Eduyos 4:6 - 4:7

מגולגלים – picked with salt in order to sweeten them.

אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.

צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.

וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.

אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.

כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.

ב"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.

משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda.

בדינר ובשוה דינר – and the weight of the Denar is ninety-six silver panicles.

פרוטה – one-half of a silver panicle.

איסר – its weight is four globules of barley, and it is called Italki on account that it was coin that came from Italy.

בגט ישן (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 4) – as it is explained further on that he (i.e., the husband) that wrote to divorce his wife and after the Jewish bill of divorce was written, he engaged in sexual intimacy with her. The School of Shammai holds that we do not say that it is a decree lest people say that her Jewish bill of Divorce came before her child/son, for if we delay [the delivery of the Jewish bill of divorce] a year or two [years] between the writing and the giving and that she will have children from him during this time, and afterwards he will divorce her with it (i.e., the Jewish bill of divorce), and when they would see that the time of the Jewish bill of divorce was prior to the birth of the child, [people] would think that he gave it to her from the time of its being written, and the defect that that they would say that he (i.e., the child) was born from a freed woman. And the legal decision is that a man should not divorce his wife with an “old Jewish bill of divorce,” and if he divorced her and then the husband went to another country, she can marry him ab initio.

ולנה עמו בפונדקי (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 9) – and there are witnesses of sexual intimacy there (which generally, today, follows the wedding ceremony), but there aren’t there witnesses of sexual intercourse. The School of Hillel holds that these are both the witnesses of sexual intimacy and the witnesses of sexual intercourse, for there is a presumption that nobody wants to make his intercourse of woman one of prostitution (but wants to make her his wife thereby), when he has the ability in his hand to engage in sexual intercourse not for the sake of prostitution and that he has betrothed her through sexual intercourse. But the School of Shammai holds that we don’t say that these witnesses are both providing testimony for both sexual intimacy and sexual intercourse until they have seen that she has had sexual intercourse.