## Bartenura on Mishnah Eduyot Chapter 2

###### Bartenura on Mishnah Eduyot 2:1:1
[Bartenura on Mishnah Eduyot 2:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:1:1)

**רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים הֵעִיד.** מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִּוְלַד הַטֻּמְאָה. בְּוָלָד שֶׁל וָלָד קָאָמַר. הַבָּשָׂר שֶׁהוּא שְׁלִישִׁי, שֶׁנִּטְמָא בְּוָלָד שֶׁל וָלָד כְּלוֹמַר שֶׁנָּגַע בַּשֵּׁנִי וְנַעֲשָׂה הוּא שְׁלִישִׁי, לֹא נִמְנְעוּ מִלְּשָׂרְפוֹ עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטֻּמְאָה שֶׁהוּא רִאשׁוֹן לַטֻּמְאָה. וּכְשֶׁנּוֹגֵעַ זֶה הַבָּשָׂר שֶׁהָיָה מִתְּחִלָּה שְׁלִישִׁי בַּבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטֻּמְאָה, חוֹזֵר לִהְיוֹת שֵׁנִי, שֶׁהֲרֵי נָגַע בָּרִאשׁוֹן וְנַעֲשָׂה שֵׁנִי, וְנִמְצָא שֶׁהוֹסִיפוּ לוֹ טֻמְאָה עַל טֻמְאָתוֹ, דְּמֵעִקָּרָא שְׁלִישִׁי וְהַשְׁתָּא שֵׁנִי, וְאַף עַל פִּי כֵן לֹא נִמְנְעוּ מִלְּשָׂרְפוֹ עִם חָמוּר מִמֶּנּוּ, דְּהוֹאִיל וְאַף זֶה הַקַּל לִשְׂרֵפָה עוֹמֵד לֹא חָשׁוּ אִם מְטַמְּאִים אוֹתוֹ יוֹתֵר מִמַּה שֶּׁהָיָה. וְאַף עַל פִּי שֶׁאֵין אֹכֶל מְטַמֵּא אֹכֶל מִן הַתּוֹרָה, שֶׁנֶּאֱמַר בְּטֻמְאַת אֳכָלִים טָמֵא הוּא, הוּא טָמֵא וְאֵין מְטַמֵּא אֹכֶל כַּיּוֹצֵא בּוֹ, מִכָּל מָקוֹם רַבָּנָן גָּזְרוּ שֶׁיִּהְיֶה אֹכֶל מְטַמֵּא אֹכֶל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי חנינא סגן הכהנים העיד. מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of the offspring is stated. The meat which is third [level of impurity] which was defiled with something of the offspring of an offspring,, that is to say, it came in contact with something of second-level impurity, and it became third-level of impurity, they did not prevent from burning with meat that that was defiled with something of a direct cause of Levitical uncleanness, which is the first level of impurity. And when this meat that was at first third-level of impurity comes in contact with that which was defiled with a direct cause of impurity, it returns to be second-degree of impurity, for it came in contact with first-level of impurity and became second, and it is found they added one level of ritual impurity upon its impurity, for initially it was third-level and now is second, and even though that they didn’t prevent from burning with something more severe than it, for since even that which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though, according to the Torah, no food can make another food impure, as it states regarding something the defiling of food (Deuteronomy 14:8, 14): “It is impure [for you.” It is ritually impure but it does defile food or something similar. Nevertheless, the Rabbis decreed that foods can make other foods impure.


###### Bartenura on Mishnah Eduyot 2:1:2
[Bartenura on Mishnah Eduyot 2:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:1:2)

**הַשֶּׁמֶן.** שֶׁל תְּרוּמָה שֶׁנִּפְסַל בִּטְבוּל יוֹם הוּא שְׁלִישִׁי לַטֻּמְאָה, דִּטְבוּל יוֹם הוּא פּוֹסֵל אֶת הַתְּרוּמָה מִן הַתּוֹרָה וְעוֹשֶׂה אוֹתוֹ שְׁלִישִׁי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השמן – of Priest’s due/Terumah that was defiled by someone who had bathed [in a Mikveh] but must wait for sunset to be perfectly clean, which is third-level of impurity, for a person who had bathed [in a Mikveh] but is waiting for sunset to be perfectly clean defiles Terumah from the Torah and makes it third-level of impurity.


###### Bartenura on Mishnah Eduyot 2:1:3
[Bartenura on Mishnah Eduyot 2:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:1:3)

**בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת.** הַאי נֵר שֶׁל מַתֶּכֶת הוּא וְלֹא שֶׁל חֶרֶס. דְּכָל כֵּלִים חוּץ מִכְּלֵי חֶרֶס שֶׁנָּגְעוּ בְּטֻמְאַת מֵת נַעֲשׂוּ כְּמוֹתָהּ, אִם אָב אָב וְאִם רִאשׁוֹן רִאשׁוֹן, דִּכְתִיב (במדבר יט) בַּחֲלַל חֶרֶב, וְדָרְשִׁינַן חֶרֶב הֲרֵי הוּא כַּחָלָל, שֶׁהַחֶרֶב שֶׁנָּגַע בַּמֵּת נַעֲשָׂה אֲבִי אָבוֹת כַּמֵּת עַצְמוֹ. וּכְשֶׁנָּגַע בִּטְמֵא מֵת שֶׁהוּא אָב, נַעֲשָׂה גַּם כֵּן הַחֶרֶב אָב. וְכָל שְׁאָר כֵּלִים כְּחֶרֶב לְדִין זֶה, חוּץ מִכְּלֵי חֶרֶס. נִמְצָא הַנֵּר שֶׁל מַתֶּכֶת שֶׁנָּגַע בִּטְמֵא מֵת נַעֲשָׂה אַב הַטֻּמְאָה. וְהַשְׁתָּא הוֹסִיף רַבִּי עֲקִיבָא עַל דִּבְרֵי רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, שֶׁהֲרֵי רַבִּי חֲנִינָא לֹא הִתִּיר אֶלָּא לְהַחֲזִיר הַשְּׁלִישִׁי שֵׁנִי, וְרַבִּי עֲקִיבָא הִתִּיר לְהַחֲזִיר הַשְּׁלִישִׁי רִאשׁוֹן, שֶׁהַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם שֶׁהוּא שְׁלִישִׁי, כְּשֶׁמַּדְלִיקִין אוֹתוֹ בְּנֵר שֶׁנִּטְמָא בִּטְמֵא מֵת שֶׁהַנֵּר עַצְמוֹ נַעֲשָׂה אָב כְּמוֹ שֶׁאָמַרְנוּ, נִמְצָא שֶׁחוֹזֵר הַשְּׁלִישִׁי לִהְיוֹת רִאשׁוֹן, וְאַף עַל פִּי כֵן לֹא נִמְנְעוּ, דְּהוֹאִיל וְיֵשׁ שֵׁם טֻמְאָה עָלָיו לֹא חָיְשִׁינַן לֵיהּ וּמֻתָּר לְהוֹסִיף בַּיָּדַיִם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בנר שנטמא בטמא מת – this is a metallic candle and not of earthenware, for all utensils outside of earthenware utensils that came in contact with the defilement of the dead person become like it, it is principal level of impurity, it is a principle level of impurity, if it is a first level of impurity, it is a first level of impurity, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that had come in contact with the dead became like one of the original causes of Levitical uncleanness like the dead person himself. And when it had come in contact with something defiled by contact with the dead, which is a primary [cause of Levitical uncleanness], the sword also became a primary [cause of Levitical uncleanness], and all utensils are like a sword in the law, except for earthenware vessels. It is found that the metallic candle when it came in contact with something defiled by a dead person, it too became a primary [cause of Levitical] uncleanness. And now Rabbi Akiva adds on to the words of Rabbi Hanina the Assistant Priest, for Rabbi Hanina did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted restoring something that was third-level uncleanness to first level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when they kindle it with a candle that had been defiled by contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated and third-level [of impurity] returns to be first-level of impurity. And even though they did not prevent it, for since the title of impurity is upon it, we do not suspect him and it is permitted to add with his hands.


###### Bartenura on Mishnah Eduyot 2:2:1
[Bartenura on Mishnah Eduyot 2:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:2:1)

**לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה.** לְאַחַר שֶׁהֻפְשַׁט אִם נִמְצֵאת טְרֵפָה. אַף עַל פִּי שֶׁפְּסוּל זֶה הָיָה בּוֹ קֹדֶם הֶפְשֵׁט, הוֹאִיל וְלֹא נִכַּר אֶלָּא לְאַחַר הֶפְשֵׁט:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא ראיתי עור יוצא לבית השריפה – After its hide was flayed, if it was found torn. Even though that this disqualification was upon it prior to its hide being removed, since it was not recognized other than after the hide’s removal.


###### Bartenura on Mishnah Eduyot 2:2:2
[Bartenura on Mishnah Eduyot 2:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:2:2)

**שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה.** הָא קָא מַשְׁמַע לָן רַבִּי עֲקִיבָא, דַּאֲפִלּוּ בְּכוֹר בַּעַל מוּם הַנִּשְׁחָט בַּמְּדִינָה עַל מוּמוֹ וְלֹא הִתִּירוֹ הַכָּתוּב אֶלָּא בַּאֲכִילָה כְּדִכְתִיב (דברים טו) בִּשְׁעָרֶיךָ תֹאכֲלֶנּוּ, אֲבָל אִם מֵת, עוֹרוֹ אָסוּר וְטָעוּן קְבוּרָה, וְאַשְׁמְעִינַן רַבִּי עֲקִיבָא דְהֵיכָא דְּלֹא הֻכַּר טְרֵפוּתוֹ עַד לְאַחַר הֶפְשֵׁט, הִתִּירָתוֹ שְׁחִיטָתוֹ וְהֶפְשֵׁטוֹ לְעוֹרוֹ כְּאִלּוּ נִזְרַק דָּמוֹ בַּמִּקְדָּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.


###### Bartenura on Mishnah Eduyot 2:2:3
[Bartenura on Mishnah Eduyot 2:2:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:2:3)

**יֵאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ.** וְאֵינוֹ נִשְׂרָף:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
יאותו הכהנים בעורו – and it is not burned.


###### Bartenura on Mishnah Eduyot 2:2:4
[Bartenura on Mishnah Eduyot 2:2:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:2:4)

**אֵין לֹא רָאִיתִי רְאָיָה.** שֶׁמָּא לֹא אֵרַע בְּיָמָיו שֶׁיִּמָּצֵא טְרֵפָה לְאַחַר הֶפְשֵׁט, וְאִם אֵרַע וּשְׂרָפוּהוּ הוּא לֹא רָאָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אין לא ראיתי ראיה – lest it did not happen in his days that it would be found “terefah”/torn after the hide had been flayed, and if it happened and they burned it, he did not see it.


###### Bartenura on Mishnah Eduyot 2:2:5
[Bartenura on Mishnah Eduyot 2:2:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:2:5)

**אֶלָּא יֵצֵא לְבֵית הַשְּׂרֵפָה.** הוֹאִיל וְקֹדֶם הֶפְשֵׁט בָּא. וַהֲלָכָה כְּרַבִּי עֲקִיבָא בִּבְכוֹר בַּעַל מוּם כְּשֶׁהִתִּירוֹ מֻמְחֶה. אֲבָל לֹא הִתִּירוֹ מֻמְחֶה לֹא. וַהֲלָכָה כַּחֲכָמִים בִּבְכוֹר תָּמִים, דְּבָשָׂר בִּקְבוּרָה וְעוֹר בִּשְׂרֵפָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אלא יצא לבית השריפה – since prior to the flaying it had come. And the Halakha is according to Rabbi Akiva regarding a firstling with a defect when a specialist permitted it, but if a specialist did not permit it, no. And the Halakha is according to the Sages in regard to a pure firstling, that the flesh is buried and hide is burned.


###### Bartenura on Mishnah Eduyot 2:3:1
[Bartenura on Mishnah Eduyot 2:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:1)

**וְכוֹתֵב בִּכְתַב יָדוֹ.** שְׁטַר חוֹב עַל הַלֹּוֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכותב בכתב ידו – a document of liability on the borrower.


###### Bartenura on Mishnah Eduyot 2:3:2
[Bartenura on Mishnah Eduyot 2:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:2)

**וַאֲחֵרִים חוֹתְמִים.** עֵדִים כְּשֵׁרִים הָיוּ חוֹתְמִים עַל הַשְּׁטָר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואחרים חותמים – valid witnesses would sign on the document.


###### Bartenura on Mishnah Eduyot 2:3:3
[Bartenura on Mishnah Eduyot 2:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:3)

**וְהִתִּירוּ.** וְאַף עַל פִּי שֶׁכּוֹתֵב הַשְּׁטָר הוּא הַמַּלְוֶה, וְנוֹגֵעַ בְּעֵדוּתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והתירו – and even though the person who writes the document is the lender, and he is an interested witness.


###### Bartenura on Mishnah Eduyot 2:3:4
[Bartenura on Mishnah Eduyot 2:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:4)

**שֶׁהָאִשָּׁה כּוֹתֶבֶת אֶת גִּטָּהּ.** וְעֵדִים כְּשֵׁרִים חֲתוּמִים בּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שהאשה כותבת את גיטה – and valid witnesses are signed to it.


###### Bartenura on Mishnah Eduyot 2:3:5
[Bartenura on Mishnah Eduyot 2:3:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:5)

**אֶת שׁוֹבְרוֹ.** שְׁטַר מְחִילָה שֶׁמָּחֲלָה לוֹ אִשְׁתּוֹ עַל כְּתֻבָּתָהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
את שוברו – the document of renunciation that his wife has renounced to him on her Jewish marriage contract.


###### Bartenura on Mishnah Eduyot 2:3:6
[Bartenura on Mishnah Eduyot 2:3:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:6)

**שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו.** הָעֵדִים הַחֲתוּמִים עַל הַגֵּט הֵם עִקַּר סִבַּת קִיּוּם הַגֵּט, הִלְכָּךְ כְּשֶׁהָעֵדִים כְּשֵׁרִים חֲתוּמִים בּוֹ כָּשֵׁר וְאַף עַל פִּי שֶׁהוּא כְּתַב יַד הָאִשָּׁה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שאין קיום הגט אלא בחותמיו (see Tractate Gittin, Chapter 2, Mishnah 5) – the witnesses whose signatures are affixed on the Jewish bill of divorce is the essence of the reason for the validation of the Jewish bill of divorce. Therefore, when valid witnesses have affixed their signatures on it, it is valid, and event though it (i.e., the Jewish bill of divorce) is in the handwriting of the woman [to be divorced].


###### Bartenura on Mishnah Eduyot 2:3:7
[Bartenura on Mishnah Eduyot 2:3:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:7)

**וְעַל מַחַט.** שֶׁיָּדוּעַ בָּהּ שֶׁנִּטְמֵאת בְּמֵת, וְנִמְצֵאת בִּבְשַׂר הַקֹּדֶשׁ כְּשֶׁחָתְכוּ אוֹתוֹ בָּעֲזָרָה, וְסָפֵק אִם נָגַע בָּהּ הַסַּכִּין וְהָאָדָם אִם לָאו, הַסַּכִּין וְהָאָדָם טְהוֹרִין, דִּסְפֵק טֻמְאָה בִּרְשׁוּת הָרַבִּים הִיא, שֶׁהָעֲזָרָה דִּין רְשׁוּת הָרַבִּים יֵשׁ לָהּ לְעִנְיַן טֻמְאָה, וּסְפֵק טֻמְאָה בִּרְשׁוּת הָרַבִּים סְפֵקוֹ טָהוֹר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ועל מחט – and it is known concerning it that it was defiled [through contact] with the dead, and it is found that with Holy meat, when they cut it in the Temple courtyard, and there was a doubt if it the knife or a person touched it or not. The knife and the person are ritually pure, for it is doubtful impurity in the public domain, for the Temple courtyard has the law of the public domain regarding the matter of ritual impurity, and a doubtful impurity in the public domain, its doubt is deemed pure.


###### Bartenura on Mishnah Eduyot 2:3:8
[Bartenura on Mishnah Eduyot 2:3:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:3:8)

**וְהַבָּשָׂר טָמֵא.** דְּוַדַּאי נָגְעָה בּוֹ טֻמְאָה. וּמַתְנִיתִין אַיְרֵי בְּבֶהֱמַת קָדָשִׁים שֶׁהֶעֱבִירָהּ בַּנָּהָר סָמוּךְ לִשְׁחִיטָתָהּ וַעֲדַיִן מַשְׁקֶה טוֹפֵחַ עָלֶיהָ, שֶׁהֻכְשַׁר הַבָּשָׂר לְקַבֵּל טֻמְאָה בְּאוֹתָן הַמַּיִם. דְּאִי לָאו הָכִי לֹא הָיָה הַבָּשָׂר טָמֵא, וְאַף עַל פִּי שֶׁרוֹחֲצִים אוֹתוֹ בְּבֵית הַמִּטְבְּחַיִם בָּעֲזָרָה, דְּכָל מַשְׁקֵה בֵית מִטְבְּחַיָּא דָכָן, וְאֵין מַכְשִׁירִין אֶת הַבָּשָׂר לְקַבֵּל טֻמְאָה. וְאִי קַשְׁיָא הֵיאַךְ הַבָּשָׂר טָמֵא וְהַיָּדַיִם טְהוֹרוֹת, וַהֲלֹא אֳכָלִין טְמֵאִין מְטַמְּאִין אֶת הַיָּדַיִם מִדְּרַבָּנָן. הָא לֹא קַשְׁיָא מִידֵי, דְּקַיְמָא לָן אֵין טֻמְאַת יָדַיִם בַּמִּקְדָּשׁ, שֶׁכְּשֶׁגָּזְרוּ עַל טֻמְאַת יָדַיִם לֹא גָּזְרוּ בָּהּ בַּמִּקְדָּשׁ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והבשר טמא (see Talmud Pesahim 20a and Talmud Hullin 36b) -for it certainly came in contact with ritual impurity, and our Mishnah is speaking about Holy animals that passed through a river close to its slaughter and still liquid is dripping on it, as the meat has become susceptible to receive defilement with those waters. For if this was not the case, the meat would not be impure. And even though we wash it in the slaughtering place in the Temple courtyard, for all liquid of the slaughtering house is restored to Levitical cleanness. And the meat does not become susceptible to receive defilement. And if it is difficult how the meat is ritually defiled and the hands are pure, for don’t impure food-stuffs defile the hands, according to the Rabbis. But it is not difficult at all, for we hold that one’s hands do not become defiled in the Temple, when they decreed on the defilement of the hands, they didn’t decree about it in the Temple.


###### Bartenura on Mishnah Eduyot 2:4:1
[Bartenura on Mishnah Eduyot 2:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:1)

**בַּכֶּרֶם.** שֶׁהָיוּ יוֹשְׁבִין שׁוּרוֹת שׁוּרוֹת שֶׁל חֲכָמִים כְּכֶרֶם זוֹ הַנְּטוּעָה שׁוּרוֹת שׁוּרוֹת שֶׁל גְּפָנִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בכרם – that the Sages would sit row by row in this vineyard that that was planted with row after row of vines.


###### Bartenura on Mishnah Eduyot 2:4:2
[Bartenura on Mishnah Eduyot 2:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:2)

**עַל בֵּיצָה טְרוּפָה.** בִּקְעָרָה, שֶׁנִּתְעָרְבָה הַחֶלְבּוֹן וְהַחֶלְמוֹן יַחַד וּנְתוּנָה עַל גַּבֵּי הַיָּרָק, וְנָגַע טְבוּל יוֹם בַּבֵּיצָה, אַף עַל פִּי שֶׁהִיא חֻלִּין, דְּאֵין שַׁיָּךְ תְּרוּמָה בְּבֵיצָה, וּטְבוּל יוֹם אֵינוֹ פּוֹסֵל בְּחֻלִּין, אֲפִלּוּ הָכִי הָוֵי חִבּוּר וְנִפְסַל הַיָּרָק כְּאִלּוּ נָגַע בּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
על ביצה טרופה – that the white of the egg was mixed with the yolk of the egg together and placed on top of the vegetable and the one who has bathed but must wait for sunset to be perfectly clean had come in contact with egg, and even though it is non-sacred, for the Terumah does not belong with the egg. But a person who has bathed but must wait for sunset to be perfectly clean does not defile something non-sacred; even so, there is a combination and the vegetable is defiled as it through contact with it.


###### Bartenura on Mishnah Eduyot 2:4:3
[Bartenura on Mishnah Eduyot 2:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:3)

**אִם הָיָה כְמִין כּוֹבַע.** שֶׁנִּתְנַפְּחָה הַבֵּיצָה וְנַעֲשֵׂית כְּמִין כּוֹבַע עַל הַיָּרָק וַחֲלוּלָה תַּחְתֶּיהָ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם היה כמין כובע – the egg was blown up and became like a cap over the vegetable and there is its empty space underneath it.


###### Bartenura on Mishnah Eduyot 2:4:4
[Bartenura on Mishnah Eduyot 2:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:4)

**שִׁבֹּלֶת שֶׁבַּקָּצִיר.** שִׁיֵּר בִּקְצִירָתוֹ שִׁבֹּלֶת אַחַת שֶׁלֹּא קָצַר, וְרֹאשׁ אוֹתָהּ שִׁבֹּלֶת מַגִּיעַ לַקָּמָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שבולת שבקציר – one ear of grain was left over in its harvest that had not been harvest, and the top of that ear of grain touches the standing corn.


###### Bartenura on Mishnah Eduyot 2:4:5
[Bartenura on Mishnah Eduyot 2:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:5)

**אִם נִקְצְרָה.** אִם אוֹתָהּ שִׁבֹּלֶת נִקְצֶרֶת עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, שֶׁהַקָּמָה מַצִּילָתָהּ, דְּלֹא קָרִינַן בָּהּ לֹא תָשׁוּב לְקַחְתּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם נקצרה – if that ear of grain was cut with the standing corn, it belongs to the house owner, for the standing corn rescues it, and we do not call it, “you shall not go back to take it.”


###### Bartenura on Mishnah Eduyot 2:4:6
[Bartenura on Mishnah Eduyot 2:4:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:6)

**וְאִם לָאו.** הֲרֵי זוֹ שִׁכְחָה וְהַוְיָא לָעֲנִיִּים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואם לאו – it is considered “forgotten,” and it is for the poor.


###### Bartenura on Mishnah Eduyot 2:4:7
[Bartenura on Mishnah Eduyot 2:4:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:7)

**עָרִיס.** חָמֵשׁ גְּפָנִים הַנְּטוּעוֹת וּמוּדְלוֹת וְשׁוֹכְבוֹת עַל גַּבֵּי כְּלוֹנְסוֹת אוֹ עַל גַּבֵּי גָּדֵר קְרוּיוֹת עָרִיס, לְשׁוֹן עַל עֶרֶשׂ יְצוּעָי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עריס – five vines that are planted and suspended and lying on top of poles or on the fence called an espalier (of grape vines),from the language of (Psalms 132:3): “my bed.”


###### Bartenura on Mishnah Eduyot 2:4:8
[Bartenura on Mishnah Eduyot 2:4:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:8)

**אִם יֶשׁ בָּהּ כִּמְלֹא בוֹצֵר וְסַלּוֹ.** אִם הַגִּנָּה גְּדוֹלָה כְּשִׁעוּר שֶׁיַּעֲמֹד בָּהּ בּוֹצֵר הָעֲנָבִים עִם סַלּוֹ שֶׁמַּכְנִיס הָעֲנָבִים לְתוֹכוֹ כְּשֶׁהוּא מְלַקֵּט הָעֲנָבִים מִכָּל צִדְדֵי הֶעָרִיס:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם יש בה כמלוא בוצר וסלו – if the garden is as large as the measure that when a grape gatherer stands with his basket when he brings the grapes into it when he is gathering the grapes from all the sides of the espalier.


###### Bartenura on Mishnah Eduyot 2:4:9
[Bartenura on Mishnah Eduyot 2:4:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:9)

**תִּזָּרֵעַ.** הַגִּנָּה. וְהוּא שֶׁיַּרְחִיק הַזֶּרַע מִן הַגְּפָנִים כְּדֵי עֲבוֹדַת הַכֶּרֶם שֶׁהֵם שִׁשָּׁה טְפָחִים לְכָל רוּחַ, וְזוֹרֵעַ הַשְּׁאָר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תזרע – the garden, the seed should be distanced from the vines in order to work the vineyard which are six hand-breadths in all directions.


###### Bartenura on Mishnah Eduyot 2:4:10
[Bartenura on Mishnah Eduyot 2:4:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:10)

**וְאִם לָאו.** שֶׁאֵין הַגִּנָּה גְּדוֹלָה כָּל כָּךְ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואם לאו – the garden is not so large.


###### Bartenura on Mishnah Eduyot 2:4:11
[Bartenura on Mishnah Eduyot 2:4:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:4:11)

**לֹא תִזָּרֵעַ.** וְאַף עַל פִּי שֶׁמַּרְחִיק כְּדֵי עֲבוֹדַת הַכֶּרֶם. מִפְּנֵי שֶׁהַזֶּרַע נִרְאֶה עִם הַכֶּרֶם כְּאִלּוּ הֵם כִּלְאַיִם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא תזרע – and even though he distances in order to work the vineyard, because the seed appears with the vineyard as if they are mixed seeds.


###### Bartenura on Mishnah Eduyot 2:5:1
[Bartenura on Mishnah Eduyot 2:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:1)

**וּפֵרְשָׁן רַבִּי יְהוֹשֻׁעַ.** אֵימָתַי חַיָּב וְאֵימָתַי פָּטוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ופירשן רבי יהושע – when he is liable and when he is exempt.


###### Bartenura on Mishnah Eduyot 2:5:2
[Bartenura on Mishnah Eduyot 2:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:2)

**אִם לַעֲשׂוֹת לָהּ פֶּה חַיָּב.** מִשּׁוּם בּוֹנֶה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם לעשות לה פה חייב – because of [the Sabbath prohibition] of “building.”


###### Bartenura on Mishnah Eduyot 2:5:3
[Bartenura on Mishnah Eduyot 2:5:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:3)

**וְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה פָּטוּר.** דִּמְלָאכָה שֶׁאֵינָהּ צְרִיכָה לְגוּפָהּ הִיא, שֶׁהַפֶּתַח הִיא הַמְּלָאכָה, וְזוֹ אֵינָהּ צְרִיכָה לִהְיוֹת לָהּ פֶּתַח מֵעַכְשָׁיו, וְאֵין כָּאן אֶלָּא אִסּוּרָא דְרַבָּנָן וּמִשּׁוּם צַעֲרָא לֹא גָזוּר, וְהָוֵי פָּטוּר וּמֻתָּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואם להוציא ממנה ליחה פטור – for it is labor that is not necessary for its own sake, for the opening is the labor, and this is not necessary for there to be an opening for it from now, and there isn’t here other than a Rabbinic prohibition and because pain is not decreed, it is exempt and permitted.


###### Bartenura on Mishnah Eduyot 2:5:4
[Bartenura on Mishnah Eduyot 2:5:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:4)

**אִם מִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ פָּטוּר.** דְּאֵינוֹ צָרִיךְ לְגוּפוֹ שֶׁל דָּבָר הַנִּצּוֹד, וְאִם הָיָה יוֹדֵעַ שֶׁיַּעֲמֹד וְלֹא יִשְּׁכֶנּוּ לֹא הָיָה צָד. וּבְהַאי נַמִּי לֹא גָּזְרוּ רַבָּנָן, וְהָוֵי פָּטוּר וּמֻתָּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם מתעסק שלא ישכנו פטור – and that it is not necessary for its own sake of the thing being hunted, and if he would known that he could stand and it (i.e., the snake) would not bite him, he would not hunt it. And in this also, the Rabbis did not decree, and it is exempt and permitted.


###### Bartenura on Mishnah Eduyot 2:5:5
[Bartenura on Mishnah Eduyot 2:5:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:5)

**לְפָסִין אִירוֹנִיּוֹת.** כְּלֵי חֶרֶס סְתוּמִים עֲשׂוּיִין כְּמִין כַּדּוּר חָלוּל מִבִּפְנִים, וּלְאַחַר שֶׁמְּלַבְּנִים אוֹתוֹ בַּכִּבְשָׁן חוֹתְכִים אוֹתוֹ בְּאֶמְצָעוֹ וְהוּא נַעֲשֶׂה שְׁנֵי כֵּלִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לפסין אירוניות – a closed/stopped-up earthenware vessel made like an hollow ball from the inside, and after they glaze it in a kiln/furnace, they sever it in its middle and it is made into two utensils.


###### Bartenura on Mishnah Eduyot 2:5:6
[Bartenura on Mishnah Eduyot 2:5:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:6)

**טְהוֹרוֹת בְּאֹהֶל הַמֵּת.** כָּל זְמַן שֶׁלֹּא חֲתָכוּהוּ. דִּכְלִי חֶרֶס אֵין מְקַבֵּל טֻמְאָה מִגַּבּוֹ, אֶלָּא מֵאֲוִירוֹ, כְּדִכְתִיב (במדבר יט) וְכֹל כְּלִי פָתוּחַ, דֶּרֶךְ פִּתְחוֹ מִטַּמֵּא וְאֵינוֹ מִטַּמֵּא מִגַּבּוֹ, וְהַאי אֵין לוֹ אֲוִיר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
טהורות באוהל המת – as long as they have not severed it, for an earthenware vessel is not susceptible to receive defilement from its exterior, other than from its airspace, as it is written (Numbers 19:15): “And every open vessel, [with no lid fastened down, shall be unclean],” through its opening, it defiles, but it - does not defile from the exterior, and this has no open air space.


###### Bartenura on Mishnah Eduyot 2:5:7
[Bartenura on Mishnah Eduyot 2:5:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:7)

**וּטְמֵאוֹת בְּמַשָּׂא הַזָּב.** בְּטֻמְאוֹת הֶסֵּט. שֶׁאִם נִתְטַלְטְלוּ אוֹ נִתְנַעְנְעוּ מִמַּשָּׂא הַזָּב, טְמֵאִים, אַף עַל פִּי שֶׁאֵין לָהֶם אֲוִיר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וטמאות במשא הזב – through defilement by movement (even by indirect movement by means of a lever), for if they were carried or moved from the contact with someone with a flux, they are impure, and even though they have no open air space.


###### Bartenura on Mishnah Eduyot 2:5:8
[Bartenura on Mishnah Eduyot 2:5:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:5:8)

**מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן.** דַּחֲתִיכָה שֶׁחוֹתְכִין אוֹתָן בְּאֶמְצָעָן זוֹ הִיא גְּמַר מְלַאכְתָּן. וְאֵין הֲלָכָה כְּרַבִּי אֶלְעָזָר בַּר צָדוֹק. אֶלָּא לִבּוּנָן בַּכִּבְשָׁן הוּא גְּמַר מְלַאכְתָּן, הִלְכָּךְ מִטַּמְּאוֹת בְּמַשָּׂא הַזָּב אֲפִלּוּ קֹדֶם שֶׁחִלְּקָן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מפני שלא נגמרה מלאכתן – for the cutting that is made in their middle, this is the completion of their work [of creation]. But the Halakha is not according to Rabbi Eleazar ben Zadok, but glazing in a furnace is the completion of their work, therefore they become defiled through contact with the person who has a flux even before they are divided.


###### Bartenura on Mishnah Eduyot 2:6:1
[Bartenura on Mishnah Eduyot 2:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:6:1)

**מְלִילוֹת.** שִׁבֳּלִים שֶׁלֹּא בָּשְׁלוּ כָּל צָרְכָּן, וְטוֹעֲנָן בַּאֲבָנִים וּמַשְׁקֶה זָב מֵהֶן וְטוֹבֵל בּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מלילות – ears of corn that did not ripen completely, and they load them with stones and the liquid flows from them and he immerses in it.


###### Bartenura on Mishnah Eduyot 2:6:2
[Bartenura on Mishnah Eduyot 2:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:6:2)

**יִגְמֹר.** מֵאַחַר שֶׁרִסְּקָן וְכִתְּתָן מֵעֶרֶב שַׁבָּת, יִגְמֹר וְיֹאכַל בְּשַׁבָּת. וְלֹא דָמִי לְמַשְׁקִים שֶׁזָּבוּ שֶׁאֲסוּרִין גְּזֵרָה שֶׁמָּא יִסְחֹט, דְּהָכָא אֲפִלּוּ יִסְחֹט לֵיכָּא אִסּוּרָא דְאוֹרַיְתָא, מִשּׁוּם דְּמַשְׁקִים אֲתוּ מִמֵּילָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
יגמור – for after they have been pressed and crushed from Friday, he completes and may eat [them] on Shabbat. And it is not similar to liquids that flowed that are forbidden, as a decree lest he wring out [the liquid], for here, even if he should wring out [the liquids], there is no prohibition from the Torah, because the liquids come of their own accord.


###### Bartenura on Mishnah Eduyot 2:6:3
[Bartenura on Mishnah Eduyot 2:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:6:3)

**לֹא יִגְמֹר.** כְּדֵי לֶאֱכֹל לְאַחַר שֶׁקִּדַּשׁ הַיּוֹם, דַּאֲסוּרִין כִּשְׁאָר מַשְׁקִים שֶׁזָּבוּ. וַהֲלָכָה כְּרַבִּי יִשְׁמָעֵאל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לא יגמור – in order to eat after he has sanctified the [Sabbath] day, for it is prohibited like other liquids that flowed. And the Halakha is according to Rabbi Yishmael.


###### Bartenura on Mishnah Eduyot 2:7:1
[Bartenura on Mishnah Eduyot 2:7:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:7:1)

**עִיר שֶׁל זָהָב.** עֲטֶרֶת זָהָב עֲשׂוּיָה כְּמִין עִיר צוּרַת יְרוּשָׁלַיִם. וְלֹא חָיְשִׁינַן דִּלְמָא שָׁלְפָא וּמְחַוְּיָא וְאָתְיָא לַאֲתוֹיֵי אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עיר של זהב – golden crown that is made like the form of the city of Jerusalem, and we don’t suspect that perhaps she will take it off and show it and will bring it four cubits in the public domain (versus Tractate Shabbat, Chapter 6, Mishnah 1, which teaches in an anonymous Mishnah that a woman should not go out on Shabbat with a golden crown that is made like the form of the city of Jerusalem).


###### Bartenura on Mishnah Eduyot 2:7:2
[Bartenura on Mishnah Eduyot 2:7:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:7:2)

**וּמַפְרִיחֵי יוֹנִים.** מִין מִמִּינֵי הַשְּׂחוֹק. אִם תַּקְדִּים יוֹנָתְךָ לְיוֹנָתִי אֶתֵּן לְךָ כָּךְ וְכָךְ. פֵּרוּשׁ אַחֵר, שֶׁמְּגַדֵּל יוֹנָה מְלֻמֶּדֶת לְהָבִיא יוֹנִים לַבַּיִת בַּעֲלֶיהָ, וְיֵשׁ בָּהֶן גָּזֵל מִשּׁוּם דַּרְכֵי שָׁלוֹם וְלֹא גָּזֵל גָּמוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומפריחי יונים – one of the kinds of sport/jest [that one plays with one’s pigeons]: if your pigeon will come before my pigeon, I will give you such-and-such, for one who raises a pigeon who is knowledgeable to bring [other] pigeons to the house in the upper story. And there is through them theft because of the ways of peace, but not complete theft.


###### Bartenura on Mishnah Eduyot 2:7:3
[Bartenura on Mishnah Eduyot 2:7:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:7:3)

**סָפֵק נָגַע סָפֵק לֹא נָגַע סְפֵקוֹ טָהוֹר.** מִשּׁוּם דְּטֻמְאָה עוֹבֶרֶת הִיא וְאֵינָהּ נָחָה בַּמָּקוֹם, הִלְכָּךְ סְפֵקוֹ טָהוֹר וַאֲפִלּוּ בִּרְשׁוּת הַיָּחִיד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ספק נגע ספק לא נגע ספיקו טהור – because it is a passing defilement and does not rest in a place, therefore, its doubt is ritually pure and even in the private domain.


###### Bartenura on Mishnah Eduyot 2:8:1
[Bartenura on Mishnah Eduyot 2:8:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:8:1)

**סַנְדָּל שֶׁל סַיָּדִין.** מִנְעָל שֶׁל עֵץ שֶׁנּוֹעֲלִין בְּרַגְלֵיהֶם הַמִּתְעַסְּקִים בַּסִּיד לְהָגֵן עַל רַגְלֵיהֶם שֶׁלֹּא יִשָּׂרְפוּ בַּסִּיד. וְאִם נָעַל אוֹתוֹ הַזָּב, טָמֵא מִדְרָס:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
סנדל של סיידין – the wooden shoe that they wear on their feat when they are engaged with lime/plaster to protect their feet that they don’t burn in the lime, and if a person with a flux wore it, it would be impure through Levitical uncleanness arising from a someone with a flux’s immediate contact by treading [or leaning against].


###### Bartenura on Mishnah Eduyot 2:8:2
[Bartenura on Mishnah Eduyot 2:8:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:8:2)

**וְעַל שְׁיָרֵי תַנּוּר אַרְבָּעָה.** אִם הָיָה גָּדוֹל הַרְבֵּה וְנִטְמָא, וְאַחַר כָּךְ נִשְׁבַּר, לֹא טָהֵר עַד שֶׁלֹּא יִהְיֶה בִּשְׁבָרָיו גָּבוֹהַּ אַרְבָּעָה, וּלְעוֹלָם שְׁבָרָיו מְקַבְּלִים טֻמְאָה כְּאִלּוּ הָיָה שָׁלֵם עַד שֶׁיִּהְיֶה הַשֶּׁבֶר פָּחוֹת מִגֹּבַהּ אַרְבָּעָה. וּסְתָם תַּנּוּר שֶׁבַּמִּשְׁנָה עָשׂוּי כְּמִין קְדֵרָה גְּדוֹלָה שֶׁאֵין לָהּ שׁוּלַיִם וּמְחַבְּרִין אוֹתוֹ בְּטִיט עַל גַּבֵּי קַרְקַע וְרִצְפַּת הַקַּרְקַע הִיא תַּחְתִּיתוֹ שֶׁל תַּנּוּר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ועל שיירי תנור ארבעה – if it was large enough and it became defiled and afterwards broke, he would not be pure until there would not be in its shards a height of four [handbreadths], for shards are susceptible to receiving defilement as if it was whole, until the shard would be less than the height of three [handbreadths]. But a mere oven that is in the Mishnah is made like a large pot which has no rim and when they fasten it with plaster on the ground and the floor of the ground is the bottom of the oven.


###### Bartenura on Mishnah Eduyot 2:8:3
[Bartenura on Mishnah Eduyot 2:8:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:8:3)

**שְׁנַיִם מֵחִפּוּיָיו.** מִן הַלּוּחוֹת הָעֲשׂוּיוֹת לְמוֹשָׁב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שנים מחיפוייו – from the boards that are made for sitting.


###### Bartenura on Mishnah Eduyot 2:8:4
[Bartenura on Mishnah Eduyot 2:8:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:8:4)

**שֶׁרַבִּי עֲקִיבָא מְטַמֵּא.** דְּסָבַר אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לִישִׁיבָה הוּא רָאוּי לְקַבֵּל רִמּוֹנִים, וְטָמֵא מִשּׁוּם כְּלִי קִבּוּל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שרבי עקיבא מטמא – as he {i.e., Rabbi Akiva) holds that even though it is not appropriate for sitting, it is appropriate to receive pomegranates, and it is impure because it is a receptacle.


###### Bartenura on Mishnah Eduyot 2:8:5
[Bartenura on Mishnah Eduyot 2:8:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:8:5)

**וַחֲכָמִים מְטַהֲרִין.** דְּסָבְרֵי הוֹאִיל וְעִקָּרוֹ לִישִׁיבָה עֲבִיד וְלֹא לְבֵית קִבּוּל, כֵּיוָן שֶׁנִּתְבַּטֵּל הָעִקָּר שֶׁבַּעֲבוּרוֹ נַעֲשָׂה, נִתְבַּטֵּל הַטָּפֵל, וְאֵינוֹ מִטַּמֵּא אֲפִלּוּ מִשּׁוּם כְּלִי קִבּוּל. וַהֲלָכָה כַּחֲכָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וחכמים מטהרין – as they hold because its essential purpose is that it was made for sitting and not as a receptacle, since the purpose for which it had been made was annulled. And it does not defile even because of being a receptacle. And the Halakha is according to the Sages.


###### Bartenura on Mishnah Eduyot 2:9:1
[Bartenura on Mishnah Eduyot 2:9:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:9:1)

**הָאָב זוֹכֶה לַבֵּן וְכוּ'.** לְפִי שֶׁקָּרוֹב טֶבַע הַבֵּן לִהְיוֹת דּוֹמֶה לְטֶבַע הָאָב, וְהַנּוֹי וְהַכֹּחַ וְהַחָכְמָה וְהַשָּׁנִים אָדָם זוֹכֶה בָּהֶן מִתְּחִלַּת יְצִירָתוֹ כְּפִי טִבְעוֹ, וְהָעֹשֶׁר אָדָם מוֹרִישׁוֹ לִבְנוֹ. וְחָכְמָה דְאָמְרִינַן הָכָא, הִיא הַסְּבָרָא הַיְשָׁרָה, וְהִיא בָּאָדָם כְּפִי טִבְעוֹ. וְהַשָּׁנִים, אֲרִיכוּת הַיָּמִים. וְלִי נִרְאֶה, שֶׁאִם אָדָם זוֹכֶה הָוְיָן לֵיהּ בָּנִים נָאִים בַּעֲלֵי כֹּחַ בַּעֲלֵי חָכְמָה עֲשִׁירִים וּמַאֲרִיכֵי יָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.


###### Bartenura on Mishnah Eduyot 2:9:2
[Bartenura on Mishnah Eduyot 2:9:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:9:2)

**וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו.** פְּעָמִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחַ לָאָב לַעֲשׂוֹת טוֹבָה לְזַרְעוֹ לְדוֹר שְׁלִישִׁי אוֹ לְדוֹר רְבִיעִי, וְהָאָב זָכָה לְאוֹתוֹ הַדּוֹר שֶׁתָּבֹא לָהֶם אוֹתָהּ הַטּוֹבָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.


###### Bartenura on Mishnah Eduyot 2:9:3
[Bartenura on Mishnah Eduyot 2:9:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:9:3)

**הוּא הַקֵּץ.** שֶׁקָּצַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאוֹתוֹ דָּבָר שֶׁיִּהְיֶה לִזְמַן פְּלוֹנִי וּלְדוֹר פְּלוֹנִי. כְּמוֹ וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה, הֲרֵי מִסְפַּר הַדּוֹרוֹת שֶׁהוּא דּוֹר רְבִיעִי הוּא הַקֵּץ שֶׁל אַרְבַּע מֵאוֹת שָׁנָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years.


###### Bartenura on Mishnah Eduyot 2:10:1
[Bartenura on Mishnah Eduyot 2:10:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:10:1)

**שֶׁנֶּאֱמַר וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ.** כְּשֶׁיָּבֹא חֹדֶשׁ בְּאוֹתוֹ הַחֹדֶשׁ שֶׁמֵּת בּוֹ, יֵצֵא מִגֵּיהִנֹּם וְיָבֹא לְהִשְׁתַּחֲווֹת לִפְנֵי ה':

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שנאמר והיה מדי חודש בחדשו – when the month comes in the same month that he died in it, he would leave from Gehinnom and come to worship before God.


###### Bartenura on Mishnah Eduyot 2:10:2
[Bartenura on Mishnah Eduyot 2:10:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eduyot/r/2:10:2)

**שֶׁנֶּאֱמַר וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ.** כְּלוֹמַר לְאַחַר שֶׁיִּהְיֶה בַּגֵּיהִנֹּם כָּל כָּךְ יָמִים כְּמוֹ שֶׁיֵּשׁ מִיּוֹם רִאשׁוֹן שֶׁל פֶּסַח דְּאִיקְרֵי שַׁבָּת דִּכְתִיב (ויקרא כג) וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת וְגוֹ'‏ עַד עֲצֶרֶת שֶׁהוּא מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִית יֵצֵא מִגֵּיהִנֹּם וְיָבֹא לְהִשְׁתַּחֲווֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שנאמר ומדי שבת בשבתו – that is to say, after he would be in Gehinnom so many days like there are from the first day of Passover, which is called “Shabbat,” as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering]– the day after the Sabbath – you shall count off seven weeks. [They must be complete],” until Atzeret/Shavuot which is the from the morrow of the seventh Sabbath, he left from Gehinnom and comes to worship.