הטומאה. שעל גבה -that are on top of the wall.

טמאות – for the wall serves them, and the heads of he beams of the upper room are inserted/stuck in the wall and he wall is high and it is a partition for all of the upper rooms for this one is higher than that one. And especially when the place of defilement is a handbreadth by a handbreadth, for all of the wall is considered like a sealed grave and it brings the defilement to all of the upper rooms. But the wall is not judged half by half because it doesn’t have even a chip/split to the side of the upper room.

עליה אחת בנויה על גבי שני בתים – [that this wall forms a partition between the two houses] and he upper room is built on top of both of them (i.e., the houses).

היא טמאה – the first upper room, that this wall reaches until the concrete of stone chippings covering the ceiling of the lower story and serving as a flooring for the upper story but the defilement bursts forth and ascends in it.

וכל העליות שעל גבה טהורות – for the concrete of stone chippings covering the ceiling of the lower story and serving as flooring for the upper story/מעזיבה that is upon it interposes.

כותל השונית – a wall that is built in the place that sea reaches at the time that it continually stirs up.

טומאה בוקעת ועולה – if there is defilement underneath it, this wall does not defile all of its surroundings, because there is no cavity of a handbreadth.

נפש אטומה (a solid tomb-structure – to which there is no access) -a marker that they build on the grave to indicate the neighborhood of an unclean place, and that which is filled up is built upon the defilement itself but the corpse is not buried in bier in order that there will have a cavity of a handbreadth.

כקבר סתום – that defiles all of its surroundings through contact.

סמך לה סוכות – it refers to the solid tomb-structure/נפש אטומה referred to above, that we state that a person who comes in contact with it from the sides is ritually pure, but if he made for this marking put up to indicate the neighborhood of an unclean place Sukkot similar to a lintel, this Sukkah is impure, because it is similar to the tent of a corpse.

ור' יהודה מטהר – since it is from the sides. Bu the Halakha is not according to Rabbi Yehuda.

כל שפועי אהלים כאהלים – that if there was defilement underneath the slope even though it is not under the roof of the tent, it is impure, as if it was placed under the roof.

וכלה עד כאצבע (and finished off at one fingerbreadth) – from above to the side of the roof. That we aren’t concerned regarding a tent of defilement but rather that its inside will have the airspace like the measure of one cubic handbreadth squared.

טומאה באוהל – the width of the roof that is not sloped is called a tent.

הנוגע בו מתוכו וכו' – that the inner side of the tent and its outer side are considered like two vessels. But the side that is directed towards/opposite the defilement is like a vessel that comes in contact with the corpse itself, and the second side is like vessels that come in contact with vessels. Therefore, defilement that is within, a person who comes in contact/touches from the inside, has ritual impurity for seven days, for he is a person that touched vessels that came in contact with a corpse as it is taught in the Mishnah in the first chapter (see Tractate Ohalot, Chapter 1, Mishnah 3) that he has ritual impurity for seven days.

אל הנוגע מאחוריו טמא טומאת ערב – as is taught in the Mishnah regarding vessels [that come in contact] with impure vessels are defiled with ritual impurity for seven days. The third, whether a person or vessels is unclean with defilement that passes in the evening (see Tractate Ohalot, Chapter 1, Mishnah 2). But regarding the defilement from the outside, it is the opposite, for the outer side is like vessels that come in contact with a corpse, and the inner side is like vessels that come in contact with [impure] vessels. And the reason that the is that the inner side and the outer side are considered like two vessels, for the defilement that is within it, because it protects from being the defilement bursting forth and ascending, it lacks the power/strength to defile the person who touches it outside a ritual impurity of seven days, for when the defilement that is outside, since it protects from becoming the defilement that breaks forth and descends, it lacks the strength/power for the inside to defile a person who comes in contact with it for a defilement of seven days. But anyway, the tent itself, whether inside or whether outside is impure a ritual impurity of seven days, for it is like vessels [coming in contact] with [unclean] vessels, and all of our Mishnah is speaking about after the corpse has departed from the tent.

כחצי זית מתוכו וכחצי זית מאחוריו – Whichever way you turn, the tent is impure a defilement of seven days, for the half of an olive’s bulk that is inside combines with a half of an olive’s bulk from the outside. But a person who comes in contact/touches whether from the inside or from the outside, he has naught other than ritual impurity until nightfall, for since there isn’t an olive’s bulk in one place, it is impossible for each side to be considered other than vessels [coming into contact] with unclean vessels, therefore, the person who comes in contact is impure until nightfall.

מקצתו מרודד על הארץ ((part of the tent canvas is flat on the ground) – after they explained the tent, they explained the overlapping excess of the curtains of the tent [that are spread] on the ground.

מרודד – it is the Aramaic translation of (Exodus 39:3): “They hammered out sheets of gold” – beaten, hammered metal.

טומאה תחתיו – the defilement that is under that beaten, hammered metal.

או על גביו – on top of the beaten, hammered metal.

בוקעת ועולה בוקעת ויורדת – and the tent is defiled. But a person who enters inside of it is ritually pure if he didn’t come in contact with it.

מקצתו – of the tent.

מרודד על ארובה שבית בית לעליה – and the defilement is in the house.

רבי יוסי אומר מציל – upon the upper chamber/room.

כנטיית אוהל -that the aperture in the roof looking to the ground floor is in the airspace of the tent, then it protects over the entire upper chamber that is outside of the tent.

כולן טמאים – all of the vessels that are lying underneath the lintel of the opening in the empty space of the openings from the outside, all are ritually impure, even though that the openings are locked, for the Sages decreed defilement/impurity on the place which is the path for the removal of the defilement, for ultimately the corpse will leave through that path.

חשב להוציאו באחד מהן – even though it was not opened.

או בחלון שיש בו ארבעה – that through this the Sages estimated that it is appropriate for the removal of the corpse.

הציל על כל הפתחים – that are locked.

יחשוב עד שלא ימות המת – that from when the designation of defilement descended to the openings through the death of the corpse, it further does not ascend from them through intention but rather through action, such as when it is opened.

ובית הלל אומרים אף משמת – for intention releases the designation of defilement from the openings from here and onwards. But vessels that were in the openings prior to the intention, the School of Hillel agrees that they are impure.

היה – one of the openings was blocked up with stones.

סתום – with stones.

כשיפתח ד' טפחים – the rest of the openings were protected.

כשיתחיל – to open them, the remainder of the openings were protected.

בפותח תחלה – as for example a wall that lacks an opening and one comes to make a new opening, the other openings are not protected until he opens it four [handbreadths] by four [handbreadths].

והוציאוה מבית לבית – and in the second house she gave birth to a dead offspring, but it is doubtful to us if [the offspring came out dead from first house].

בשמן שהיא ניטלת בגפים (at the time that she is carried by her arms- put around the neck of her supporters) – that her colleagues/friends take it with her arms for she is not able to walk, we are concerned that the offspring came out dead from the first house.

הקבר – the womb of the woman that was opened when the offspring leaves it.

אין לנפלים פתיחת הקבר וכו' – this is the conclusion of the matter of Rabbi Yehuda. And this is what he said: that which we said that when the womb opened, there is no time to walk we didn’t say this other than regarding a non-viable birth until the fetus is (on leaving the vagina) forms a round head like a coil, meaning to say that he has a large round head like this spindle that the women sew on it a thread of warp/longitudinal direction, but if the non-viable birth/fetus did not have a round head like a coil but rather smaller than this, even though the womb was opened and the head of the fetus exited outside, she has time to walk and we are concerned lest his head came out from the first house. And the Halakha is according to Rabbi Yehuda.

יצא האשון מת – the first fetus came out dead and the second fetus came out alive.

טהור – the second living [fetus] is [pure] from defilement through contact with a corpse. If they removed the dead [fetus] from the house prior to the second birth, that while it was still in the womb of its mother, it is not defiled, even though the womb was opened, for a pure object that has been swallowed does not defile.

הראשון חי והשני מת טמא – and even though they removed the living [first child] from the house prior to the birth of the dead [second child], for since the live child came out, the womb was opened and became defiled immediately, for the defilement leaves at the en

בשפיר אחד טמא – meaning to say, if both of them came out similar to one membrane (i.e., sack of a fetus), that they came out at the same time, it is impure. שפיר/sack of a fetus is the placenta that the fetus is placed on.

בשני שפירין- meaning to say, similar to two membranes one after the other, even if the first is alive and the second is dead. טהור – for Rabbi Meir holds that even though the womb was opened, it doesn’t defile until it (i.e., the fetus) exists to the airspace of the world. But the Halakha is not according to Rabbi Meir.

יצא רובו – of the offspring/child. But once most of his head departs [the womb) which when his forehead exits (see Tracate Niddah 3b), we don’t touch him.

שאין דוחים נפש -the offspring/child.

מפני נפש – the woman (i.e., the mother).