Kinnim 3:6 - Keilim 1:1

הרי עלי קן לכשאלד זכר – we are dealing with a poor woman who gave birth, whereas if she was rich, she brings a sheep for her obligatory offering.

והכהן צריך לעשות שלש למעלה -that the couple of sacrificial birds for a free-will offering – both of them are burnt-offerings and the couple of sacrificial birds of the obligatory sacrifice is a burnt-offering above [the red line] and a sin-offering below [the red line], but he did not do so, but rather two [burnt-offerings] above [the red line] and two [sin-offerings] below, and he did not make inquiry with her to know on what she brought, and one individual pigeon was invalidated, therefore, she needs to bring another individual pigeon and she will offer it above [the red line].

ממין אחד – that is to say, in what case is this statement said, when they (i.e., the birds) were of one kind. But if there were two couples of sacrificial birds that she brought from two different species, that is, one couple of sacrificial birds that are turtle-doves and another that are pigeons, she must bring one individual turtle-dove and one individual pigeon, in order to replace the individual bird that was invalidated, and we don’t know if it was from the turtle-doves or from the pigeons, and it is taught in the Mishnah above (see Tractate Kinnin, Chapter 2, Mishnah 5): “They do not bring turtle-doves to make up pairs for young pigeons, or young pigeons to make up pairs for turtle-doves.”

פירשה נדרה - when she brought two couples of bird sacrifices to the Kohen, she specified and stated: "these are for my vow, and those are for my obligation [sacrifice]."

ממין אחד – meaning to say, if these two couples of bird sacrifices were from one species, that is, both of them were turtle-doves or both of them pigeons, and the Kohen offered from them two above [the red line] and two below [the red line], only one individual pigeon is kosher from all of the four that he sacrificed, and it is the burnt-offering that is the obligatory sacrifice, and she needs to bring three more individual pigeons and he (i.e., the Kohen) offers them one below [the red line] which is the sin-offering that is in the obligatory [sacrifice] and two above [the red line] and this is the vow.

משני מינים תביא ארבע – if she brought two couples of two bird sacrifices from two species and specified in her vow but the Kohen did not know which two them he performed (i.e., sprinkled the blood of) above [the red line] and which two of them he performed (i.e., sprinkled the blood of) below [the red line], she needs to bring four individual birds, for perhaps the two turtle-doves that she brought for her vow and they are burnt-offerings were performed below [the red line] and there remains for her the entire vow [to be fulfilled]. But the two pigeons which are obligatory were performed above [the red line] and the remains for her one pigeon for the sin-offering of her obligation, or perhaps the two pigeons of her obligation were performed below [the red line] and there remains upon her the pigeon of the burnt-offering from her obligatory [sacrifice].

קבעה נדרה – as for example, that she said at the time of vow: “I pledge upon myself a couple of sacrificial birds from a certain species, and she specified her vow as [mentioned] above, she did not specify anything at the time of the vow, but rather after she made an unspecified vow: “I pledge upon myself a couple of sacrificial birds,” she brought from whichever species that she wanted and stated: “these are for my vow.”

צריכה להביא עוד חמש פרידות – here we are speaking as for example, that after she established her vow and brought her vow with her obligatory [sacrifice] to the Kohen, the Kohen executed two [sprinklings of the blood of the sacrificial birds] above [the red line] and two [sprinklings of the blood of the sacrificial birds] below [the red line] and he did not know if he executed her vow above [the red line] and her obligatory sacrifice below [the red line] if [not] the opposite, and she also forgot which species [of birds] she established for her vow, whether turtle-doves or pigeons, she needs to bring another five single pigeons, for perhaps the vow was executed/performed below [the red line] and the obligatory [sacrifice] was executed above [the red line] and none of it was kosher/fit except the burnt-offering that is part of the obligatory offering alone and there remains upon her the sin-offering of the obligatory sacrifice and two burnt-offerings of the vow, but because she forgot which species [of birds] she established for her vow, she needs to bring two turtle doves and two pigeons and to execute/perform [the sprinkling of the blood] for all of them above [the red line] in order to fulfill her [sacrificial] obligation regarding her vow, and she also needs to bring a pigeon or a turtle dove for the sin-offering to complete her obligatory [sacrifice], hence five individual pigeons. And these words, when she brought from the outset her vow and her obligatory sacrifice, all of them were from one species [of birds]. But if she knew that at the outset that she brought her vow and her obligatory sacrifices from two kinds and she forgot from which species she established her vows, she needs to bring six individual pigeons, four [of them] to complete her vow, that is two turtle doves and two pigeons as we stated above, since she doesn’t know from which species she established her vow and she needs to fulfill her obligation of both of them, and the two turtle doves or the two pigeons to execute [the sprinkling of the blood] of one for a sin-offering and one for a burnt-offering to complete her obligatory sacrifice. But here we don’t say that it is enough for her with one pigeon or turtle dove for a sin-offering alone and that the burnt-offering that she offered initially will fulfill for her for the sake of her obligatory sacrifice as was stated above, for it is all well when she brought it from one species, she doesn’t need to bring [more] for the burnt-offering of her obligatory sacrifice, whichever way you turn, if those turtle doves that she established for her vow will both be executed below [the red line], if so, [the blood] of her obligatory sacrifice [was sprinkled] above [the red line] completely and she fulfilled her obligation from the burnt-offering, but if [the sprinkling of the blood of] the her obligatory sacrifice was executed as a burnt-offering below [the red line] and the sin offering above [the red line], if so, her vow also was executed [through sprinkling of blood] one above [the red line] and one below [the red line] and she fulfilled her obligation of her vow through one [of the sprinklings] , and the two turtle doves that she brought now with one [of them] she fulfilled her obligation regarding her vow and with one [of them] she fulfilled her obligation regarding the burnt-offering of her obligatory sacrifice. But if her obligatory sacrifice was performed completely [through sprinkling of the blood of the birds] below [the red line] then her sin-offering is kosher/fit, and her bunt-offering is invalid, the two turtle doves that she brought now – with one of them she completed her obligatory sacrifice and with of them it was a freewill offering, but the sin-offering that she brings now, is brought in doubtful [fulfillment] and she cannot consume it. But if the first ones were doves, she should bring now for her sin-offering a pigeon, but the burnt-offering is not necessary, whichever way you turn as we stated regarding the turtle doves. But when she brought two kinds of couples of bird sacrifices and she forgot which species she established for her vow and which species she established for her obligatory [sacrifice], and she also forgot what she stated explicitly and the Kohen executed each and every species [of bird] one [whose blood was sprinkled] above [the red line] and the other below [the red line] for he would hold that both of them are unspecified obligatory [sacrifices], she will bring four for her vow – two turtle doves and two doves, because she does not know which species she established for her vow, and also two species [that she needs for the sin-offering for her pair for the burnt-offering of her obligatory sacrifice], because she doesn’t know from which species it was, and we require a turtle dove corresponding to a turtle dove and a dove corresponding to a dove.

נתנתם לכהן ואין ידוע כו' – as for example – that she established her vow and established her obligatory [sacrifice] and brought to the Kohen a couple of sacrificial birds for her vow and a couple of sacrificial birds for her obligatory [sacrifice] and she does not know from which species she established for her vow and from which species she established for her obligatory [sacrifice], or if she gave to the Kohen two species or one species and the Kohen [himself] does not know if he executed every [sprinkling of blood] above [the red line] or every [sprinkling of blood] below [the red line] or half [of them] above [the red line] and half [of them] below [the red line], behold this one brings four individual birds for her vow – two turtle doves and two pigeons, and she also brings two for her obligatory [sacrifice] – one for a sin-offering and one for a burnt-offering from whichever of the two species that she wants, and she brings a sin-offering.

אמר רבי יהושע זהו שאמרו כו' – just as when the sheep is alive, only one voice comes forth from it, but when it is dead that it would be appropriate that its voice would stop, there comes out from it seven voices as it explains further on, here also, when she initially made her vow prior to bringing anything, she did not need anything other than one couple of sacrificial birds for her vow and one couple of sacrificial birds for her obligatory [sacrifice], but after she had established her vow and brought her vow and her obligatory [sacrifice], because she doesn’t know what she established and the Kohen does not know what he offered up as a sacrifice , she needs to bring four individual birds for her vow and four for her obligatory [sacrifice] as we stated.

קרניו לחצוצרות – for Shofarot, that we call the Shofar (before the destruction of the Temple) is now called a trumpet (see Talmud Sukkah 34a).

אף צמרו – to make from it Tekhelet (i.e., the purple-blue thread used for the show-fringes on the prayer shawl). They make from its wool a coat that is entirely Tekhelet and on the skirts of the garment are bells that produces a sound/voice. The first Tanna/teacher does not consider it because the Tekhelet does not produce a sound but rather the bells that are on the skirts of the garment around it.

רבי שמעון בן עקשיא אומר – even all of this is similar to this matter, for just as when it (i.e., the animal) is dead, its voice is seven, so also the Sages of Torah, when they age and come to feebleness/weakness in [physical] strength, they add wisdom [through their teaching].

שנאמר מסיר שפה לנאמנים – but Scripture is speaking about the common, uneducated person, for further on from this it is written (Job 12:24): “He deranges the leaders of the [uneducated/common] people, [And makes them wander in a trackless waste].”

בישישים חכמה – that is the Sages, but for the uneducated/common people, what is wisdom for them?

אבות הטומאה. השרץ – there are eight reptiles that are written in the [Torah] portion of Shemini (Leviticus 11:29-30): החלד/the mole and עכבר/the mouse [and the צב/lizard; the ענקה/gecko; the כח/land crocodile; the לטאה/lizard; the חמט/sand lizard and the תנשמת/chameleon],” they are the primary sources of ritual impurity to defile humans and utensils/vessels that come in contact with them when they are dead. And their measurements for defiling is like that of a lentil (though we are informed in Tractate Kelim, Chapter 17, Mishnah 8, that whenever a lentil is spoken of, it means…the Egyptian lentil). For the sand lizard/חמט at the beginning of its creation is like that of lentil (see Tractate Nazir 52a). But the limbs have no measure, for even less that of a lentil of a reptile defiles (see Tractate Ohalot, Chapter 1, Mishnah 7). And especially when it is moist, the reptile defiles, but it does not defile when dry, as it is written (Leviticus 11:32): “And anything on which one of them falls when dead [shall be impure: be it any article of wood, or a cloth, or a skin, or a sack – any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure],” similar to their being dead (see Tractate Niddah 56a).

ושכבת זרע – Specifically the semen of an adult Israelite , but that of a heathen does not defile, even according to the Rabbis, for the nocturnal pollution of a heathen is completely pure. And similarly, the semen of a minor also does not defile, as it is written (Leviticus 15:16): “When a man has an emission of semen, [he shall bathe his whole body in water and remain impure until evening],” a man/איש, but not a minor/קטן who is younger than nine-years and one-day old, for [prior to the age of nine-years and one-day] his act of sexual intercourse is not coition. And its measurement to the observer is a little bit, even similar to a mustard seed, and to contact/touching, like that of a lentil. And specifically moist semen that defiles, as it is written (Leviticus 15:16): “[When a man has] an emission of semen/כי תצא ממנו שכבת זרע,” he who is appropriate for emitting semen, for since the teacher of our Mishnah did not consider a בעל קרי/one who experienced a seminal emission (see Leviticus 15:16-18) as one of the primary sources of defilement, we learn from this that it is none other than first degree of ritual defilement, and this is taught at the conclusion of Tractate Zavim (Chapter 5, Mishnah 11), that a person who experienced a seminal emission is like one who came in contact with a reptile, and is not seen as other than first [degree of ritual defilement].

וטמא מת – a person who became defiled through contact with the dead. But utensils/vessels that came in contact with the dead are like the dead itself, and whatever comes in contact with them is made into a primary source of ritual defilement. But utensils/vessels which came in contact with a person who was defiled through contact with the dead or a person who came in contact with utensils/vessels that had been in contact with the dead, they are primary sources of ritual defilement and are defiled for seven days like a person, as is taught in the Mishnah of the first chapter of Ohalot [Mishnah 2]. But earthenware and foods and liquids that came in contact with the dead do not become primary sources of ritual defilement. And especially an Israelite becomes a primary source of ritual defilement when he touched a dead person. But an idolater and similarly a non-viable birth/premature that was born at the age of a month is not susceptible to become ritually impure if he came in contact with the dead.

ומצורע בימי ספרו – A confirmed leper (declared ritually impure by a Kohen. All the laws applying to a quarantined leper apply to a confirmed leper – who must grow his hair long and rend his garments; to purify himself when healed, he must shave all his hair, and bring a special purification offering) and who is fitted for Levitical uncleanness with [his bringing] [two] birds, and cedar wood and hyssop and two scarlet-dyed yarn and shaving, and he sits from outside his tent for seven days and one the eighth [day] brings his sacrifices (see Leviticus 14:8), and on those seven days are called the days of his counting, and he defiles humans, and it is stated “the washing of his clothing “ (“The one to be purified shall was his clothing” – Leviticus 14:8) on the day of final decision [by a Kohen] and it is stated, “the washing of his clothes” on the days of his counting (Leviticus 14:9: “[On the seventh day he shall shave off all his hair…]he shall wash his clothes [and bathe his body in water; then he shall be pure],” just as there he defiles a human being, so here [also] he defiles a human being.

ומי חטאת שאין בהם כדי הזייה – defiles him through contact. But if they have enough in order to sprinkle [of the water of the purification upon the unclean] it defiles even through carrying, to defile humans and clothing, as it is written (Numbers 19:21): “Further, he who sprinkled the water of lustration shall wash his clothes, and whoever touches the water of lustration shall be impure until evening.” But our Rabbis/teachers learned that the person who sprinkles is pure, and the Biblical verse does not come other than to give a measure to the person carrying [the waters of the sin-offering of the Red Heifer] that there must be enough for sprinkling , and the Biblical verse divided between the two kinds of water, to inform you that water where there is enough for sprinkling defiles a person to defile clothing, but where there isn’t enough [water] for sprinkling, it defiles a person to defile food and liquids but not to defile clothing.

וכלי חרס באויר – when his defilement fell in the airspace of an earthenware vessel, whether it touched ,the vessel or whether it did not touch it, the vessel is defiled. But if it the defilement touched the vessel from the outside, it was not defiled by this contact, as it is written (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack) falls into an earthen vessel, everything inside it shall be impure [and the vessel itself you shall break],” from inside it/within it, it becomes defiled, but it is not defiled from outside of it.

ואינם מטמאין במשא – that all of these primary sources of ritual defilement that are considered here are written concerning them "הנוגע"/someone who comes in contact with them and it is not written: "הנושא"/he who carries them.