נדה ו׳:ג׳ - ו׳:ד׳

כל המיטמא במדרס – the person with gonorrhea. All utensils that is worthy of becoming a primary source of ritual impurity through the Levitical uncleanness arising from a person with gonorrhea’s immediate contact by treading on/leaning against something, as for example a utensil that is designated for lying and/or sitting if a person came in contact with the dead or was defiled in the tent of a corpse. And there is a utensil that completely becomes susceptible to receive all defilements and becomes a primary source of ritual impurity through [contact with] the dead corpse but does not become a primary source of ritual impurity through the person with gonorrhea through lying and/or sitting, as for example, if the person with gonorrhea bent over/turned upside down a Seah and sat upon it, or a field requiring a Tarkav (i.e., a dry-measure, three Kabs) and sat upon it, that very utensil is not impure through treading to become a primary source of ritual impurity, but rather first-degree ritual impurity through its contact with a person with gonorrhea, as it is written (Leviticus 15:4): “[Whoever sits on an object] on which the one with a discharge has sat [shall wash his clothes, bathe in water], and remain impure [until evening],”he who is designated for sitting, excluding this one that they say to him: “Stand and let us our work.” But if he came in contact with a dead corpse, he becomes a primary source of ritual impurity, for we don’t say with someone who is defiled through contact with the dead, “Stand and let us do our work.”

כל הראוי לדון דיני נפשות – all the more so is appropriate/fit to judge monetary matters.

ויש שראוי לדון דימי ממונות – as for example, a Mamzer, who is fit/kosher to judge monetary matters but is invalid to judge capital crimes (see also, Tractate Sanhedrin, Chapter 4, Mishnah 2 and the Bartenura commentary on the concluding clause of that Mishnah).

ויש שכשר להעיד ואינו כשר לדון – as for example, a person who is blind in one of his eyes. But our - Mishnah is according to Rabbi Meir who expounds on Scripture, as it is written (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling/ועל-פיהם יהיה כל-ריב וכל-נגע. He makes an analogy between ריב/lawsuit and נגע/case of assault – that just as a case of assault is not with a blind person, as it is written (Leviticus 13:12): “whatever the priest can see/לכל-מראה א=עיני הכהן,” even a lawsuit is not with a blind person. But the Halakha is not like this anonymously taught [Mishnah], for the Sages dispute on that of Rabbi Meir and state that just as we find that the closing of legal proceedings is at night, even though we can’t see נגעים/people afflicted by plagues/suspected leprosy at night, that is so that a blind person in one of his eyes is fit to judge even though he is not kosher/fit to see plagues/suspected leprosy.