midras

A crippled person [lacking a leg] may go out with his wooden stump, the words of Rabbi Meir. Rabbi Yose forbids it. And if it has a receptacle for pads, it is unclean. His supports are unclean through midras, and one may go out with them on Shabbat, and enter the Temple court while wearing them. His chair and its supports are unclean through midras, and one may not go out with them on Shabbat, and one may not enter the Temple court with them. An artificial arm is clean, but one may not go out with it [on Shabbat].

A crippled person [lacking a leg] may go out with his wooden stump, the words of Rabbi Meir. Rabbi Yose forbids it. And if it has a receptacle for pads, it is unclean. His supports are unclean through midras, and one may go out with them on Shabbat, and enter the Temple court while wearing them. His chair and its supports are unclean through midras, and one may not go out with them on Shabbat, and one may not enter the Temple court with them. An artificial arm is clean, but one may not go out with it [on Shabbat].

A child’s cart is susceptible to the impurity of midras, and it may be handled on Shabbat, and it is dragged along only on matting. Rabbi Judah says: no vessels may be dragged along [the ground] except a wagon because it [only] presses [the earth] down.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him. About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.

All mats are [liable to become] impure by “corpse” impurity, the words of Rabbi Dosa. But the Sages say: “[Also by] “midras” impurity. All network is unsusceptible to impurity except a [network] girdle, the words of Rabbi Dosa. But the Sages say: “They are all liable to uncleanness, except those used by wool dealers [for carrying raw wool].”

A bed that had contracted midras uncleanness: If a short side was removed and its two legs still remains it is unclean. But if a long side and two legs were removed it becomes clean. Rabbi Nehemiah says: it is unclean. If two props at opposite corners were cut off, or if two legs at opposite corners were cut off, or if the bed was reduced to a level of less than a handbreadth, it becomes clean.

A bed that had contracted midras impurity: If a long side of it was broken and then he repaired it, it still retains its midras impurity. If the second side was also broke and then he repaired it, it becomes pure from midras impurity but is unclean by virtue of contact with midras. If before one could manage to repair the first side the second one broke, the bed becomes clean.

A bed that had contracted midras impurity: If a long side of it was broken and then he repaired it, it still retains its midras impurity. If the second side was also broke and then he repaired it, it becomes pure from midras impurity but is unclean by virtue of contact with midras. If before one could manage to repair the first side the second one broke, the bed becomes clean.

A bed that had contracted midras impurity: If a long side of it was broken and then he repaired it, it still retains its midras impurity. If the second side was also broke and then he repaired it, it becomes pure from midras impurity but is unclean by virtue of contact with midras. If before one could manage to repair the first side the second one broke, the bed becomes clean.

A bed that had contracted midras impurity: If a long side of it was broken and then he repaired it, it still retains its midras impurity. If the second side was also broke and then he repaired it, it becomes pure from midras impurity but is unclean by virtue of contact with midras. If before one could manage to repair the first side the second one broke, the bed becomes clean.

If a [bed] leg that had contracted midras uncleanness was joined to a bed, all the bed contracts midras uncleanness. If it was subsequently taken off, it retains its midras uncleanness while the bed is unclean from contact with midras. If a bed leg that was subject to a seven-day uncleanness was joined to a bed, all the bed contracts seven-day uncleanness. If it was subsequently taken off it remains subject to seven-day uncleanness while the bed is only subject to evening-uncleanness. If a leg that was subject to evening uncleanness was joined to a bed, all the bed contracts evening uncleanness. If it was subsequently taken off it is still subject to evening uncleanness while the bed becomes clean. The same law applies also to the prong of a mattock.

If a [bed] leg that had contracted midras uncleanness was joined to a bed, all the bed contracts midras uncleanness. If it was subsequently taken off, it retains its midras uncleanness while the bed is unclean from contact with midras. If a bed leg that was subject to a seven-day uncleanness was joined to a bed, all the bed contracts seven-day uncleanness. If it was subsequently taken off it remains subject to seven-day uncleanness while the bed is only subject to evening-uncleanness. If a leg that was subject to evening uncleanness was joined to a bed, all the bed contracts evening uncleanness. If it was subsequently taken off it is still subject to evening uncleanness while the bed becomes clean. The same law applies also to the prong of a mattock.

If a [bed] leg that had contracted midras uncleanness was joined to a bed, all the bed contracts midras uncleanness. If it was subsequently taken off, it retains its midras uncleanness while the bed is unclean from contact with midras. If a bed leg that was subject to a seven-day uncleanness was joined to a bed, all the bed contracts seven-day uncleanness. If it was subsequently taken off it remains subject to seven-day uncleanness while the bed is only subject to evening-uncleanness. If a leg that was subject to evening uncleanness was joined to a bed, all the bed contracts evening uncleanness. If it was subsequently taken off it is still subject to evening uncleanness while the bed becomes clean. The same law applies also to the prong of a mattock.

If a [bed] leg that had contracted midras uncleanness was joined to a bed, all the bed contracts midras uncleanness. If it was subsequently taken off, it retains its midras uncleanness while the bed is unclean from contact with midras. If a bed leg that was subject to a seven-day uncleanness was joined to a bed, all the bed contracts seven-day uncleanness. If it was subsequently taken off it remains subject to seven-day uncleanness while the bed is only subject to evening-uncleanness. If a leg that was subject to evening uncleanness was joined to a bed, all the bed contracts evening uncleanness. If it was subsequently taken off it is still subject to evening uncleanness while the bed becomes clean. The same law applies also to the prong of a mattock.

If around a bed that had contracted midras uncleanness one wrapped a mattress, the whole becomes subject to midras uncleanness. If it was removed, the bed remains subject to midras uncleanness but the mattress is unclean only from contact with midras. If around a bed that had contracted seven-day uncleanness one wrapped a mattress, the whole becomes subject to seven-day uncleanness. If it was removed, the bed remains subject to seven-day uncleanness but the mattress is unclean until the evening. If the bed was subject to evening uncleanness and around it he wrapped a mattress, the whole becomes subject to evening uncleanness; If it was removed, the bed remains subject to evening uncleanness but the mattress becomes clean.

If around a bed that had contracted midras uncleanness one wrapped a mattress, the whole becomes subject to midras uncleanness. If it was removed, the bed remains subject to midras uncleanness but the mattress is unclean only from contact with midras. If around a bed that had contracted seven-day uncleanness one wrapped a mattress, the whole becomes subject to seven-day uncleanness. If it was removed, the bed remains subject to seven-day uncleanness but the mattress is unclean until the evening. If the bed was subject to evening uncleanness and around it he wrapped a mattress, the whole becomes subject to evening uncleanness; If it was removed, the bed remains subject to evening uncleanness but the mattress becomes clean.

If around a bed that had contracted midras uncleanness one wrapped a mattress, the whole becomes subject to midras uncleanness. If it was removed, the bed remains subject to midras uncleanness but the mattress is unclean only from contact with midras. If around a bed that had contracted seven-day uncleanness one wrapped a mattress, the whole becomes subject to seven-day uncleanness. If it was removed, the bed remains subject to seven-day uncleanness but the mattress is unclean until the evening. If the bed was subject to evening uncleanness and around it he wrapped a mattress, the whole becomes subject to evening uncleanness; If it was removed, the bed remains subject to evening uncleanness but the mattress becomes clean.

If around a bed that had contracted midras uncleanness one wrapped a mattress, the whole becomes subject to midras uncleanness. If it was removed, the bed remains subject to midras uncleanness but the mattress is unclean only from contact with midras. If around a bed that had contracted seven-day uncleanness one wrapped a mattress, the whole becomes subject to seven-day uncleanness. If it was removed, the bed remains subject to seven-day uncleanness but the mattress is unclean until the evening. If the bed was subject to evening uncleanness and around it he wrapped a mattress, the whole becomes subject to evening uncleanness; If it was removed, the bed remains subject to evening uncleanness but the mattress becomes clean.

A box whose opening is at the side is susceptible to both midras uncleanness and corpse uncleanness. Rabbi Yose said: When does this apply? When it is less than ten handbreadths in height or when it does not have a rim one handbreadth deep. If it was damaged above it is still susceptible to corpse uncleanness. If it was damaged below: Rabbi Meir rules that it is susceptible to uncleanness. But the sages rule that it is clean because if the primary function ceases the secondary one also ceases.

Pillows, bed coverings, sacks and packing cases that were damaged are still susceptible to midras uncleanness. A fodder-bag that can hold four kav, a shepherd's bag that can hold five kav, a traveling bag that can hold a se'ah, a skin that can hold seven kav, Rabbi Judah adds: also a spice-bag, and a food wallet that can hold the smallest quantity are susceptible to midras uncleanness. If any of them was damaged it becomes clean, since if the primary function ceases the secondary function also ceases.

Pillows, bed coverings, sacks and packing cases that were damaged are still susceptible to midras uncleanness. A fodder-bag that can hold four kav, a shepherd's bag that can hold five kav, a traveling bag that can hold a se'ah, a skin that can hold seven kav, Rabbi Judah adds: also a spice-bag, and a food wallet that can hold the smallest quantity are susceptible to midras uncleanness. If any of them was damaged it becomes clean, since if the primary function ceases the secondary function also ceases.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

A bagpipe is not susceptible to midras uncleanness. A trough for mixing mortar: Bet Shammai says: it is susceptible to midras uncleanness , And Bet Hillel says it is susceptible to corpse uncleanness only. If a trough of a capacity from two log to nine kav is split, it becomes susceptible to midras uncleanness. If he left it out in the rain and it swelled it is susceptible to corpse uncleanness alone. [If he left it out] during the east wind and it split, it is susceptible to midras uncleanness. In this respect the law is stricter in the case of remnants of wooden vessels than in [that of such vessels] in their original condition. It is also stricter in regard to the remnants of wicker vessels than [to such vessels] as are in their original condition, for when they are in their original condition they are insusceptible to uncleanness until their rim is finished, but after their rim has been finished, even though their edges fell away leaving only the slightest trace of them, they are unclean.

If a sheet that was susceptible to midras uncleanness made into a curtain, it becomes clean from midras uncleanness but it is still susceptible to corpse uncleanness. When does it become insusceptible to [midras] uncleanness? Bet Shammai says: when the loops have been tied to it. . Bet Hillel says: when it has been attached. Rabbi Akiva says: when it has been fixed.

If a sheet that was susceptible to midras uncleanness made into a curtain, it becomes clean from midras uncleanness but it is still susceptible to corpse uncleanness. When does it become insusceptible to [midras] uncleanness? Bet Shammai says: when the loops have been tied to it. . Bet Hillel says: when it has been attached. Rabbi Akiva says: when it has been fixed.

If a sheet that was susceptible to midras uncleanness made into a curtain, it becomes clean from midras uncleanness but it is still susceptible to corpse uncleanness. When does it become insusceptible to [midras] uncleanness? Bet Shammai says: when the loops have been tied to it. . Bet Hillel says: when it has been attached. Rabbi Akiva says: when it has been fixed.

A chest whose top part was removed is still susceptible to uncleanness on account of its bottom; If its bottom was removed it is still susceptible to uncleanness on account of its top part. If both the top part and the bottom part were removed: Rabbi Judah says that it is susceptible to uncleanness on account of its sides, But the sages rule that it is clean. A stonecutter's seat is subject to midras uncleanness.

A toilet is subject to both midras and corpse uncleanness. If the leather seat was separated, the leather is subject to midras uncleanness and the iron is subject only to corpse uncleanness. A folding stool whose cover is of leather is subject to both midras and corpse uncleanness. If it was taken apart, the leather is subject to midras uncleanness while the stool is altogether clean. A bath-house bench that has two wooden legs is susceptible to uncleanness. If one leg was of wood and the other of stone it is clean. Boards in a bath-house which were joined together: Rabbi Akiva says that they are susceptible to [midras] uncleanness; But the sages say that they are clean, since they are made only for the water to flow under them. A fumigation-cage that contains a receptacle for garments is susceptible to uncleanness, But one that is made like a bee-hive is clean.

A toilet is subject to both midras and corpse uncleanness. If the leather seat was separated, the leather is subject to midras uncleanness and the iron is subject only to corpse uncleanness. A folding stool whose cover is of leather is subject to both midras and corpse uncleanness. If it was taken apart, the leather is subject to midras uncleanness while the stool is altogether clean. A bath-house bench that has two wooden legs is susceptible to uncleanness. If one leg was of wood and the other of stone it is clean. Boards in a bath-house which were joined together: Rabbi Akiva says that they are susceptible to [midras] uncleanness; But the sages say that they are clean, since they are made only for the water to flow under them. A fumigation-cage that contains a receptacle for garments is susceptible to uncleanness, But one that is made like a bee-hive is clean.

A toilet is subject to both midras and corpse uncleanness. If the leather seat was separated, the leather is subject to midras uncleanness and the iron is subject only to corpse uncleanness. A folding stool whose cover is of leather is subject to both midras and corpse uncleanness. If it was taken apart, the leather is subject to midras uncleanness while the stool is altogether clean. A bath-house bench that has two wooden legs is susceptible to uncleanness. If one leg was of wood and the other of stone it is clean. Boards in a bath-house which were joined together: Rabbi Akiva says that they are susceptible to [midras] uncleanness; But the sages say that they are clean, since they are made only for the water to flow under them. A fumigation-cage that contains a receptacle for garments is susceptible to uncleanness, But one that is made like a bee-hive is clean.

A toilet is subject to both midras and corpse uncleanness. If the leather seat was separated, the leather is subject to midras uncleanness and the iron is subject only to corpse uncleanness. A folding stool whose cover is of leather is subject to both midras and corpse uncleanness. If it was taken apart, the leather is subject to midras uncleanness while the stool is altogether clean. A bath-house bench that has two wooden legs is susceptible to uncleanness. If one leg was of wood and the other of stone it is clean. Boards in a bath-house which were joined together: Rabbi Akiva says that they are susceptible to [midras] uncleanness; But the sages say that they are clean, since they are made only for the water to flow under them. A fumigation-cage that contains a receptacle for garments is susceptible to uncleanness, But one that is made like a bee-hive is clean.

A toilet is subject to both midras and corpse uncleanness. If the leather seat was separated, the leather is subject to midras uncleanness and the iron is subject only to corpse uncleanness. A folding stool whose cover is of leather is subject to both midras and corpse uncleanness. If it was taken apart, the leather is subject to midras uncleanness while the stool is altogether clean. A bath-house bench that has two wooden legs is susceptible to uncleanness. If one leg was of wood and the other of stone it is clean. Boards in a bath-house which were joined together: Rabbi Akiva says that they are susceptible to [midras] uncleanness; But the sages say that they are clean, since they are made only for the water to flow under them. A fumigation-cage that contains a receptacle for garments is susceptible to uncleanness, But one that is made like a bee-hive is clean.

A bier, the mattress and the pillow of a corpse are susceptible to the uncleanness of midras. A bride's stool, a midwife's stool, and a launderer's stool on which he piles the clothes: Rabbi Yose says: it is not regarded as a seat.

There are three different types of shields: A bent shield is susceptible to midras uncleanness; A shield used in the arena is susceptible to corpse uncleanness; And the Arabian toy shield is pure from all uncleanness.

There are three different types of wagons: The one made like a cathedra is susceptible to midras uncleanness; The one made like a bed is susceptible to corpse uncleanness, And the one for [the transport of] stones is free from all uncleanness.

There are three different types of baking-troughs: If a baking-trough of a capacity from two log to nine kav was split it is susceptible to midras uncleanness; If it was whole it is susceptible to corpse uncleanness; And if it holds the prescribed measure it is free from all uncleanness.

There are three different types of boxes: A box whose opening is at the sides is susceptible to midras uncleanness; If it is on the top it is susceptible to corpse uncleanness; And if it holds the prescribed measure it is free from all uncleanness.

There are three different types of leather covers: That of barbers is susceptible to midras uncleanness; That on which people eat is susceptible to corpse uncleanness. And that for [spreading out] olives is free from all uncleanness.

There are three different types of bases: One which lies before a bed or before a scribe is susceptible to midras uncleanness; One for a side-table is susceptible to corpse uncleanness; And one for a cupboard is free from all uncleanness.

There are three different types of writing tablets: That of papyrus is susceptible to midras uncleanness; That which had a receptacle for wax is susceptible to corpse uncleanness; And that which is smooth is free from all uncleanness.

There are three different types of beds: One that is used for lying upon is susceptible to midras uncleanness; One used by glass makers is susceptible to corpse uncleanness; And one used by weavers is free from all uncleanness.

There are three different types of baskets: The one for dung is susceptible to midras uncleanness; The one for straw is susceptible to corpse uncleanness; And a camel's rope bag is free from all uncleanness.

There are three different types of mats: One used for sitting upon is susceptible to midras uncleanness; One used by dyers is susceptible to corpse uncleanness. And one used in wine-presses is free from all uncleanness.

There are three different types of water skins and three different types of shepherds' wallets: Those that can hold the prescribed quantity are susceptible to midras uncleanness; Those that cannot hold the prescribed quantity are susceptible to corpse uncleanness; And those made of fish skin are free from all uncleanness.

There are three different types of hides: That which is used as a rug is susceptible to midras uncleanness; That which is used as a wrapper for vessels is susceptible to corpse uncleanness; And that which is intended for straps and sandals is free from all uncleanness.

There are three different types of sheets: One used for lying upon is susceptible to midras uncleanness; One used as a curtain is susceptible to corpse uncleanness; And one used as a mural decoration is free from all uncleanness.

There are three different types of napkins: One used for hands is susceptible to midras uncleanness; One used for books is susceptible to corpse uncleanness; And the one used as a shroud or a covering for the harps of the Levites is free from all uncleanness.

There are three different types of hip-boots: Those used by the hunters of animals and birds are susceptible to midras uncleanness; Those used by locust gatherers are susceptible to corpse uncleanness. And those used by fig-pickers are free from all uncleanness.

There are three different types of hair nets: A girl's is susceptible to midras uncleanness; An old woman's is susceptible to corpse uncleanness; And [the hair net] of a woman who "goes out" is free from all uncleanness.

A sandal, one of whose holes was broken but was then fixed, retains its midras uncleanness. If a second hole was broken and it was fixed, it is free from midras uncleanness but is unclean from contact with midras. If the second hole was broken before the first could be mended, it is clean. If its heel was torn off, or if its toe-piece was removed, or if it was torn in two, it becomes clean. A heel-less slipper that was torn anywhere becomes clean. A shoe that was damaged becomes clean if it cannot contain the greater part of the foot. A shoe that is still on the last: Rabbi Eliezer says: it is insusceptible to uncleanness, But the sages say that it is susceptible. All water skins whose holes have been tied up are insusceptible to uncleanness, except for Arabian ones. Rabbi Meir says: if they are tied up for a while, they are clean; but if they are tied with a permanent knot they are unclean. Rabbi Yose says: all tied up water skins are clean.

A sandal, one of whose holes was broken but was then fixed, retains its midras uncleanness. If a second hole was broken and it was fixed, it is free from midras uncleanness but is unclean from contact with midras. If the second hole was broken before the first could be mended, it is clean. If its heel was torn off, or if its toe-piece was removed, or if it was torn in two, it becomes clean. A heel-less slipper that was torn anywhere becomes clean. A shoe that was damaged becomes clean if it cannot contain the greater part of the foot. A shoe that is still on the last: Rabbi Eliezer says: it is insusceptible to uncleanness, But the sages say that it is susceptible. All water skins whose holes have been tied up are insusceptible to uncleanness, except for Arabian ones. Rabbi Meir says: if they are tied up for a while, they are clean; but if they are tied with a permanent knot they are unclean. Rabbi Yose says: all tied up water skins are clean.

A sandal, one of whose holes was broken but was then fixed, retains its midras uncleanness. If a second hole was broken and it was fixed, it is free from midras uncleanness but is unclean from contact with midras. If the second hole was broken before the first could be mended, it is clean. If its heel was torn off, or if its toe-piece was removed, or if it was torn in two, it becomes clean. A heel-less slipper that was torn anywhere becomes clean. A shoe that was damaged becomes clean if it cannot contain the greater part of the foot. A shoe that is still on the last: Rabbi Eliezer says: it is insusceptible to uncleanness, But the sages say that it is susceptible. All water skins whose holes have been tied up are insusceptible to uncleanness, except for Arabian ones. Rabbi Meir says: if they are tied up for a while, they are clean; but if they are tied with a permanent knot they are unclean. Rabbi Yose says: all tied up water skins are clean.

The following hides are susceptible to midras uncleanness: A hide which he intended to use as a rug, A hide used as an apron, A hide used as the lower covering of a bed, A hide used by a donkey-driver, A hide used by a flax-worker, A hide used by a porter, A hide used by a doctor, A hide used for a crib, A hide put over a child's chest, A hide for a cushion. A hide for a covering. All these are susceptible to midras uncleanness. A hide for wrapping up combed wool and a hide worn by a wool-comber: Rabbi Eliezer says it is susceptible to midras, But the sages say that it is susceptible to corpse uncleanness only.

The following hides are susceptible to midras uncleanness: A hide which he intended to use as a rug, A hide used as an apron, A hide used as the lower covering of a bed, A hide used by a donkey-driver, A hide used by a flax-worker, A hide used by a porter, A hide used by a doctor, A hide used for a crib, A hide put over a child's chest, A hide for a cushion. A hide for a covering. All these are susceptible to midras uncleanness. A hide for wrapping up combed wool and a hide worn by a wool-comber: Rabbi Eliezer says it is susceptible to midras, But the sages say that it is susceptible to corpse uncleanness only.

The following hides are susceptible to midras uncleanness: A hide which he intended to use as a rug, A hide used as an apron, A hide used as the lower covering of a bed, A hide used by a donkey-driver, A hide used by a flax-worker, A hide used by a porter, A hide used by a doctor, A hide used for a crib, A hide put over a child's chest, A hide for a cushion. A hide for a covering. All these are susceptible to midras uncleanness. A hide for wrapping up combed wool and a hide worn by a wool-comber: Rabbi Eliezer says it is susceptible to midras, But the sages say that it is susceptible to corpse uncleanness only.

A bag or wrapper for garments is susceptible to midras. A bag or wrapper for purple wool: Bet Shammai says: it is susceptible to midras, But Bet Hillel says: it is susceptible only to corpse uncleanness. A hide which was made to be a covering for vessels is not susceptible to uncleanness, but for weights it is susceptible. Rabbi Yose says in the name of his father that it is pure.

A bag or wrapper for garments is susceptible to midras. A bag or wrapper for purple wool: Bet Shammai says: it is susceptible to midras, But Bet Hillel says: it is susceptible only to corpse uncleanness. A hide which was made to be a covering for vessels is not susceptible to uncleanness, but for weights it is susceptible. Rabbi Yose says in the name of his father that it is pure.

If a hide had contracted midras uncleanness and its owner then intended it to be used for straps or sandals, it becomes clean as soon as he put the knife to it, the words of Rabbi Judah. But the sages say: it does not become clean until he has reduced its size to less than five handbreadths. Rabbi Elazar bar Zadok says: even if one made a napkin from a hide it remains unclean, But if [he made one from] a covering it becomes clean.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed.

If a piece of cloth was woven to the size of three by three handbreadths, and then it contracted midras uncleanness, and then he completed the rest of the piece, and then one removed a single thread from the original part, it is free from midras uncleanness but is still unclean from contact with midras uncleanness. If he removed a thread from the original part and then he finished the whole cloth, it is still unclean from contact with midras uncleanness.

If a piece of cloth was woven to the size of three by three handbreadths, and then it contracted midras uncleanness, and then he completed the rest of the piece, and then one removed a single thread from the original part, it is free from midras uncleanness but is still unclean from contact with midras uncleanness. If he removed a thread from the original part and then he finished the whole cloth, it is still unclean from contact with midras uncleanness.

If a piece of cloth was woven to the size of three by three handbreadths, and then it contracted midras uncleanness, and then he completed the rest of the piece, and then one removed a single thread from the original part, it is free from midras uncleanness but is still unclean from contact with midras uncleanness. If he removed a thread from the original part and then he finished the whole cloth, it is still unclean from contact with midras uncleanness.

If a piece of cloth was woven to the size of three by three handbreadths, and then it contracted midras uncleanness, and then he completed the rest of the piece, and then one removed a single thread from the original part, it is free from midras uncleanness but is still unclean from contact with midras uncleanness. If he removed a thread from the original part and then he finished the whole cloth, it is still unclean from contact with midras uncleanness.

Similarly, if a piece of cloth was woven to the size of three [fingerbreadths] square, and it contracted corpse uncleanness, and afterwards he finished the entire piece, and then he removed a single thread from its original part, it is free from corpse uncleanness but is still unclean from contact with corpse uncleanness. If a thread was removed from the original part and then all the cloth was finished it remains clean, for the sages have ruled: if a piece of three [fingerbreadths] square is lessened it becomes clean. But if one of three handbreadths square is lessened, even though it is released from midras, it is still susceptible to all other forms of uncleanness.

If a sheet that had contracted midras uncleanness was made into a curtain, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a sheet that had contracted midras uncleanness was made into a curtain, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a sheet that had contracted midras uncleanness was made into a curtain, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a sheet that had contracted midras uncleanness was made into a curtain, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a piece of cloth three [handbreadths] square was divided, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a piece of cloth three [handbreadths] square was divided, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a piece of cloth three [handbreadths] square was divided, it is pure from midras uncleanness but is still unclean from contact with midras uncleanness. Rabbi Yose said: but what midras uncleanness has this touched! Only if a zav had touched it is it unclean from contact with a zav.

If a head-wrap that had contracted midras uncleanness was wrapped around a scroll, it is released from midras uncleanness but it remains susceptible to corpse uncleanness. A skin that was made into a rug or a rug that was made into a skin becomes clean. A skin that was made into a [shepherd's] wallet or a [shepherd's] wallet that was made into a skin; Or a cushion cover that was made into a sheet or a sheet that was made into a cushion cover; Or a sheet cover that was made into a plain sheet or a plain sheet that was made into a sheet cover, remains unclean. This is the general rule: any object that has been changed into one of the same class remains unclean, but if into one of another class it becomes clean.

If a head-wrap that had contracted midras uncleanness was wrapped around a scroll, it is released from midras uncleanness but it remains susceptible to corpse uncleanness. A skin that was made into a rug or a rug that was made into a skin becomes clean. A skin that was made into a [shepherd's] wallet or a [shepherd's] wallet that was made into a skin; Or a cushion cover that was made into a sheet or a sheet that was made into a cushion cover; Or a sheet cover that was made into a plain sheet or a plain sheet that was made into a sheet cover, remains unclean. This is the general rule: any object that has been changed into one of the same class remains unclean, but if into one of another class it becomes clean.

Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square.

A porter's pad is susceptible to midras uncleanness. A wine filter is not susceptible to uncleanness as a seat. An old woman's hair-net is susceptible to uncleanness as a seat. A prostitute's shirt which is woven like a net is not susceptible to uncleanness. A garment made of fishing net is not susceptible to uncleanness, but one made of its bag is susceptible. Rabbi Eliezer ben Jacob says: if a garment is made out of a fishing net but is made double it is susceptible to uncleanness.

Any object that is susceptible to corpse uncleanness, though not susceptible to midras uncleanness, is still susceptible to negaim uncleanness. For instance: the sail of a ship, a curtain, the forehead band of a hair-net, the wrappings of scrolls, a coiled belt, the straps of a shoe or sandal that are at least as wide as a split bean, Behold these are susceptible to the uncleanness of negaim. A thick cloak on which a nega appeared: Rabbi Eliezer ben Jacob says: unless it appears on the texture and on the stuffing. A skin bottle or a shepherd's leather wallet are inspected in the position in which they are used, and a nega may effectively spread from its inner side to its outer side and from its outer side to its inner side.

Any object that is susceptible to midras uncleanness is for the purpose of the hatat waters deemed to have madaf uncleanness, whether it was otherwise unclean or clean. A person too is subject to the same rule. Any object that is susceptible to corpse uncleanness, whether it is otherwise unclean or clean: Rabbi Eliezer says: it does not have madaf uncleanness. Rabbi Joshua says: it has madaf uncleanness; And the sages say: that which was unclean has madaf uncleanness, and that which was clean does not have madaf uncleanness.

If a man sat in a public domain and someone came and trod on his clothes, or spat and he touched his spit, on account of the spit terumah must be burnt, but on account of the clothes the majority principle is followed. If a man slept in the public domain, when he rises his clothes have midras uncleanness, the words of Rabbi Meir. But the sages say that they are clean. If a man touched someone in the night and it is not known whether it was one who was alive or dead, but in the morning when he got up he found him to be dead: Rabbi Meir says that he is clean. But the sages rule that he is unclean, since all doubtful cases of uncleanness are [determined] in accordance with [their appearance at] the time they are discovered.

One who deposited vessels with an am haaretz they are unclean with corpse uncleanness and with midras uncleanness. If he knew that he eats terumah, they are free from corpse uncleanness but are unclean with midras uncleanness. Rabbi Yose says: if he deposited with him a chest full of clothes, they are deemed to be unclean with midras when they are tightly packed, but if they are not tightly packed they are only unclean with madaf uncleanness, even though the key is in the possession of the owner.

One who deposited vessels with an am haaretz they are unclean with corpse uncleanness and with midras uncleanness. If he knew that he eats terumah, they are free from corpse uncleanness but are unclean with midras uncleanness. Rabbi Yose says: if he deposited with him a chest full of clothes, they are deemed to be unclean with midras when they are tightly packed, but if they are not tightly packed they are only unclean with madaf uncleanness, even though the key is in the possession of the owner.

One who deposited vessels with an am haaretz they are unclean with corpse uncleanness and with midras uncleanness. If he knew that he eats terumah, they are free from corpse uncleanness but are unclean with midras uncleanness. Rabbi Yose says: if he deposited with him a chest full of clothes, they are deemed to be unclean with midras when they are tightly packed, but if they are not tightly packed they are only unclean with madaf uncleanness, even though the key is in the possession of the owner.

If one locked in olive-workers in the olive-press and there were objects in there that had midras uncleanness: Rabbi Meir says: the olive-press is deemed to be unclean. Rabbi Judah says: the olive-press remains clean. Rabbi Shimon says: if they regard them as clean, the olive-press is deemed unclean; but if they regard them as unclean,the olive-press remains clean. Rabbi Yose: why are they unclean? Only because the am haaretz is not an expert in the laws of hesset.

Whatever is susceptible to midras uncleanness is also susceptible to corpse-uncleanness. But there are things that are susceptible to corpse uncleanness but not to midras-uncleanness.

Whatever is susceptible to midras uncleanness is also susceptible to corpse-uncleanness. But there are things that are susceptible to corpse uncleanness but not to midras-uncleanness.

A zav and a clean person who sat together in a boat, or on a raft, or rode together on a beast, even though their garments did not touch, behold they are impure through midras. If they sat together on a plank, on a bench or on a bed-frame, or on a beam, when these were not fixed tightly, [Or] if they had both climbed a weak tree, or [were swaying] on a weak branch of a strong tree; Or if they were both [climbing] on an Egyptian ladder which was not secured by a nail; Or if they sat together on a bridge, rafter or door, not secured by clay, they are unclean. Rabbi Judah says that they are clean.

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. 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. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.

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. 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. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.

On that day the votes were counted and they decided that a footbath holding from two logs to nine kavs which was cracked could contract midras uncleanness. Because Rabbi Akiva said a footbath [must be considered] according to its designation.

We have learned elsewhere: All [hotzlot] mats are [liable to become] impure by corpse impurity, the words of Rabbi Dosa. But the Sages say: [Also by] midras impurity.