ר' יהושע אומר. כפיה שבראשה – it was taken for something remarkable, for even a veil that is on the head of a ritually pure woman is considered as if the menstruating woman sat upon it, even though she doesn’t sit upon it. And he (i.e., Rabbi Yehoshua) disputes with the anonymous Mishnah in the chapter above (Chapter 3, Mishnah 1; see also Chapter 2, Mishnah 7) which does not defile other than their clothing but not the cap that is on the women’s heads.

כלים שבראש הנס – this is also taken for something remarkable, for even though they are at the height of the top of the mast/flag that is not at the place of treading, nevertheless, they are impure through treading. But we are speaking about a small boat and a vacillating bed, when it is expounding upon the chapter that is above (Chapter 3, Mishnah 1), but rather that which is taught above does not defile vessels that are at the top of the mast. But the Halakha is not according to Rabbi Yehoshua.

בזמן שמשאן כבד טמאין מדרס – and even though they do not come in contact with the clothing, for it is considered as if it is leading on the clothing.

כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.

ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.

טהור – the loaf [is ritually pure] that fell on account of the knocking against of the person with gonorrhea is not considered to him as shaking/movement, because the strength of the balcony endures.

מריש – a large beam that they build in the group of buildings forming one residence and the tops of the beams of the roof all of which are dependent upon it, and it is placed on top of the pillars (see also the Bartenura commentary of Tractate Gittin, Chapter 5, Mishnah 5 that defines מריש as a beam and בירה as a large house).

מלבן (frame) – like a kind of square of beams affixed in the ground.

צנור – water pipe/spout, duct

אע"פ שהוא עשוי בחבלים – which is not affixed in the ground, but tied with ropes, but it is not so strong.

ועל הים (flour mill’s container) – a circumference/surface of wood that the flour is gathered in it at the time of grinding.

אצטרובל (lower millstone – which is immovable – included in the sale of a home) – a round mold of wood that they place the millstone upon it. And both are fixed.

חמור של רחים של יד (jack of a hand mill) – a wood building that the hand millstone is affixed in them.

וסאה של ריחים (an olive grinder’s Seah measure) – a large measure and it is affixed in the ground.

וקורות הבלנין (beams whereon the bathing masters are stationed) – a beam that the master of the bathhouse sits upon. And all of these, if the person with gonorrhea/the Zav knocked against and the loaf of priest’s due/Terumah fell in from the strength/power of the knocking, it is ritually pure, for they are very strong and it is not considered shaking/moving. But regarding the beams whereon the bathing masters are stationed, they disagreed. But the Halakha is not according to Rabbi Yossi.

הנגר (door-bolt) – a peg that is wedged in behind the door in the incision that is in the lintel/lower door-sill.

מנעול – that they close the door with it (i.e., a lock).

משוט (oar) – that they direct/steer the ship. And it is a Scriptural language (Ezekiel 27:29): “all the pilots of the sea [shall come down from their ships and stand on the ground].”

קלת (the framework under the millstone to receive the flour-dust) – a wooden round mould that surrounds the lower millstone to receive the flour that is ground that it should not fall to the ground, and it is movable.

ועל סוכה שכוחה רע – and it stands in a tree which is very strong.

טמאין – for all of these are not very strong, and the power/strength of the knocking of the person with gonorrhea/the Zav is considered shaking/movement.

מטהרין באלו – it is referring to the chest, ark and turret. For this reason, the first Tanna/teaches teaches them separately. But the Halakha is not according to either Rabbi Nehemiah or Rabbi Shimon.

פונדיות (money-bags)- like long pouches/bags, receptacles.

לארכן – that he lies on the length of the benches or the pouches/bags.

טמאים – for on each one, the person with gonorrhea/the Zav leans upon them, sometimes on this one and sometimes on that one.

לרחבן – that he lies his length on their width.

טהורים – because the majority of his [body] does not lean upon one of them. And there is no lying or sitting ever until he leans most of his [body] upon it, as it is written (Leviticus 15:23): “Be it the bedding [or be it the object on which she has sat, on touching it he shall be unclean until evening], until his majority will be carried upon it.

ישן – widthwise, and there is doubt if he turned himself around/rolled over to lengthwise, they are ritually impure.

כסיות – the plural language for “chair.”

שתחת הגוף – because the majority [of his body] is carried/borne upon him. But the others are ritually impure by contact of the person with gonorrhea. But they don’t have the law of lying and sitting to become a primary source of ritual impurity to defile people and vessels.

אם רחוקים זה מזה טהורים – because the majority [of his body] is not carried/borne either on this one or on that one. But the Halakha is not according to Rabbi Shimon.

עשר טליתות – it the plural usage of טלית/a cloak. But not specifically then, for even one-thousand cloaks and a large stone on top of them, and the person with gonorrhea/the Zav sat upon the stone, all of the cloaks that are underneath it are defiled through sitting, for lying and sitting become defiled underneath a stone used for closing a pit.

כרע הזב טהורים – from the law concerning lying, but they are impure through the burden of the person with gonorrhea.

ביחידי – one bed [used for lying].

טמא – for the majority of the person with gonorrhea/the Zav is carried/borne upon it.

ובמרובים – many beds on the scale opposite the person with gonorrhea.

שאין אחד מהם נושא את רובו – for since they (i.e., the beds) went down, the majority of the person with gonorrhea is not borne/carried on even one of them, but rather, each one of the beds bore/carried a majority of the Zav.

טמאין – whether the person with gonorrhea/the Zav went down/bowed or whether the foods and drinks went down, they were defiled through movement/shaking.

ובמת הכל טהור – whether sitting or lying, whether foods or liquids, whether the corpse went down [on the balancing scale] whether they (i.e., foods, liquids, sitting, lying) went down. For all of the defilements of movement are pure, except for the movement of a person with gonorrhea/a Zav (with a flux). But if they went down [on the balancing scale], they are also ritually pure, for all that the corpse is lifted up over him, as for example, on the balancing scale other than a tent, it is ritually pure (see also Tractate Zavim, Chapter 5, Mishnah 3)ssb, except for a human, for at the time that it outweighs the corpse, it is impure because it moved/shook it, as we state in the last chapter of [Tractate] Niddah (folio 69b) do you think that a corpse does not defile through carrying?

מדף (indirect contact by shaking – the uncleanness of an object arising from an unclean person’s indirect contact) – it the language of minor uncleanness, as it is written (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].” But Maimonides explained that [the word] "מדף" is from the language of "ריחו נודף"/so that its fragrance spreads (see Tractate Menahot, Chapter 8, Mishnah 7), that the fragrances of the defilement of a Zav/person with gonorrhea/flux goes from afar to defile all the vessels that upon it even though it did not come in contact with them. But not like the defilement of the vessels that are underneath it, for the vessels that are on top of the person with gonorrhea/flux even though they are things that interpose between them and the person with gonorrhea/flux, all of them are unclean with a minor defilement to defile foods and drink, but not to defile humans and vessels, whereas vessels that are underneath him, even if they are one hundred one on top of the other, the lowest of all of them have a greater defilement to defile humans and to defile clothing like the upper one.

מה שאין המת מטמא – hat what is below it (i.e., the corpse), even if it will be Levitical impurity/defilement breaking through the ground and descending, nevertheless, nothing lying and sitting that is underneath it defiles humans and to defile clothing.

ועל גביו מדף – assuming that the corpse defiles vessels that are on top of it the uncleanness of a minor degree to defile foods and drinks, that defilement breaks through the ground and rises, nevertheless if [the corpse was on an upper floor and the uncleanness caused by unclean persons lying on an object and sitting on an object in the house until the top of the beam, and the planed board that is bent from the weight of the corpse and which make heavy those lying down, or] the corpse is in the house near/adjacent to the top of the beam, and those that are lying are in the upper story, and the planed boards are bent from the weight of those lying and weigh down upon the corpse, in that manner with an impure person with a flux/gonorrhea (i.e., a Zav) below to defile humans [and] to defile clothing, and above it to defile foods and drinks, but with the corpse, whether above it or whether below it, is pure.

שאינה יכולה (it – i.e., the bed – is not able to stand – on three legs) – and since this one (i.e., leg) is not able [to stand] and that one (i.e., leg) is not able [to stand] each one of all of them has performed an act and there most of the person with gonorrhea/flux (i.e., the Zav) is lifted upon it (i.e., the leg).

רבי שמעון מטהר – that requires the measurement of gonorrhea for this one (i.e., the leg) and the measurement of gonorrhea for that one (i.e., the leg), meaning to say, the majority of this [Zav] weighs down on each of them. And he follows after his reasoning that he stated above in our chapter (Tractate Zavim, Chapter 4, Mishnah 5) regarding an individual [place to lie down or sit], but if there were many [places to lie down or sit] they are clean, for no single place can carry the majority. But the Halakha is not according to Rabbi Shimon.

היה רכוב על גבי בהמה – we are dealing with something standing, for if it is walking, all the while that the one [leg] is uprooted but it is standing on three [legs], and what is underneath them is impure, for it is unable to stand on two [legs].

שיכולה לעמוד על שלש – therefore each one is like a fourth leg, and it is not other than a support [for the other legs], and support has no substance to it (see Tractate Shabbat 93a). But one cloak underneath two legs, is impure, for it (i.e., the animal) is not able to stand on [the other] two legs.

ר' יוסי אומר - he is referring to four cloaks under the four feet of an animal.

הסוס מטמא ברגליו – if a person with gonorrhea/flux (i.e., a Zav) rides upon it (i.e., a horse) and there is a cloak underneath one of the feet of a horse, it is ritually impure. But underneath its hands, it is ritually pure, for it doesn’t lean on its forelegs. But the Halakha is not according to Rabbi Yossi.

כלים שבעקל טמאים (utensils that are in the roller are unclean) – that the crutch of the beam is on the roller, and the roller is a basket that gathers/detains in it the olives (i.e., a bale of loose texture containing the olive pulp to be pressed) and it is made like a kind of basket of network, and after they gather/detain in it the olives and there remains the peat which is the refuse of olives (i.e., the peals), and they bring it into the bale of loose texture containing the olive pulp to be pressed, and place upon the bale of loose texture a beam to weigh it down.

המכבש של כובס (the washer’s clothes press) – after they launder the clothing, they fold them underneath the clothes press to press them and to preserve their folding.

כלים שתחתיו טהורים – for a person who sits on one end of the clothes press does not weigh down the utensils.

ור' נחמיה מטמא – he holds that it is impossible that he sits on one end of the clothes press without weighing down on the utensils. But the Halakha is not according to Rabbi Nehemiah.