Mishna - Mas. Zavim Chapter 1
MISHNAH 1. IF A MAN HAS SEEN ONE ISSUE OF THE FLUX,1 BETH SHAMMAI SAY: HE IS TO BE COMPARED TO [A WOMAN] WHO AWAITS DAY AGAINST DAY;2 BUT BETH HILLEL SAY: HE IS TO BE COMPARED TO ONE WHO HAS SUFFERED [NOCTURNAL] POLLUTION.3 SHOULD HE SEE AN ISSUE [ONE DAY]. AND ON THE SECOND IT STOPPED, AND ON THE THIRD DAY HE SAW TWO [ISSUES], OR ONE [ISSUE] THAT WAS AS COPIOUS AS TWO,4 BETH SHAMMAI SAY: HE IS A REAL ZAB;5 BUT BETH HILLEL SAY: HE DEFILES THOSE OBJECTS ON WHICH HE SITS OR LIES, AND MUST ALSO OBTAIN IMMERSION IN RUNNING WATER, BUT HE IS EXEMPT FROM THE OFFERING.6 R. ELEAZAR B. JUDAH SAID: BETH SHAMMAI CONCUR THAT IN SUCH A CASE HE CANNOT BE DEEMED A REAL ZAB;7 WHERE THEY DO DISPUTE IS IN THE CASE OF ONE WHO HAD SUFFERED TWO [ISSUES], OR ONE [ISSUE] THAT WAS AS COPIOUS AS TWO [ON ONE DAY], AND STOPPED ON THE SECOND DAY, AND ON THE THIRD DAY HE SAW ANOTHER [ISSUE]. IN SUCH A CASE BETH SHAMMAI SAY: HE IS A REAL ZAB;8 BUT BETH HILLEL SAY: HE ONLY DEFILES THOSE OBJECTS ON WHICH HE SITS OR LIES, AND MUST OBTAIN IMMERSION IN RUNNING WATER, BUT IS EXEMPT FROM THE OFFERING.9
MISHNAH 2. IF ONE SUFFERS AN ISSUE OF SEMEN ON THE THIRD DAY OF COUNTING AFTER
HIS FLUX,10 BETH SHAMMAI SAY: IT RENDERS VOID THE TWO CLEAN DAYS THAT HAVE PRECEDED;11 BUT BETH HILLEL SAY: IT RENDERS VOID ONLY THAT DAY.12 R. ISHMAEL SAYS: IF HE SUFFERED IT ON THE SECOND DAY,13 IT RENDERS VOID THE PRECEDING DAY;14 BUT R. AKIBA SAYS: IT MATTERS NOT WHETHER HE SUFFERED IT ON THE SECOND OR THIRD DAY15 — [IN EITHER CASE] BETH SHAMMAI SAY, IT RENDERS VOID THE TWO PRECEDING DAYS, AND BETH HILLEL SAY, IT RENDERS VOID ONLY THAT DAY ITSELF. BUT THEY16 CONCUR THAT IF HE SUFFERED IT ON THE FOURTH DAY [OF COUNTING] IT RENDERS VOID ONLY THAT DAY [OF THE COUNTING],17 PROVIDED IT WAS A DISCHARGE OF SEMEN; BUT IF IT HAD BEEN AN ISSUE OF FLUX, THEN EVEN IF THIS HAD OCCURRED ON THE SEVENTH DAY, IT RENDERS VOID ALL THE DAYS THAT HAD PRECEDED.18
MISHNAH 3. IF HE SAW ONE ISSUE ON ONE DAY AND TWO ON THE NEXT DAY, OR TWO ON ONE DAY AND ONE ON THE MORROW, OR THREE ON THREE [CONSECUTIVE] DAYS, OR THREE NIGHTS, HE IS DEEMED A REAL ZAB.19
MISHNAH 4. IF HE SAW ONE [ISSUE] AND A PAUSE TOOK PLACE OF SUFFICIENT DURATION TO ALLOW AN IMMERSION AND A DRYING,20 AND AFTER THAT HE SAW TWO ISSUES, OR ONE AS COPIOUS AS TWO,21 OR IF HE SAW TWO [ISSUES] OR ONE AS COPIOUS AS TWO, A
ND AN INTERVAL TOOK PLACE OF SUFFICIENT DURATION TO ALLOW AN IMMERSION AND A DRYING, AND AFTER THAT HE AGAIN SAW AN ISSUE, HE IS A REAL ZAB.
MISHNAH 5. IF HE SAW ONE ISSUE WHICH WAS AS COPIOUS AS THREE, LASTING AS LONG [AS IT TAKES TO GO] FROM GAD-YAWAN22 TO SILOAH,23 IN WHICH TIME ONE CAN BATHE AND DRY TWICE,24 HE BECOMES A REAL ZAB. IF HE SAW ONE ISSUE WHICH WAS AS COPIOUS AS TWO, HE DEFILES [OBJECTS] ON WHICH HE LIES OR SITS AND MUST OBTAIN IMMERSION IN RUNNING WATER, BUT IS EXEMPT FROM BRINGING A SACRIFICE. R. JOSE SAID: THEY HAVE NOT SPOKEN OF ONE ISSUE AS COPIOUS UNLESS THERE WAS SUFFICIENT THEREIN TO MAKE UP THREE.25
MISHNAH 6. IF HE BEHELD ONE ISSUE AT DAY-TIME AND ANOTHER AT TWILIGHT,吃地瓜会不会发胖
OR ONE AT TWILIGHT AND THE OTHER ON THE MORROW, THEN IF IT WERE KNOWN26 THAT PART OF THE ISSUE27 OCCURRED AT DAY-TIME AND PART THEREOF ON THE MORROW,28 HIS STATUS IS CERTAIN IN RESPECT OF A SACRIFICE AND UNCLEANNESS;29 BUT IF IT IS IN DOUBT WHETHER PART [OF THE ISSUE] OCCURRED DURING THE DAY AND PART THERE OF [ON WHAT IS] THE DAY FOLLOWING,30 HE IS IN A STATUS OF CERTAINTY I
N RESPECT OF DEFILEMENT,31 BUT IN ONE OF DOUBT IN RESPECT OF A SACRIFICE.32 IF HE HAD SEEN ISSUES ON TWO SEPARATE DAYS AT TWILIGHT,33 HIS STATUS IS IN DOUBT BOTH IN RESPECT OF DEFILEMENT34 AND IN RESPECT OF A SACRIFICE.35 IF [HE HAD SEEN ONLY] ONE ISSUE AT TWILIGHT, THERE IS A DOUBT [ALSO] IN RESPECT OF [HIS] DEFILEMENT.36
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四位数是千还是万(1) A zab is one who is afflicted with gonorrhoea as distinct from a men discharge.
(2) Who, though not treated as a real zabah until she has had three issues (as defined), nevertheless defiles objects on which she sits or lies after the first issue; cf. Nid. 39a. cf., however, ibid. 72b.
(3) Cf. Lev. XV, 16ff. Such a one does not convey uncleanness to objects lain or sat upon; neither does it defile by carriage but only by contact.
(4) I.e., the issue lasted as long as he could traver during its duration a distance of fifty cubits. The measure of time usually employed is the time taken by man to immer and dry himlf.
(5) Subject to all laws enumerated in Lev. XV, 12-15. When one has en two issues on one day, or on two concutive days, he must begin to count ven clean days, but is exempt from bringing a sacrifice; but if he has suffered three issues on one day, or on three concutive days, he becomes a real zab and he must count ven clean days and bring a sacrifice (Lev. XV, 2-3). In the ca of a woman, however, the three issues had to occur on three concutive days.
(6) The differentiating points of view between the two rival schools are the: Beth Shammai say a real zab is one who has beheld three issues, even if there was an interval of a fluxless day between the first and third, but according to Beth Hillel, the fluxless cond day neutralizes the issue of the first.
(7) Since the fluxless cond day neutralizes the issue beheld on the previous day.
(8) Maintaining that since the counting of ven clean days has begun with the appearance of two issues on the first day, the fluxless cond day is of no account, and it is as if he had beheld three issues; accordingly a sacrifice must be brought.
(9) Due to the abnce of issue on the cond day, he cannot be pronounced as a real zab; hence no offering is brought.
(10) Having suffered two issues of flux and thereupon commenced the counting of ven clean days.
(11) And another counting of ven days must commence; Nid. 22a.
(12) On which he suffered an issue of men, and only five further days are to be counted; the first two being included in the total of ven.
(13) I.e., he had counted one clean day and had beheld an issue of men on the cond day.
(14) Even Beth Hillel agree that in such a ca the preceding day is rendered void.
(15) Maintaining that in such an instance the dispute holds good.百无聊赖的意思
(16) Beth Shammai.
(17) Since three clean days had transpired.
(18) For the Bible lays emphasis on ven clean days; viz., until all the ven concutive days are free from flux; v. Nid. 33b.
(19) V. supra I, 2.
(20) Less than this time is not accounted an interval, and the cond flux is included with the first. To count it as two distinct issues, this lap of time must ensue.
(21) I.e., there is sufficient time between the commencement and conclusion of the flux for immersion and drying the body.
(22) Gad (the God of Fortune) of the Greeks cf. Isa LXV, 11. Probably the name of a pool connected with Siloah, near Jerusalem; cf. Sanh. 63b. V. ‘Er. 22b; Toh. VI, 6. Aliter: the shrine of a pagan idol (Bert.).
(23) Siloam; Isa. VIII, 6.
(24) I.e., in which a distance of one hundred cubits can be traverd.
(25) Only then was the sacrifice obligatory. According to R. Jo, no issue, copious as it was, could be deemed as more than one, unless quantitatively it contained the amount of three parate issues.
(26) I.e., theoretically, as in point of fact this can not be ascertained.
(27) Which was en at twilight.
(28) Even if there be not the stipulated time of immersion and drying between; the reason being that twilight is at the parting of two distinct days a day dying and a day awaiting birth.
(29) Having witnesd three issues; for the one at twilight, being at the parting of two days, is deemed as two.
(30) For the issue may have terminated while it was yet day, or commenced only after nightfall.
(31) Having at least beheld two issues.
(32) Since it is questionable whether the issue at twilight is to be deemed one or two.
(33) The first issue was when twilight commenced, and the cond when twilight ended. An Illustration: If he had en an issue on Friday eve, with the appearance of twilight, and the cond issue at the termination of the Sabbath — the Sabbath Day itlf being issue-less — accordingly, he had not experienced two issues on two concutive days. If, however, twilight is reckoned either as belonging to the day or night, there are two issues on two concutive days, and the counting of ven clean days must commence, though no sacrifice is brought. On the other hand, if twilight be divided as partly belonging to day and partly to night, then the issue beheld is deemed as two, and to
gether with the one witnesd in that day, constitute three issues, and sacrifice must be brought, though he must not eat thereof on account of doubt of its liability (Bert.).
(34) Lest one clear day had elapd between the two issues.
(35) Since the twilight's issue may have been bipartite, belonging both to this day and the day following.
(36) Lest it be only of sufficiency for one issue.
菜心做法Mishna - Mas. Zavim Chapter 2
MISHNAH 1. ALL PERSONS1 BECOME UNCLEAN THROUGH A FLUX, ALSO PROSELYTES AND SLAVES WHETHER FREED OR NOT, A DEAF-MUTE, AN IMBECILE OR MINOR, A EUNUCH WHETHER [HE HAD BEEN EMASCULATED] BY MAN, OR WAS A EUNUCH FROM [THE TIME OF SEEING] THE SUN.2 UPON ONE WHOSE SEX WAS UNKNOWN, OR UPON A HERMAPHRODITE,3 THE STRINGENCIES APPERTAINING TO BOTH MAN AND WOMAN ARE IMPOSED: THEY DEFILE THROUGH BLOOD LIKE A WOMAN, AND THROUGH FLUX4 LIKE A MAN. THEIR UNCLEANNESS, HOWEVER, STILL REMAINS IN DOUBT.5
MISHNAH 2. ALONG [THE FOLLOWING] SEVEN LINES IS A ZAB EXAMINED AS LONG AS HE HAD NOT ENTERED THE BOUNDS OF ZIBAH:6 [ENQUIRIES] AS TO [WHAT WAS] HIS FOOD,7 DRINK,8 AS [TO WHAT] HE HAD BORNE, WHETHER HE HAD JUMPED, WHETHER HE HAD BEEN ILL, WHAT HE HAD SEEN,9 OR [WHETHER HE HAD] OBSCENE REFLECTIONS. [IT DIFFERED LITTLE] WHETHER HE HAD REFLECTED [OBSCENELY] PRIOR TO SEEING [A WOMAN], OR WHETHER HE HAD SEEN [A WOMAN] PRIOR TO HIS [OBSCENE] REFLECTIONS.10 R. JUDAH ADDS: EVEN IF HE HAD WATCHED BEASTS, WILD ANIMALS OR BIRDS HAVING INTERCOURSE WITH EACH OTHER, AND EVEN WHEN HE HAD SEEN A WOMAN'S DYED GARMENTS. R. AKIBA ADDED: EVEN IF HE HAD EATEN ANY KIND OF FOOD, BE IT GOOD OR BAD, OR HAD DRUNK ANY KIND OF LIQUID.11 WHEREUPON THEY EXCLAIMED TO HIM: [‘ACCORDING TO YOUR VIEW] THERE WILL BE NO ZABIM IN THE WORLD HENCEFORTH!’12 HIS RETORT TO THEM WAS: YOU ARE NOT HELD RESPONSIBLE FOR THE EXISTENCE OF ZABIM!’13 AS SOON, HOWEVER, AS IT HAD ENTERED THE BOUNDS OF ZIBAH,14 NO FURTHER EXAMINATION TOOK PLACE.15 [HIS FLUX] RESULTING16 FROM AN ACCIDENT, OR THAT WAS AT ALL DOUBTFUL,17 OR AN ISSUE OF SEMEN, THESE ARE UNCLEAN,18 SINCE THERE IS WHEREON TO RELY.19 IF HE BEHELD A FIRST [ISSUE] HE IS EXAMINED; ON THE SECOND [ISSUE] HE IS EXAMINED,20 BUT ON THE
THIRD [ISSUE] NO EXAMINATION TAKES PLACE.21 R. ELIEZER SAYS: ALSO ON THE THIRD [ISSUE] HE IS EXAMINED TO ASCERTAIN HIS LIABILITY TO A SACRIFICE.
MISHNAH 3. IF ONE SUFFERED [A DISCHARGE OF] SEMEN HE DOES NOT CONVEY UNCLEANNESS BY REASON OF A FLUX22 FOR TWENTY-FOUR HOURS.23 R. JOSE SAYS: [ONLY] THAT DAY. IF A GENTILE EXPERIENCED A DISCHARGE OF SEMEN, AND HE BECAME A PROSELYTE, HE BECOMES IMMEDIATELY UNCLEAN BY REASON OF A FLUX.24 IF [A WOMAN] HAD [AN ISSUE] OF BLOOD,25 OR HAD EXPERIENCED DIFFICULTY [IN CHILDBIRTH],26 [THE TIME PRESCRIBED] IS TWENTY-FOUR HOURS.27 IF ONE SMITES HIS SERVANT, THE ‘DAY OR TWO’28 IS TWENTY-FOUR HOURS. IF A DOG ATE A CORPSE'S FLESH, THE THREE DAYS [DURING WHICH IT CONTINUES WITHIN] IN A NATURAL STATE ARE OF TWENTY-FOUR HOURS.29
MISHNAH 4. A ZAB30 DEFILES THOSE OBJECTS ON WHICH HE LIES31 BY FIVE WAYS, WITH THE RESULT THAT THEY [IN TURN] DEFILE MEN AND GARMENTS.32 [THESE ARE:] BY STANDING, SITTING, LYING, LOUNGING OR LEANING. WHAT HE LIES UPON DEFILES MAN BY SEVEN WAYS, SO THAT HE [IN TURN] DEFILES GARMENTS.32 [THESE ARE:] BY STANDING, SITTING, LYING, LOUNGING, OR LEANING UPON IT, OR BY TOUCHING OR CARR
YING IT.33
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(1) The term ‘all’ is always inclusive in n; here it rves to include even a child of a day old.
(2) I.e., a eunuch by nature, v. Yeb. VIII, 4.
(3) Cf. Bik. IV.
(4) Lit., ‘white’.
(5) As a man he should be clean on experiencing a flow of blood; as a woman he should be clean on suffering a discharge of flux. If, however, he experienced a flow of both (blood and flux) then he is certainly unclean; and if he had touched terumah it has to be burnt.
(6) If he had not yet suffered two issues that make it necessary for him to begin the ven days’ counting, he is examined as to whether that cond issue was not due to some accidental external cau, and hence treated like men.
(7) Solid meals of oily foods often precipitated a discharge of men.
(8) So did excessive drinking, and the carrying of heavy burdens.
(9) The mere sight of a very attractive woman would also often be a cau.
(10) For each independently could have been a cau of men, and conquently it is not treated as flux.
(11) Even such that do not usually suffu the body with a glow of warmth.
(12) Since few, if any, would as a result be declared as zabim.
(13) Who says there must be zabim in the world!
(14) I.e., after he had beheld two issues not accidentally.
(15) Even if the third issue resulted from accidental caus he has to bring the prescribed sacrifice on becoming clean. Similarly, if during the counting of the ven clean days he had beheld a flux, though accidental, the counting must commence anew.
(16) As enumerated above.
(17) Whether it was men or a flux. V. Nazir 66a.
(18) Defiling also by contact, v. Kel. I, 3.
(19) Lit., ‘the matter has feet (to stand on)’. No further evidence is necessary since we have already established the fact that he is a zab.
(20) Whether or not it was accidental and thereby determine his obligation to bring a sacrifice should he have two more issues. Even if the first issue was pronounced as a result of accidental caus, but the cond was natural, he defiles objects on which he sits or lies, requires immersion in running water, and the counting of ven clean days.一自
(21) Neither for uncleanness nor for sacrifice.
(22) On the cond issue.
(23) Attributing the flux to some external cau, as in Mishnah 2.
(24) A prolyte assumes the legal status of a newly-born child. Accordingly the flux beheld now that he is an Israelite has no connection with that experienced prior to his conversion.
(25) The following instances are not germane to our theme, but are cited here to include the instances in which twenty-four hours is a criterion.
(26) Outside the period of menstruation such blood-issue is not unclean.
(27) For the former ca v. Nid. 2a, and for the latter, ibid 36b.
(28) Ex. XXI, 21.
(29) V. Ohol. XI, 7. The examples above by no means exhaust all cas of twenty-four hours.葛根的副作用
(30) The zab is cited but it refers to a menstruant, a leper, or one who has given birth to a child.
(31) Or sits upon.
(32) I.e., the men in turn defiling the garments which they touched while still in contact with the unclean object.
(33) Viz., the object which the zab had ud as a couch.
背负Mishna - Mas. Zavim Chapter 3
MISHNAH 1. IF A ZAB AND ONE THAT WAS CLEAN SAT TOGETHER IN A BOAT, OR ON A RAFT, OR RODE TOGETHER ON A BEAST, THEY,1 THOUGH THEIR GARMENTS HAD NOT ACTUALLY TOUCHED,2 SUFFER MIDRAS3 UNCLEANNESS. IF THEY SAT TOGETHER ON A PLANK, A BENCH OR A BEDFRAME,4 OR ON A BEAM, WHEN THESE WERE NOT FIXED TIGHTLY,5 [OR] IF THEY HAD BOTH CLIMBED A TREE OF INFERIOR STRENGTH,6 OR [WERE SWAYING] ON A BRANCH OF INFERIOR STRENGTH7 OF A FIRM TREE; OR IF THEY WERE BOTH [CLIMBING] ON AN EGYPTIAN LADDER,8 NOT SECURED BY A NAIL,9 OR IF THEY SAT TOGETHER ON A BRIDGE, RAFTER OR DOOR, NOT SECURED BY CLAY, THEY10 ARE UNCLEAN. ACCORDING TO R. JUDAH THEY ARE CLEAN.
MISHNAH 2. IF THEY WERE BOTH11 CLOSING OR OPENING [A DOOR], [HE THAT WAS CLEAN AND HIS GARMENTS BECOME UNCLEAN]. BUT THE SAGES SAY: [UNCLEANNESS IS NOT CONVEYED]12 UNLESS ONE WAS SHUTTING AND THE OTHER OPENING [IT].13 IF ONE WAS LIFTING THE OTHER OUT OF A PIT [UN CLEANNESS IS CONVEYED]. BUT R. JUDAH SAID, ONLY IF HE THAT WAS CLEAN WAS PULLING OUT HIM THAT WAS UNCLEAN.14 IF THEY WERE TWISTING ROPES TOGETHER [UNCLEANNESS IS CONVEYED]. BUT THE SAGES SAY, UNLESS THE ONE PULLED ONE WAY AND THE OTHER PULLED THE OTHER WAY. IF THEY W
ERE BOTH WEAVING TOGETHER, WHETHER THEY WERE STANDING OR SITTING, OR GRINDING WHEAT, [UNCLEANNESS IS CONVEYED]. R. SIMEON DECLARES [THE CLEAN MAN] IN EVERY CASE UNDEFILED, EXCEPT WHERE THEY [BOTH] WERE GRINDING WITH A HAND-MILL. IF THEY [BOTH] WERE UNLOADING OR LOADING AN ASS, THEY15 ARE UNCLEAN IF THE LOAD WAS HEAVY, BUT CLEAN IF THE LOAD WAS LIGHT. IN BOTH CASES,16 HOWEVER, THEY ARE CLEAN FOR MEMBERS OF THE SYNAGOGUE,17 BUT ARE UNCLEAN FOR HEAVE-OFFERING.18
MISHNAH 3. IF THE ZAB AND THE CLEAN PERSON SAT TOGETHER IN A LARGE BOAT (WHAT IS A LARGE BOAT? R. JUDAH SAID: ONE THAT DOES NOT SWAY WITH A MAN'S WEIGHT), OR IF THEY SAT ON A PLANK, BENCH, BED-FRAME, OR BEAM WHEN THESE WERE FIRMLY SECURED;19 OR IF THEY BOTH CLIMBED A STRONG TREE, A FIRM BRANCH, OR A TYRIAN20 LADDER, OR AN EGYPTIAN LADDER FIXED BY A NAIL; OR IF THEY SAT ON A BRIDGE, RAFTER OR DOOR, WHEN THESE WERE FASTENED WITH CLAY, IF ONLY AT ONE END, THEY REMAIN CLEAN. IF THE CLEAN MAN STRUCK THE UNCLEAN, HE STILL REMAINS CLEAN;21 BUT IF THE UNCLEAN STRUCK HIM THAT WAS CLEAN, HE BECOMES DEFILED; FOR [IN THAT CASE] IF HE THAT WAS CLEAN DREW BACK, THE UNCLEAN WOULD HAVE FALLEN.22
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孙天帅
(1) The clean man and his garments.
(2) The clean person, by his weight, caus the boat, raft or beast to sink to one side and ri at the other, thereby causing the zab to be lifted up or suspended by him.
(3) v. Glos.
(4) A frame on which a couch is spread; it ud to be placed in a little bed-chamber and taken apart; or it was placed against the wall in day-time. Aliter: boards placed under a bed to prevent its rotting owing to the humidity of the ground below.
(5) With the result that they both swayed and each leaned against the other.
(6) The tree's strength was determined by ability to hollow out of its stem the size of a quarter of a kab (Bert.).
(7) Which could be hidden in the palm of a man's hand; B.M. 105a.
(8) Of the small variety; B.B. III, 6.
(9) With the result that it bent.
(10) The man that was clean and his garments.
(11) The zab and the clean person.
(12) From the zab to the clean man.
(13) At the same time. The clean person thus bearing the counter-weight of the zab.
(14) In that ca, the clean person is bearing the weight of the zab. This would not be so if the rever was the ca.
(15) The man who was clean and his garments.
(16) Be the load heavy or light.
(17) Who eat hullin in purity, since doubt is attached if the clean person actually bore the weight of the sob.
(18) This being a Rabbinic injunction even in the ca of uncertain defilement.
(19) Cf. supra III, 1.
(20) Of a larger variety than the Egyptian ladder; v. B.B. III, 6.
(21) From midras uncleanness, since he does not bear the weight of the zab. He and his garments do suffer hest uncleanness, having been ‘shifted’ by the zab; v. infra V, 1.
(22) In his attempt to strike, hence it is as if the zab had actually leaned against him.
Mishna - Mas. Zavim Chapter 4
MISHNAH 1. R. JOSHUA SAID: IF A MENSTRUANT1 SAT IN ONE BED WITH ONE THAT WAS CLEAN, [EVEN] THE CAP ON HER2 HEAD SUFFERS MIDRAS UNCLEANNESS; AND IF SHE SAT IN A BOAT, THE VESSELS ON THE TOP OF THE MAST [ALSO] CONTRACT MIDRAS UNCLEANNESS.3 IF SHE TOOK A TUB FULL OF CLOTHES AND THEIR WEIGHT WAS HEAVY, THEY BECOME UNCLEAN,4 BUT IF THEIR WEIGHT WAS LIGHT, THEY REMAIN CLEAN. IF A ZAB KNOCKED AGAINST A BALCONY AND THEREBY CAUSED A LOAF OF TERUMAH TO FALL DOWN, IT REMAINS CLEAN.5
MISHNAH 2. IF HE KNOCKED AGAINST A JOIST, A RAFTER-FRAME, WATER-SPOUT, OR SHEL
F, THOUGH FIXED WITH ROPES,6 OR IF [HE KNOCKED AGAINST] AN OVEN, OR A FLOUR CONTAINER,7 OR THE LOWER MILL-STONE, OR THE JACK8 OF A HAND-MILL, OR THE SE'AH MEASURE9 OF AN OLIVE-GRINDER, [THE LOAF REMAINS CLEAN].10 R. JOSE ADDS: ALSO [IF HE KNOCKS] AGAINST THE BEAM OF THE BATH-KEEPER.11 IT REMAINS CLEAN.
MISHNAH 3. IF HE KNOCKED AGAINST A DOOR, DOORBOLT,12 LOCK, OAR,13 MILL-STONE FRAME,14 OR AGAINST A WEAK TREE, OR WEAK BRANCH OF A STRONG TREE, OR AGAINST AN EGYPTIAN LADDER UNSECURED BY NAILS, OR AGAINST A BRIDGE, BEAM OR DOOR, NOT MADE SECURE WITH CLAY, THEY BECOME UNCLEAN.15 [IF HE KNOCKED] AGAINST A CHEST,16 BOX OR CUPBOARD, THEY BECOME UNCLEAN. R. NEHEMIAH AND R. SIMEON, HOWEVER, PRONOUNCE THEM CLEAN IN SUCH CASES.17
MISHNAH 4. A ZAB WHO LAY LENGTHWISE ACROSS FIVE BENCHES, OR FIVE MONEY-BAGS, [MAKES THEM] UNCLEAN,18 BUT [IF HE LAY ACROSS] THEIR BREADTH, THEY ARE CLEAN.19 IF HE SLEPT [ON THEM],20 AND IT WAS FEARED LEST
