Kommentar zu Zavim 4:1
רַבִּי יְהוֹשֻׁעַ אוֹמֵר, נִדָּה שֶׁיָּשְׁבָה עִם הַטְּהוֹרָה בְּמִטָּה, כִּפָּה שֶׁבְּרֹאשָׁהּ טָמֵא מִדְרָס. יָשְׁבָה בִסְפִינָה, כֵּלִים שֶׁבְּרֹאשׁ הַנֵּס שֶׁבַּסְּפִינָה טְמֵאִין מִדְרָס. נוֹטֶלֶת עֲרֵבָה מְלֵאָה בְגָדִים, בִּזְמַן שֶׁמַּשָּׂאָן כָּבֵד, טְמֵאִין. בִּזְמַן שֶׁמַּשָּׂאָן קַל, טְהוֹרִין. זָב שֶׁהִקִּישׁ עַל כְּצוֹצְרָא, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר:
Rabbi Yehoshua sagt: [Wenn] eine Niddah [eine Menstruationsfrau] mit einer sauberen Frau auf einem Bett saß, [sogar] ist die Kappe auf ihrem [Kopf der sauberen Frau] unrein, weil [Unreinheit] Midras [Kontakt] genannt wird. [Wenn] sie [die Menstruationsfrau] in einem Boot saß, [sogar] sind die Gefäße, die sich oben auf dem Mast befinden, aufgrund von Midras unrein . [Wenn] sie eine Wanne mit Kleidern nahm, wenn ihr Gewicht schwer war, sind sie unrein, [wenn] ihr Gewicht leicht war, sind sie sauber. [Wenn] ein Zav gegen einen Balkon klopft und [infolgedessen] ein Laib Terumah fällt, bleibt er sauber.
Bartenura on Mishnah Zavim
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.
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English Explanation of Mishnah Zavim
Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. A niddah defiles in the same way that a zav and a zavah do. According to the rabbis in 3:1, when a niddah (or a zav) sits in the same bed (or boat or carriage) as does a pure person she defiles the other person's clothes because she might have stepped on them. Rabbi Joshua says that even the cap on the other person's head is defiled, even though the niddah definitely didn't step on the other woman's head. Similarly, if she sits in a boat, even the vessels on the top of the mast are unclean, even though she clearly didn't step on them. Rabbi Joshua rules more strictly than do the other sages.
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Bartenura on Mishnah Zavim
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.
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English Explanation of Mishnah Zavim
If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. This section is also part of Rabbi Joshua's opinion. I have explained the section according to Albeck. If the clothes were heavy, then there is a possibility that they pushed the boat down on one side and therefore lifted up the niddah who was on the other side. As we learned in 2:4, if a zav (or zavah or niddah) is "hung" by something, the other thing becomes impure. However, if the tub of clothes is light, they remain pure because they wouldn't have caused the boat to shift. Note that Rabbi Judah does not automatically make the clothes impure, as he did in section one. Albeck explains that Rabbi Judah rules strictly only with regard to single pieces of clothing. When it comes to a tub of clothing, he rules more in line with the other sages.
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Bartenura on Mishnah Zavim
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.
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English Explanation of Mishnah Zavim
If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean. Although it seems that the zav caused the loaf of terumah to fall and thereby defiled it, the rabbis don't think that the zav really could have caused the stone balcony to shift. Rather, it must have been some movement in the ground that caused the loaf to fall. Therefore, it remains pure.
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Bartenura on Mishnah Zavim
כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.
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Bartenura on Mishnah Zavim
ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.
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Bartenura on Mishnah Zavim
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.
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