Zehn Grade der Unreinheit stammen von einer Person: Demjenigen, dessen Sühne unvollständig ist [der kein erforderliches Opfer gebracht hat], ist es verboten, Kodesh [Teile der Opfergaben, die den Priestern zugeteilt wurden] zu essen, aber er darf Terumah [Teil der Ernte, Wein usw. müssen einem Priester und einem Ma'aser [Zehnten] gegeben werden. Sollte er ein Tevul Yom werden [taucht in den Tag ein und wird bei Einbruch der Dunkelheit rein], ist es ihm verboten, Kodesh und Terumah zu essen, aber er darf Ma'aser essen . Sollte er eine nächtliche Emission haben, ist er in allen drei verboten. Sollte er mit einer Niddah Geschlechtsverkehr haben , überträgt er Unreinheit auf die unter ihm liegende untere Schicht wie auf die obere. Sollte er ein Zav werden und zwei Erscheinungen [der Entladung] gesehen haben, überträgt er Unreinheit auf das Bett und den Stuhl und muss in fließendes Wasser eintauchen, aber er ist von der Opfergabe befreit. Wenn er eine dritte Erscheinung sieht, ist er verpflichtet, ein Opfer zu bringen. Sollte er eine unter Quarantäne gestellte [vermutete] Metzora werden , überträgt er Unreinheit, indem er [ein Haus] betritt, ist jedoch von der Lockerung [der Haare], dem Zerreißen [der Kleidung], der Rasur und dem [Opfer der] Vögel befreit. Aber wenn er zur Metzora erklärt wird , ist er in allen verpflichtet. Wenn ein Glied ohne genügend Fleisch von ihm getrennt wird, überträgt es Unreinheit durch Kontakt und Tragen, überträgt jedoch keine Unreinheit in einem Zelt. Und wenn genug Fleisch darauf ist, überträgt es Unreinheit durch Kontakt und durch Tragen und im Zelt. Das Maß an Fleisch, das ausreicht, reicht aus, um einen Schorf hervorzubringen. Rabbi Yehuda sagt: Wenn an einem Ort genug [Fleisch] vorhanden ist, um es mit dem Faden des Schusses zu umgeben, kann er einen Schorf hervorbringen.
Bartenura on Mishnah Kelim
עשר טמאות פורשות מן האדם – there are ten levels/degrees of uncleanness one above the other that emanate from the human.
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English Explanation of Mishnah Kelim
Introduction
There are ten grades of impurity when it comes to impurities that are a result of emissions from a male body. These include semen, flux (abnormal genital discharge), skin disease (tsaraat) and separated limbs.
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Bartenura on Mishnah Kelim
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.
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English Explanation of Mishnah Kelim
There are ten [grades of] impurity that emanate from a person: A person before the offering of his obligatory sacrifices is forbidden to eat holy things but permitted to eat terumah and [second] tithe. The lowest level of impurity is a person who has immersed in the mikveh but is not fully pure until he brings his sacrifices. An example is the metzora (see Keritot 2:1). Such a person cannot eat sacrifices, but he can already eat terumah and second tithe.
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Bartenura on Mishnah Kelim
חזר להיות טבול יום – an impure person who has immersed in the ritual bath/Mikveh but his sunset has not come.
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English Explanation of Mishnah Kelim
If he is a tevul yom he is forbidden to eat holy things and terumah but permitted to eat [second] tithe. A tevul yom is a person who has immersed in the mikveh but is waiting for the sun to set before he becomes fully pure. He can't eat terumah or sacrifices, but he can still eat second tithe.
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Bartenura on Mishnah Kelim
אסור בקודש ובתרומה – and he disqualifies/invalidates them if he comes in contact with/touches them.
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English Explanation of Mishnah Kelim
If he emitted semen he is forbidden to eat any of the three. A man who has a seminal emission (and has not yet been to the mikveh) cannot eat any of these three things, giving him a more serious form of impurity than the tevul yom.
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Bartenura on Mishnah Kelim
חזר להיות בעל קרי – that effusion of semen came out from him and he didn’t immerse in a Mikveh.
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English Explanation of Mishnah Kelim
If he had intercourse with a menstruant he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. A man who has intercourse with a menstruant has an even more serious form of impurity. This was explained above in mishnah three.
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Bartenura on Mishnah Kelim
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.
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English Explanation of Mishnah Kelim
If he is a zav who has seen two discharges he conveys impurity to that on which he lies or sits and is required to undergo immersion in running water, but he is exempt from the sacrifice. A zav who has had one or two abnormal discharges has a higher form of impurity, in that he needs to immerse in a spring in order to become pure. See Leviticus 15:13, "When one with a discharge becomes clean of his discharge, he shall count off seven days for his cleansing, wash his clothes and bathe his body in fresh water; then he shall be clean."
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Bartenura on Mishnah Kelim
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.
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English Explanation of Mishnah Kelim
If he saw three discharges he must bring the sacrifice. If he has three abnormal discharges within three days, he must bring a sacrifice of either two turtle-doves or two pigeons. See Leviticus 15:14.
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Bartenura on Mishnah Kelim
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].
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English Explanation of Mishnah Kelim
If he is a metzora that was only enclosed he conveys impurity by entry [into an ohel] but is exempt from loosening his hair, from rending his clothes, from shaving and from the birds offering. There are two stages when it comes to the impurity of a person who has developed tzaraat (skin disease). The first is when the priest sends him away to wait and see if fuller signs of the affliction develop. Already at this period he conveys impurity by entering a house (see mishnah four). However, he does not have to rend his clothes, loosen his hair or shave his body. Concerning these things see Leviticus 13:45. He also does not need to bring sacrifices, if later he is determined not to have tzaraat.
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Bartenura on Mishnah Kelim
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.
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English Explanation of Mishnah Kelim
But if he was a confirmed metzora, he is liable for all these. Once it is determined that he does have tzaraat, he is liable to do all of these things.
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Bartenura on Mishnah Kelim
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.
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English Explanation of Mishnah Kelim
If a limb on which there was not the proper quantity of flesh was severed from a person, it conveys impurity by contact and by carriage but not by ohel. A limb which is severed from a living person conveys impurity, even if the person remains alive. If it does not have a sufficient amount of flesh, then its level of impurity is such that it defiles by contact and carrying, but not by entering into an ohel. Below the mishnah will explain "sufficient amount of flesh."
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Bartenura on Mishnah Kelim
מצורע מוסגר (quarantined leper) – that the Kohen quarantines him for seven days to see if he will produce signs/symptoms of defilement.
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English Explanation of Mishnah Kelim
But if it has the proper quantity of flesh it conveys impurity by contact, by carriage and by ohel. A "proper quantity of flesh" is such as is capable of healing. Rabbi Judah says: if in one place it has flesh sufficient to surround it with [the thickness of] a thread of the woof it is capable of healing. If there is a sufficient amount of flesh, then it also conveys impurity by being in an ohel. For there to be "a sufficient amount of flesh" there must be enough flesh on the limb such that it could heal if it was attached to the body. So if one's finger falls off, for instance, but it had already been damaged so much that there was barely any flesh on it, it doesn't convey impurity by being in an ohel. Rabbi Judah provides a slightly different interpretation. If there is enough flesh in one place on the limb, such that if it was stripped off it could surround the limb, and the strip would have the width of the thread of a woof, then it is sufficient.
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Bartenura on Mishnah Kelim
מטמא בביאה – if he comes into the house, everything that is in the house is defiled.
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Bartenura on Mishnah Kelim
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).
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Bartenura on Mishnah Kelim
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].
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Bartenura on Mishnah Kelim
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.
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Bartenura on Mishnah Kelim
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.
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Bartenura on Mishnah Kelim
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.
