All [wooden] vessels that belong to householder [become clean if the holes in them are] the size of pomegranates. Rabbi Eliezer says: [the size of the hole depends] on what it is used for. Gardeners’ vegetable baskets [become clean if the holes in them are] the size of bundles of vegetables. Baskets of householders [become clean if the holes in them are] the size of [bundles] of straws. Those of bath-keepers, if bundles of chaff [will drop through]. Rabbi Joshua says: in all these the size is that of pomegranates.
A skin bottle [becomes clean if the holes in it are of] a size through which warp-stoppers [can fall out]. If a warp-stopper cannot be held in, but it can still hold a woof-stopper it remains unclean. A dish holder that cannot hold dishes but can still hold trays remains unclean. A chamber- pot that cannot hold liquids but can still hold excrements remains unclean. Rabban Gamaliel rules that it is clean since people do not usually keep one that is in such a condition.
Bread-baskets [become clean if] the size [of their hole is such] that loaves of bread [would fall through]. Papyrus frames through into which reeds were inserted from the bottom upwards to strengthen them, are clean. If he fixed walls to it, they are susceptible to impurity. Rabbi Shimon says: if it cannot be lifted up by these walls it is clean.
The pomegranates of which they have spoken--three attached to one another. Rabban Shimon ben Gamaliel says: in a sifter or a sieve [the size of the hole must be such that a pomegranate will drop out] when one picks it up and walks about with it. In a basket it must be such [as would allow a pomegranate] to fall through while one hangs it behind him. And all other vessels which cannot hold pomegranates as, for instance, the quarter kav measure and the half quarter kav measure, and small baskets, the size [of their holes must be] such as would extend over the greater part of them, the words of Rabbi Meir. Rabbi Shimon says: [the size of their hole must be such that] olives [could fall through]. If their sides were broken [the size of their hole must be] such as olives would drop through. If they are worn away the size must be such as would allow the objects which are usually kept in them [to drop through].
The pomegranate of which they spoke refers to one that is neither small nor big but of moderate size. And why did they mention the pomegranates of Baddan? That whatever their quantity they cause [other pomegranates] to be forbidden, the words of Rabbi Meir. Rabbi Yohanan ben Nuri said: to use them as a measure for holes in vessels. Rabbi Akiva said: they were mentioned for both reasons: that they are to be used as a measure for holes in vessels and that whatever their quantity they cause [other pomegranates] to be forbidden. Rabbi Yose said: the pomegranates of Baddan and the leeks of Geba were mentioned only to indicate that they must be tithed everywhere with certain tithe.
The egg of which they spoke it is one that is neither big nor small but of moderate size. Rabbi Judah says: the largest and the smallest must be brought and put in water and the displaced water is then divided. Rabbi Yose says: but who can tell me which is the largest and which is the smallest? Rather, it all depends on the observer's estimate.
The dried fig of which they spoke--- it is one that is neither big nor small but of moderate size. Rabbi Judah says: the biggest in the land of Israel is like one of medium size in other lands.
The olive of which they spoke it is one that is neither big nor small but of moderate size the egori. The barleycorn of which they spoke it is one that is neither big nor small but of moderate size the midbarit The lentil of which they spoke it is one that is neither big nor small but of moderate size--the egyptian kind. "Any movable object conveys uncleanness if it is of the thickness of an ox goad" it is one that is neither big nor small but of moderate size. What is meant by "one of moderate size?" One whose circumference is just a handbreadth.
The cubit of which they spoke is one of medium size. There were two standard cubits in Shushan Habirah, one in the north-eastern corner and the other in the south-eastern corner. The one in the north-eastern corner exceeded that of Moses by half a fingerbreadth, while the one in the south-eastern corner exceeded the other by half a fingerbreadth, so that the latter exceeded that of Moses by a fingerbreadth. But why were there a larger and a smaller cubit? Only for this reason: so that craftsmen might take their orders according to the smaller cubit and return their finished work according to the larger cubit, so that they might not be guilty of any possible trespassing of Temple property.
Rabbi Meir says: all cubits were of the moderate length except that for the golden altar, the horns, the surround and the base. Rabbi Judah says: the cubit used for the building was one of six handbreadths and that for the vessels one of five handbreadths.
Sometimes they stated a smaller measure: Liquid and dry measures were measured with the Italian standard which was the one that was used in the wilderness. Sometimes they stated a measure that varied according to the individual concerned: One who takes the handful of a minhah, One who takes both hands full of incense, One who drinks a cheek full on Yom Kippur, And the two meals for an eruv, The quantity being the food one eats on weekdays and not on Shabbat, the words of Rabbi Meir. Rabbi Judah says: as on Shabbat and not as on weekdays. And both intended to give the more lenient ruling. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made of a kav. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pundium when the price of wheat is four se'ah for a sela’.
And sometimes they stated a large measure:A ladleful of corpse mould refers to the big ladle of physicians; The split bean in the case of skin disease refers to the Cilician kind; One who eats on Yom Kippur a quantity of the bulk of a large date, refers to the size of the date and its pit; In the case of skins of wine and oil [the holes] must be as big as their large stopper; In the case of a light hole that was not made by man's hands the prescribed size of which is that of a large fist, the reference is to the fist of Ben Batiah Rabbi Yose said: and it is as big as a large human head. And in the case of one made by human hands the prescribed size is that of the large drill in the Temple chamber which is the size of the Italian pondium or the Neronian sela or like the hole in a yoke.
All that live in the sea are clean, except the sea-dog because it seeks refuge on dry land, the words of Rabbi Akiba. If one made vessels from what grows in the sea and joined to them anything that grows on land, even if only a thread or a cord, if it is susceptible to uncleanness, they are unclean.
The laws of uncleanness can apply to what was created on the first day. There can be no uncleanness in what was created on the second day. The laws of uncleanness can apply to what was created on the third day. No there can be no uncleanness in what was created on the fourth day and on the fifth day, except for the wing of the vulture or an ostrich-egg that is plated. Rabbi Yohanan ben Nuri said: why should the wing of a vulture be different from all other wings? The laws of uncleanness can apply to all that was created on the sixth day.
If one made a receptacle whatever its size it is susceptible to uncleanness. If one made a couch or a bed whatever its purpose it is susceptible to uncleanness. If one made a wallet from untanned hide or from papyrus it is susceptible to uncleanness. A pomegranate, an acorn and a nut which children hollowed out to measure dust or fashioned them into a pair of scales, are susceptible to uncleanness, since in the case of children an act is valid though an intention is not.
The beam of a balance and a leveler that contain a receptacle for metal, carrying-stick that has a receptacle for money, a beggar's cane that has a receptacle for water, and a stick that has a receptacle for a mezuzah and for pearls are susceptible to uncleanness. About all these Rabbi Yohanan ben Zakkai said: Oy to me if I should mention them, Oy to me if I don't mention them.
The base of the goldsmiths’ anvil is susceptible to uncleanness, but that of the blacksmiths is clean. A whetting-board which has a receptacle for oil is susceptible to uncleanness, but one that has none is clean. A writing-tablet that has a receptacle for wax is susceptible to uncleanness, but one that has none is clean. A straw mat or a tube of straw: Rabbi Akiva rules it is susceptible to uncleanness; But Rabbi Yohanan ben Nuri rules that is it clean. Rabbi Shimon says: the hollow stalk of colocynth is subject to the same law. A mat of reeds or rushes is clean. A reed-tube that was cut for holding anything remains clean until all the pith has been removed.
כָּל כְּלֵי בַעֲלֵי בָתִּים, שִׁעוּרָן בְּרִמּוֹנִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּמַה שֶּׁהֵן. קֻפּוֹת הַגַּנָּנִים, שִׁעוּרָן בַּאֲגֻדּוֹת שֶׁל יָרָק. שֶׁל בַּעֲלֵי בָתִּים, בְּתֶבֶן. שֶׁל בַּלָּנִין, בִּגְבָבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כֻּלָּן בְּרִמּוֹנִים:
All [wooden] vessels that belong to householder [become clean if the holes in them are] the size of pomegranates. Rabbi Eliezer says: [the size of the hole depends] on what it is used for. Gardeners’ vegetable baskets [become clean if the holes in them are] the size of bundles of vegetables. Baskets of householders [become clean if the holes in them are] the size of [bundles] of straws. Those of bath-keepers, if bundles of chaff [will drop through]. Rabbi Joshua says: in all these the size is that of pomegranates.
הַחֵמֶת, שִׁעוּרָהּ בִּפְקָעִיּוֹת שֶׁל שֶׁתִי. אִם אֵינָהּ מְקַבֶּלֶת שֶׁל שְׁתִי, אַף עַל פִּי שֶׁמְּקַבֶּלֶת שֶׁל עֵרֶב, טְמֵאָה. בֵּית קְעָרוֹת שֶׁאֵינוֹ מְקַבֵּל קְעָרוֹת, אַף עַל פִּי שֶׁמְּקַבֵּל אֶת הַתַּמְחוּיִין, טָמֵא. בֵּית הָרְעִי שֶׁאֵינוֹ מְקַבֵּל מַשְׁקִין, אַף עַל פִּי שֶׁמְּקַבֵּל אֶת הָרְעִי, טָמֵא. רַבָּן גַּמְלִיאֵל מְטַהֵר, מִפְּנֵי שֶׁאֵין מְקַיְּמִין אוֹתוֹ:
A skin bottle [becomes clean if the holes in it are of] a size through which warp-stoppers [can fall out]. If a warp-stopper cannot be held in, but it can still hold a woof-stopper it remains unclean. A dish holder that cannot hold dishes but can still hold trays remains unclean. A chamber- pot that cannot hold liquids but can still hold excrements remains unclean. Rabban Gamaliel rules that it is clean since people do not usually keep one that is in such a condition.
הַסַּלִּין שֶׁל פַּת, שִׁעוּרָן בְּכִכָּרוֹת שֶׁל פָּת. אֱפִיפְיָרוֹת שֶׁעָשָׂה לָהֶן קָנִים מִלְּמַטָּן לְמַעְלָה לְחִזּוּק, טְהוֹרָה. עָשָׂה לָהּ גַּפַּיִם כָּל שֶׁהֵן, טְמֵאָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לְהִנָּטֵל בַּגַּפַּיִם, טְהוֹרָה:
Bread-baskets [become clean if] the size [of their hole is such] that loaves of bread [would fall through]. Papyrus frames through into which reeds were inserted from the bottom upwards to strengthen them, are clean. If he fixed walls to it, they are susceptible to impurity. Rabbi Shimon says: if it cannot be lifted up by these walls it is clean.
הָרִמּוֹנִים שֶׁאָמְרוּ, שְׁלֹשָׁה, אֲחוּזִין זֶה בָזֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בְּנָפָה וּבִכְבָרָה, כְּדֵי שֶׁיִּטֹּל וִיהַלֵּךְ, וּבְקֻפָּה, כְּדֵי שֶׁיַּפְשִׁיל לַאֲחוֹרָיו. וּשְׁאָר כָּל הַכֵּלִים שֶׁאֵינָן יְכוֹלִין לְקַבֵּל רִמּוֹנִים, כְּגוֹן הָרֹבַע, וַחֲצִי הָרֹבַע, הַקְּנוֹנִים הַקְּטַנִּים, שִׁעוּרָן בְּרֻבָּן, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּזֵיתִים. נִפְרְצוּ, שִׁעוּרָן בְּזֵיתִים. נִגְמְמוּ, שִׁעוּרָן בְּמַה שֶּׁהֵן:
The pomegranates of which they have spoken--three attached to one another. Rabban Shimon ben Gamaliel says: in a sifter or a sieve [the size of the hole must be such that a pomegranate will drop out] when one picks it up and walks about with it. In a basket it must be such [as would allow a pomegranate] to fall through while one hangs it behind him. And all other vessels which cannot hold pomegranates as, for instance, the quarter kav measure and the half quarter kav measure, and small baskets, the size [of their holes must be] such as would extend over the greater part of them, the words of Rabbi Meir. Rabbi Shimon says: [the size of their hole must be such that] olives [could fall through]. If their sides were broken [the size of their hole must be] such as olives would drop through. If they are worn away the size must be such as would allow the objects which are usually kept in them [to drop through].
הָרִמּוֹן שֶׁאָמְרוּ, לֹא קָטָן וְלֹא גָדוֹל אֶלָּא בֵינוֹנִי. וּלְמָה הֻזְכְּרוּ רִמּוֹנֵי בָדָאן, שֶׁיְּהוּ מְקַדְּשִׁין כָּל שֶׁהֵן, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, לְשַׁעֵר בָּהֶן אֶת הַכֵּלִים. רַבִּי עֲקִיבָא אוֹמֵר, לְכָךְ וּלְכָךְ הֻזְכְּרוּ, לְשַׁעֵר בָּהֶן אֶת הַכֵּלִים, וְיִהְיוּ מְקַדְּשִׁין כָּל שֶׁהֵן. אָמַר רַבִּי יוֹסֵי, לֹא הֻזְכְּרוּ רִמּוֹנֵי בָדָאן וַחֲצִירֵי גֶבַע, אֶלָּא שֶׁיִּהְיוּ מִתְעַשְּׂרִין וַדַּאי בְּכָל מָקוֹם:
The pomegranate of which they spoke refers to one that is neither small nor big but of moderate size. And why did they mention the pomegranates of Baddan? That whatever their quantity they cause [other pomegranates] to be forbidden, the words of Rabbi Meir. Rabbi Yohanan ben Nuri said: to use them as a measure for holes in vessels. Rabbi Akiva said: they were mentioned for both reasons: that they are to be used as a measure for holes in vessels and that whatever their quantity they cause [other pomegranates] to be forbidden. Rabbi Yose said: the pomegranates of Baddan and the leeks of Geba were mentioned only to indicate that they must be tithed everywhere with certain tithe.
כַּבֵּיצָה שֶׁאָמְרוּ, לֹא גְדוֹלָה וְלֹא קְטַנָּה אֶלָּא בֵינוֹנִית. רַבִּי יְהוּדָה אוֹמֵר, מֵבִיא גְדוֹלָה שֶׁבַּגְּדוֹלוֹת וּקְטַנָּה שֶׁבַּקְּטַנּוֹת, וְנוֹתֵן לְתוֹךְ הַמַּיִם, וְחוֹלֵק אֶת הַמָּיִם. אָמַר רַבִּי יוֹסֵי, וְכִי מִי מוֹדִיעֵנִי אֵיזוֹהִי גְדוֹלָה וְאֵיזוֹהִי קְטַנָּה, אֶלָּא הַכֹּל לְפִי דַעְתּוֹ שֶׁל רוֹאֶה:
The egg of which they spoke it is one that is neither big nor small but of moderate size. Rabbi Judah says: the largest and the smallest must be brought and put in water and the displaced water is then divided. Rabbi Yose says: but who can tell me which is the largest and which is the smallest? Rather, it all depends on the observer's estimate.
כַּגְּרוֹגֶרֶת שֶׁאָמְרוּ, לֹא גְדוֹלָה וְלֹא קְטַנָּה אֶלָּא בֵינוֹנִית. רַבִּי יְהוּדָה אוֹמֵר, הַגְּדוֹלָה שֶׁבְּאֶרֶץ יִשְׂרָאֵל הִיא הַבֵּינוֹנִית שֶׁבַּמְּדִינוֹת:
The dried fig of which they spoke--- it is one that is neither big nor small but of moderate size. Rabbi Judah says: the biggest in the land of Israel is like one of medium size in other lands.
כַּזַּיִת שֶׁאָמְרוּ, לֹא גָדוֹל וְלֹא קָטָן אֶלָּא בֵינוֹנִי, זֶה אֵגוֹרִי. כַּשְּׂעֹרָה שֶׁאָמְרוּ, לֹא גְדוֹלָה וְלֹא קְטַנָּה אֶלָּא בֵינוֹנִית, זוֹ מִדְבָּרִית. כָּעֲדָשָׁה שֶׁאָמְרוּ, לֹא גְדוֹלָה וְלֹא קְטַנָּה אֶלָּא בֵינוֹנִית, זוֹ מִצְרִית. כָּל הַמִּטַּלְטְלִין מְבִיאִין אֶת הַטֻּמְאָה בָּעֳבִי הַמַּרְדֵּעַ, לֹא גָדוֹל וְלֹא קָטָן אֶלָּא בֵינוֹנִי. אֵיזֶה הוּא בֵינוֹנִי, כֹּל שֶׁהֶקֵּפוֹ טֶפַח:
The olive of which they spoke it is one that is neither big nor small but of moderate size the egori. The barleycorn of which they spoke it is one that is neither big nor small but of moderate size the midbarit The lentil of which they spoke it is one that is neither big nor small but of moderate size--the egyptian kind. "Any movable object conveys uncleanness if it is of the thickness of an ox goad" it is one that is neither big nor small but of moderate size. What is meant by "one of moderate size?" One whose circumference is just a handbreadth.
הָאַמָּה שֶׁאָמְרוּ, בָּאַמָּה הַבֵּינוֹנִית. וּשְׁתֵּי אַמּוֹת הָיָה בְשׁוּשַׁן הַבִּירָה, אַחַת עַל קֶרֶן מִזְרָחִית צְפוֹנִית וְאַחַת עַל קֶרֶן מִזְרָחִית דְּרוֹמִית. שֶׁעַל קֶרֶן מִזְרָחִית צְפוֹנִית הָיְתָה יְתֵרָה עַל שֶׁל משֶׁה חֲצִי אֶצְבַּע. שֶׁעַל קֶרֶן מִזְרָחִית דְּרוֹמִית הָיְתָה יְתֵרָה עָלֶיהָ חֲצִי אֶצְבַּע, נִמְצֵאת יְתֵרָה עַל שֶׁל משֶׁה אֶצְבָּע. וְלָמָּה אָמְרוּ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, אֶלָּא שֶׁהָאֻמָּנִין נוֹטְלִין בַּקְּטַנָּה וּמַחֲזִירִין בַּגְּדוֹלָה, כְּדֵי שֶׁלֹּא יָבֹאוּ לִידֵי מְעִילָה:
The cubit of which they spoke is one of medium size. There were two standard cubits in Shushan Habirah, one in the north-eastern corner and the other in the south-eastern corner. The one in the north-eastern corner exceeded that of Moses by half a fingerbreadth, while the one in the south-eastern corner exceeded the other by half a fingerbreadth, so that the latter exceeded that of Moses by a fingerbreadth. But why were there a larger and a smaller cubit? Only for this reason: so that craftsmen might take their orders according to the smaller cubit and return their finished work according to the larger cubit, so that they might not be guilty of any possible trespassing of Temple property.
רַבִּי מֵאִיר אוֹמֵר, כָּל הָאַמּוֹת הָיוּ בֵינוֹנִיּוֹת, חוּץ מִמִּזְבַּח הַזָּהָב וְהַקֶּרֶן וְהַסּוֹבֵב וְהַיְסוֹד. רַבִּי יְהוּדָה אוֹמֵר, אַמַּת הַבִּנְיָן שִׁשָּׁה טְפָחִים, וְשֶׁל כֵּלִים חֲמִשָּׁה:
Rabbi Meir says: all cubits were of the moderate length except that for the golden altar, the horns, the surround and the base. Rabbi Judah says: the cubit used for the building was one of six handbreadths and that for the vessels one of five handbreadths.
וְיֵשׁ שֶׁאָמְרוּ בְּמִדָּה דַקָּה, מִדּוֹת הַלַּח וְהַיָּבֵשׁ שִׁעוּרָן בָּאִיטַלְקִי, זוֹ מִדְבָּרִית. וְיֵשׁ שֶׁאָמְרוּ, הַכֹּל לְפִי מַה שֶּׁהוּא אָדָם, הַקּוֹמֵץ אֶת הַמִּנְחָה, וְהַחוֹפֵן אֶת הַקְּטֹרֶת, וְהַשּׁוֹתֶה כִמְלֹא לֻגְמָיו בְּיוֹם הַכִּפּוּרִים, וְכִמְזוֹן שְׁתֵּי סְעֻדּוֹת לָעֵרוּב, מְזוֹנוֹ לְחֹל אֲבָל לֹא לְשַׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, לְשַׁבָּת אֲבָל לֹא לְחֹל. אֵלּוּ וָאֵלּוּ מִתְכַּוְּנִין לְהָקֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשְּׁתֵּי יָדוֹת לְכִכָּר, מִשָּׁלֹשׁ לְקָב. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, מִכִּכָּר בְּפֻנְדְּיוֹן, מֵאַרְבַּע סְאִין בְּסָלַע:
Sometimes they stated a smaller measure: Liquid and dry measures were measured with the Italian standard which was the one that was used in the wilderness. Sometimes they stated a measure that varied according to the individual concerned: One who takes the handful of a minhah, One who takes both hands full of incense, One who drinks a cheek full on Yom Kippur, And the two meals for an eruv, The quantity being the food one eats on weekdays and not on Shabbat, the words of Rabbi Meir. Rabbi Judah says: as on Shabbat and not as on weekdays. And both intended to give the more lenient ruling. Rabbi Shimon says: two thirds of a loaf, when three [loaves] are made of a kav. Rabbi Yohanan ben Beroka says: not less than a loaf that is purchased for a pundium when the price of wheat is four se'ah for a sela’.
וְיֵשׁ שֶׁאָמְרוּ בְמִדָּה גַסָּה, מְלֹא תַרְוָד רָקָב, כִּמְלֹא תַרְוָד גָּדוֹל שֶׁל רוֹפְאִים. וּגְרִיס נְגָעִים, כַּגְּרִיס הַקִּלְקִי. הָאוֹכֵל בְּיוֹם הַכִּפּוּרִים כַּכּוֹתֶבֶת הַגַּסָּה, כָּמוֹהָ וּכְגַּרְעִינָתָהּ. וְנוֹדוֹת יַיִן וָשֶׁמֶן, שִׁעוּרָן כְּפִיקָה גְדוֹלָה שֶׁלָּהֶן. וּמָאוֹר שֶׁלֹּא נַעֲשָׂה בִידֵי אָדָם, שִׁעוּרוֹ כִמְלֹא אֶגְרוֹף גָּדוֹל, זֶה הוּא אֶגְרוֹפוֹ שֶׁל בֶּן בָּטִיחַ. אָמַר רַבִּי יוֹסֵי, יֶשְׁנוֹ כְרֹאשׁ גָּדוֹל שֶׁל אָדָם. וְשֶׁנַּעֲשָׂה בִידֵי אָדָם, שִׁעוּרוֹ כִמְלֹא מַקְדֵּחַ גָּדוֹל שֶׁל לִשְׁכָּה, שֶׁהוּא כְפֻנְדְּיוֹן הָאִיטַלְקִי, וּכְסֶלַע הַנֵּירוֹנִית, וְכִמְלֹא נֶקֶב שֶׁבָּעֹל:
And sometimes they stated a large measure:A ladleful of corpse mould refers to the big ladle of physicians; The split bean in the case of skin disease refers to the Cilician kind; One who eats on Yom Kippur a quantity of the bulk of a large date, refers to the size of the date and its pit; In the case of skins of wine and oil [the holes] must be as big as their large stopper; In the case of a light hole that was not made by man's hands the prescribed size of which is that of a large fist, the reference is to the fist of Ben Batiah Rabbi Yose said: and it is as big as a large human head. And in the case of one made by human hands the prescribed size is that of the large drill in the Temple chamber which is the size of the Italian pondium or the Neronian sela or like the hole in a yoke.
כֹּל שֶׁבַּיָּם טָהוֹר, חוּץ מִכֶּלֶב הַמַּיִם, מִפְּנֵי שֶׁהוּא בוֹרֵחַ לַיַּבָּשָׁה, דִּבְרֵי רַבִּי עֲקִיבָא. הָעוֹשֶׂה כֵלִים מִן הַגָּדֵל בַּיָּם וְחִבֵּר לָהֶם מִן הַגָּדֵל בָּאָרֶץ, אֲפִלּוּ חוּט, אֲפִלּוּ מְשִׁיחָה, דָּבָר שֶׁהוּא מְקַבֵּל טֻמְאָה, טָמֵא:
All that live in the sea are clean, except the sea-dog because it seeks refuge on dry land, the words of Rabbi Akiba. If one made vessels from what grows in the sea and joined to them anything that grows on land, even if only a thread or a cord, if it is susceptible to uncleanness, they are unclean.
וְיֵשׁ בְּמֶה שֶּׁנִּבְרָא בַיּוֹם הָרִאשׁוֹן טֻמְאָה, בַּשֵּׁנִי אֵין בּוֹ טֻמְאָה, בַּשְּׁלִישִׁי יֶשׁ בּוֹ טֻמְאָה, בָּרְבִיעִי וּבַחֲמִישִׁי אֵין בָּהֶם טֻמְאָה, חוּץ מִכְּנַף הָעוֹז וּבֵיצַת נַעֲמִית הַמְצֻפָּה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, מַה נִּשְׁתַּנָּה כְנַף הָעוֹז מִכָּל הַכְּנָפָיִם. וְכֹל שֶׁנִּבְרָא בַיּוֹם הַשִּׁשִּׁי, טָמֵא:
The laws of uncleanness can apply to what was created on the first day. There can be no uncleanness in what was created on the second day. The laws of uncleanness can apply to what was created on the third day. No there can be no uncleanness in what was created on the fourth day and on the fifth day, except for the wing of the vulture or an ostrich-egg that is plated. Rabbi Yohanan ben Nuri said: why should the wing of a vulture be different from all other wings? The laws of uncleanness can apply to all that was created on the sixth day.
הָעוֹשֶׂה כְלִי קִבּוּל, מִכָּל מָקוֹם, טָמֵא. הָעוֹשֶׂה מִשְׁכָּב וּמוֹשָׁב, מִכָּל מָקוֹם, טָמֵא. הָעוֹשֶׂה כִיס מֵעוֹר הַמַּצָּה, מִן הַנְּיָר, טָמֵא. הָרִמּוֹן, הָאַלּוֹן, וְהָאֱגוֹז, שֶׁחֲקָקוּם הַתִּינוֹקוֹת לָמֹד בָּהֶם אֶת הֶעָפָר אוֹ שֶׁהִתְקִינוּם לְכַף מֹאזְנַיִם, טָמֵא, שֶׁיֶּשׁ לָהֶם מַעֲשֶׂה וְאֵין לָהֶם מַחֲשָׁבָה:
If one made a receptacle whatever its size it is susceptible to uncleanness. If one made a couch or a bed whatever its purpose it is susceptible to uncleanness. If one made a wallet from untanned hide or from papyrus it is susceptible to uncleanness. A pomegranate, an acorn and a nut which children hollowed out to measure dust or fashioned them into a pair of scales, are susceptible to uncleanness, since in the case of children an act is valid though an intention is not.
קְנֵה מֹאזְנַיִם וְהַמָּחוֹק שֶׁיֶּשׁ בָּהֶן בֵּית קִבּוּל מַתָּכוֹת, וְהָאֵסֶל שֶׁיֶּשׁ בּוֹ בֵית קִבּוּל מָעוֹת, וְקָנֶה שֶׁל עָנִי שֶׁיֶּשׁ בּוֹ בֵית קִבּוּל מַיִם, וּמַקֵּל שֶׁיֶּשׁ בּוֹ בֵית קִבּוּל מְזוּזָה וּמַרְגָּלִיּוֹת, הֲרֵי אֵלּוּ טְמֵאִין. וְעַל כֻּלָּן אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי, אוֹי לִי אִם אֹמַר, אוֹי לִי אִם לֹא אֹמַר:
The beam of a balance and a leveler that contain a receptacle for metal, carrying-stick that has a receptacle for money, a beggar's cane that has a receptacle for water, and a stick that has a receptacle for a mezuzah and for pearls are susceptible to uncleanness. About all these Rabbi Yohanan ben Zakkai said: Oy to me if I should mention them, Oy to me if I don't mention them.
תַּחְתִּית הַצּוֹרְפִים, טְמֵאָה. וְשֶׁל נַפָּחִין, טְהוֹרָה. מַשְׁחֶזֶת שֶׁיֶּשׁ בָּהּ בֵּית קִבּוּל שֶׁמֶן, טְמֵאָה. וְשֶׁאֵין בָּהּ, טְהוֹרָה. פִּנְקָס שֶׁיֶּשׁ בָּהּ בֵּית קִבּוּל שַׁעֲוָה, טְמֵאָה. וְשֶׁאֵין בָּהּ, טְהוֹרָה. מַחֲצֶלֶת הַקַּשׁ וּשְׁפוֹפֶרֶת הַקַּשׁ, רַבִּי עֲקִיבָא מְטַמֵּא, וְרַבִּי יוֹחָנָן בֶּן נוּרִי מְטַהֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שֶׁל פַּקּוּעוֹת כַּיּוֹצֵא בָהֶן. מַחֲצֶלֶת קָנִים וְשֶׁל חֵלֶף, טְהוֹרָה. שְׁפוֹפֶרֶת הַקָּנֶה שֶׁחֲתָכָהּ לְקַבָּלָה, טְהוֹרָה, עַד שֶׁיּוֹצִיא אֶת כָּל הַכָּכָי:
The base of the goldsmiths’ anvil is susceptible to uncleanness, but that of the blacksmiths is clean. A whetting-board which has a receptacle for oil is susceptible to uncleanness, but one that has none is clean. A writing-tablet that has a receptacle for wax is susceptible to uncleanness, but one that has none is clean. A straw mat or a tube of straw: Rabbi Akiva rules it is susceptible to uncleanness; But Rabbi Yohanan ben Nuri rules that is it clean. Rabbi Shimon says: the hollow stalk of colocynth is subject to the same law. A mat of reeds or rushes is clean. A reed-tube that was cut for holding anything remains clean until all the pith has been removed.