Mishnah for Kelim 26:5

אֵלּוּ עוֹרוֹת טְמֵאִין מִדְרָס, עוֹר שֶׁחִשַּׁב עָלָיו לְשָׁטִיחַ, עוֹר סְקֹרְטְיָא, עוֹר קָטָבֹלְיָא, עוֹר הַחַמָּר, עוֹר הַכַּתָּן, עוֹר הַכַּתָּף, עוֹר הָרוֹפֵא, עוֹר הָעֲרִיסָה, עוֹר הַלֵּב שֶׁל קָטָן, עוֹר הַכַּר, עוֹר הַכֶּסֶת, מִדְרָס. עוֹר הַסָּרוֹק, עוֹר הַסּוֹרֵק, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִדְרָס. וַחֲכָמִים אוֹמְרִים, טְמֵא מֵת:

The following hides are susceptible to midras impurity: a hide which one intended to use as a rug, a hide used as an apron, a hide used as a bed-covering, a hide used by a donkey-driver, a hide used by a flax-worker, a hide used by a porter [who carries burdens on his shoulders], a hide used by a physician, a hide used for a cradle, a hide [used as a bib] for a child's chest, a hide for a cushion, a hide for a blanket; [all these are susceptible to] midras impurity. Regarding a hide used for [wrapping] combed wool, and a hide used by a wool-comber [to place upon his knees], Rabbi Eliezer says: [it is susceptible to] midras impurity; and the Sages say: [it is susceptible only to] corpse impurity.

Mishnah Parah

A flask for hatat waters whose outer part has become unclean, its inner part also becomes unclean, and it conveys uncleanness to another flask, and the other to another, even if they are a hundred. A bell and a clapper are regarded as connected. In the case of a spindle stick used for coarse material, one should not sprinkle on its stick or ring, but if he sprinkled on one, both are regarded as having been sprinkled upon. A spindle stick used for flax they are regarded as connected. If a leather cover of a crib is fastened to its knobs, both are regarded as connected. The base is not regarded as connected either in respect of uncleanness or cleanness. All drilled handles of utensils are regarded as connected. Rabbi Yohanan ben Nuri says: also those that are wedged into holes in the utensils.

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