Machshirin 2:7 - 2:8

אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).

ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.

מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.

אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda.

רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].

פת עיסה – clean/white bread.

פת קיבר (eaters of black bread) – bread that is not pure/white.

אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe.