## Bartenura on Mishnah Keritot Chapter 2

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

**אַרְבָּעָה מְחֻסְּרֵי כַפָּרָה.** שֶׁמְּבִיאִין כַּפָּרָה וְלֹא עַל חֵטְא אֶלָּא לֶאֱכֹל בַּקָּדָשִׁים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.


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

**וְהַמְצֹרָע.** וְהָא דְּלָא חֲשִׁיב נַמִּי וְהַמְצֹרַעַת כִּי הֵיכִי דַּחֲשִׁיב זָב וְזָבָה, לְפִי שֶׁזָּב וְזָבָה עִקַּר טֻמְאָתָן חֲלוּקָה, שֶׁזָּב מְטַמֵּא בִּרְאִיּוֹת, וַאֲפִלּוּ רָאָה שָׁלֹשׁ רְאִיּוֹת בְּיוֹם אֶחָד, טָמֵא וּמֵבִיא קָרְבָּן, וְזָבָה אֵינָהּ מְבִיאָה קָרְבָּן עַד שֶׁתִּרְאֶה בִּשְׁלֹשָׁה יָמִים זֶה אַחַר זֶה, הִלְכָּךְ חַשְׁבִינְהוּ לְתַרְתֵּי, אֲבָל מְצֹרָע וּמְצֹרַעַת אֵין עִקַּר טֻמְאָתָן חֲלוּקָה, דִּשְׁנֵיהֶם שִׁעוּר טֻמְאָתָן בְּכַגְּרִיס:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.


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

**גֵּר מְחֻסַּר כַּפָּרָה.** וְתַנָּא קַמָּא סָבַר, גֵּר כֵּיוָן שֶׁמָּל וְטָבַל מֻתָּר לֶאֱכֹל בַּקָּדָשִׁים, וְאֵין קָרְבָּן מְעַכְּבוֹ אֶלָּא מִלָּבֹא בַּקָּהָל, הִלְכָּךְ לָא חֲשִׁיב לֵיהּ בִּכְלַל מְחֻסְּרֵי כַּפָּרָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.


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

**עַד שֶׁיִּזָּרֵק עָלָיו הַדָּם.** אִם הֵבִיא קָרְבַּן בְּהֵמָה. וְאִם עוֹלַת הָעוֹף הֵבִיא, עַד שֶׁיִּתְמַצֶּה דָמוֹ עַל קִיר הַמִּזְבֵּחַ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.


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

**וְנָזִיר לְיֵינוֹ וּלְתִגְלַחְתּוֹ.** קָרְבַּן נָזִיר מַתִּיר לוֹ לִשְׁתּוֹת יַיִן וּלְתִגְלַחַת וּלְהִטָּמֵא לְמֵתִים, שֶׁאַף עַל פִּי שֶׁשָּׁלְמוּ יְמֵי נִזְרוֹ אֵינוֹ מֻתָּר בְּיַיִן וּבְתִגְלַחַת וּלְהִטָּמֵא לְמֵתִים עַד שֶׁיָּבִיא קָרְבָּן. וְתַנָּא קַמָּא לָא חֲשִׁיב נָזִיר, דְּלֹא תָּנֵי אֶלָּא הָנָךְ דִּלְאִשְׁתְּרוֹיֵי בַּקָּדָשִׁים, וְנָזִיר דְּמַיְתֵי קָרְבָּן, לְאִשְׁתְּרוֹיֵי בְּיַיִן דְּחֻלִּין הוּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated.


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

**הַבָּא עַל שִׁפְחָה חֲרוּפָה.** דְּאָמַר קְרָא (ויקרא יט) וְכִפֶּר עָלָיו הַכֹּהֵן בְּאֵיל הָאָשָׁם [לִפְנֵי ה'] עַל חַטָּאתוֹ, וַהֲדַר כְּתִיב (שם) וְנִסְלַח לוֹ מֵחַטָּאתוֹ אֲשֶׁר חָטָא, לְרַבּוֹת מֵזִיד כְּשׁוֹגֵג:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.


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

**וְנָזִיר שֶׁנִּטְמָא.** דִּכְתִיב (במדבר ו) וְכִי יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם, פֶּתַע, זֶה שׁוֹגֵג, וְכֵן הוּא אוֹמֵר (שם לה) וְאִם בְּפֶתַע בְּלֹא אֵיבָה. פִּתְאֹם, זֶה מֵזִיד, וְכֵן הוּא אוֹמֵר (משלי כז) פְּתָאיִם עָבְרוּ וְנֶעֱנָשׁוּ, וְהַיְנוּ מֵזִיד, דְּאֵין עֹנֶשׁ אֶלָּא עַל הַמֵּזִיד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].


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

**וְעַל שְׁבוּעַת הָעֵדוּת.** קָרְבַּן עוֹלֶה וְיוֹרֵד הָאָמוּר בִּשְׁבוּעַת הָעֵדוּת, חִיֵּב הַכָּתוּב עַל מֵזִיד כַּשּׁוֹגֵג, דִּבְכֻלָּן נֶאֱמַר וְנֶעְלָם וְכָאן לֹא נֶאֱמַר וְנֶעְלָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, "ונעלם" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).


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

**וְעַל שְׁבוּעַת הַפִּקָּדוֹן.** אָשָׁם הָאָמוּר בִּשְׁבוּעַת הַפִּקָּדוֹן חַיָּב בּוֹ מֵזִיד כַּשּׁוֹגֵג, דְּיָלֵיף תֶּחֱטָא תֶּחֱטָא לִגְזֵרָה שָׁוָה מִשְּׁבוּעַת הָעֵדוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –"ונפש כי תחטא"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment).


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

**הַבָּא עַל שִׁפְחָה חֲרוּפָה בִּיאוֹת הַרְבֵּה.** דִּכְתִיב (ויקרא יט) וְכִפֶּר עָלָיו הַכֹּהֵן בְּאֵיל הָאָשָׁם וְגוֹ'‏ עַל חַטָּאתוֹ אֲשֶׁר חָטָא, וַהֲוָה מָצֵי לְמִכְתַּב עַל חַטָּאתוֹ וְלִשְׁתֹּק, מַאי אֲשֶׁר חָטָא, לְרַבּוֹת חַטָּאִים הַרְבֵּה. וְהָנֵי מִלֵּי כְּשֶׁבָּא בִּיאוֹת הַרְבֵּה עַל שִׁפְחָה אַחַת, אֲבָל בָּא עַל שְׁפָחוֹת הַרְבֵּה וַאֲפִלּוּ בְּהֶעְלֵם אֶחָד, חַיָּב עַל כָּל שִׁפְחָה וְשִׁפְחָה, דִּכְתִיב וְהִיא שִׁפְחָה, לְחַיֵּב עַל כָּל שִׁפְחָה וְשִׁפְחָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is "אשר חטא"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.


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

**וְנָזִיר שֶׁנִּטְמָא טֻמְאוֹת הַרְבֵּה.** כְּשֶׁנִּטְמָא בְּתוֹךְ שִׁבְעַת יְמֵי טֻמְאָתוֹ לֹא צְרִיכָא לְמֵימַר דְּאֵינוֹ מֵבִיא אֶלָּא קָרְבָּן אֶחָד, דְּטֻמְאָה אֲרִיכְתָּא הִיא. כִּי צְרִיכָא לְנִטְמָא בַּיּוֹם הַשְּׁבִיעִי שֶׁהוּא יוֹם תִּגְלַחְתּוֹ. וְסָבַר הַאי תַּנָּא דִּקְרָא דִּכְתִיב (במדבר ו) וְקִדַּשׁ אֶת רֹאשׁוֹ בַּיּוֹם הַהוּא, בְּיוֹם שְׁבִיעִי שֶׁהוּא יוֹם תִּגְלַחְתּוֹ קָאָמַר, שֶׁנְּזִירוּת טָהֳרָה חָלָה עָלָיו בְּאוֹתוֹ יוֹם, וְהַשְׁתָּא סָלְקָא דַעְתָּךְ אֲמֵינָא כִּי נִטְמָא תְּרֵי זִמְנֵי בַּשְּׁבִיעִי הֲווּ לְהוּ טֻמְאוֹת הַרְבֵּה, דְּהָא הִתְחִילָה נְזִירוּת דְּטָהֳרָה, וְלִחַיַּב שְׁתֵּי קָרְבָּנוֹת, קָמַשְׁמַע לָן דִּלְעִנְיַן קָרְבָּן לֹא מִחַיַּב אֶלָּא חַד, דְּלֹא אֲתָא זֶה לַשָּׁעָה הָרְאוּיָה לְקָרְבָּן, דְּאַף עַל גַּב דִּנְזִירוּת טָהֳרָה אַתְחֲלָה לַהּ מִיּוֹם הַשְּׁבִיעִי, שָׁעָה הָרְאוּיָה לְקָרְבָּן אֵינָהּ אֶלָּא מִיּוֹם הַשְּׁמִינִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.


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

**הַמְקַנֵּא לְאִשְׁתּוֹ עַל יְדֵי אֲנָשִׁים הַרְבֵּה.** דִּכְתִיב (במדבר ה) זֹאת תּוֹרַת הַקְּנָאֹת, תּוֹרָה אַחַת לִקְנָאוֹת הַרְבֵּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
המקנא לאשתו ע"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.


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

**וּמְצֹרָע שֶׁנִּתְנַגַּע נְגָעִים הַרְבֵּה.** כְּגוֹן שֶׁנִּתְנַגַּע וְנִתְרַפָּא נִתְנַגַּע וְנִתְרַפָּא פְּעָמִים הַרְבֵּה, אֵינוֹ מֵבִיא אֶלָּא קָרְבָּן אֶחָד עַל כֻּלָּם, דִּכְתִיב (ויקרא יד) זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע, תּוֹרָה אַחַת לַמְּצֹרָע פְּעָמִים הַרְבֵּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.


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

**הֵבִיא צִפֳּרִים וְנִתְנַגַּע.** בַּגְּמָרָא מְפָרֵשׁ דְּהָכִי קָתָנֵי, לֹא עָלוּ צִפֳּרִים לְהִקָּבַע בַּעֲנִיּוּת וּבַעֲשִׁירוּת. שֶׁאִם הָיָה עָנִי בִּשְׁעַת [הֲבָאַת] צִפֳּרִים וְהֶעֱשִׁיר קֹדֶם שֶׁיָּבִיא חַטָּאתוֹ, צָרִיךְ לְהָבִיא קָרְבַּן עָשִׁיר. וְאִם הָיָה עָשִׁיר וְהֶעֱנִי, מֵבִיא קָרְבַּן דַּלּוּת עַד שֶׁיָּבִיא חַטָּאתוֹ. דְּבָתַר חַטָּאת אָזְלִינַן, בֵּין בַּעֲנִיּוּת בֵּין בַּעֲשִׁירוּת, דִּכְתִיב (שם) אֲשֶׁר לֹא תַשִּׂיג יָדוֹ בְּטָהֳרָתוֹ, כְּשֶׁלֹּא תַשִּׂיג יָדוֹ בִּשְׁעַת טָהֳרָתוֹ יָבִיא בְּדַלּוּת וְאַף עַל פִּי שֶׁהֶעֱשִׁיר אַחַר כֵּן, וְהַאי טָהֳרָתוֹ הַיְנוּ חַטָּאת שֶׁהוּא כַּפָּרָתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]


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

**עַד שֶׁיָּבִיא אֲשָׁמוֹ.** דִּבְטָהֳרָתוֹ, אֲשָׁמוֹ מַשְׁמַע, שֶׁנּוֹתֵן מִדָּמוֹ עַל בְּהוֹנוֹתָיו וּמַכְשִׁירוֹ לֶאֱכֹל בַּקָּדָשִׁים. וְאֵין הֲלָכָה כְּרַבִּי יְהוּדָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda.


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

**הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה.** וְקָאָזֵיל וּמְפָרֵשׁ כֵּיצַד, כְּגוֹן הִפִּילָה בְּתוֹךְ שְׁמוֹנִים שֶׁל נְקֵבָה, שֶׁטָּבְלָה לְאַחַר שְׁבוּעַיִם דְּטֻמְאָה וְשִׁמְּשָׁה וְנִתְעַבְּרָה, וְהִפִּילָה נְקֵבָה לְאַחַר אַרְבָּעִים שֶׁל יְצִירָה, דְּהַיְנוּ חֲמִשִּׁים וְאַרְבַּע לַלֵּידָה הָרִאשׁוֹנָה, וְחָזְרָה וְהִפִּילָה לְסוֹף חֲמִשִּׁים וְאַרְבַּע שֶׁל זוֹ. וּלְהָכִי נָקַט נְקֵבָה, דְּבִזְכָרִים לֵיכָּא לְמֵימַר הָכִי, דְּאִי הִפִּילָה בְּתוֹךְ אַרְבָּעִים דְּזָכָר, הַאי שֵׁנִי מַיָּא בְּעָלְמָא הוּא, דְּאֵין הַוָּלָד נוֹצָר עַד אַרְבָּעִים יוֹם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
האשה שילדה ולדות הרבה – As we go and explain how, as, for example, she aborted within the eighty [days] of [giving birth to] a female [child], that she immersed [in a ritual bath] after two weeks of ritual impurity and had sexual relations [with her husband] and became pregnant, and aborted a female after forty [days] of formation, which is fifty-four [days] from her first giving birth, and then she returned and aborted at the end of fifty-four days of this, and for this, it (i.e., the Mishnah) took a female, for with male [children born], we don’t say this, for if she aborted within forty days of a male [child], this second [abortion] is mere water, for a fetus is not formed until forty days.


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

**וְהַמַּפֶּלֶת תְּאוֹמִים.** אֲפִלּוּ זְכָרִים. כְּגוֹן נִתְעַבְּרָה שְׁלֹשָׁה, וְהִפִּילָה אֶחָד לְאַחַר אַרְבָּעִים, וְהַשֵּׁנִי נִשְׁתַּהָה וְיָצָא תּוֹךְ יְמֵי טֹהַר הָרִאשׁוֹן, וּשְׁלִישִׁי בְּתוֹךְ יְמֵי טֹהַר דְּשֵׁנִי. כָּל אֵלּוּ אֵין מְבִיאוֹת אֶלָּא קָרְבָּן אֶחָד, דִּכְתִיב (ויקרא יב) זֹאת תּוֹרַת הַיֹּלֶדֶת, מְלַמֵּד שֶׁמְּבִיאָה קָרְבָּן אֶחָד עַל וְלָדוֹת הַרְבֵּה. יָכוֹל עַל הַלֵּידָה שֶׁלִּפְנֵי מְלֹאת וְשֶׁל אַחַר מְלֹאת נַמִּי אֵינָהּ מְבִיאָה אֶלָּא קָרְבָּן אֶחָד, תַּלְמוּד לוֹמַר זֹאת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והמפלת תאומים – even male [children], as, for example, she became pregnant with triplets, and she aborted one [of them] after forty [days] , and the second remained and came out within the days of the first purity, and the third within the days of the second purity, for each of these, she doesn’t bring other than one sacrifice, as it is written (Leviticus 12:7): “Such are the rituals concerning her who bears a child, male or female,” which teaches that she brings one sacrifice for many births, it is possible even on a birth that is before the completion/fulfillment [of her purification] and one that is after fulfillment/completion [of her purification] also she does not bring anything other than one sacrifice, the inference teaches us: “Such/זאת [are the rituals concerning her who bears a child].”


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

**רַבִּי יְהוּדָה אוֹמֵר מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי.** רַבִּי יְהוּדָה פָּלֵיג בֵּין אַוְּלָדוֹת בֵּין אַתְּאוֹמִים, וְאוֹמֵר מְבִיאָה עַל הַוָּלָד הָרִאשׁוֹן, וְלֹא עַל הַשֵּׁנִי שֶׁנּוֹלַד בְּתוֹךְ מְלֹאת שֶׁל רִאשׁוֹן. וּמְבִיאָה עַל הַשְּׁלִישִׁי, מִשּׁוּם דְּהוּא לֹא נוֹלַד תּוֹךְ מְלֹאת, דְּלֹא חָשְׁבִינַן מְלֹאת לַשֵּׁנִי, דִּכְמַאן דְּלֵיתֵיהּ דָּמֵי הוֹאִיל וְנוֹלַד תּוֹךְ מְלֹאת שֶׁל רִאשׁוֹן, וּשְׁלִישִׁי הָוֵי תְּחִלַּת לֵידָה. וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי, הוֹאִיל וְנוֹלַד תּוֹךְ מְלֹאת דִּשְׁלִישִׁי, אֲבָל שְׁלִישִׁי לֹא נוֹלַד תּוֹךְ מְלֹאת דְּרִאשׁוֹן דְּהָא עָבְרוּ יְמֵי טֻמְאָתוֹ דְּרִאשׁוֹן. וְגַבֵּי תְּאוֹמִים נַמִּי פָּלֵיג רַבִּי יְהוּדָה. וְאַף עַל גַּב דְּעִבּוּרָן כְּאַחַת, לֹא אָמְרִינַן חֲדָא לֵידָה אֲרִיכְתָּא הִיא וְאִית לֵיהּ מְלֹאת נַמִּי לַשֵּׁנִי, וּשְׁלִישִׁי לָאו בַּר קָרְבָּן הוּא, אֶלָּא אִם נוֹלַד שְׁלִישִׁי לְאַחַר מְלֹאת דְּרִאשׁוֹן סָבַר רַבִּי יְהוּדָה דִּמְבִיאָה קָרְבָּן עַל הַשְּׁלִישִׁי, וְעַל מְלֹאת דְּשֵׁנִי לֹא אִכְפַּת לָן דִּכְמַאן דְּלֵיתֵיהּ דָּמֵי. וְכִי קָאָמַר רַבִּי יְהוּדָה וָלָד שֵׁנִי כְּמַאן דְּלֵיתֵיהּ דָּמֵי, לְעִנְיַן קָרְבָּן, הוֹאִיל וּבְתוֹךְ זְמַנּוֹ שֶׁל קָרְבָּן רִאשׁוֹן נוֹלַד, אֲבָל לְעִנְיַן טֻמְאָה מוֹדֶה דִּימֵי טֻמְאָה אִית לָהּ [וְכָל זְמַן שֶׁהִיא מַפֶּלֶת זָכָר יוֹשֶׁבֶת עָלָיו שִׁבְעַת יְמֵי טֻמְאָה וּשְׁלֹשִׁים וְשָׁלֹשׁ דְּדַם טֹהַר], וְכָל זְמַן שֶׁהִיא מַפֶּלֶת נְקֵבָה יוֹשֶׁבֶת עָלֶיהָ שְׁבוּעַיִם דְּטֻמְאָה וְשִׁשִּׁים וָשֵׁשׁ דְּדַם טֹהַר. וְאֵין הֲלָכָה כְּרַבִּי יְהוּדָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני – Rabbi Yehuda distinguishes between [single aborted] births and twins, and states that she brings [a sacrifice] on the first offspring, but not on the second that was born within the completion/fulfillment [of purification] of the first , and she brings for the third, because he was not born within the completion/fulfillment [of purification, for we don’t consider fulfillment/completion for the second [child], for he is like one that doesn’t exist, for since he was born within the period of fulfillment [of purification] of the first, but the third is the beginning of giving birth. And she does not bring on the fourth, for he was born within the period of fulfillment/completion [of purification] for the third, but the third [child] was not born in the midst of the fulfillment/completion [of purification] for the first [child] for the days of her ritual impurity of the first [child] had passed and concerning twins, Rabbi Yehuda also disputes/distinguishes. For even though their pregnancy is as one, we don’t say that it was one long birthing and that there is also a fulfillment of [a period of ritual impurity] for the second [child], but the third [child] is not [liable] for a sacrifice, but rather, if the third was born after the fulfillment of [the period of ritual impurity] of the first, Rabbi Yehuda holds that she brings a sacrifice for the [birth of] the third child/son, but on the completion [of the period of impurity] for the second son, we don’t care for it is as if he doesn’t exist, for as what Rabbi Yehuda states that the second offspring is like it doesn’t exist, and regarding a sacrifice, since it was born within the time period of the first [obligatory] sacrifice, but regarding ritual impurty, he admits that she has the days of ritual impurity [ and all the time that she aborts a male child, she sits upon him seven days of ritual impurity and thirty-three days of blood purity]. But any time she aborts a female child, she sits upon it for two weeks of ritual impurity and sixty-six days of blood purification. But the Halakha is not according to Rabbi Yehuda.


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

**עוֹלֶה וְיוֹרֵד.** עוֹלֶה לְעָשִׁיר, וְיוֹרֵד לְעָנִי. שֶׁאִם הוּא עָשִׁיר מֵבִיא כִּשְׂבָּה אוֹ שְׂעִירָה, וְאִם עָנִי תּוֹרִים וּבְנֵי יוֹנָה, וּבְדַלֵּי דַּלּוּת עֲשִׂירִית הָאֵיפָה סֹלֶת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עולה ויורד – it ascends [in value] for the rich, and descends [in value] for the poor, for if he is rich, he brings a lamb or a female goat, and if he is poor, two turtle-doves or pigeons, and the poorest of the poor brings one-tenth of a an Ephah of fine flour.


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

**שְׁמִיעַת הַקּוֹל.** וְשָׁמְעָה קוֹל אָלָה, וְטֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו בְּשׁוֹגֵג, וּשְׁבוּעַת בִּטּוּי, שְׁלָשְׁתָּן כְּתוּבִים בְּהֶדְיָא בְּפָרָשַׁת וַיִּקְרָא שֶׁמְּבִיאִין בְּדַלּוּת וּבְדַלֵּי דַּלּוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שמיעת הקול – “when he heard a public imprecation” (Leviticus 5:1), and the ritual defilement of the Sanctuary and its Holy Things inadvertently, and an oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – see Tractate Shevuot, Chapter 3, Mishnah 7)), all three of them are written explicitly in the Torah portion of Vayikra (Leviticus 5:1, 2-4 and 5-11) what they bring for the poor and the poorest of the poor.


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

**וְהַיּוֹלֶדֶת.** בַּעֲשִׁירוּת, כֶּבֶשׂ לְעוֹלָה וּבֶן יוֹנָה אוֹ תּוֹר לְחַטָּאת. בְּדַלּוּת, שְׁתֵּי תּוֹרִים דְּהַיְנוּ פְּרִידָה דְּעוֹף תַּחַת כֶּבֶשׂ. וְדַלֵּי דַּלּוּת לֹא נֶאֱמַר בְּיוֹלֶדֶת. וְכֵן מְצֹרָע, בַּעֲשִׁירוּת שְׁנֵי כְּבָשִׂים, בְּדַלּוּת שְׁתֵּי תּוֹרִים תַּחַת שְׁנֵי כְּבָשִׂים, וְדַלֵּי דַּלּוּת אֵין בּוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והיולדת – with those women who are wealthy – a lamb for a burnt- offering and a pigeon or turtle-dove for a sin-offering. For the poor – two turtle-doves, which are a single pigeon of a bird in place of a lamb. But the poorest of the poor is not mentioned regarding a woman who gives birth. And Similarly, the leper, the rich [bring] two lambs, and poor brings two turtle-doves in place of the two lambs, but the poorest of the poor do not it.


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

**שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן.** אִם מְזִידִין שְׁנֵיהֶם לוֹקִין, כִּדְקַיְמָא לָן אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם (במדבר ח), הִשְׁוָה הַכָּתוּב אִשָּׁה לָאִישׁ לְכָל עֳנָשִׁין שֶׁבַּתּוֹרָה. וְאִם שׁוֹגְגִין שְׁנֵיהֶם מְבִיאִים קָרְבָּן, דִּבְתַרְוַיְהוּ כְּתִיב כָּרֵת בְּמֵזִיד, דִּכְתִיב (ויקרא יח) וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת, וְכָל שֶׁזְּדוֹנוֹ כָּרֵת שִׁגְגָתוֹ חַטָּאת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שוין במכות ובקרבן – if both of them are acting willfully, both are flogged as we establish (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man, [thus breaking faith with the LORD, and that person realizes his guilt],” the Written {Torah] compares a woman to a man for all punishments that are in the Torah. But if both of them act inadvertently, they bring a sacrifice, for regarding both of them, it is written, “extirpation” for willful behavior, as it is written (Leviticus 18:29): “such persons shall be cut off [from their people],” and all that their willful acts are [punishable with] extirpation and inadvertent acts are [punishable with] a sin-offering.


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

**וּבַשִּׁפְחָה לֹא הִשְׁוָה.** שֶׁהָאִשָּׁה לוֹקָה כְּדִכְתִיב (שם יט) בִּקֹּרֶת תִּהְיֶה, הִיא בְּמַלְקוֹת וְהוּא בְּקָרְבַּן אֵיל אָשָׁם. וּלְשׁוֹן בִּקֹּרֶת, בִּקְרִיאָה, לְפִי שֶׁקּוֹרִין עַל הַלּוֹקֶה אִם לֹא תִּשְׁמֹר לַעֲשׂוֹת וְהִפְלָה ה'‏ וְגוֹ'. אִי נַמִּי, בִּקֹּרֶת לְשׁוֹן בִּקּוּר, שֶׁבֵּית דִּין מְבַקְּרִים וְאוֹמְדִים אֶת הַלּוֹקֶה כַּמָּה מַכּוֹת יָכוֹל לְקַבֵּל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ובשפחה לא השוה that the woman is flogged, as it is written (Leviticus 19:20): “there shall be an indemnity [they shall, not, however, be put to death, since she has not been freed];” she [is punished] with flogging and he with a sacrifice of a ram as a guilt-offering. The language בקרת/indemnity, as is read, because we call upon the one being whipped (i.e., her, the maidservant) (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]” (Deuteronomy 28:59): “The LORD will inflict extraordinary plagues upon you, etc. ”Alternatively, [the word] בקרת means a visitation, that the Jewish court will visit and state to the one being whipped how many lashes he can accept.


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

**עָשָׂה בָהֶן הַמְעָרֶה.** הַמַּכְנִיס עֲטָרָה בִּלְבַד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עשה בהן המערה (he who passes through the first stage – exciting the sexual organ by contact – as punishable as him who finishes) – the man who inserts the membrum virile alone (i.e., first stage of sexual contact).


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

**כַּגּוֹמֵר בִּיאָתוֹ.** וְחַיָּב עַל שֶׁלֹּא כְּדַרְכָּהּ כְּמוֹ כְּדַרְכָּהּ, דְּמִשְׁכְּבֵי אִשָּׁה כְּתִיב. וּבַשִּׁפְחָה אֵינוֹ חַיָּב אֶלָּא עַל גְּמַר בִּיאָה כְּדַרְכָּהּ, דְּשִׁכְבַת זֶרַע כְּתִיב בָּהּ, שֶׁרְאוּיָה לְהַזְרִיעַ:


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

**וְכָל הָעֲרָיוֹת חַיָּב עַל כָּל בִּיאָה וּבִיאָה.** וּבַשִּׁפְחָה אֲמַרַן לְעֵיל בְּפִרְקִין [דַּף ט] שֶׁמֵּבִיא קָרְבָּן אֶחָד עַל בִּיאוֹת הַרְבֵּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
וכל העריות חייב על כל ביאה וביאה – and with a maidservant, as we said earlier in our chapter [Tractate Keritot 9a], he brings a sacrifice for each sexual act.


###### Bartenura on Mishnah Keritot 2:4:12
[Bartenura on Mishnah Keritot 2:4:12](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Keritot/r/2:4:12)

**שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג.** אִם שְׁנֵיהֶן מְזִידִין אוֹ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הִיא בְּמַלְקוֹת וְהוּא בְּקָרְבָּן. אֲבָל אִם הִיא שׁוֹגֶגֶת, בֵּין שֶׁהוּא שׁוֹגֵג בֵּין שֶׁהוּא מֵזִיד, שְׁנֵיהֶן פְּטוּרִים, דִּכְתִיב בִּקֹּרֶת תִּהְיֶה, וַהֲדַר וְהֵבִיא אֶת אֲשָׁמוֹ. בִּזְמַן שֶׁהָאִשָּׁה לוֹקָה, אִישׁ מֵבִיא קָרְבָּן. אֵין הָאִשָּׁה לוֹקָה, אֵין הָאִישׁ מֵבִיא קָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שעשה בה את המזיד כשוגג – if both of them acted willfully, or he acted inadvertently and she willfully, she receives flogging and he brings a sacrifice, but if she acted inadvertently , whether he inadvertently or willfully acted, both of them are exempt, as it is written (Leviticus 19:20): “there shall be indemnity,” and afterwards (Leviticus 19:21): “”But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD.” At the time when the woman is flogged, the man brings a sacrifice, if the woman is not flogged, the man does not bring a sacrifice.


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

**חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין.** הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי, שֶׁהוּא מֻתָּר בְּשִׁפְחָה וּמֻתָּר בְּבַת חוֹרִין. אֲבָל לֹא לְעֶבֶד כְּנַעֲנִי, שֶׁהֲרֵי הוּא אָסוּר בָּהּ מִפְּנֵי צַד חֵרוּת שֶׁבָּהּ. וְאִלּוּ לֹא הָיְתָה חֶצְיָהּ שִׁפְחָה הָיוּ הַקִּדּוּשִׁין תּוֹפְסִין בָּהּ, וּשְׁנֵיהֶן נֶהֱרָגִין, אֲבָל עַכְשָׁיו קִדּוּשִׁין תּוֹפְסִין בָּהּ קְצָת מִפְּנֵי צַד חֵרוּת שֶׁבָּהּ, וְאֵין תּוֹפְסִין בָּהּ לְגַמְרֵי מִפְּנֵי צַד עַבְדוּת שֶׁבָּהּ, וְהַיְנוּ דִּכְתִיב (ויקרא יט) לֹא יוּמְתוּ כִּי לֹא חֻפָּשָׁה, הָא חֻפָּשָׁה חַיָּבִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חציה שפחה וחציה בת חורין – who is betrothed to a Hebrew slave, for he is permitted with a maidservant and permitted with a free woman. But not to a Canaanite slave, for e is forbidden to her because of the side of freedom that is within her. But were she not a half-maidservant, the betrothal would take effect with her, but both are killed, but now, the betrothal partially takes effect with her because of the side of freedom that is in her, but it does not take effect with her completely because of the side of servitude that is within her, and that is what is written (Leviticus 19:20): “they shall not be put to death, since she has not been freed,’ but if she is freed, they are liable.


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

**וְהָפְדֵּה לֹא נִפְדָּתָה.** מַשְׁמַע פְּדוּיָה קְצָת וְאֵינָהּ פְּדוּיָה לְגַמְרֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והפדה לא נפדתה – implying she is redeemed slightly but she is not redeemed completely (see Leviticus 19;20).


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

**זוֹ הִיא שִׁפְחָה וַדָּאִית.** כְּלוֹמַר שִׁפְחָה גְּמוּרָה. וְהַאי דִּכְתִיב וְהָפְדֵּה לֹא נִפְדָּתָה, דִּבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
זו היא שפחה ודאית – meaning to say that she is a complete maidservant. And this that is written (Leviticus 19;20): “but has not been redeemed.” The Torah speaks in the language of humans.


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

**כָּל הָעֲרָיוֹת מְפֹרָשׁוֹת.** שֶׁהֵן בְּנוֹת חוֹרִין, וְשִׁיּוּר אֵין לָנוּ, וְזוֹ וַדַּאי מְשֻׁנָּה הִיא חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין. וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הַיְנוּ רַבִּי עֲקִיבָא, אֶלָּא דְּאָמַר לֵיהּ לְרַבִּי יִשְׁמָעֵאל אֲנָא בְּעָלְמָא כְּוָתָךְ סְבִירָא לִי דְּדִבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם, מִיהוּ הָכָא שָׁאנֵי, מִדִּכְתִיב כִּי לֹא חֻפָּשָׁה, וְהָפְדֵּה לֹא נִפְדָּתָה לָמָּה לִי. שְׁמַע מִנַּהּ לְחֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין. וַהֲלָכָה כְּרַבִּי עֲקִיבָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כל העריות מפורשות – that they free women and we don’t have anything left, and she is definitely different/strange – half maidservant and half free-woman and Rabbi Eleazar ben Azariah is equivalent to Rabbi Akiva, but he said to Rabbi Yishmael: “I hold like you, that the Torah speaks in the language of humans, however, here, it is different, from that it is written (Leviticus 19:20): “or given her freedom,” [the phrase], ‘ but has not been redeemed,” what is the reason for it? Learn from it, that someone who is half a maidservant and half a free-woman. But the Halakha is according to Rabbi Akiva.


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

**כָּל הָעֲרָיוֹת.** אִם הָאֶחָד גָּדוֹל, הָאִישׁ אוֹ הָאִשָּׁה, וְהָאַחֵר קָטָן, הַקָּטָן פָּטוּר וְגָדוֹל חַיָּב. וּבַשִּׁפְחָה אֵינוֹ כֵּן, דְּאִם הָאֶחָד קָטָן, גָּדוֹל נַמִּי פָּטוּר, דְּהָא אִתַּקּוּשׁ לַהֲדָדֵי, בִּקֹּרֶת תִּהְיֶה וְהֵבִיא אֶת אֲשָׁמוֹ, בִּזְמַן שֶׁהִיא לוֹקָה הוּא מֵבִיא קָרְבָּן, אֵין הָאִשָּׁה לוֹקָה אֵין הָאִישׁ מֵבִיא קָרְבָּן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
כל העריות – if one is an adult, the man or the woman, and the other is a minor, the minor is exempt but the adult is liable. But regarding a maidservant, it is not so, for if one is a minor, the adult also is exempt, for they are juxtaposed [in close context]/compared by analogy to each other (Leviticus 19:20): “there shall be an indemnity” and (verse 21): “But he must bring [to the entrance of the Tent of Meeting], as his reparation offering [to the LORD, a ram of reparation offering],” at the time when she is flogged, he brings a sacrifice, but [if] the woman is not flogged, the man does not bring a sacrifice.


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

**אֶחָד עֵר וְאֶחָד יָשֵׁן הַיָּשֵׁן פָּטוּר.** וְעֵר חַיָּב. וּבְשִׁפְחָה חֲרוּפָה עֵר נַמִּי פָּטוּר, דְּהָא אִתַּקּוּשׁ לַהֲדָדֵי כְּדַאֲמַרַן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אחד ער ואחד ישן ישן פטור – but the one who is awake is liable. But if the maidservant who has been designated [for another man] is awake, she is also exempt, for they have been compared by analogy/juxtaposed [by close context] to each other as we have stated.


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

**שׁוֹגֵג בְּחַטָּאת וּמֵזִיד בְּהִכָּרֵת.** וְשִׁפְחָה חֲרוּפָה, אִם הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, שְׁנֵיהֶן פְּטוּרִין, דְּהוֹאִיל וְאֵין הָאִשָּׁה לוֹקָה אֵין הָאִישׁ מֵבִיא אָשָׁם. וְאִם הוּא שׁוֹגֵג וְהִיא מְזִידָה, הִיא לוֹקָה וְהוּא בְּאָשָׁם:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שוגג בחטאת ומזיד בהכרת – and the maidservant who is a designated [to another man], if he acts willfully and she acts inadvertently, both of them are exempt, For since the woman is not flogged, the man does not bring a guilt-offering. But if he acted inadvertently and she acted willfully, she is flogged and he brings a guilt-offering.