודים בית שמאי שאין קרי סותר אלא יומו. והאי דקרי סותר בזב, נפקא לן מקרא (דכתיב) זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה זוב סותר, אף שכבת זרע סותר. אי מה זוב סותר את הכל אף שכבת זרע תסתור את הכל, תלמוד לומר לטמאה בה, אין לה אלא יום אחד. אבל אם ראה זוב, אפילו יום שביעי, סותר את שלפניו, דכתיב שבעת ימים לטהרתו, עד שיהיו כל שבעת הימים טהורים מן הזיבות:  "
+            ],
+            [
+                "<b>הרי זה זב גמור.</b> וחייב בקרבן. דבראיות תלה רחמנא, דכתיב טומאתו בזובו, טומאתו תלויה בזובו ואינה תלויה ביומי. ומיהו בהפסיק יום בינתיים קאמרי בית הלל לעיל דלא הוי זב גמור ואין הראיות מצטרפות, לא שנא לענין טומאה כגון ראה שתי ראיות בלבד בהפסקת יום בינתים, לא שנא לענין קרבן כגון ראה שלש ראיות:"
+            ],
+            [
+                "<b>כדי טבילה וסיפוג.</b> כדי שיטבול ויקנח עצמו אחר טבילה. ופחות משיעור זה, לא הוי הפסק ולא חשיבא אלא ראיה אחת:",
+                "<b>או אחת מרובה כשתים.</b> שהיה בין התחלת הראיה לסוף הראיה כדי טבילה וסיפוג, והיה רואה תמיד בלא הפסק:"
+            ],
+            [
+                "<b>כמן גד יון לשילוח.</b> מקום בירושלים שהעמידו בו מלכי יוונים עבודה זרה, והיה אותו מקום רחוק מן השילוח שיעור שתי טבילות ושני סיפוגים. כמגד יון, לשון העורכים לגד שלחן (ישעיהו ס״ה:י״א). שילוח, שם הנהר, כדכתיב (שם ח) יען כי מאס העם הזה את מי השילוח:",
+                "<b>מטמא משכב ומושב.</b> דחשבינא לה כשתי ראיות:",
+                "<b>אלא אם כן יש בה כדי שלש.</b> כגון כמגד יון לשילוח, דאז נחשב כזב גמור אפילו לענין קרבן. אבל באחת מרובה כשתים, אין חולקין אותה, וכראיה אחת היא חשובה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>אם ידוע שמקצת הראיה מהיום ומקצתה למחר.</b> שראה קצת ראיה בסוף היום וקצתה בתחילת הלילה של מחר, אע״פ שלא היו ביניהן כדי טבילה וסיפוג, נחשבות שתי ראיות, מפני שהימים חולקין:",
+                "<b>ודאי לקרבן ולטומאה.</b> דיש כאן שלש ראיות, דאותה של בין השמשות נחלקת לשתים, כיון דיש בה משני ימים:",
+                "<b>ואם ספק.</b> דשמא כולה מן היום או כולה מן הלילה:",
+                "<b>ודאי לטומאה.</b> דמה נפשך איכא שתים:",
+                "<b>וספק לקרבן.</b> דמספקא לן שמא שתים שמא שלש. דאי כולה מן היום או כולה מן הלילה, שתים. ואי מקצתה ביום ומקצתה בלילה, שלש:",
+                "<b>שני ימים בין השמשות.</b> כגון דראשונה בתחילת בין השמשות ראשון, ושניה בסוף בין השמשות שני, כגון האחת בערב שבת בתחילת בין השמשות, ואחת במוצאי שבת בסוף בין השמשות. דאם תחילת בין השמשות יום וסוף בין השמשות לילה, אין כאן שתי ראיות בשני ימים רצופים, דשבת מפסקת ואין כאן טומאת זיבה (אלא כבעל קרי). ואי בין השמשות כולו מן היום או כולו מן הלילה, יש כאן שתי ראיות בשני ימים רצופים, וטעון לספור שבעה נקיים ופטור מן הקרבן. ואם תחילת בין השמשות או סופו חציו מן היום וחציו מהלילה, נחלקת הראיה לשתים וחייב בקרבן. ולפי שיש כאן כל הנך ספיקות, קתני ספק לטומאה ולקרבן, שמא אין כאן טומאה, ושמא יש כאן טומאה ולא קרבן, ושמא יש כאן טומאה וקרבן. הלכך מביא קרבן ואינו נאכל:"
+            ]
+        ],
+        [
+            [
+                "<b>הכל מיטמאים בזיבה.</b> הכל, לאתויי תינוק בן יומו שהוא מיטמא בזיבה:",
+                "<b>אף הגרים.</b> דכתיב בפרשת זב (ויקרא טו) דבר אל בני ישראל, אין לי אלא בני ישראל, מנין לרבות גרים ועבדים, תלמוד לומר ואמרת אליהם איש, לרבות את הגרים ואת העבדים. מנין לרבות את הקטנים, תלמוד לומר איש איש:",
+                "<b>ומיטמאין בדם כאשה.</b> שאין האשה מיטמאה בלובן אלא באודם, דדם כתיב בה שהוא אדום:",
+                "<b>ובלובן כאיש.</b> דזובו כתיב גבי איש. והוא דומה למי בצק של שעורים:",
+                "<b>וטומאתן בספק.</b> אם ראו לובן, שמא הן אשה, ולובן טהור בה. ואם ראו אודם, שמא הן איש, ואודם טהור גביה. אבל אם ראה לובן ואודם כאחד, טומאתן ודאי ממה נפשך, ושורפין עליהם את התרומה, אבל אין חייבים עליהם על ביאת מקדש, דגבי שילוח טמאים כתיב (במדבר ה׳:ג׳) מזכר עד נקבה תשלחו, זכר ודאי, נקבה ודאית, ולא טומטום ואנדרוגינוס:  "
+            ],
+            [
+                "<b>בשבעה דרכים בודקין בודקין את הזב.</b> משום דאינו מטמא מחמת אונס, דכתיב זב מבשרו, ולא מחמת אונסו:",
+                "<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה הוא נעשה זב לטמא משכב ומושב ולהצריכו לספור שבעה נקיים. אבל ראיה ראשונה, מטמאה באונס טומאת ערב, כדין בעל קרי, ומצטרפת עם השניה ואפילו שהיתה באונס:",
+                "<b>במאכל.</b> אם אכל אכילה גסה או אכל דברים המביאין לידי זיבה, ואפילו כל שהן, כגון בשר שמן, חלב, וגבינה, ביצים, ויין ישן, וגריסין של פול, ושחלין:",
+                "<b>ובמשתה.</b> בריבוי שתיה:",
+                "<b>במשא.</b> כבד שנשא:",
+                "<b>במראה.</b> ראה אשה, אפילו לא הרהר:",
+                "<b>ובהרהור.</b> אע״פ שלא ראה. אי אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב מחמת אותה ראיה, והטפה אינה מטמאה במשא כשאר טפה של זוב:",
+                "<b>אין אחריות זבין עליכם.</b> ואם לא יהיו זבים לעולם, מה אתם חוששים, הלא לא קבלתם אחריות של זבים עליכם. ואין הלכה לא כר׳ יהודה ולא כר׳ עקיבא:",
+                "<b>משנזקק לטומאה.</b> לאחר שראה ראיה שניה שלא באונס, שהרי מכאן ואילך הוא עושה משכב ומושב:",
+                "<b>אין בודקין אותו.</b> ואף אם ראה ראיה שלישית באונס, נעשה זב לקרבן. וכן אם ראה ראיה של זוב בשבעה ימים נקיים שהוא מונה, סתר הכל ואפילו היתה אותה ראיה באונס:",
+                "<b>ספיקו ושכבת זרעו טמאין.</b> ספיקו מחמת שכבת זרעו, כגון אם ראה שכבת זרע תחילה, וטפה זיבה הבאה אחר כך אינה מטמאה, שהרואה קרי אינו מטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה, הקרי מטהר את הזיבה, משום דהוי אונס. ולאחר שנזקק לטומאה, אין הקרי מטהר את הזיבה, שאין תולין שמחמת הקרי באה הזיבה:",
+                "<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס, כיון שכבר נעשה זב:",
+                "<b>ראה ראיה ראשונה בודקין אותו.</b> היינו דוקא לקרבן. דאי מחמת אונס ראה, אינה מצטרפת עם השלישית לקרבן. אבל מצטרפת עם השניה לטומאה. דאם ראיה שניה שלא באונס, אע״פ שהיתה ראשונה באונס, עושה משכב ומושב ובעי שבעה נקיים וביאת מים חיים, דכי כתיב מבשרו ולא מחמת אנסו, בשניה כתיב. אבל ראשונה אתקש לשכבת זרע, דכתיב זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה שכבת זרע מטמאה באונס, אף ראיה ראשונה של זוב מטמאה באונס:",
+                "<b>בשניה בודקין אותו.</b> לטומאה ולקרבן:",
+                "<b>בשלישית אין בודקין אותו.</b> לא לטומאה ולא לקרבן:",
+                "<b>ר׳ אליעזר אומר.</b> כו׳ ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>אינו מיטמא בזיבה מעת לעת.</b> דהאי זיבות מחמת חולשא דקרי הוא. ובראיה שניה איירי, דראשונה מטמאה באונס. וכשם שתולין לקרי מעת לעת, כך למראה ולהרהור תולין מעת לעת. אבל למאכל ולמשתה למשא ולקפיצה, תולין לו כל זמן שהוא מצטער, ואמרינן דמחמת הצער הוי הזיבה ולא מבשרו:",
+                "<b>רבי יוסי אומר יומו.</b> אין תולין אלא אותו היום שראה קרי בלבד, ולע מעת לעת. ואין הלכה כר׳ יוסי:",
+                "<b>מיד מיטמא בזיבה.</b> דגר שנתגייר כקטן שנולד דמי. ואע״פ שראה זיבות כשהוא נכרי, מיטמא בזיבה בהך שניה שרואה בתוך מעת לעת של קרי, דנעשית לו כראיה ראשונה דמטמא באונס, ומצטרפת עם השניה שיראה אחר מעת לעת של קרי. דראיית זיבה של נכרי כמאן דליתא, דאין הנכרים מיטמאין בזיבה:",
+                "<b>הרואה דם.</b> מטמאה כל טהרות שנתעסקה בהן למפרע מעת לעת, כדפרישנא בריש נדה. ואיידי דאיירי במעת לעת, קחשיב כל הני ששיעורן במעת לעת:",
+                "<b>וכן המקשה.</b> בימי זיבה. דאמרינן כי תזוב זוב דמה, מחמת עצמה ולא מחמת ולד. ואם שפתה מן החבלין מעת לעת וילדה, לא תלינן דם קושי בדם לידה:",
+                "<b>המכה את עבדו.</b> האמור בתורה (שמות כ״א:כ״א) אך אם יום או יומים יעמוד, ודרשינן יום שהוא כיומים, זהו מעת לעת:",
+                "<b>כלב שאכל בשר המת.</b> דקיימא לן דאין מתעכל במעיו עד לאחר שלשה ימים מעת לעת, דהכי תנן במסכת אהלות פרק י״א, וכמה תשהה במעיו, שלשה ימים מעת לעת:",
+                "<b>והוא שיהא כברייתו.</b> שלא נשתנה. ועוד איכא טובא ששיעורן מעת לעת ולא חשיב, ותנא ושיירי:  "
+            ],
+            [
+                "<b>מטמא את המשכב.</b> והוא הדין למושב:",
+                "<b>עומד יושב שוכב.</b> דכתיב (ויקרא ט״ו:ד׳) כל המשכב אשר ישכב עליו הזב יטמא, וכתיב (שם) והיושב על הכלי אשר היא יושבת עליו, אין לי אלא בזמן ששכב על המשכב ויש על המושב. שכב על המושב וישב על המשכב, עמד נתלה, נשען, מנין. תלמוד לומר יטמא יטמא, ריבה. וכולן נקראין מדרס:",
+                "<b>והמשכב מטמא את האדם וכו׳ עומד יושב שוכב נתלה.</b> שהטהור בכף מאזנים והמשכב הטמא בכף שניה, וכרע המשכב הטמא, ונתלה הטהור. ונתלה דרישא, כגון שהזב בכף מאזנים, ומושבות בכף שניה וכרעו הן, טמאין, דהשתא הזב נתלה וכאילו הוא יושב עליהן:",
+                "<b>לטמא בגדים.</b> הוא הדין כל כלים שנוגע בהן עד שלא פירש, חוץ מאדם וכלי חרס:",
+                "<b>במגע ובמשא.</b> אם נגע במשכב הטמא, או שנשאו:"
+            ]
+        ],
+        [
+            [
+                "<b>הזב והטהור או באסדא.</b> עצים גדולים קשורים ביחד ונותנים אותם בים או בנהר, ומשימין עליהם נס ומוליכים אותם ברוח אל מחוז חפצם. ובלשון מקרא קרויין דוברות, ואני אשימם דוברות בים (מלכים א ה ט). ונקראים נמי רפסודות, ונביאם לך רפסודות על ים יפו (דברי הימים ב ב טו):",
+                "<b>או שרכבו על גבי בהמה.</b> סתם בהמה נכפפת תחת הרוכב, הלכך לא שנא כוחה רע ולא שנא כוחה יפה, נטמא הטהור ובגדיו. אבל מה שהבהמה מסטת ברגליה, אין ניסט מחמת הרוכב, אלא אם כן כוחה רע, כדמוכח פרק בתרא דאהלות:",
+                "<b>אע״פ שאין בגדיהן נוגעים.</b> שאין בגדי הטהור נוגעים בבגדי הזב, מכל מקום טמאין מדרס, שהספינה קטנה דומיא דאסדא ומתמוטטין, ופעמים שהזב מכריע הטהור ובגדיו ומיטמאין בהיסט. וילפינן טומאת היסט מדכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב, וכתיב (שם ו) וכלי חרש אשר תבושל בו ישבר, מה בו האמור להלן מאוירו, אף כאן מאוירו, שאין כלי חרס מיטמא במגעו של זב אלא אם כן נגע בו מאוירו, אבל נגע בו מאחוריו לא טמא, ומאחר שלמדנו שאין מטמא אותו אלא מאוירו, מה תלמוד לומר אשר יגע בו מגע שהוא ככולו הוי אומר זה הסיטו. הא למדת שזב מטמא בהיסט. ואם היה טהור בקצה אחד של קורה והניע הזב את הקורה בקצה השני עד שהתנועע הטהור שבקצתו הראשון, כבר נטמא הטהור בהיסט ונטמאו בגדיו טומאת מדרס אם הן בגדים ראויים למשכב ומושב:",
+                "<b>הגשיש של מטה.</b> כמין עצים ארוכים שנותנים במטה של פרקים, ועל ידיהן המטה נגששת ונדבקת זו עם זו, ולפיכך נקראים אותן העצים גשישין. פירוש אחר, עצים שנותנים תחת כרעי המטה שלא יפסדו מלחלוחית הארץ:",
+                "<b>שהן מחגירין.</b> כאדם חיגר שאינו יכול להניח שתי רגליו כאחת. כך אלו כשיושבים עליהם בני אדם, נוטים לכאן ולכאן, מתוך כך נמצא נשען הזב על הטהור, והטהור על הזב:",
+                "<b>באילן שכוחו רע.</b> והיכי דמי אילן שכוחו רע, כל שאין עיקרו רחב ועב כדי לחוק בו רובע הקב:",
+                "<b>או שוכה.</b> דהיינו ענף אילן. ",
+                "<b>שכוחה רע.</b> והיכי דמי שוכה שכוחה רע, כל שנטמנת באחיזתה, שהאוחז בה טומנה בכף ידו:",
+                "<b>על אילן יפה.</b> אפילו עומדת השוכה באילן שכוחו יפה. וכל הני נכפפים תחתיהן וכבד העליון על התחתון ונשען עליו. ובין זב שנשען על הטהור, ובין טהור שנשען על הזב, טמא:",
+                "<b>שאינו קבוע במסמר.</b> ומתוך כך הוא נכפף:",
+                "<b>על הכבש.</b> על הגשר:",
+                "<b>שאינן עשויין בטיט טמאין.</b> מפני שהן נכפפים:",
+                "<b>ור׳ יהודה מטהר.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מגיפין.</b> סוגרים את הדלת:",
+                "<b>או פותחים.</b> אותו יחדיו הזב והטהור:",
+                "<b>עד שיהא זה מגיף.</b> לעולם אין כאן טומאה, עד שיהא זה מושך לפתוח וזה מושך לסגור, שאין מניחים זה לזה:",
+                "<b>עד שיהא הטהור מעלה את הטמא.</b> ואז בגדי הטהור טמאים מדרס, שכובד הטמא על הטהור ונשען עליו, ובגדיו של טהור טמאים מדרס. אבל טמא מעלה את הטהור, אין משענת הטמא על הטהור, ואין בגדיו של טהור טמאים מדרס. ואין הלכה כר׳ יהודה:",
+                "<b>מפשילין בחבלין.</b> הזב והטהור יחדיו גודלים בחבלים. ואפילו שניהם מצד אחד:",
+                "<b>זה מושך הילך וזה מושך הילך.</b> זה עומד למזרח ומושך אליו, וזה עומד למערב ומושך אליו:",
+                "<b>בין בעומדים.</b> יש דברים נארגים מעומד, ויש מיושב. והטמא והטהור אורגים ביחד. או טוחנים:",
+                "<b>ר׳ שמעון מטהר בכולן.</b> ואין הלכה כר׳ שמעון:",
+                "<b>בזמן שמשאן כבד טמאים.</b> דשמא מתוך כובד המשא נשען הזב על הטהור ונמצא טהור מסיטו, או טהור ניסט עליו:",
+                "<b>וכולן.</b> אפילו משאן כבד:",
+                "<b>טהורים לבני הכנסת.</b> כלומר לאוכלים חוליהן בטהרה, שאין זה היסט גמור וכל שכן שספק הוא:",
+                "<b>וטמאין לתרומה.</b> מדרבנן ואפילו בספק:"
+            ],
+            [
+                "<b>כל שאינה יכולה להמיט באדם.</b> שהיא גדולה כל כך שכשעולה בה אדם אינה מתמוטטת:",
+                "<b>הטהור מכה את הטמא.</b> את הזב:",
+                "<b>הרי הטמא נופל.</b> שכן דרך המכה את חברו, אם היה חברו נמשך היה המכה נופל, ולכך נחשב זה המכה כנשען על הטהור. ודוקא לענין טומאת מדרס איירי, דטהור המכה את הטמא, טהור מטומאת מדרס. אבל טמא הוא, שהרי נשען על הזב. וטמא המכה את הטהור, בגדיו טמאים מדרס, דהוי כאילו הזב נשען עליו:"
+            ]
+        ],
+        [
+            [
+                "<b>ר׳ יהושע אומר כיפה שבראשה.</b> לרבותא נקטה, דאפילו צעיף שבראש הטהורה נחשב כאילו ישבה עליו הנדה, אע״פ שאינה יושבת עליו. ופליג אסתם מתניתין דפרקין דלעיל דלא מטמא אלא בגדיהן ולא כיפה שבראשן:",
+                "<b>כלים שבראש הנס.</b> הא נמי לרבותא נקט, דאע״פ שהם בגובה בראש הנס שלא במקום דריסה, אפילו הכי טמאים מדרס. ובספינה קטנה ובמטה מחגרת איירי, כההיא דריש פרקין דלעיל, אלא דתנא דלעיל לא מטמא כלים שבראש הנס. ואין הלכה כרבי יהושע:",
+                "<b>בזמן שמשאן כבד טמאים מדרס.</b> ואע״פ שלא נגעה בבגדים, דחשבינא לה כאילו נשענת על הבגדים:",
+                "<b>כסוסטרא.</b> כמו גזוזטרא, כמין נסר הבולט מכותל העליה לחוץ:",
+                "<b>ונפל ככר של תרומה.</b> שעל הכסוסטרא:",
+                "<b>טהור.</b> הככר. ואע״פ שנפל מחמת היקש של זב, לא חשיב ליה כהיסט, משום דכוחה של כסוסטרא יפה:  "
+            ],
+            [
+                "<b>מריש.</b> קורה גדולה שבונים בבירה וראשי קורות הגג כולן סמוכות עליה, והיא מונחת על גבי עמודים:",
+                "<b>מלבן.</b> כמין ריבוע של קורות קבועות בארץ:",
+                "<b>צנור.</b> מרזב של מים:",
+                "<b>אע״פ שהוא עשוי בחבלים.</b> שאינו קבוע בארץ אלא קשור בחבלים ואין כוחו יפה כל כך:",
+                "<b>הים.</b> היקף של עץ שהקמח מתקבץ בו בשעת הטחינה:",
+                "<b>אצטרובל.</b> עיגול של עץ שמעמידין הריחים עליו. ושניהן קבועים הן:",
+                "<b>חמור של ריחים של יד.</b> בנין של עצים שהריחים של יד קבועים בהן:",
+                "<b>וסאה של ריחים.</b> מדה גדולה וקבועה בקרקע:",
+                "<b>קורת הבלנין.</b> קורה שבעל המרחץ יושב עליה. וכל הני אם הקיש עליהן הזב ונפל הככר של תרומה מכח ההיקש, טהור, דכוחן יפה ולא חשיב היסט. ובקורת הבלנים נחלקו. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הנגר.</b> יתד הנעוץ אחורי הדלת בנקב שבאסקופה:",
+                "<b>מנעול.</b> שסוגרים בו הפתח:",
+                "<b>משוט.</b> שמנהיגין בו את הספינה. ולשון מקרא הוא, כל תופשי משוט, ביחזקאל (כז כט): ",
+                "<b>קלת.</b> עיגול של עץ שסביב לריחים התחתונה לקבל הקמח הנטחן שלא יפול לארץ ומיטלטל הוא:",
+                "<b>ועל סוכה שכוחה רע.</b> ועומדת באילן שכוחו יפה:",
+                "<b>טמאין.</b> דכל הני אין כוחן יפה, וכוח היקש הזב בהו חשיב היסט:",
+                "<b>מטהרים באלו.</b> אשידה תיבה ומגדל קאי. להכי תנינהו תנא קמא לחודייהו. ואין הלכה כרבי נחמיה ורבי שמעון:"
+            ],
+            [
+                "<b>פונדיות.</b> כעין כיסין ארוכין:",
+                "<b>לארכן.</b> ששוכב לארכן של ספסלים או של פונדיות:",
+                "<b>טמאים.</b> שכל אחד ואחד נשען רובו של זב עליהן, פעמים על זה פעמים על זה:",
+                "<b>לרחבן.</b> ששוכב ארכו לרחבן:",
+                "<b>טהורים.</b> דאין רובו נשען על אחד מהן ואין [טמא] משכב ומושב לעולם, עד שישען רובו עליו, דכתיב אם על המשכב הוא, עד שינשא רובו עליו:",
+                "<b>ישן.</b> לרחבן, וספק אם נתהפך לארכן, טמאין:",
+                "<b>כסיות.</b> לשון רבים של כסא. ",
+                "<b>שתחת הגוף.</b> לפי שרובו נישא עליו. והאחרים טמאים מגע הזב. אבל אין להם תורת משכב ומושב להיות אב הטומאה לטמא אדם וכלים:",
+                "<b>אם רחוקים זה מזה טהורים.</b> לפי שאין רובו נישא לא על זה ולא על זה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>עשר טליות.</b> לשון רבים של טלית. ועשר לאו דוקא, דאפילו אלף טליות ואבן גדולה על גבן, וישב הזב על האבן, כל הטליות שתחתיה מיטמאות מושב, דמשכב ומושב מיטמאין תחת אבן מסמא:",
+                "<b>כרע הזב טהורים.</b> מדין משכב, אבל טמאין במשא הזב:",
+                "<b>ביחידי.</b> משכב אחד:",
+                "<b>טמא.</b> שהרי רוב הזב נישא עליו:",
+                "<b>ובמרובים.</b> במשכבות רבות בכף מאזנים כנגד הזב:",
+                "<b>שאין אחד מהן נושא את רובו.</b> דכי כרעו הן, אין רובו של זב נישא על אחד מהן, אלא כל אחד מהמשכבות נשא מיעוטו של זב:"
+            ],
+            [
+                "<b>טמאים.</b> בין כרע הזב, בין כרעו אוכלין ומשקין, נטמאו טומאת היסט:",
+                "<b>ובמת הכל טהור.</b> בין מושב ומשכב, בין אוכלים ומשקין, בין כרע המת בין כרעו הם, דכל טומאות המסיטות טהורות, חוץ מהסיטו של זב. ואם כרעו הן, נמי טהורים, דכל שהמת נישא עליו כגון בכף מאזנים לבד מאוהל, טהור, חוץ מן האדם, דבזמן שמכריע את המת, טמא מפני שהסיטו, כדאמרינן בפרק בתרא דנדה (דף סט), אטו, מת מי לא נטמא במשא:",
+                "<b>מדף.</b> לשון טומאה קלה, כדכתיב (ויקרא כ״ו:ל״ו) קול עלה נדף. ורמב״ם פירש, מדף מלשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם. אבל לא כטומאת הכלים שתחתיו, שכלים על גבי הזב, אע״פ שיש דברים חוצצים בינם לבין הזב, כולם טמאים טומאה קלה לטמא אוכלים ומשקין, אבל לא לטמא אדם וכלים. ואילו כלים שתחתיו אפילו הן מאה זה על גב זה, התחתון שבכולם טמא טומאה חמורה לטמא אדם לטמא בגדים כמו העליון:",
+                "<b>מה שאין המת מטמא.</b> דמתחתיו אפילו תהא טומאה בוקעת ויורדת, מכל מקום אין משכב ומושב שתחתיו מטמא אדם לטמא בגדים:",
+                "<b>ועל גביו מדף.</b> נהי דמת נמי מטמא כלים שעל גביו טומאת מדף לטמא אוכלים ומשקין דטומאה בוקעת ועולה, מכל מקום אם [היה המת בעלייה, והמשכבות והמושבות בבית עד שמי הקורה, והנסרים נכפפים מכובד המת ומכבידין על המשכבות, או] המת בבית סמוך לשמי קורה, והמשכבות בעלייה ונכפפים הנסרים מכובד המשכבות ומכבידים על המת, כי האי גוונא בזב טמא מתחתיו לטמא אדם לטמא בגדים, ועל גביו לטמא אוכלים ומשקין, ובמת בין על גביו בין מתחתיו טהור:"
+            ],
+            [
+                "<b>שאינה יכולה.</b> וכיון דזה אינו יכול וזה אינו יכול, כל חד וחד כוליה מעשה עביד ואיכא רובו של זב נישא עליו:",
+                "<b>ר׳ שמעון מטהר.</b> דבעי שיעור זיבה לזה ושיעור זיבה. לזה, כלומר רובו של זב מכביד על כל אחד ואחד. ואזדא לטעמיה דאמר לעיל בפרקין ביחידי טמא ; ובמרובים טהור, שאין אחד נושא את רובו. ואין הלכה כר׳ שמעון:",
+                "<b>היה רכוב על גבי בהמה.</b> בעומדת איירי, דאי במהלכת, כל שעה האחת נעקת ועומדת על שלש, וטמא מה שתחתיהן, שאינה יכולה לעמוד על שתים:",
+                "<b>שיכולה לעמוד על שלש.</b> הלכך כל חד וחד הוי ליה רביעי, ואינו אלא מסייע, ומסייע אין בו ממש. אבל טלית אחת תחת שתים, טמאה, שאינה יכולה לעמוד על שתים:",
+                "<b>ר׳ יוסי אומר.</b> אארבע טליתות תחת ארבע רגלי בהמה קאי:",
+                "<b>הסוס מטמא ברגליו.</b> אם זב רוכב עליו וטלית תחת אחת מרגליו של סוס, טמאה. אבל תחת ידיו, טהורה, שאין משענתו על ידיו. ואין הלכה כר׳ יוסי:",
+                "<b>כלים שבעקל טמאים.</b> דמשענת הקורה על העקל. ועקל היא הכפיפה שעוצרים בה הזיתים והיא עשויה כמין קופה של מעשה שבכה, ואחר שעוצרים הזיתים ונשאר הגפת שהוא הפסולת של זיתים, מכניסין אותו באותו עקל, ונותנים על העקל קורה להכביד עליו:",
+                "<b>המכבש של כובס.</b> לאחר שכבסו הבגדים, מקפלין אותן תחת המכבש לכבשן ולשמור קיפולן:",
+                "<b>כלים שתחתיו טהורים.</b> שאין היושב בקצה האחד של מכבש מכביד על הכלים:",
+                "<b>ור׳ נחמיה מטמא.</b> סבר אי אפשר שישב בקצה האחד של המכבש שלא יכביד על הכלים. ואין הלכה כר׳ נחמיה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנוגע בזב וכלי שטף במגע.</b> דכי היכי דאדם הנוגע בזב מטמא בגדים בשעת מגעו, כך מטמא כל כלים שנוגע בהן בשעת מגעו בזב, חוץ מאדם וכלי חרס, דתניא בתורת כהנים, מנין לעשות שאר כלים כבגדים, תלמוד לומר (ויקרא ט״ו:ה׳) וטמא. יכול יטמא אדם וכלי חרס, תלמוד לומר בגד, בגד הוא מטמא ואינו מטמא אדם וכלי חרס. ודוקא בשעת מגעו בזב. אבל פירש, לא, דכתיב (ויקרא טו) ואיש אשר יגע במשכבו יכבס בגדיו ורחץ במים וטמא, בשעת מגעו מטמא בגדים. פירש, אינו מטמא בגדים:",
+                "<b>אבל לא במשא.</b> אם בשעת מגעו בזב נשא בגדים ולא נגע בהן, טהורים:",
+                "<b>כל המטמא בגדים בשעת מגעו.</b> כגון הנוגע בזב וזבה ויולדת, ובמעינותיהם, במשכבן, ובמושבן:",
+                "<b>מטמא אוכלים להיות תחלה.</b> מפני שהוא נחשב כאב הטומאה בשעת מגעו, כיון דאמרה תורה שהוא מטמא בגדים:",
+                "<b>ואת הידים להיות שניות.</b> אבל גופו של אדם, אינו מטמא, כדקתני סיפא שאינו מטמא אדם וכלי חרס:",
+                "<b>לאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה.</b> ואע״פ שאינו אלא ראשון לטומאה, עושה המשקין תחלה, דאפילו שני לטומאה מטמא משקין להיות תחלה. לפי שהן עלולין לקבל טומאה ואינו צריכין הכשר כמו האוכלים, גזרו בהן שיהיו לעולם תחלה, גזירה משום משקין הבאין מחמת שרץ שהם תחלה מן התורה:",
+                "<b>והאוכלים והידים להיות שניות.</b> דכיון דפירש ממטמאיו, אינו אלא ראשון בעלמא:"
+            ],
+            [
+                "<b>כל הנישא על גבי הזב.</b> עליונו של זב ואפילו לא נגע בו הזב, ואפילו יש דברים הרבה חוצצים בינו לבית הזב, הכל טמא, דכתיב (שם) והנוגע בכל אשר יהיה תחתיו, מאי תחתיו אילימא תחתיו דזב, היינו משכב, אלא בכל אשר יהיה הזב תחתיו, דהיינו עליונו של זב, ונוהג בכל דבר, אפילו במידי דאין רגילות להיות עליו, ולא הוו כעין תחתיו, דאין נוהג אלא במידי דחזי ליה:",
+                "<b>חוץ מן הראוי למשכב ולמושב.</b> והוא הדין למרכב. אבל שאינו ראוי, טהור, כגון אם כפה סאה שאינה עשויה לישיבה וישב עליה, יכול יהא טמא מושב, תלמוד לומר (שם) והיושב על הכלי אשר ישב עליו הזב, מה שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:",
+                "<b>נדבך.</b> שורת בנין החומה. כמו נדבכין די אבן גלל (בעזרא ו׳:ד׳):",
+                "<b>הטהור מלמעלה.</b> על הנדבך ומכביד על אצבעו של זב, דהשתא הוי נישא על גבי הזב ונחשב אב הטומאה:",
+                "<b>מטמא שנים ופוסל אחד.</b> מטמא ראשון ושני, ופוסל שלישי בתרומה:",
+                "<b>פירש.</b> שירד הטהור מן הנדבך, או שסילק הזב אצבעו מתחת הנדבך. מטמא הטהור אחד ופוסל אחד, לפי שאין הטהור אלא ראשון מכיון שפירש, דתו לא מטמא בגדים, ועושה שני ושלישי בתרומה:",
+                "<b>הטמא מלמעלה.</b> על הנדבך, ואצבע הטהור תחת הנדבך, ומכביד הטמא עליו, הרי הזב נישא עליו, לפיכך מטמא שנים ופוסל אחד:",
+                "<b>והמדף.</b> כל כלים שאינם משכב ומושב מדף קרי להו:",
+                "<b>מלמעלן.</b> של נדבך, ואצבע הזב מלמטה, אינם אלא ראשון:",
+                "<b>מטמאין אחד ופוסלים אחד.</b> ולאחר שפירשו נמי כך דינא:",
+                "<b>פירשו מטמאין שנים ופוסלים אחד.</b> המשכב ומושב לעולם אב הטומאה אע״פ שפירשו:",
+                "<b>טהורים.</b> כדאמרינן שכל שהזב נישא עליו, טהור, חוץ ממשכב ומושב והאדם:"
+            ],
+            [
+                "<b>מפני שאמרו.</b> כלומר מפני מה אמרו האוכלים והמשקים והמדף מלמטה תחת משכב הזב טהורים, מפני שאמרו כל הנושא ונישא כו׳:",
+                "<b>כל הנושא.</b> כגון אוכלין ומשקין ומדף שהן למטה ממשכב הזב ונושאים אותו ואינן נוגעין בו, שיש דברים חוצצים בינתים:",
+                "<b>נישא על גבי המשכב.</b> שאלו למעלה והמשכב למטה ונישא עליו ואין נוגעין בו, טהורים:",
+                "<b>חוץ מן האדם.</b> שהאדם הנושא המשכב, נטמא אע״פ שלא נגע בו ולא הסיטו, מפני שמשכב הזב מטמא במשא. וכן אם נתנו אבן מסמא למעלה ממשכבו של זב וישב אדם טהור על האבן, נטמא, כיון שנישא על גבי משכב. כשם שאם ישב הזב על האבן נטמא המשכב שלמטה מן האבן, כך כשישב הטהור על האבן, נטמא ונישא מן המשכב שתחתיה:",
+                "<b>כל הנושא על גבי נבלה.</b> באדם קמיירי, כלומר וכל אדם הנושא וניתן על גבי נבלה:",
+                "<b>טהור חוץ מן המסיט.</b> דנושא את הנבלה ולא זז ממקומו גם לא הניעה ממקומה אלא שמונחת על גביו, כגון שבא חברו והניחה עליו, טהור, עד שיסיטנה:",
+                "<b>ר׳ אליעזר אומר אף הנושא.</b> בגמרא מפרש דהכי קאמר, והוא שנושא, כלומר אין המסיט את הנבלה טמא אלא כשנושא אותה, שנבלה למעלה והוא למטה. אבל אם הנבלה למטה והוא למעלה, אף על פי שמסיטה, טהור, כל זמן שלא נגע בה. ואין הלכה כר׳ אליעזר:",
+                "<b>חוץ מן המאהיל.</b> שאפשר להיות נושא ונישא ולא יאהיל, כגון עלייה מפסקת, שאם המת בעלייה ואוכלין ומשקין וכלים בבית מגיעין עד שמי קורה והנסרים נכפפים מכבד המת ומכבידין על הכלים, או שהמת בבית סמוך לשמי קורה והכלים בעלייה ונכפפים הנסרים שבעלייה מכובד הכלים ומכבידים על המת, בכהאי גוונא הוי נושא ונישא על גבי המת ואינו מאהיל, וטהור:",
+                "<b>ואדם בזמן שהוא מסיט.</b> בין נושא את המת, בין נישא על גבי מת, טמא אע״פ שאינו נוגע בו. אבל אם אין המת זז ממקומו שאין כאן היסט, טהור:"
+            ],
+            [
+                "<b>מקצת טמא על הטהור.</b> אפילו אצבעו של זב על הטהור, או אצבעו של טהור על הזב, או חיבורי טמא, כגון שערו וצפרניו ושיניו, כל אלו נקראין חיבורי, אע״ג דליכא אלא מיעוט הטמא על הטהור או מיעוט הטהור על הטמא, נטמא הטהור, דלא בעינן שינשא רובו של זב אלא על המשכב ולא על האדם:",
+                "<b>ומקצת טהור על הטמא טהור.</b> דבעינן שינשא רובו. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הטמא על מקצת המשכב.</b> רובו של טמא על מיעוטו של משכב, נטמא המשכב. וכן רובו של טהור על מיעוטו של המשכב הטמא, נטמא הטהור. ולא חיישינן על מיעוט משכב, כיון דרובא דטהור ורובא דטמא יושב עליו, דבמיעוטו של משכב טומאת נכנסת, ובמיעוטו יוצאת, כדקתני סיפא נמצאת טומאה נכנסת לו ויוצאה ממנו במיעוטו:",
+                "<b>מקצת הטמא על המשכב.</b> כיון דמיעוטו של טמא הוא, אע״פ שנשען על כל המשכב, טהור המשכב, עד שינשא עליו רובו של זב:",
+                "<b>ומקצת טהור על המשכב.</b> כלומר או מקצת טהור אפילו על כל המשכב:",
+                "<b>טהור.</b> עד שישען עליו רובו של טהור:",
+                "<b>וכן ככר של תרומה.</b> אמתניתין דלעיל קאי, דתנן כל הנושא ונישא על גבי המשכב, טהור. ואפילו אוכלין של תרומה, אם נישאו על גבי משכב ויש ביניהן דבר חוצץ אפילו הוא דק ביותר כגון נייר וכיוצא בו, אינן מקבלין טומאה מן המשכב, דאין מטמא אחרים ולא מקבל טומאה בהיסט אלא דבר שיש בו רוח חיים:",
+                "<b>ורבי שמעון מטמא בזו.</b> הואיל ומקומה טמא, מטמא בהיסט אפילו דבר שאין בו רוח חיים. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הנוגע בזב ובזבה כו׳</b> כל הני שוה מגען למשאן דמטמאו אדם לטמא בגדים, הלכך חשיבי אב הטומאה כל זמן שלא פירשו, מאחר דמטמאו בגדים, ולכך הנוגע עושה ראשון ושני ופוסל שלישי בתרומה:",
+                "<b>פירש.</b> ממטמאיו, אינו אלא ראשון בעלמא ומטמא אחד לעשותו שני, ופוסל שלישי בתרומה:",
+                "<b>ואחד המסיט ואחד הנושא.</b> ואע״פ שאינן נוגעים. זב וזבה ונדה בהדיא כתיבי, דכתיב זאת תורת הזב וגו׳ והדוה בנדתה. ומצורע ויולדת נפקא, לן מלזכר ולנקבה, לזכר לרבות את המצורע, ולנקבה לרבות את היולדת:"
+            ],
+            [
+                "<b>ואחד המסיט.</b> המזיז אותך ממקומך אע״פ שאינו, לא נוגע ולא נושא:",
+                "<b>רבי אליעזר אומר אף הנושא.</b> והוא שנושא קאמר, כלומר אין המסיט טמא אלא אם כן נושא, שהן למעלה והמסיט למטה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנושא את המרכב.</b> בנושא את המרכב כתיב כיבוס בגדים, ולא בנוגע. ואין נוגע אלא ראשון בעלמא:",
+                "<b>הנושא את הנבלה.</b> היינו מסיט, דנושא בלא מסיט, טהור כדפרישית לעיל. ונוגע נמי בנבלה, אע״פ שהוא טמא, כיון דלא מטמא בגדים אינו מטמא שנים ופוסל אחד, דאינו אלא ראשון בעלמא ומטמא אחד ופוסל אחד:",
+                "<b>מי חטאת שיש בהן כדי הזייה.</b> מטמאין בגדים במשא אבל לא במגע:"
+            ],
+            [
+                "<b>והיא בבית הבליעה.</b> כל זמן שהיא בבית הבליעה מטמא בגדים, וכיון דמטמא בגדים מטמא שנים ופוסל אחד:",
+                "<b>הכניס ראשו באויר התנור.</b> אע״ג דקיימא נבלת העוף עם בית הבליעה של האוכל הכל באויר התנור, אפילו הכי טהור, דמחמת האדם לא מיטמא התנור, דכל המטמאים בגדים אין מטמאין אדם וכלי חרס. ומחמת נבלת העוף לא מיטמא דאין לה טומאה אלא לאדם בבית הבליעה:",
+                "<b>הקיאה או שבלעה.</b> היינו פירש. דמשירדה לבטן אין לה טומאה, וכשהיא לתוך פיו אין לה טומאה, דלא יאכל כתיב (ויקרא כב), אכילה בבית הבליעה:"
+            ],
+            [
+                "<b>ובנבלה ובמרכב.</b> כל הני במשא בלבד מטמאין בגדים ולא במגע, הלכך אדם הנוגע בהן אע״פ שלא פירש אינו אלא ראשון, ומטמא אחד ופוסל אחד:",
+                "<b>כל הנוגע.</b> כגון אוכלים וכלים. דאפילו באותן שאדם הנוגע בהן מטמא שנים ופוסל אחד, כלים הנוגעים בהן מטמאים אחד ופוסלין אחד ואפילו בשעת מגעו:",
+                "<b>חוץ מן האדם.</b> דיש מהן דאם נגע בהן או נשא דמטמא שנים ופוסל אחד, כי הני דאמרן לעיל:",
+                "<b>פירש.</b> אפילו אדם, בכולהו מטמא אחד ופוסל אחד, דכיון דפירש אינו אלא ראשון:"
+            ],
+            [
+                "<b>בעל קרי כמגע שרץ.</b> כשם שנוגע בשרץ ראשון לטומאה, כך בעל קרי ראשון לטומאה, וטומאתו שוה לטומאת הנוגע בשכבת זרע:",
+                "<b>ובועל נדה כטמא מת.</b> שהוא אב הטומאה וטמא טומאת שבעה:",
+                "<b>שהוא מטמא משכב ומושב.</b> ומת עצמו וכל שכן טמא מת אינו מטמא משכב ומושב, לא טומאה קלה ולא טומאה חמורה, דכתיב (ויקרא ט״ו:ו׳) וכל הכלי אשר ישב עליו הזב, ולא טמא מת:"
+            ],
+            [
+                "<b>אלו פוסלים את התרומה.</b> מדרבנן. וכולהו משמונה עשר דבר שגזרו בו ביום. חוץ מטבול יום דמדאורייתא הוא:",
+                "<b>האוכל אוכל.</b> שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה:",
+                "<b>והשותה משקים טמאים.</b> נעשה גם כן שני לטומאה ופוסל את התרומה. וטעמא דגזור רבנן בהני, דזמנין דאכיל אוכלים טמאים, ושדי משקים דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו. וכן נמי זמנין דשתי משקין טמאין, ושדי אוכלים דתרומה בפומיה בעודן בפיו ופסיל להו:",
+                "<b>והבא ראשו ורובו.</b> לאחר שטבל בו ביום:",
+                "<b>במים שאובין.</b> לפי שהיו טובלים במי מערות סרוחים והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא מים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתו לבטולי תורת מקוה וטבלי בשאובים, וכדי לקיים גזירה זו להעמידה, הוסיפו וגזרו על טהור גמור שנפלו על ראשו (ורובו) שלשה לוגין מים שאובין, שיהיה פוסל את התרומה עד שיטבול:",
+                "<b>והספר.</b> כל כתבי הקודש פוסלים את התרומה במגע. לפי שבתחלה היו מצניעים אוכלים דתרומה אצל ספר תורה, אמרי האי קודש והאי קודש, כיון דחזו דקא אתו ספרים לידי פסידא שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, גזרו על תורה נביאים וכתובים שיהיו פוסלים במגען את התרומה:",
+                "<b>וטבול יום.</b> פוסל את התרומה מן התורה עד שיעריב שמשו. ואינו משמונה עשר דבר שגזרו בו ביום:",
+                "<b>והאוכלים.</b> שנטמאו במשקים. חכמים גזרו על המשקים שנטמאו בשני לטומאה, להיות תחלה, ויטמאו את האוכלים, גזירה משום משקין הבאין מחמת שרץ שהם תחילה מדאורייתא, ולמה לא גזרו על האוכלים נמי להיות תחלה גזירה משום אוכלים הבאים מחמת שרץ, לפי שהאוכלים הן צריכין הכשר ואין מקבלין טומאה אלא על ידי ביאת מים, אבל המשקין הן עלולים לקבל טומאה ואין צריכין הכשר ותיקון, וטומאתן יותר מצויה:",
+                "<b>וכלים שנטמאו במשקין.</b> דמדאורייתא אפילו נטמאו המשקים בשרץ אין מטמאין כלים, דאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ורבנן גזרו אפילו על משקין שנטמאו מחמת ידים שהן שניות, שיטמאו כלים, גזירה משום משקה דזב וזבה, כגון רוקן ומימי רגליהן שהן אב הטומאה ומטמאין כלים מדאורייתא:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/merged.json b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8b5955ad1d6aa1061c3d113ac9fd9ecdac8a3c5c
--- /dev/null
+++ b/json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/merged.json	
@@ -0,0 +1,301 @@
+{
+    "title": "Bartenura on Mishnah Zavim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Zavim",
+    "text": [
+        [
+            [
+                "<b>הרואה ראיה אחת של זוב.</b> זוב בא מבשר המת ודומה ללובן ביצה המוזרת. ושכבת זרע בא מבשר שאינו מת וקשורה כלובן ביצה שאינה מוזרת:",
+                "<b>בית שמאי אומרים כשומרת יום.</b> דאע״פ שאינה זבה גמורה עד שלש ראיות. מכל מקום בראיה אחת עושה משכב ומושב. כמו כן זב, אע״פ שאינו נעשה זב גמור עד שלש ראיות, מכל מקום בראיה אחת עושה משכב ומושב:",
+                "<b>ובית הלל אומרים כבעל קרי.</b> ואינו עושה משכב ומושב, ואין הראיה מטמאה במשא, אלא במגע:",
+                "<b>ראה אחת ובשני הפסיק ובשלישי ראה שתים.</b> דכי ראה שתי ראיות ביום אחד או בשני ימים רצופים, צריך למנות שבעה נקיים, ופטור מן הקרבן. ואם ראה שלש ראיות ביום אחד או בשלשה ימים רצופים, צריך למנות שבעה נקיים וחייב בקרבן. דתניא, מנה הכתוב שתים וקראו טמא, דכתיב (ויקרא טו) זב מבשרו זובו טמא הוא. שלש וקראו טמא, (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא, הא כיצד, שתים לטומאה ושלש לקרבן. אבל הזבה אם ראתה ראיות רבות ביום אחד או בשני ימים בלא עת נדתה, שומרת יום אחד בנקיות וטהורה לערב. ואם ראתה שלש ראיות בשלשה ימים רצופים, צריכה למנות שבעה נקיים וחייבת בקרבן. דגבי זבה כתיב (שם) ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה, ימים שנים, רבים שלשה, תלה הכתוב הזב בראיות, והזבה בימים. והשתא קאמר שאם ראה הזב שלש ראיות אלא שהפסיק יום אחד בין ראיה ראשונה לשתים האחרונות:",
+                "<b>בית שמאי אומרים זב גמור.</b> וחייב בקרבן כבעל שלש ראיות:",
+                "<b>ובית הלל אומרים.</b> ביטל היום הטהור את הראיה הראשונה, ואין כאן אלא שתי ראיות האחרונות, ופטור מן הקרבן:",
+                "<b>מודים בית שמאי בזה שאינו זב גמור.</b> דביטל היום הטהור שהפסיק, את הראיה הראשונה, כדאמרן:",
+                "<b>על מה נחלקו על הרואה שתים וכו׳ בית שמאי אומרים זב גמור.</b> דהואיל ונזקק לספירת שבעה כשראה שתים בתחילה, ביטלה ראיה את יום הטהור, ויש בידו שלש ראיות:"
+            ],
+            [
+                "<b>ביום השלישי לספירת זובו.</b> כגון בעל שתי ראיות שצריך לספור שבעה נקיים, ומנה ראשון ושני, ובשלישי ראה קרי, סתר שני ימים שלפניו, וחוזר ומונה שבעה כבתחלה:",
+                "<b>לא סתר אלא יומו.</b> ומונה חמשה להשלים שבעה, דשנים הראשונים עלו לו:",
+                "<b>הרואה בשני.</b> שמנה אחד, ובשני ראה קרי, סתר את שלפניו אפילו לבית הלל. ור׳ עקיבא סבר דבהא נמי פליגי. ואין הלכה כר׳ ישמעאל:",
+                "<b>ומודים,</b> בית שמאי <b>ברואה קרי, ברביעי שלא סתר אלא יומו.</b> ושלפניו עלו לו. דדוקא כשלא נפסק הזיבות בשלשה ימים טהורים כמספר הימים שעושה זב גמור, הוא דאמרי בית שמאי דשכבת זרע סותרת, אבל לאחר שעברו שלשה ימים טהורים, מודים בית שמאי שאין קרי סותר אלא יומו. והאי דקרי סותר בזב, נפקא לן מקרא (דכתיב) זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה זוב סותר, אף שכבת זרע סותר. אי מה זוב סותר את הכל אף שכבת זרע תסתור את הכל, תלמוד לומר לטמאה בה, אין לה אלא יום אחד. אבל אם ראה זוב, אפילו יום שביעי, סותר את שלפניו, דכתיב שבעת ימים לטהרתו, עד שיהיו כל שבעת הימים טהורים מן הזיבות:  "
+            ],
+            [
+                "<b>הרי זה זב גמור.</b> וחייב בקרבן. דבראיות תלה רחמנא, דכתיב טומאתו בזובו, טומאתו תלויה בזובו ואינה תלויה ביומי. ומיהו בהפסיק יום בינתיים קאמרי בית הלל לעיל דלא הוי זב גמור ואין הראיות מצטרפות, לא שנא לענין טומאה כגון ראה שתי ראיות בלבד בהפסקת יום בינתים, לא שנא לענין קרבן כגון ראה שלש ראיות:"
+            ],
+            [
+                "<b>כדי טבילה וסיפוג.</b> כדי שיטבול ויקנח עצמו אחר טבילה. ופחות משיעור זה, לא הוי הפסק ולא חשיבא אלא ראיה אחת:",
+                "<b>או אחת מרובה כשתים.</b> שהיה בין התחלת הראיה לסוף הראיה כדי טבילה וסיפוג, והיה רואה תמיד בלא הפסק:"
+            ],
+            [
+                "<b>כמן גד יון לשילוח.</b> מקום בירושלים שהעמידו בו מלכי יוונים עבודה זרה, והיה אותו מקום רחוק מן השילוח שיעור שתי טבילות ושני סיפוגים. כמגד יון, לשון העורכים לגד שלחן (ישעיהו ס״ה:י״א). שילוח, שם הנהר, כדכתיב (שם ח) יען כי מאס העם הזה את מי השילוח:",
+                "<b>מטמא משכב ומושב.</b> דחשבינא לה כשתי ראיות:",
+                "<b>אלא אם כן יש בה כדי שלש.</b> כגון כמגד יון לשילוח, דאז נחשב כזב גמור אפילו לענין קרבן. אבל באחת מרובה כשתים, אין חולקין אותה, וכראיה אחת היא חשובה. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>אם ידוע שמקצת הראיה מהיום ומקצתה למחר.</b> שראה קצת ראיה בסוף היום וקצתה בתחילת הלילה של מחר, אע״פ שלא היו ביניהן כדי טבילה וסיפוג, נחשבות שתי ראיות, מפני שהימים חולקין:",
+                "<b>ודאי לקרבן ולטומאה.</b> דיש כאן שלש ראיות, דאותה של בין השמשות נחלקת לשתים, כיון דיש בה משני ימים:",
+                "<b>ואם ספק.</b> דשמא כולה מן היום או כולה מן הלילה:",
+                "<b>ודאי לטומאה.</b> דמה נפשך איכא שתים:",
+                "<b>וספק לקרבן.</b> דמספקא לן שמא שתים שמא שלש. דאי כולה מן היום או כולה מן הלילה, שתים. ואי מקצתה ביום ומקצתה בלילה, שלש:",
+                "<b>שני ימים בין השמשות.</b> כגון דראשונה בתחילת בין השמשות ראשון, ושניה בסוף בין השמשות שני, כגון האחת בערב שבת בתחילת בין השמשות, ואחת במוצאי שבת בסוף בין השמשות. דאם תחילת בין השמשות יום וסוף בין השמשות לילה, אין כאן שתי ראיות בשני ימים רצופים, דשבת מפסקת ואין כאן טומאת זיבה (אלא כבעל קרי). ואי בין השמשות כולו מן היום או כולו מן הלילה, יש כאן שתי ראיות בשני ימים רצופים, וטעון לספור שבעה נקיים ופטור מן הקרבן. ואם תחילת בין השמשות או סופו חציו מן היום וחציו מהלילה, נחלקת הראיה לשתים וחייב בקרבן. ולפי שיש כאן כל הנך ספיקות, קתני ספק לטומאה ולקרבן, שמא אין כאן טומאה, ושמא יש כאן טומאה ולא קרבן, ושמא יש כאן טומאה וקרבן. הלכך מביא קרבן ואינו נאכל:"
+            ]
+        ],
+        [
+            [
+                "<b>הכל מיטמאים בזיבה.</b> הכל, לאתויי תינוק בן יומו שהוא מיטמא בזיבה:",
+                "<b>אף הגרים.</b> דכתיב בפרשת זב (ויקרא טו) דבר אל בני ישראל, אין לי אלא בני ישראל, מנין לרבות גרים ועבדים, תלמוד לומר ואמרת אליהם איש, לרבות את הגרים ואת העבדים. מנין לרבות את הקטנים, תלמוד לומר איש איש:",
+                "<b>ומיטמאין בדם כאשה.</b> שאין האשה מיטמאה בלובן אלא באודם, דדם כתיב בה שהוא אדום:",
+                "<b>ובלובן כאיש.</b> דזובו כתיב גבי איש. והוא דומה למי בצק של שעורים:",
+                "<b>וטומאתן בספק.</b> אם ראו לובן, שמא הן אשה, ולובן טהור בה. ואם ראו אודם, שמא הן איש, ואודם טהור גביה. אבל אם ראה לובן ואודם כאחד, טומאתן ודאי ממה נפשך, ושורפין עליהם את התרומה, אבל אין חייבים עליהם על ביאת מקדש, דגבי שילוח טמאים כתיב (במדבר ה׳:ג׳) מזכר עד נקבה תשלחו, זכר ודאי, נקבה ודאית, ולא טומטום ואנדרוגינוס:  "
+            ],
+            [
+                "<b>בשבעה דרכים בודקין בודקין את הזב.</b> משום דאינו מטמא מחמת אונס, דכתיב זב מבשרו, ולא מחמת אונסו:",
+                "<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה הוא נעשה זב לטמא משכב ומושב ולהצריכו לספור שבעה נקיים. אבל ראיה ראשונה, מטמאה באונס טומאת ערב, כדין בעל קרי, ומצטרפת עם השניה ואפילו שהיתה באונס:",
+                "<b>במאכל.</b> אם אכל אכילה גסה או אכל דברים המביאין לידי זיבה, ואפילו כל שהן, כגון בשר שמן, חלב, וגבינה, ביצים, ויין ישן, וגריסין של פול, ושחלין:",
+                "<b>ובמשתה.</b> בריבוי שתיה:",
+                "<b>במשא.</b> כבד שנשא:",
+                "<b>במראה.</b> ראה אשה, אפילו לא הרהר:",
+                "<b>ובהרהור.</b> אע״פ שלא ראה. אי אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב מחמת אותה ראיה, והטפה אינה מטמאה במשא כשאר טפה של זוב:",
+                "<b>אין אחריות זבין עליכם.</b> ואם לא יהיו זבים לעולם, מה אתם חוששים, הלא לא קבלתם אחריות של זבים עליכם. ואין הלכה לא כר׳ יהודה ולא כר׳ עקיבא:",
+                "<b>משנזקק לטומאה.</b> לאחר שראה ראיה שניה שלא באונס, שהרי מכאן ואילך הוא עושה משכב ומושב:",
+                "<b>אין בודקין אותו.</b> ואף אם ראה ראיה שלישית באונס, נעשה זב לקרבן. וכן אם ראה ראיה של זוב בשבעה ימים נקיים שהוא מונה, סתר הכל ואפילו היתה אותה ראיה באונס:",
+                "<b>ספיקו ושכבת זרעו טמאין.</b> ספיקו מחמת שכבת זרעו, כגון אם ראה שכבת זרע תחילה, וטפה זיבה הבאה אחר כך אינה מטמאה, שהרואה קרי אינו מטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה, הקרי מטהר את הזיבה, משום דהוי אונס. ולאחר שנזקק לטומאה, אין הקרי מטהר את הזיבה, שאין תולין שמחמת הקרי באה הזיבה:",
+                "<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס, כיון שכבר נעשה זב:",
+                "<b>ראה ראיה ראשונה בודקין אותו.</b> היינו דוקא לקרבן. דאי מחמת אונס ראה, אינה מצטרפת עם השלישית לקרבן. אבל מצטרפת עם השניה לטומאה. דאם ראיה שניה שלא באונס, אע״פ שהיתה ראשונה באונס, עושה משכב ומושב ובעי שבעה נקיים וביאת מים חיים, דכי כתיב מבשרו ולא מחמת אנסו, בשניה כתיב. אבל ראשונה אתקש לשכבת זרע, דכתיב זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה שכבת זרע מטמאה באונס, אף ראיה ראשונה של זוב מטמאה באונס:",
+                "<b>בשניה בודקין אותו.</b> לטומאה ולקרבן:",
+                "<b>בשלישית אין בודקין אותו.</b> לא לטומאה ולא לקרבן:",
+                "<b>ר׳ אליעזר אומר.</b> כו׳ ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>אינו מיטמא בזיבה מעת לעת.</b> דהאי זיבות מחמת חולשא דקרי הוא. ובראיה שניה איירי, דראשונה מטמאה באונס. וכשם שתולין לקרי מעת לעת, כך למראה ולהרהור תולין מעת לעת. אבל למאכל ולמשתה למשא ולקפיצה, תולין לו כל זמן שהוא מצטער, ואמרינן דמחמת הצער הוי הזיבה ולא מבשרו:",
+                "<b>רבי יוסי אומר יומו.</b> אין תולין אלא אותו היום שראה קרי בלבד, ולע מעת לעת. ואין הלכה כר׳ יוסי:",
+                "<b>מיד מיטמא בזיבה.</b> דגר שנתגייר כקטן שנולד דמי. ואע״פ שראה זיבות כשהוא נכרי, מיטמא בזיבה בהך שניה שרואה בתוך מעת לעת של קרי, דנעשית לו כראיה ראשונה דמטמא באונס, ומצטרפת עם השניה שיראה אחר מעת לעת של קרי. דראיית זיבה של נכרי כמאן דליתא, דאין הנכרים מיטמאין בזיבה:",
+                "<b>הרואה דם.</b> מטמאה כל טהרות שנתעסקה בהן למפרע מעת לעת, כדפרישנא בריש נדה. ואיידי דאיירי במעת לעת, קחשיב כל הני ששיעורן במעת לעת:",
+                "<b>וכן המקשה.</b> בימי זיבה. דאמרינן כי תזוב זוב דמה, מחמת עצמה ולא מחמת ולד. ואם שפתה מן החבלין מעת לעת וילדה, לא תלינן דם קושי בדם לידה:",
+                "<b>המכה את עבדו.</b> האמור בתורה (שמות כ״א:כ״א) אך אם יום או יומים יעמוד, ודרשינן יום שהוא כיומים, זהו מעת לעת:",
+                "<b>כלב שאכל בשר המת.</b> דקיימא לן דאין מתעכל במעיו עד לאחר שלשה ימים מעת לעת, דהכי תנן במסכת אהלות פרק י״א, וכמה תשהה במעיו, שלשה ימים מעת לעת:",
+                "<b>והוא שיהא כברייתו.</b> שלא נשתנה. ועוד איכא טובא ששיעורן מעת לעת ולא חשיב, ותנא ושיירי:  "
+            ],
+            [
+                "<b>מטמא את המשכב.</b> והוא הדין למושב:",
+                "<b>עומד יושב שוכב.</b> דכתיב (ויקרא ט״ו:ד׳) כל המשכב אשר ישכב עליו הזב יטמא, וכתיב (שם) והיושב על הכלי אשר היא יושבת עליו, אין לי אלא בזמן ששכב על המשכב ויש על המושב. שכב על המושב וישב על המשכב, עמד נתלה, נשען, מנין. תלמוד לומר יטמא יטמא, ריבה. וכולן נקראין מדרס:",
+                "<b>והמשכב מטמא את האדם וכו׳ עומד יושב שוכב נתלה.</b> שהטהור בכף מאזנים והמשכב הטמא בכף שניה, וכרע המשכב הטמא, ונתלה הטהור. ונתלה דרישא, כגון שהזב בכף מאזנים, ומושבות בכף שניה וכרעו הן, טמאין, דהשתא הזב נתלה וכאילו הוא יושב עליהן:",
+                "<b>לטמא בגדים.</b> הוא הדין כל כלים שנוגע בהן עד שלא פירש, חוץ מאדם וכלי חרס:",
+                "<b>במגע ובמשא.</b> אם נגע במשכב הטמא, או שנשאו:"
+            ]
+        ],
+        [
+            [
+                "<b>הזב והטהור או באסדא.</b> עצים גדולים קשורים ביחד ונותנים אותם בים או בנהר, ומשימין עליהם נס ומוליכים אותם ברוח אל מחוז חפצם. ובלשון מקרא קרויין דוברות, ואני אשימם דוברות בים (מלכים א ה ט). ונקראים נמי רפסודות, ונביאם לך רפסודות על ים יפו (דברי הימים ב ב טו):",
+                "<b>או שרכבו על גבי בהמה.</b> סתם בהמה נכפפת תחת הרוכב, הלכך לא שנא כוחה רע ולא שנא כוחה יפה, נטמא הטהור ובגדיו. אבל מה שהבהמה מסטת ברגליה, אין ניסט מחמת הרוכב, אלא אם כן כוחה רע, כדמוכח פרק בתרא דאהלות:",
+                "<b>אע״פ שאין בגדיהן נוגעים.</b> שאין בגדי הטהור נוגעים בבגדי הזב, מכל מקום טמאין מדרס, שהספינה קטנה דומיא דאסדא ומתמוטטין, ופעמים שהזב מכריע הטהור ובגדיו ומיטמאין בהיסט. וילפינן טומאת היסט מדכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב, וכתיב (שם ו) וכלי חרש אשר תבושל בו ישבר, מה בו האמור להלן מאוירו, אף כאן מאוירו, שאין כלי חרס מיטמא במגעו של זב אלא אם כן נגע בו מאוירו, אבל נגע בו מאחוריו לא טמא, ומאחר שלמדנו שאין מטמא אותו אלא מאוירו, מה תלמוד לומר אשר יגע בו מגע שהוא ככולו הוי אומר זה הסיטו. הא למדת שזב מטמא בהיסט. ואם היה טהור בקצה אחד של קורה והניע הזב את הקורה בקצה השני עד שהתנועע הטהור שבקצתו הראשון, כבר נטמא הטהור בהיסט ונטמאו בגדיו טומאת מדרס אם הן בגדים ראויים למשכב ומושב:",
+                "<b>הגשיש של מטה.</b> כמין עצים ארוכים שנותנים במטה של פרקים, ועל ידיהן המטה נגששת ונדבקת זו עם זו, ולפיכך נקראים אותן העצים גשישין. פירוש אחר, עצים שנותנים תחת כרעי המטה שלא יפסדו מלחלוחית הארץ:",
+                "<b>שהן מחגירין.</b> כאדם חיגר שאינו יכול להניח שתי רגליו כאחת. כך אלו כשיושבים עליהם בני אדם, נוטים לכאן ולכאן, מתוך כך נמצא נשען הזב על הטהור, והטהור על הזב:",
+                "<b>באילן שכוחו רע.</b> והיכי דמי אילן שכוחו רע, כל שאין עיקרו רחב ועב כדי לחוק בו רובע הקב:",
+                "<b>או שוכה.</b> דהיינו ענף אילן. ",
+                "<b>שכוחה רע.</b> והיכי דמי שוכה שכוחה רע, כל שנטמנת באחיזתה, שהאוחז בה טומנה בכף ידו:",
+                "<b>על אילן יפה.</b> אפילו עומדת השוכה באילן שכוחו יפה. וכל הני נכפפים תחתיהן וכבד העליון על התחתון ונשען עליו. ובין זב שנשען על הטהור, ובין טהור שנשען על הזב, טמא:",
+                "<b>שאינו קבוע במסמר.</b> ומתוך כך הוא נכפף:",
+                "<b>על הכבש.</b> על הגשר:",
+                "<b>שאינן עשויין בטיט טמאין.</b> מפני שהן נכפפים:",
+                "<b>ור׳ יהודה מטהר.</b> ואין הלכה כר׳ יהודה:"
+            ],
+            [
+                "<b>מגיפין.</b> סוגרים את הדלת:",
+                "<b>או פותחים.</b> אותו יחדיו הזב והטהור:",
+                "<b>עד שיהא זה מגיף.</b> לעולם אין כאן טומאה, עד שיהא זה מושך לפתוח וזה מושך לסגור, שאין מניחים זה לזה:",
+                "<b>עד שיהא הטהור מעלה את הטמא.</b> ואז בגדי הטהור טמאים מדרס, שכובד הטמא על הטהור ונשען עליו, ובגדיו של טהור טמאים מדרס. אבל טמא מעלה את הטהור, אין משענת הטמא על הטהור, ואין בגדיו של טהור טמאים מדרס. ואין הלכה כר׳ יהודה:",
+                "<b>מפשילין בחבלין.</b> הזב והטהור יחדיו גודלים בחבלים. ואפילו שניהם מצד אחד:",
+                "<b>זה מושך הילך וזה מושך הילך.</b> זה עומד למזרח ומושך אליו, וזה עומד למערב ומושך אליו:",
+                "<b>בין בעומדים.</b> יש דברים נארגים מעומד, ויש מיושב. והטמא והטהור אורגים ביחד. או טוחנים:",
+                "<b>ר׳ שמעון מטהר בכולן.</b> ואין הלכה כר׳ שמעון:",
+                "<b>בזמן שמשאן כבד טמאים.</b> דשמא מתוך כובד המשא נשען הזב על הטהור ונמצא טהור מסיטו, או טהור ניסט עליו:",
+                "<b>וכולן.</b> אפילו משאן כבד:",
+                "<b>טהורים לבני הכנסת.</b> כלומר לאוכלים חוליהן בטהרה, שאין זה היסט גמור וכל שכן שספק הוא:",
+                "<b>וטמאין לתרומה.</b> מדרבנן ואפילו בספק:"
+            ],
+            [
+                "<b>כל שאינה יכולה להמיט באדם.</b> שהיא גדולה כל כך שכשעולה בה אדם אינה מתמוטטת:",
+                "<b>הטהור מכה את הטמא.</b> את הזב:",
+                "<b>הרי הטמא נופל.</b> שכן דרך המכה את חברו, אם היה חברו נמשך היה המכה נופל, ולכך נחשב זה המכה כנשען על הטהור. ודוקא לענין טומאת מדרס איירי, דטהור המכה את הטמא, טהור מטומאת מדרס. אבל טמא הוא, שהרי נשען על הזב. וטמא המכה את הטהור, בגדיו טמאים מדרס, דהוי כאילו הזב נשען עליו:"
+            ]
+        ],
+        [
+            [
+                "<b>ר׳ יהושע אומר כיפה שבראשה.</b> לרבותא נקטה, דאפילו צעיף שבראש הטהורה נחשב כאילו ישבה עליו הנדה, אע״פ שאינה יושבת עליו. ופליג אסתם מתניתין דפרקין דלעיל דלא מטמא אלא בגדיהן ולא כיפה שבראשן:",
+                "<b>כלים שבראש הנס.</b> הא נמי לרבותא נקט, דאע״פ שהם בגובה בראש הנס שלא במקום דריסה, אפילו הכי טמאים מדרס. ובספינה קטנה ובמטה מחגרת איירי, כההיא דריש פרקין דלעיל, אלא דתנא דלעיל לא מטמא כלים שבראש הנס. ואין הלכה כרבי יהושע:",
+                "<b>בזמן שמשאן כבד טמאים מדרס.</b> ואע״פ שלא נגעה בבגדים, דחשבינא לה כאילו נשענת על הבגדים:",
+                "<b>כסוסטרא.</b> כמו גזוזטרא, כמין נסר הבולט מכותל העליה לחוץ:",
+                "<b>ונפל ככר של תרומה.</b> שעל הכסוסטרא:",
+                "<b>טהור.</b> הככר. ואע״פ שנפל מחמת היקש של זב, לא חשיב ליה כהיסט, משום דכוחה של כסוסטרא יפה:  "
+            ],
+            [
+                "<b>מריש.</b> קורה גדולה שבונים בבירה וראשי קורות הגג כולן סמוכות עליה, והיא מונחת על גבי עמודים:",
+                "<b>מלבן.</b> כמין ריבוע של קורות קבועות בארץ:",
+                "<b>צנור.</b> מרזב של מים:",
+                "<b>אע״פ שהוא עשוי בחבלים.</b> שאינו קבוע בארץ אלא קשור בחבלים ואין כוחו יפה כל כך:",
+                "<b>הים.</b> היקף של עץ שהקמח מתקבץ בו בשעת הטחינה:",
+                "<b>אצטרובל.</b> עיגול של עץ שמעמידין הריחים עליו. ושניהן קבועים הן:",
+                "<b>חמור של ריחים של יד.</b> בנין של עצים שהריחים של יד קבועים בהן:",
+                "<b>וסאה של ריחים.</b> מדה גדולה וקבועה בקרקע:",
+                "<b>קורת הבלנין.</b> קורה שבעל המרחץ יושב עליה. וכל הני אם הקיש עליהן הזב ונפל הככר של תרומה מכח ההיקש, טהור, דכוחן יפה ולא חשיב היסט. ובקורת הבלנים נחלקו. ואין הלכה כר׳ יוסי:"
+            ],
+            [
+                "<b>הנגר.</b> יתד הנעוץ אחורי הדלת בנקב שבאסקופה:",
+                "<b>מנעול.</b> שסוגרים בו הפתח:",
+                "<b>משוט.</b> שמנהיגין בו את הספינה. ולשון מקרא הוא, כל תופשי משוט, ביחזקאל (כז כט): ",
+                "<b>קלת.</b> עיגול של עץ שסביב לריחים התחתונה לקבל הקמח הנטחן שלא יפול לארץ ומיטלטל הוא:",
+                "<b>ועל סוכה שכוחה רע.</b> ועומדת באילן שכוחו יפה:",
+                "<b>טמאין.</b> דכל הני אין כוחן יפה, וכוח היקש הזב בהו חשיב היסט:",
+                "<b>מטהרים באלו.</b> אשידה תיבה ומגדל קאי. להכי תנינהו תנא קמא לחודייהו. ואין הלכה כרבי נחמיה ורבי שמעון:"
+            ],
+            [
+                "<b>פונדיות.</b> כעין כיסין ארוכין:",
+                "<b>לארכן.</b> ששוכב לארכן של ספסלים או של פונדיות:",
+                "<b>טמאים.</b> שכל אחד ואחד נשען רובו של זב עליהן, פעמים על זה פעמים על זה:",
+                "<b>לרחבן.</b> ששוכב ארכו לרחבן:",
+                "<b>טהורים.</b> דאין רובו נשען על אחד מהן ואין [טמא] משכב ומושב לעולם, עד שישען רובו עליו, דכתיב אם על המשכב הוא, עד שינשא רובו עליו:",
+                "<b>ישן.</b> לרחבן, וספק אם נתהפך לארכן, טמאין:",
+                "<b>כסיות.</b> לשון רבים של כסא. ",
+                "<b>שתחת הגוף.</b> לפי שרובו נישא עליו. והאחרים טמאים מגע הזב. אבל אין להם תורת משכב ומושב להיות אב הטומאה לטמא אדם וכלים:",
+                "<b>אם רחוקים זה מזה טהורים.</b> לפי שאין רובו נישא לא על זה ולא על זה. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>עשר טליות.</b> לשון רבים של טלית. ועשר לאו דוקא, דאפילו אלף טליות ואבן גדולה על גבן, וישב הזב על האבן, כל הטליות שתחתיה מיטמאות מושב, דמשכב ומושב מיטמאין תחת אבן מסמא:",
+                "<b>כרע הזב טהורים.</b> מדין משכב, אבל טמאין במשא הזב:",
+                "<b>ביחידי.</b> משכב אחד:",
+                "<b>טמא.</b> שהרי רוב הזב נישא עליו:",
+                "<b>ובמרובים.</b> במשכבות רבות בכף מאזנים כנגד הזב:",
+                "<b>שאין אחד מהן נושא את רובו.</b> דכי כרעו הן, אין רובו של זב נישא על אחד מהן, אלא כל אחד מהמשכבות נשא מיעוטו של זב:"
+            ],
+            [
+                "<b>טמאים.</b> בין כרע הזב, בין כרעו אוכלין ומשקין, נטמאו טומאת היסט:",
+                "<b>ובמת הכל טהור.</b> בין מושב ומשכב, בין אוכלים ומשקין, בין כרע המת בין כרעו הם, דכל טומאות המסיטות טהורות, חוץ מהסיטו של זב. ואם כרעו הן, נמי טהורים, דכל שהמת נישא עליו כגון בכף מאזנים לבד מאוהל, טהור, חוץ מן האדם, דבזמן שמכריע את המת, טמא מפני שהסיטו, כדאמרינן בפרק בתרא דנדה (דף סט), אטו, מת מי לא נטמא במשא:",
+                "<b>מדף.</b> לשון טומאה קלה, כדכתיב (ויקרא כ״ו:ל״ו) קול עלה נדף. ורמב״ם פירש, מדף מלשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם. אבל לא כטומאת הכלים שתחתיו, שכלים על גבי הזב, אע״פ שיש דברים חוצצים בינם לבין הזב, כולם טמאים טומאה קלה לטמא אוכלים ומשקין, אבל לא לטמא אדם וכלים. ואילו כלים שתחתיו אפילו הן מאה זה על גב זה, התחתון שבכולם טמא טומאה חמורה לטמא אדם לטמא בגדים כמו העליון:",
+                "<b>מה שאין המת מטמא.</b> דמתחתיו אפילו תהא טומאה בוקעת ויורדת, מכל מקום אין משכב ומושב שתחתיו מטמא אדם לטמא בגדים:",
+                "<b>ועל גביו מדף.</b> נהי דמת נמי מטמא כלים שעל גביו טומאת מדף לטמא אוכלים ומשקין דטומאה בוקעת ועולה, מכל מקום אם [היה המת בעלייה, והמשכבות והמושבות בבית עד שמי הקורה, והנסרים נכפפים מכובד המת ומכבידין על המשכבות, או] המת בבית סמוך לשמי קורה, והמשכבות בעלייה ונכפפים הנסרים מכובד המשכבות ומכבידים על המת, כי האי גוונא בזב טמא מתחתיו לטמא אדם לטמא בגדים, ועל גביו לטמא אוכלים ומשקין, ובמת בין על גביו בין מתחתיו טהור:"
+            ],
+            [
+                "<b>שאינה יכולה.</b> וכיון דזה אינו יכול וזה אינו יכול, כל חד וחד כוליה מעשה עביד ואיכא רובו של זב נישא עליו:",
+                "<b>ר׳ שמעון מטהר.</b> דבעי שיעור זיבה לזה ושיעור זיבה. לזה, כלומר רובו של זב מכביד על כל אחד ואחד. ואזדא לטעמיה דאמר לעיל בפרקין ביחידי טמא ; ובמרובים טהור, שאין אחד נושא את רובו. ואין הלכה כר׳ שמעון:",
+                "<b>היה רכוב על גבי בהמה.</b> בעומדת איירי, דאי במהלכת, כל שעה האחת נעקת ועומדת על שלש, וטמא מה שתחתיהן, שאינה יכולה לעמוד על שתים:",
+                "<b>שיכולה לעמוד על שלש.</b> הלכך כל חד וחד הוי ליה רביעי, ואינו אלא מסייע, ומסייע אין בו ממש. אבל טלית אחת תחת שתים, טמאה, שאינה יכולה לעמוד על שתים:",
+                "<b>ר׳ יוסי אומר.</b> אארבע טליתות תחת ארבע רגלי בהמה קאי:",
+                "<b>הסוס מטמא ברגליו.</b> אם זב רוכב עליו וטלית תחת אחת מרגליו של סוס, טמאה. אבל תחת ידיו, טהורה, שאין משענתו על ידיו. ואין הלכה כר׳ יוסי:",
+                "<b>כלים שבעקל טמאים.</b> דמשענת הקורה על העקל. ועקל היא הכפיפה שעוצרים בה הזיתים והיא עשויה כמין קופה של מעשה שבכה, ואחר שעוצרים הזיתים ונשאר הגפת שהוא הפסולת של זיתים, מכניסין אותו באותו עקל, ונותנים על העקל קורה להכביד עליו:",
+                "<b>המכבש של כובס.</b> לאחר שכבסו הבגדים, מקפלין אותן תחת המכבש לכבשן ולשמור קיפולן:",
+                "<b>כלים שתחתיו טהורים.</b> שאין היושב בקצה האחד של מכבש מכביד על הכלים:",
+                "<b>ור׳ נחמיה מטמא.</b> סבר אי אפשר שישב בקצה האחד של המכבש שלא יכביד על הכלים. ואין הלכה כר׳ נחמיה:"
+            ]
+        ],
+        [
+            [
+                "<b>הנוגע בזב וכלי שטף במגע.</b> דכי היכי דאדם הנוגע בזב מטמא בגדים בשעת מגעו, כך מטמא כל כלים שנוגע בהן בשעת מגעו בזב, חוץ מאדם וכלי חרס, דתניא בתורת כהנים, מנין לעשות שאר כלים כבגדים, תלמוד לומר (ויקרא ט״ו:ה׳) וטמא. יכול יטמא אדם וכלי חרס, תלמוד לומר בגד, בגד הוא מטמא ואינו מטמא אדם וכלי חרס. ודוקא בשעת מגעו בזב. אבל פירש, לא, דכתיב (ויקרא טו) ואיש אשר יגע במשכבו יכבס בגדיו ורחץ במים וטמא, בשעת מגעו מטמא בגדים. פירש, אינו מטמא בגדים:",
+                "<b>אבל לא במשא.</b> אם בשעת מגעו בזב נשא בגדים ולא נגע בהן, טהורים:",
+                "<b>כל המטמא בגדים בשעת מגעו.</b> כגון הנוגע בזב וזבה ויולדת, ובמעינותיהם, במשכבן, ובמושבן:",
+                "<b>מטמא אוכלים להיות תחלה.</b> מפני שהוא נחשב כאב הטומאה בשעת מגעו, כיון דאמרה תורה שהוא מטמא בגדים:",
+                "<b>ואת הידים להיות שניות.</b> אבל גופו של אדם, אינו מטמא, כדקתני סיפא שאינו מטמא אדם וכלי חרס:",
+                "<b>לאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה.</b> ואע״פ שאינו אלא ראשון לטומאה, עושה המשקין תחלה, דאפילו שני לטומאה מטמא משקין להיות תחלה. לפי שהן עלולין לקבל טומאה ואינו צריכין הכשר כמו האוכלים, גזרו בהן שיהיו לעולם תחלה, גזירה משום משקין הבאין מחמת שרץ שהם תחלה מן התורה:",
+                "<b>והאוכלים והידים להיות שניות.</b> דכיון דפירש ממטמאיו, אינו אלא ראשון בעלמא:"
+            ],
+            [
+                "<b>כל הנישא על גבי הזב.</b> עליונו של זב ואפילו לא נגע בו הזב, ואפילו יש דברים הרבה חוצצים בינו לבית הזב, הכל טמא, דכתיב (שם) והנוגע בכל אשר יהיה תחתיו, מאי תחתיו אילימא תחתיו דזב, היינו משכב, אלא בכל אשר יהיה הזב תחתיו, דהיינו עליונו של זב, ונוהג בכל דבר, אפילו במידי דאין רגילות להיות עליו, ולא הוו כעין תחתיו, דאין נוהג אלא במידי דחזי ליה:",
+                "<b>חוץ מן הראוי למשכב ולמושב.</b> והוא הדין למרכב. אבל שאינו ראוי, טהור, כגון אם כפה סאה שאינה עשויה לישיבה וישב עליה, יכול יהא טמא מושב, תלמוד לומר (שם) והיושב על הכלי אשר ישב עליו הזב, מה שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:",
+                "<b>נדבך.</b> שורת בנין החומה. כמו נדבכין די אבן גלל (בעזרא ו׳:ד׳):",
+                "<b>הטהור מלמעלה.</b> על הנדבך ומכביד על אצבעו של זב, דהשתא הוי נישא על גבי הזב ונחשב אב הטומאה:",
+                "<b>מטמא שנים ופוסל אחד.</b> מטמא ראשון ושני, ופוסל שלישי בתרומה:",
+                "<b>פירש.</b> שירד הטהור מן הנדבך, או שסילק הזב אצבעו מתחת הנדבך. מטמא הטהור אחד ופוסל אחד, לפי שאין הטהור אלא ראשון מכיון שפירש, דתו לא מטמא בגדים, ועושה שני ושלישי בתרומה:",
+                "<b>הטמא מלמעלה.</b> על הנדבך, ואצבע הטהור תחת הנדבך, ומכביד הטמא עליו, הרי הזב נישא עליו, לפיכך מטמא שנים ופוסל אחד:",
+                "<b>והמדף.</b> כל כלים שאינם משכב ומושב מדף קרי להו:",
+                "<b>מלמעלן.</b> של נדבך, ואצבע הזב מלמטה, אינם אלא ראשון:",
+                "<b>מטמאין אחד ופוסלים אחד.</b> ולאחר שפירשו נמי כך דינא:",
+                "<b>פירשו מטמאין שנים ופוסלים אחד.</b> המשכב ומושב לעולם אב הטומאה אע״פ שפירשו:",
+                "<b>טהורים.</b> כדאמרינן שכל שהזב נישא עליו, טהור, חוץ ממשכב ומושב והאדם:"
+            ],
+            [
+                "<b>מפני שאמרו.</b> כלומר מפני מה אמרו האוכלים והמשקים והמדף מלמטה תחת משכב הזב טהורים, מפני שאמרו כל הנושא ונישא כו׳:",
+                "<b>כל הנושא.</b> כגון אוכלין ומשקין ומדף שהן למטה ממשכב הזב ונושאים אותו ואינן נוגעין בו, שיש דברים חוצצים בינתים:",
+                "<b>נישא על גבי המשכב.</b> שאלו למעלה והמשכב למטה ונישא עליו ואין נוגעין בו, טהורים:",
+                "<b>חוץ מן האדם.</b> שהאדם הנושא המשכב, נטמא אע״פ שלא נגע בו ולא הסיטו, מפני שמשכב הזב מטמא במשא. וכן אם נתנו אבן מסמא למעלה ממשכבו של זב וישב אדם טהור על האבן, נטמא, כיון שנישא על גבי משכב. כשם שאם ישב הזב על האבן נטמא המשכב שלמטה מן האבן, כך כשישב הטהור על האבן, נטמא ונישא מן המשכב שתחתיה:",
+                "<b>כל הנושא על גבי נבלה.</b> באדם קמיירי, כלומר וכל אדם הנושא וניתן על גבי נבלה:",
+                "<b>טהור חוץ מן המסיט.</b> דנושא את הנבלה ולא זז ממקומו גם לא הניעה ממקומה אלא שמונחת על גביו, כגון שבא חברו והניחה עליו, טהור, עד שיסיטנה:",
+                "<b>ר׳ אליעזר אומר אף הנושא.</b> בגמרא מפרש דהכי קאמר, והוא שנושא, כלומר אין המסיט את הנבלה טמא אלא כשנושא אותה, שנבלה למעלה והוא למטה. אבל אם הנבלה למטה והוא למעלה, אף על פי שמסיטה, טהור, כל זמן שלא נגע בה. ואין הלכה כר׳ אליעזר:",
+                "<b>חוץ מן המאהיל.</b> שאפשר להיות נושא ונישא ולא יאהיל, כגון עלייה מפסקת, שאם המת בעלייה ואוכלין ומשקין וכלים בבית מגיעין עד שמי קורה והנסרים נכפפים מכבד המת ומכבידין על הכלים, או שהמת בבית סמוך לשמי קורה והכלים בעלייה ונכפפים הנסרים שבעלייה מכובד הכלים ומכבידים על המת, בכהאי גוונא הוי נושא ונישא על גבי המת ואינו מאהיל, וטהור:",
+                "<b>ואדם בזמן שהוא מסיט.</b> בין נושא את המת, בין נישא על גבי מת, טמא אע״פ שאינו נוגע בו. אבל אם אין המת זז ממקומו שאין כאן היסט, טהור:"
+            ],
+            [
+                "<b>מקצת טמא על הטהור.</b> אפילו אצבעו של זב על הטהור, או אצבעו של טהור על הזב, או חיבורי טמא, כגון שערו וצפרניו ושיניו, כל אלו נקראין חיבורי, אע״ג דליכא אלא מיעוט הטמא על הטהור או מיעוט הטהור על הטמא, נטמא הטהור, דלא בעינן שינשא רובו של זב אלא על המשכב ולא על האדם:",
+                "<b>ומקצת טהור על הטמא טהור.</b> דבעינן שינשא רובו. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הטמא על מקצת המשכב.</b> רובו של טמא על מיעוטו של משכב, נטמא המשכב. וכן רובו של טהור על מיעוטו של המשכב הטמא, נטמא הטהור. ולא חיישינן על מיעוט משכב, כיון דרובא דטהור ורובא דטמא יושב עליו, דבמיעוטו של משכב טומאת נכנסת, ובמיעוטו יוצאת, כדקתני סיפא נמצאת טומאה נכנסת לו ויוצאה ממנו במיעוטו:",
+                "<b>מקצת הטמא על המשכב.</b> כיון דמיעוטו של טמא הוא, אע״פ שנשען על כל המשכב, טהור המשכב, עד שינשא עליו רובו של זב:",
+                "<b>ומקצת טהור על המשכב.</b> כלומר או מקצת טהור אפילו על כל המשכב:",
+                "<b>טהור.</b> עד שישען עליו רובו של טהור:",
+                "<b>וכן ככר של תרומה.</b> אמתניתין דלעיל קאי, דתנן כל הנושא ונישא על גבי המשכב, טהור. ואפילו אוכלין של תרומה, אם נישאו על גבי משכב ויש ביניהן דבר חוצץ אפילו הוא דק ביותר כגון נייר וכיוצא בו, אינן מקבלין טומאה מן המשכב, דאין מטמא אחרים ולא מקבל טומאה בהיסט אלא דבר שיש בו רוח חיים:",
+                "<b>ורבי שמעון מטמא בזו.</b> הואיל ומקומה טמא, מטמא בהיסט אפילו דבר שאין בו רוח חיים. ואין הלכה כר׳ שמעון:"
+            ],
+            [
+                "<b>הנוגע בזב ובזבה כו׳</b> כל הני שוה מגען למשאן דמטמאו אדם לטמא בגדים, הלכך חשיבי אב הטומאה כל זמן שלא פירשו, מאחר דמטמאו בגדים, ולכך הנוגע עושה ראשון ושני ופוסל שלישי בתרומה:",
+                "<b>פירש.</b> ממטמאיו, אינו אלא ראשון בעלמא ומטמא אחד לעשותו שני, ופוסל שלישי בתרומה:",
+                "<b>ואחד המסיט ואחד הנושא.</b> ואע״פ שאינן נוגעים. זב וזבה ונדה בהדיא כתיבי, דכתיב זאת תורת הזב וגו׳ והדוה בנדתה. ומצורע ויולדת נפקא, לן מלזכר ולנקבה, לזכר לרבות את המצורע, ולנקבה לרבות את היולדת:"
+            ],
+            [
+                "<b>ואחד המסיט.</b> המזיז אותך ממקומך אע״פ שאינו, לא נוגע ולא נושא:",
+                "<b>רבי אליעזר אומר אף הנושא.</b> והוא שנושא קאמר, כלומר אין המסיט טמא אלא אם כן נושא, שהן למעלה והמסיט למטה. ואין הלכה כר׳ אליעזר:"
+            ],
+            [
+                "<b>הנושא את המרכב.</b> בנושא את המרכב כתיב כיבוס בגדים, ולא בנוגע. ואין נוגע אלא ראשון בעלמא:",
+                "<b>הנושא את הנבלה.</b> היינו מסיט, דנושא בלא מסיט, טהור כדפרישית לעיל. ונוגע נמי בנבלה, אע״פ שהוא טמא, כיון דלא מטמא בגדים אינו מטמא שנים ופוסל אחד, דאינו אלא ראשון בעלמא ומטמא אחד ופוסל אחד:",
+                "<b>מי חטאת שיש בהן כדי הזייה.</b> מטמאין בגדים במשא אבל לא במגע:"
+            ],
+            [
+                "<b>והיא בבית הבליעה.</b> כל זמן שהיא בבית הבליעה מטמא בגדים, וכיון דמטמא בגדים מטמא שנים ופוסל אחד:",
+                "<b>הכניס ראשו באויר התנור.</b> אע״ג דקיימא נבלת העוף עם בית הבליעה של האוכל הכל באויר התנור, אפילו הכי טהור, דמחמת האדם לא מיטמא התנור, דכל המטמאים בגדים אין מטמאין אדם וכלי חרס. ומחמת נבלת העוף לא מיטמא דאין לה טומאה אלא לאדם בבית הבליעה:",
+                "<b>הקיאה או שבלעה.</b> היינו פירש. דמשירדה לבטן אין לה טומאה, וכשהיא לתוך פיו אין לה טומאה, דלא יאכל כתיב (ויקרא כב), אכילה בבית הבליעה:"
+            ],
+            [
+                "<b>ובנבלה ובמרכב.</b> כל הני במשא בלבד מטמאין בגדים ולא במגע, הלכך אדם הנוגע בהן אע״פ שלא פירש אינו אלא ראשון, ומטמא אחד ופוסל אחד:",
+                "<b>כל הנוגע.</b> כגון אוכלים וכלים. דאפילו באותן שאדם הנוגע בהן מטמא שנים ופוסל אחד, כלים הנוגעים בהן מטמאים אחד ופוסלין אחד ואפילו בשעת מגעו:",
+                "<b>חוץ מן האדם.</b> דיש מהן דאם נגע בהן או נשא דמטמא שנים ופוסל אחד, כי הני דאמרן לעיל:",
+                "<b>פירש.</b> אפילו אדם, בכולהו מטמא אחד ופוסל אחד, דכיון דפירש אינו אלא ראשון:"
+            ],
+            [
+                "<b>בעל קרי כמגע שרץ.</b> כשם שנוגע בשרץ ראשון לטומאה, כך בעל קרי ראשון לטומאה, וטומאתו שוה לטומאת הנוגע בשכבת זרע:",
+                "<b>ובועל נדה כטמא מת.</b> שהוא אב הטומאה וטמא טומאת שבעה:",
+                "<b>שהוא מטמא משכב ומושב.</b> ומת עצמו וכל שכן טמא מת אינו מטמא משכב ומושב, לא טומאה קלה ולא טומאה חמורה, דכתיב (ויקרא ט״ו:ו׳) וכל הכלי אשר ישב עליו הזב, ולא טמא מת:"
+            ],
+            [
+                "<b>אלו פוסלים את התרומה.</b> מדרבנן. וכולהו משמונה עשר דבר שגזרו בו ביום. חוץ מטבול יום דמדאורייתא הוא:",
+                "<b>האוכל אוכל.</b> שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה:",
+                "<b>והשותה משקים טמאים.</b> נעשה גם כן שני לטומאה ופוסל את התרומה. וטעמא דגזור רבנן בהני, דזמנין דאכיל אוכלים טמאים, ושדי משקים דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו. וכן נמי זמנין דשתי משקין טמאין, ושדי אוכלים דתרומה בפומיה בעודן בפיו ופסיל להו:",
+                "<b>והבא ראשו ורובו.</b> לאחר שטבל בו ביום:",
+                "<b>במים שאובין.</b> לפי שהיו טובלים במי מערות סרוחים והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא מים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתו לבטולי תורת מקוה וטבלי בשאובים, וכדי לקיים גזירה זו להעמידה, הוסיפו וגזרו על טהור גמור שנפלו על ראשו (ורובו) שלשה לוגין מים שאובין, שיהיה פוסל את התרומה עד שיטבול:",
+                "<b>והספר.</b> כל כתבי הקודש פוסלים את התרומה במגע. לפי שבתחלה היו מצניעים אוכלים דתרומה אצל ספר תורה, אמרי האי קודש והאי קודש, כיון דחזו דקא אתו ספרים לידי פסידא שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, גזרו על תורה נביאים וכתובים שיהיו פוסלים במגען את התרומה:",
+                "<b>וטבול יום.</b> פוסל את התרומה מן התורה עד שיעריב שמשו. ואינו משמונה עשר דבר שגזרו בו ביום:",
+                "<b>והאוכלים.</b> שנטמאו במשקים. חכמים גזרו על המשקים שנטמאו בשני לטומאה, להיות תחלה, ויטמאו את האוכלים, גזירה משום משקין הבאין מחמת שרץ שהם תחילה מדאורייתא, ולמה לא גזרו על האוכלים נמי להיות תחלה גזירה משום אוכלים הבאים מחמת שרץ, לפי שהאוכלים הן צריכין הכשר ואין מקבלין טומאה אלא על ידי ביאת מים, אבל המשקין הן עלולים לקבל טומאה ואין צריכין הכשר ותיקון, וטומאתן יותר מצויה:",
+                "<b>וכלים שנטמאו במשקין.</b> דמדאורייתא אפילו נטמאו המשקים בשרץ אין מטמאין כלים, דאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ורבנן גזרו אפילו על משקין שנטמאו מחמת ידים שהן שניות, שיטמאו כלים, גזירה משום משקה דזב וזבה, כגון רוקן ומימי רגליהן שהן אב הטומאה ומטמאין כלים מדאורייתא:"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "ברטנורא על משנה זבים",
+    "categories": [
+        "Mishnah",
+        "Rishonim on Mishnah",
+        "Bartenura",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah",
+        "Comment"
+    ]
+}
\ No newline at end of file