שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].

ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.

ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.

וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, "תאכל"/”who eats”. But there is no consumption less that of an olive’s bulk.

וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.

ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.

והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.

שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.

ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.

רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi.

מיטמאות (become susceptible to uncleanness) – if a creeping animal touched them (i.e., the large feathers and down) they are defiled. And if they are impure, and the large feathers and down touched pure foods, they are defiled. For they are considered a handle to bring in and to remove/take out, and anything which is a handle becomes susceptible to becoming defiled and defiles.

ולא מצטרפות (but they do not join together) – if the food was less than an egg’s bulk, the large feathers and the down do not combine to complete it to an egg’s bulk to defile through the ritual impurity of foods, as is taught in the beginning of [Tractate] Uktzin (see Chapter 1, Mishnah 1 – as it is not considered a protective part of the plant).

הנוצה מצטרפת – for it is considered like a protective part of the animal. But the Halakha is not according to Rabbi Yishmael.

החרטום (nose/beak) – that the bird gnaws/bites it.

ראשי אגפים הראש הזנב (tips of the wings and the tip of the tail)- that remain attached to the body after it plucks off the down, and it is customary to cut/sever them and cast them away for they are not appropriate for eating. But on the fattened birds, we leave them and eat them with the bird, and that is what it states [by Rabbi Yossi at the conclusion of the Mishnah]: "שכן מניחים בפטומות"/”for so they are allowed to remain on fattened birds.” But the Halakha is not according to Rabbi Yossi. And these thirteen matters that are considered in our Mishnah, in the first section, there are night, for its ritual slaughter and its pinching/wringing of the neck are considered one, and both of them are pure for its torn animal, and the large feathers and the down and the nose/beak and the nails a, these [make up] the thirteen matters.

נבלת עוף טמא – that its end is not to defile a stringent defilement/uncleanness which does not defile humans and garments.

צריכה מחשבה – that he will intend to eat/consume it.

והכשר (and preparation)– of water or the rest of the liquids [for susceptibility to defilement], and afterwards it will come in contact with a creeping animal.

לפסול את הגויה (to render the body unfit) – if it had been defiled, and he ate from half a loaf’s bulk, which is an egg and a half [of an egg], his (i.e., that of a Kohen) body is made unfit to eat heave-offering until he immerses [in a Mikveh].

ואין בה כזית בבית הבליעה – as it is written (Leviticus 22:8): “He shall not eat anything that died or was torn by beasts.” He whose prohibition is because of the food of a carrion defiles through eating in the esophagus, excluding this whose prohibition is not because of eating carrion but rather because of eating anything that is impure/

והאוכלה אין טעון הערב שמש – the person who consumes half of a loaf of it after it was defiled, for he invalidates the body to eat heave-offering, if he immersed [in a Mikveh] after he consumed it, he is permitted [to consume] heave-offering immediately, and does not require [the arrival of] a sunset.

ואין חייבין עליה על ביאת מקדש – if he ate one-half a loaf of carrion of an impure bird and entered into the Sanctuary, it is defilement of the Rabbis, and even though that burn heave-offering upon it.

והאוכל אבר מן החי ממנה סופג את הארבעים – and even though that eat an olive’s bulk whether it is flesh or sinews and bones, for now even according to the one who holds that [eating] the limb of a living animal requires an olive’s bulk for eating is written regarding it, here there is an olive’s bulk, nevertheless, he does not receive forty (really, thirty-nine) lashes. But because of something impure, he is not obligated, for there isn’t an olive’s bulk of flesh.

ואין שחיטתה מטהרתה (for slaughtering it does not render it clean) – for eating. For a son of Noah who is permitted [to consume] an impure bird but is prohibited from [consuming] the limb of a living animal, but if he slaughtered it and it is moves convulsively/kicks, his slaughtering of it does not purify it for eating until it dies. Even though that with a clean [animal] even it is convulses, the slaughter is permitted for a son of Noah, in consequence of that it would be fit for an Israelite (i.e., the legal status required for its legitimacy might have easily been obtained). And this is how our Mishnah is explained at the end of the chapter, “The Sciatic Nerve”/גיד הנשה (see Talmud Tractate Hullin 102a).

ובבהמה העור והרוטב – all of this Mishnah is explained in Tractate Hullin, in the Chapter "העור והרוטב"/The Hide and the Fat/Juice (Chapter 9 of Tractate Hullin, Mishnah 1).

מצטרפין זה עם זה לטמא – if there isn’t in one of them the equivalent of an egg’s bulk, they combine to the measurement to defile according to the lighter/lenient of the two of them, for if it came in contact with/touched heave-offering, it invalidated it, according to the law of food that was defiled by the offspring of uncleanness that invalidates the heave-offering but does not defile it.

כחצי ביצה וכו' – that they mixed this one with that one.

שני – this mixture/combination has the law of second degree [of ritual impurity] upon it and it invalidates the heave-offering.

שלישי – and invalidates the Holy Things.

ראשון – and makes [through] its contact, second-degree [of ritual impurity]. For there is a measurement that first-degree [of ritual impurity] on the body to grant defilement.

חלקן זה שני וזה שני – for in each of them is half of the measurement of the first, and half the measurement of the second. And it is taught in the Mishnah above (see this Mishnah, Tractate Taharot, Chapter 1, Mishnah 5) that first-degree [of ritual impurity] and second-degree [of ritual impurity] combine to the lighter of the two of them.

(all of these sections/segments are simple.) And every place where I am able to suspend that there is the bulk of an egg, it is the more severe of this one and that one, we follow after the more severe/stringent. But if not, we follow after the lenient/lighter.

מקרצות (pieces of dough – separated from the main dough in the trough) – pieces of dough. It is language of (Jeremiah 46:20): “[Egypt is a handsome heifer] A gadfly from the north is coming, coming!.”

נושכות זו את זו (stick to one another) – that they are attached to each other and it is impossible to separate them unless they are stuck together.

כולן תחילה – for they are considered as one and is if they touched all of them

פירשו (if they were separated) – the pieces, this one from that one.

במשקין כלן שניות – for as liquids they were first-degree [of ritual impurity] and they make [other things] second-degree [of ritual impurity].

בידים כלן שלשיות – for hands are second degree [of ritual impurity] and make heave-offering third-degree [of ritual impurity].

מקרצת – a piece of dough that was first degree [of ritual defilement] and he attached to it other pieces.

כולן תחילה – and one who has contact with the others is like one who touches the first degree [of ritual defilement], and it is considered connection/junction. And similarly, also, if it was second degree [of ritual defilement], they are considered connection/junction, for after if they separated, the defilement remains in them. But if it was third degree [of ritual defilement], if they separated, they don’t have defilement, for [something] third degree [of ritual defilement] does not make heave-offering fourth degree [of ritual defilement], even if they didn’t separate, they are not considered a connection/junction, and they are ritually pure.

ככרות הקודש – as, for example the two loaves (brought as a communal offering on Shavuot – see Leviticus 23:27 – which were leavened, resembling that of the shewbread which, however was unleavened, together with two lambs, ceremonially waved, and afterwards, divided among the priests and eaten in the Temple courtyard) and the shewbread (see Leviticus 24:5-9 – describing the twelve shewbread loaves that were placed on the sacred table in the Sanctuary each Shabbat; the bread of the previous week was divided among the priests and eaten; it was placed on the table in two arrangements of six loaves with frankincense placed between them or atop them) and similar kinds of things.

שבתוך גומותיהן מים המקודשים (that within their indentations is preserved water in cleanness fitting for Holy Things)- that there were within the indentations that are on top of the loaf water that was made on the purity of Holy Things, and one loaf was defiled by a moving creature/unclean reptile, and the loaf that was defiled touched something that was second degree [of ritual impurity] , and the second [touched] that which was third degree [of ritual impurity] and even if they are one-hundred, all of them are ritually impure, and even though they didn’t touch the water that was in the loaf but rather all of the loaf touched/came in contact with its neighbor/fellow [loaf], all of them were defiled, for the honor in which sacred objects are held makes them [fit for Levitical uncleanness (even without contact with liquids)], as if the liquid that is within each loaf that is made first degree [of ritual impurity]that which touched the loaf and defiled it. But heave-offering is not such, but rather, the first loaf [of heave-offering] that is defiled by a moving creature/unclean reptile alone defiles its neighbor/fellow loaf to become second degree [of ritual impurity], and the second-degree invalidates the third-degree, but not further, and we don’t worry about the liquid that is within the hole/indentation.

אם יש בין הככרות משקה טופח אף תרומה כולן טמאות (if there is between the loaves dripping liquid, even in the case of heave offering, the whole is ritually unclean) – that the liquid dripping that is between each and every loaf returns to become first degree [of ritual impurity], and defiles the loaf that it touches to make it second degree [of ritual impurity], and similarly, forever. Another interpretation: Holy loaves that are placed on a plank/board that are made with indentations/holes, and each loaf is placed within its hole/indentation. But the מים המקודשים/preserved water in cleanness fitting for Holy Things, we have the reading, meaning, and similarly, the preserved water in cleanness fitting for Holy Things that are placed in a vessel that is made with indentations/holes, if one of them is defiled by a moving insect/unclean reptile, all of them are defiled, for the vessel combines/joins what is within it to the Holy Things. But not for heave-offering, for heave offering does not defile other than first degree [of ritual impurity] and second degree [of ritual impurity] and invalidates third-degree [of ritual impurity] where they touched one another, but the vessel does not combine/join. But if there is dripping liquid between the holes/indentations, everything is ritually impure, for the loaf which is second degree [of ritual impurity] makes the liquid first-degree [of ritual impurity] and returns and defiles another loaf, and similarly all of it.