Se uno [una persona pulita] trasporta qualcosa che è stato cavalcato su [cioè una sella] o se è stato portato su di essa, o se lo ha spostato, si rende impuro a due [livelli] e squalifica [terumah] a un [livello Di Più]. Se si separa [dalla fonte dell'impurità], diventa impuro a un [livello] e rende inadatto [terumah] a un [livello più]. Se si trasportava il cadavere di un animale o l'acqua [mescolata con le ceneri] dell'offerta per il peccato [la giovenca rossa] di cui c'era abbastanza per una spolverata [perché le ceneri di una mucca rossa sono mescolate] di una quantità che può essere cosparso, si rende impuro a due [livelli] e squalifica [terumah] a un [livello in più]. Se si separa [dalla fonte dell'impurità], diventa impuro a un [livello] e rende inadatto [terumah] a un [livello più].
Bartenura on Mishnah Zavim
הנושא את המרכב (he who carries the saddle/riding seat) – in carrying the riding seat, it is written (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water and remain impure until evening],” but not touching/coming into contact with it. But the person who touches it is not other than a mere first degree of ritual impurity.
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English Explanation of Mishnah Zavim
If he carried something which was ridden upon, or if he was carried on it, or he had shifted it, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated [from the uncleanness], he defiles at one [remove] and disqualifies [terumah] at one [more remove]. A person who carries or is carried by something upon which a zav rode upon becomes a "father of impurity." This is because it is written in the Torah that he must wash his clothes (Leviticus 15:10; see 5:1). Therefore he defiles at two removes and disqualifies terumah at one more remove. Once he separates from the source of impurity, he has only first degree impurity. Note that if he touches something rode upon by a zav, he only has first degree impurity.
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Bartenura on Mishnah Zavim
הנושא את הנבילה – that is he moves/shakes it, for carrying without shaking/moving, that person is ritually pure, as we have explained above (see Tractate Zavim, Chapter 5, Mishnah 3:"כל הנושא ונישא על הנבילה – טהור חוץ מן מסיט"/”Whatever carries or is carried on top of a carrion is clean, except for him who shifts/shakes it.” And one who also touches a carrion even though it is ritually impure, since it does not defile clothing, it does not defile two removes (i.e., makes things first degree of ritual impurity and makes non-holy produce second degree of ritual impurity) nor invalidate/make unfit one (i.e., priest’s due/heave offering becomes unfit as it is made third-degree of ritual impurity), it is not other than merely first degree of ritual impurity and it defiles one (i.e., making non-holy produce second-degree of ritual impurity) and invalidates one (i..e, making priest’s due/heave-offering third degree of ritual impurity).
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English Explanation of Mishnah Zavim
If he carried nevelah (, or the hatat waters sufficient for a sprinkling, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated, ,he defiles at one [remove] and disqualifies [terumah] at one [more remove]. The same is true for one who carries (actually shifts, see mishnah 3) nevelah (an animal slaughtered in a non-kosher manner) or one who carries the "hatat waters" (the waters into which the ashes of the red heifer had been mixed). This last rule is also found in Parah 12:5.
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Bartenura on Mishnah Zavim
מי חטאת שיש בהן כדי הזייה – they defile clothing through carrying but not through touching/contact.
