Comentario sobre Tohorot 4:6
שְׁנֵי רֻקִּין, אֶחָד טָמֵא וְאֶחָד טָהוֹר, תּוֹלִין עַל מַגָּעָן וְעַל מַשָּׂאָן וְעַל הֶסֵּטָן בִּרְשׁוּת הַיָּחִיד, וְעַל מַגָּעָן בִּרְשׁוּת הָרַבִּים בִּזְמַן שֶׁהֵן לַחִין, וְעַל מַשָּׂאָן בֵּין לַחִין וּבֵין יְבֵשִׁין. הָיָה רֹק יְחִידִי וְנָגַע בּוֹ וּנְשָׂאוֹ וְהִסִּיטוֹ בִּרְשׁוּת הָרַבִּים, שׂוֹרְפִין עָלָיו אֶת הַתְּרוּמָה, וְאֵין צָרִיךְ לוֹמַר בִּרְשׁוּת הַיָּחִיד:
Si hay dos spittles, uno que es impuro [como cualquier spittle encontrado, como se vio en la Mishná anterior] y el otro puro [donde se sabe que proviene de una persona pura], suspendemos [y no quemamos ni comemos el terumah ] por tocarlos, ser transportados o trasladados a un dominio privado [cuando existe esta incertidumbre sobre si se trata de la saliva impura o la pura]; y [la misma regla se aplica también en casos de incertidumbre con respecto a] su contacto en un dominio público cuando están húmedos, y para que sean transportados cuando están húmedos o secos. Si solo hubo un salivazo y alguien lo tocó, lo cargó o lo movió al dominio público, el terumah [con el que luego entró en contacto] se quema en su cuenta, y ciertamente si esto sucedió en un dominio privado [es también quemado].
Bartenura on Mishnah Tahorot
אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.
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English Explanation of Mishnah Tahorot
Introduction
Our mishnah deals with spittle that is found and whether or not one must treat it as impure lest it have come from a zav or a nidah, both of whose spit is impure.
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Bartenura on Mishnah Tahorot
ועל מגען ברה"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.
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English Explanation of Mishnah Tahorot
Two kinds spittle, one of which was [possibly] unclean and the other was definitely clean: [Terumah] is to be held in suspense if [touched by one who] touched or carried or shifted [one of the two kinds of spittle] while they were in a private domain; Or who touched one of them in a public domain while it was still moist; Or who carried it whether it was moist or dry. In this section there are two kinds of spittle, meaning that they came from two different people. The first kind of spittle was simply found; we don't know who it came from. The second kind of spittle was definitely clean. The mishnah now goes on to describe various scenarios where a person might have been defiled by the unknown spittle. If a person touched, carried or shifted one of them while in a private domain, but he is not sure which spittle it was, then if he subsequently touched terumah, the terumah is "suspended." As we have seen, this means that it is not burned, as it would be if it was impure, but neither can it be eaten. This matches the opinion of the sages in yesterday's mishnah, that in cases of doubtful impurity in the private domain terumah is suspended. Terumah is also suspended if the person touched the spittle in the public domain and it stuck to his body because the spittle was still moist. The sages considered a person's body to be like a private domain and the spittle attached to him is treated as doubtful impurity found in the private domain. Similarly, if the person carries it, the spittle is considered to be in the private domain because a person treated like a private domain.
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Bartenura on Mishnah Tahorot
ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.
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English Explanation of Mishnah Tahorot
If there was but one [kind of possibly] unclean spittle and a person touched, carried or shifted it in a public domain, terumah is burned on account of it; And one does not even need to say that this is the case if it was in a private domain. However, if there is only one kind of spittle and he is sure that he had contact with it, or carried it or shifted it, then the rule reverts to the general principle found in mishnah five. The terumah is burned even if this occurs in the public domain, all the more so if it occurs in the private domain, where the rule is stricter.
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Bartenura on Mishnah Tahorot
היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.
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Bartenura on Mishnah Tahorot
ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.
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Bartenura on Mishnah Tahorot
שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering.
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