Die Gewänder einer verlernten Person (am ha'aretz) sind Midras [av hatumah (Proto-Unreinheit), um Männern und Gefäßen Unreinheit zu verleihen], um Perushin (die "Bewachten") [die ihr Chullin in der Sauberkeit von Chullin essen] zu vermitteln. [genau wie die Midras (wörtlich "der Sitz") des Zav (einer mit einem Genitalausfluss), die Männern und Gefäßen Unreinheit verleihen, nämlich. (3. Mose 15:21): "Und wer berührt, worauf sie liegt, der soll seine Kleider waschen."] Die Gewänder von Perushin sind Midras für Esser von Terumah. [Hier fehlt eine Ebene, nämlich: "Die Gewänder von Perushin sind Midras für die Esser des zweiten Zehnten. Die Gewänder von Essern des zweiten Zehnten sind Midras für Esser von Terumah", dh Cohanim, die Terumah essen.] Die Gewänder der Terumah-Esser sind Midras für (diejenigen, die berühren) Chatath. [Alle diese Ebenen sind Verordnungen der Schriftgelehrten, die sagten, dass die Wahrung der Sauberkeit einer Ebene nicht als Schutz gegenüber der anderen angesehen wird. Vor diesem Hintergrund verfügten sie, dass die Kleidungsstücke derjenigen auf einer Ebene von denen auf einer höheren Ebene betrachtet werden sollten, als ob seine Frau (die Frau derjenigen auf der unteren Ebene) in ihrer Niddah-Zeit auf ihnen gesessen hätte, was sie zu Midras machte eine Niddah.] Josef b. Yoezer war ein Chasid im Priestertum, ungeachtet dessen, dass seine Serviette Midras für (diejenigen, die aßen) Kodesh war. Yochanan b. Gudgeda aß [Chullin] in der Sauberkeit von Kodesh [dh als würde er Kodesh essen, wobei er auf jeden Tumah achtete, der Kodesh unrein machen würde], und seine Serviette war Midras für Chatath, [aber nicht für Kodesh, diese Tanna hielt das Chullin, hergestellt in der Sauberkeit von Kodesh, ist wie Kodesh. Aber das ist nicht die Halacha. Denn Chullin, das in der Sauberkeit von Kodesh zubereitet wird, ist nicht in jeder Hinsicht wie Kodesh, wie am Ende von Niddah angegeben.]
Bartenura on Mishnah Chagigah
מדרס – a direct cause of Levitical uncleanness to defile a person and utensils like treading-contact uncleanness of one suffering from a flux/discharge which defiles a person and utensils as it is written (Leviticus 15:21): “Anyone who touches her bedding shall wash his clothes, [bathe in water, and remain unclean until evening].”
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English Explanation of Mishnah Chagigah
Introduction
The vessel that a zav or zavah (a man or woman who had an unusual genital discharge) steps, sits, leans or lies upon is impure. This vessel will now transmit impurity to those who touch it. This type of impurity is called “midras” which means “stepped upon.” In our mishnah the rabbis state that the garments of people who have immersed for a lesser purpose possess midras-impurity for those who wish to preserve a higher degree of impurity. What this would mean is that if the person who wished to possess the higher degree of impurity touched these clothes, he would become impure.
On a less literal level, this mishnah seems to rank those who preserve their purity, granting a higher status to those who are more cautious about the purity laws. Also, this mishnah is parallel to yesterday’s mishnah, both ranking degrees of purity.
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Bartenura on Mishnah Chagigah
לפרושים – to those who consume their non-holy produce in ritual purity of non-holy produce.
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English Explanation of Mishnah Chagigah
The garments of an am haaretz possess midras-impurity for Pharisees. An am-haaretz literally means, “one of the land” but it is used to refer to a person who does not observe the laws of purity and tithing as do the Pharisees. As an aside, the word does not have quite as negative a connotation in the Mishnah as it does in later rabbinic literature. In later literature one could translate the term as “ignoramus.” In any case, since they were not cautious about purity laws, their clothes have midras-impurity for Pharisees.
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Bartenura on Mishnah Chagigah
בגדי פרושים מדרס לאוכלי תרומה – here is missing one gradation/level and this must be aught: the clothing of Pharisees are deemed as infected with treading-contact-uncleanness for those who consume the Second Tithe. The clothes of those consume Second Tithe are deemed as infected with treading-contact-uncleanness to those who consume Terumah/priest’s due, which are the Kohanim who consume Terumah, and all of these are gradations/levels from the words of the Scribes who said that there is no guarding/protecting of their ritual purity of these are considered observance/guarding with those, since they are [in comparison with the others] as if they had not observed it, they made a decree with regard to their garments lest his menstruating wife sit upon them and they are infected with treading-contact-uncleanness from a menstruating woman.
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English Explanation of Mishnah Chagigah
The garments of Pharisees possess midras-impurity for those who eat terumah. While Pharisees were cautious about purity, they were not as pure as priests who ate terumah. The Pharisees immersed to eat unconsecrated food and we learned in yesterday’s mishnah that one who immerses to eat unconsecrated food cannot eat terumah. Hence the clothes of Pharisees have midras-impurity for a priest who eats terumah.
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Bartenura on Mishnah Chagigah
היה אוכל על טהרת הקדש – he would consume his non-holy produce in a state of ritual purity as if he was holy, as he was warned about them from all defilement that defiles that which is holy.
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English Explanation of Mishnah Chagigah
The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. Yesterday we learned that one who immerses to eat terumah is not pure enough to eat sacrifices (sacred things). Today we learn that the clothes of the one who eats terumah have midras-impurity for the one who wishes to eat sacrifices.
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Bartenura on Mishnah Chagigah
והיתה מטפחתו מדרס לחטאת – but not for that which is deemed holy for this Tanna/teacher holds that non-holy produce that was made through purification of the holy is considered as holy. And this is not the Halakha. For non-holy produce that was made on the purification of holy things are not holy for all things, as is brought at the end of the [Tractate of] Niddah (73a).
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English Explanation of Mishnah Chagigah
The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. One who wishes to deal with the waters of purification cannot touch even the clothes of one who immersed to eat sacrifices.
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English Explanation of Mishnah Chagigah
Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yose ben Yoezer was mentioned above at the beginning of mishnah two. He was, according to our mishnah, the most pious of priests and he would immerse before eating unconsecrated food as it is was terumah. Nevertheless, his apron which he used to wipe his hands after eating, possessed midras-impurity for one who wished to eat sacrifices. As strict as he was in matters of purity, they still treated his clothes according to the above rules.
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English Explanation of Mishnah Chagigah
Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification. Yohanan ben Gudgada was even stricter with regard to purity and ate even unconsecrated food as if he was eating sacrifices. This is one level stricter than the Pharisees who ate unconsecrated food as if it was terumah. Nevertheless, since there is one level higher than the purity for sacrifices, his garments were still considered to possess midras-impurity for one who wished to deal with the waters of purification. These last two sections demonstrate that favor was not shown in matters of purity.
