הסיף והסכין והפגיון – a knife that has two mouths is called a dagger.

מגל יד (an implement combining a knife and saw) – a smooth implement made to break bones and to cut wood.

מגל קציר (sickle/scythe – a implement with indentations) – filled with notches and ridges.

השחור (hair-pinchers or razor) – they are small scissors that one shaves with them. And they are called שחור because they remove the hair, that removing and blackening is one thing, and so we state in the chapter "משילין פירות"/ They let down pieces of produce (Tractate Betzah 35b) that the one who taught “you may let fruit slide down [through an aperture in the roof}/משחילין is not erroneous (see also Tractate Bekhorot, Chapter 6, Mishnah 7). But there are those who interpret השחור is a razor.

והזוג של ספרים – larger scissors than the hair-pincher [or] razor.

שנחלקו – that they are of links and they take them apart from each other. And similarly, the razor has those whose handle is not attached and they remove it.

הסמוך ליד – that it is appropriate for work more, but near the head, he fears lest it wound his hand. But the Halakha is not according to Rabbi Yossi.

מספורת שנחלקה (shears which are divided [into two]) – they are women’s scissors, and when they are divided, each one is fit for cutting.

וחכמים מטהרין – since it was broken. And the Halakha is according to the Sages.

קוליגריפון (name of a batter’s tool resembling the stylus with one pointed end to pick up the bread called, “the tooth” and one flat and broad end to scrape the ashes out) – a utensil that at its one head is like teeth that we insert in bread or in meat when we remove it from the oven, And with the other head, we scrape out the coals and ashes from the oven.

ניטלה כפה (that has lost is palm – the flat and broad end – is susceptible to uncleanness on account of its tooth) – the wide side that is made like a spoon that that we scrape the ashes out with it.

טמאה – because the second head that has in it teeth that are appropriate for their use.

מכחול (a painting staff the spoon-shaped side of which is broken off) – its one head is pointed/sharp like a kind of thin and pointed side of a double tool to paint the eye with, and the other head is wide to clean the ear with it.

מכתב (stylus/writing tool) – one head is pointed/sharp to write on a notebook of wax and the other head is thick and smooth to erase/rub out the writing that is engraved in the way and to smoothen it, in order that it would appropriate to return and to write once again on it.

זומלסטרא (soup-ladle – with a spoon on one side and a fork on the other) – one head is a spoon, made to receive the filth/smell from the pot and to remove it and the other head is a kind of fork to bring out the meat.

וכן השן של מעדר (the tooth of the mattock/share of the plough) – at its one head they turn over the soil and at the other head the attach the vessel of the plough one with the other.

שיעור כולן – if the one head was removed that it is necessary that there would remain of the second head in order to be the measurement of the handle that it would be appropriate to do the work.

חרחור (coulter, inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן ) – a vessel made like a hoe that we dig up the ground, and its iron is more pointed/sharp to sever the roots so that it will not detain the plough.

שינטל רובו – most of the iron or most of the steel-coating of the cutting tools/steel-edge.

מקופו (the eye of the coulter for the insertion of the horizontal pole) – a hole in which they insert the handle/helve like [Talmud Berakhot 55b]: “the hole of the needle.”

טהור – for further it is not appropriate for work since one is not able to bring in a handle.

קרדום (hatchet) – that is pointed/sharp and cuts from its two sides. The one side is wide and carpenters use it and it is called its cutting edge. The Aramaic translation of the strigil is called its cutting edge. But the second side is short and it is called that part of the spade (or shovel) that is used for chopping, because it is on that side that homeowners cut/split wood. And in the Gemara in Tractate Betza [folio 31b] it calls the wide side its broadside of a double tool. But the short side is called the thin and pointed side of the double tool [of the hatchet used for splitting].

מגריפה (ladle/shovel) – made to remove the ashes from the double-stove and from the oven, but when its blade was removed, its handle remained which is made in the form of a mallet of blacksmiths. But the Halakha is not according to Rabbi Meir.

מגירה (saw) – it is a fattened ox (see Psalms 69:32 and many other examples throughout Scripture) in the language of Scripture, SIGA in the foreign tongue.

אחת מבינתיים טהורה – if he removed from one tooth from all that have two teeth, it is impossible to anymore to drag any further, therefore it is is ritually pure and is not appropriate for use.

נשתייר בה – from the complete teeth the measurement of a סיט/the distance between the tip of the thumb and the index finger when held apart in one place.

טמאה – the saw [is ritually impure]. For with that full extent of the distance between the tip of the thumb and the index finger when held apart which is complete is appropriate for dragging. And the measurement of the full extent of the distance between the tip of the thumb and the index finger when held apart, all what is possible for a person to distance between the finger and the forearm.

מעצד (adze)– an iron vessel that the carpenter planes the boards.. DOLDORA in the foreign language.

איזמל – a small razor that one circumcises a baby with. The Aramaic translation of חרבות צורים/flint knives (see Joshua 5:2-3) which is “sharp knives.”

והמפסלת (plane/sculptor’s chisel) – sharp/pointed iron that is fixed within wood and they take it and bring it over the board and smooth it out. It is the [Scriptural] language of (Exodus 34:1): “"פסל לך/”Carve for yourself.”

מקדח (borer – used by carpenters) – a vessel/utensil that they make holes/perforate boards.

שנפגמו (which have been damaged) – that were split/broken apart.

ניטל חיסומן (if their steel-edge is worn off) – in the mouth of the sword and in the mouth of the knife and in the mouth of a hatchet/mattock and in the thin part of the borer they place good and considered iron, ATZALAV in the foreign tongue, and they muzzle their mouths with it in order that it will be sharp/pointed to cut/sever well, and this is called, חיסומן/their steel-edge.

והרוקני (the plane [the wooden body] by itself) – the wood that the sculptor’s chisel/plane is fixed in it is called רוקני. But if the iron was worn off that makes ritually impure and smoothens, and the wood remains alone without iron, it is ritually pure.

חרירה (the eye-needle) – like its hole. The hole that one threads/brings the thread through (see also Tractate Shabbat 52b for a similar expression).

עוקצה (whose point is broken off) – the sharp head that they bring into the clothing when they sew. Like the peduncle of a fig (that is attached to the tree when it is cut off).

אם המתינה למתוח (if he made it into a stretching pin) – it is the manner of weavers that take a broken needle and place it into the rim of the cloth in order to stretch its rims.

מחט של סקאים (sack-maker’s needle) – a large needle that they sew with it the sacks that are made from the hair of goats and similar animals from the thick clothing.

שהוא כותב בה – on a tablet of wax.

של מתוח – if he prepared to stretch with it the rim of the cloth in the manner that the weavers do.

בין כך ובין כך טמאה – for it is appropriate for stretching without its point and without its eye [of the needle].

אם מעכבת את התפירה – that he is unable to sew with it because of the rust. But there are those who interpret, all the while that the rust makes a known impression in the cloth, that is the delaying of sewing, and it is ritually pure, and this is implied in the Chapter [Five of Tractate Shabbat], “With what does a beast [go out on the Sabbath – folio 52b].”

צנורא – a curved small fork at its head and it is customary to turn over the meat with it over the coals, but some of them are small that they trim the wicks with them and cleanse/wipe off the candles. But when it is straightened/flattened it is like a needle whose needle-eye or point is removed and it is ritually pure.

הפין (bit of a key) – the teeth of a key with which they open the door. And this form of this key is known in the Egyptian kingdom and throughout the land of Israel.

אפילו אחת טמאה – and even though that the teeth on their own without a lock are ritually pure, they (i.e., the Sages) established it that with a lock they are ritually impure , nevertheless the teeth are considered as essential and the lock serves [the teeth].

אלמוג (coral- a species of cedar tree) – KORALI in the foreign language, and it grows in the depth of the sea. And its beginning is soft prior to the air making it float/become thick and they open with it something sealed. And in Scripture, it is עצי אלמוגים (I Kings 10:11): “[Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quanity] of almog wood/sandalwood [and precious stones].”

השן שבטס (the key-ward fastened to a thin plate) – it is not similar to the bit of a key of that which opens for the tooth is used on its own, what is not the case with the bit of the key. Therefore, it is ritually impure on its own.

הכדומין (a sort of lever with which a pitcher is fished out of the wall/grappling iron) – a big long piece of wood and hooks come out from it here and there and they suspend on those hooks flasks of water in the air in order to cool them off. But Maimonides explained, that is a kind of seed-pot with hooks all around them and on it they raise the utensils that fell into the pit.

האשקלונין – that are made in Ashkelon.

המעבר והמזרה ומגוב (pitchfork – for the first stage of winnowing – passing the grain from one side to the other; winnowing fan; rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff) – utensils that are made to clean the grain from the straw and to transfer the straw from place ot place. The pitchfork/המעבר has teeth and it is similar to the hand of humans, and with it, they transfer the straw from place to place. And the winnowing fan they winnow the wheat in the granary/threshing floor , therefore it is called a מזרה/winnowing fan, and its teeth are greater in umber than the teeth of the pitchfork. And the מגוב/rake has even more teeth than that of the winnowing fan, and with it, they separate/sift the grain after they winnowed it with the winnowing fan.

דבר חדש חידשו סופרים – they were appropriate to be ritually pure, for they are straight/flat wooden vessels, but because of one metal tooth, they were not put down as defiled.

ואין לי מה להשיב – for what reason did they say this [to the critics].

מסרק של פשתן – it has multiple teeth like long needles that are inserted in wood, and through it, they comb the flax.

ונשתייר בו שתים טמא – if there did not remain on it anything other than two teeth alone, the comb is ritually impure, for it is still worthy for their work.

אחת אחת בפני עצמו טמאות – each and every tooth on its own that had been removed from the comb is ritually impure, for it is worthy to write with it in a wax tablet.

ושל צמר – a wool comb.

אחת מבינתיים – from every three adjacent [teeth], the middle one was removed, it furthermore is not worthy [for use].

היה החיצונה אחת מהן טהור – the outer tooth of the comb is wide and is not appropriate to comb with it, for it is like the outer [tooth] that is on the head of our com, therefore, if the outer [tooth] is one from the three that remained, the comb is ritualluy pure, for it is not appropriate to comb with it for there are only two teeth here.

ועשאן למלקטת (he makes use of them as pinchers) – to gather the hair in them.

והתקינה לנר – to remove the wick and/or to cleanse the lamp through it.

ולמיתוח (stretching pin) – We have the reading [מיתוח], that is to stretch the rim of he cloth in the manner of the weavers who [insert] a needle in the rim of the cloth in order that they can stretch its rims.