כל כלי בעלי בתים שיעורן ברמונים – if they made an incision while removing a pomegranate, they are ritually pure.

ר' אליעזר אומר במה שהן – all the vessel, their measure is when they are not appropriate to use them in the form the usage that they would initially use them. As for example, vessels that are designated for figs, their measure is when they remove a fig, and those which are designated for olives, their measure is when one removes an olive. But the Halakha is not according to Rabbi Eliezer.

קופות הגננים – baskets that those who own the gardens that they are used to place vegetables in them.

שיעורן במוציא אגודות ירק and in this, the first Tanna/teacher agrees with Rabbi Eliezer that their measure is not when removing a pomegranate.

בתבן – when removing straw.

גבבא – thin straw mixed in manure. It is the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” raking stubble/straw [that is rounded]. But the bathing attendants, that is, the owners of the bathhouses burn it in the bathhouses.

כולן ברמונים – whether they are of those who own homes or those who are gardeners. But the Halakha is not according to Rabbi Yehoshua.

פקעיות של שתי (measured by ordinary size of warp/longitudinal clews) – the yarn of the warp/longitudinal clews is thinner than that of the latitudinal ones, as is found in [Tractate] Ketubot 64b, in Chapter [Five]"אף על פי" /Even though. And the longitudinal/warp clews are smaller than the latitudinal/woof clews. And the explanation of פקעיות is GLOMARI in the foreign tongue. Alternatively, MATASI in the foreign tongue.

אע"פ שמקבלת של ערב טמאה – this is what he said: But even though it does not receive warp clews, if it receives woof clews, it is ritually unclean. That its measure is the removal of the woof, which is larger than removing the warp. And similarly, even though it holds trays, it is ritually impure, that is to say, even though the incision is large and it doesn’t hold/receive the dishes, if it holds/receives the trays which are larger than the dishes, it is still called worthy of its first usage and is ritually impure.

אע"פ שמקבל את הרעי – even though it (i.e., a night chamber/chamber pot) [which is too defective] does not receive/retain the liquids, if it retains solid excrement, like the chamber pot/night chamber, it is ritually impure. The digestive organ, like the night chamber/chamber pot. A vessel that one eases oneself in and it has excrement and urine in it.

מפני שאין מקיימין אותו – is our reading (“because they do not keep it”). But there are those who have the reading of “because they keep it.” But it refers to the matter of the first Tanna/teacher, who stated, that if it keeps the woof and the trays and the digestive organ is ritually impure, because they keep it and protect it, since it is appropriate for this. But the Halakha is not according to Rabban Gamaliel.

שיעורן בככרות של פת – the measure of their breakage through the removal of loaves of bread.

אפיפיירות (frames for hangings – to which reeds were fastened from the bottom upwards – crosswise – for support) – a woven utensil made from reeds or vine-shoots.

שעשה לה קנים מלמטה למעלה – that their borders/rims were opened and they brought in reeds from the bottom to the top to strength the rims at the bottom of the vessel.

גפים (handles) – that they attached as a rim. [It is] the Aramaic translation of ויחבק/and he embraced and throw arms around. Another explanation: arms/handles – that he made for them handles.

אם אינה יכולה לינטל גפים – that when he holds the handles, the vessel does not go up with him (and it is not susceptible to receiving ritual defilement).

הרמונים שאמרו – that which is taught at the beginning of our chapter, “All Utensils of householders – their measure [is] with pomegranates” (Chapter 17, Mishnah 1), when there would be three pomegranates fastened with each other, and one came out through the path of an incision, this is the measure of someone removing a pomegranate.

כדי שיטול ויהלך (sufficient in order that one may take and shake) – that through the waving/shaking of taking it and shaking it – the pomegranate speedily leaves through the incision.

ובקופה כדי שיפשיל לאחוריו – that through hanging it behind him, he quickens the [pomegranate’s] leaving.

שאינן יכולים לקבל רמונים – that they are small.

כגון הרובע – a quarter of a Kab.

שיעורן ברובן – since the majority was reduced/lowered, it is ritually pure.

נפרצו (if they were broken through) they were lessened and missing.

נגממו (if they are worn off – i.e., the sides of the vessel after becoming too thin) – at theirat their borders/rims.

שיעורן כמה שהן – if there remains In them to receive/retain any amount, they are ritually impure. But the Halakha is according to Rabbi Shimon.

הרמון שאמרו – that a vessel that is perforated with the removal of a pomegranate is ritually pure.

ולמה הוזכרו רמוני בדאן – because we don’t estimate through them, other than through an intermediate-sized pomegranate.

שיהו מקדשים בהם – that if one of the pomegranates of Baddan are Orlah/fruit that grows during the first three years after a tree was planted or of food crops in a vineyard (i.e., it is forbidden to plant or maintain other crops in a vineyard – rendering the entire vineyard forbidden) that is mixed up/combined with one-thousand pomegranates that are permitted, all of them are sanctified/dedicated and forbidden, which is not the case with the pomegranates of other places.

Baddan is the name of a place.

לשער בו את הכלים (to measure utensils with them) – for he holds that a person who removes a pomegranate of vessels, the pomegranates of Baddan measure them.

אמר ר' יהודה לא הוזכרו רמוני בדאין וכו' – but in regard to sanctification, there is no distinction between the pomegranates of Baddan and the rest of the pomegranates, for all are sanctified. For Rabbi Yehuda holds that everything whose manner is to be counted is sanctified. In the Chapter of the Mixtures (Chapter 8 of Tractate Zevakhim), and at the beginning of the Tractate Betzah (3a).

בדאן וגבע – two places of Cutheans, and the pomegranates and leeks of these places [from Rimon and Hatzir] of the rest of the places. But the Cutheans definitely do not tithe what they sell to others, and they are not anxious regarding [the Biblical verse in Leviticus 19:16): “place a stumbling block before the blind,” for even though for themselves they tithe, therefore, they definitely tithe in every place (previously certainly untithed).

חצירי – leeks are called PURUSH in the foreign tongue, like (Numbers 11:5): “the leeks and the onions.”

בביצה שאמרו – regarding the ritual impurity of food, that they do not defile with less than an egg’s bulk.

ונותן לתוך מים – he fills a cup of water, and places into the largest of the large ones and the smallest of the small ones (i.e., eggs), and divides the volume of the water coming out into two parts and the one part is the measurement of an egg.

וכי מי מודיעני – that is to say, that when a person takes the largest of the large ones, perhaps there is one larger than [even] that one. And similarly, the smallest of the small, perhaps thee is something smaller than it.

הכל לפי דעתו של רואה – according to the estimate of his mind, which is the intermediate according to his eyesight. And the Halakha is according to Rabbi Yossi.

כגרוגרת שאמרו – for the removal [of foodstuffs] on Shabbat and to the merging of alleyways. But the Halakha is not according to Rabbi Yehuda (see also Tractate Shabbat, Chapter Seven, Mishnah Four and Tractate Eruvin, Chapter 7, Mishnah 8).

כזית שאמרו – as for example, like an olive’s bulk from the dead or from the carrion that ritually defiles, and most of the measurements that are in the Torah are like an olive’s bulk.

אגורי (fit for storage, of good quality) – whose oil is stored within it (see Tractate Berakhot 39a).

כשעורה שאמרו – a bone like a barleycorn (see also Tractate Negaim, Chapter Four, Mishnah Six).

כעדשה שאמרו – a creeping thing defiles like that of a lentil, and is sustenance like that of a lentil.

מביאין טומאה – upon a person who carries them.

בעובי המרדע (like the thickness of an ox goad) – that is from the study of cattle, and its thickness is one finger and a third-of a finger in size, which are two fingers in smallness. And the handbreadth is four fingers in size, which are six small fingers. And it is found that its circumference is a handbreadth. For everything that is its width of a handbreadth there is in its circumference three handbreadths, but they (i.e., the Rabbis) decreed on that which has a circumference of a handbreadth, on account of that whose thickness is a handbreadth, that he brings the ritual defilement from the Torah.

האמה שאמרו – to the matters of Shabbat and Eruvin and Sukkah and the measurements [of the Temple] and Kilayim/mixed seeds.

באמה בינונית – this cubit is six handbreadths long. For there is a cubit that is five [handbreadths] [that is smaller than it]. And there is larger cubit that is six [handbreadths] and a finger in length. But the cubit that is six [handbreadths] is the medium-sized one.

שתי אמות – two measurements that with them they measure the cubits, and each one of them is a cubit.

בשושן הבירה – one room is built on the eastern gate of the courtyard, and upon it, the capital city of Shushan is painted on it, in order that the fear of the kingdom be upon them.

על של משה – on the cubit that is six handbreadths long.

שהאומנין נוטלים בקטנה – that the treasurer/manager would make a condition with the artisans – such-and-such cubits they would make in the building for the keeping of the Temple in repair, from the cubits of Moses, such and such a costs, and they would return to him by a finger (see Tractate Menahot 98a) the measurement of the longer cubit upon it, in order that they would add from their own on their condition, lest they make it less, and it is found that they come to commit a religious sacrilege that they benefited from that which was dedicated to the Temple. And why two? One for silver and gold, that when they make a condition with those who smelt gold and silver to make a tablet of four or five cubits in the cubit of Moses, they restore to the extra measure of it a half-finger, not for the additional measurement upon it of a finger, since the artistry is costly and they don’t cause them to lose so much.

כל האמות היו בינונית – which a cubit that is six handbreadths in length.

חוץ ממזבח הזהב – that was a cubit by a cubit.

והקרן – of the bronze altar. For it had on its four corners four stones of a cubit in height and a cubit by a cubit in thickness. And that cubit was with the cubit that was five [handbreadths in length].

והסובב והיסוד – of the bronze altar. And in the third chapter of [Tractate] Middot, they are explained (see Tractate Middot, Chapter three, Mishnah one).

אמת בנין – such as the wall of the Temple and the altar of the burnt-offering.

אמת כלים – such as the Ark, and the table and the Golden Altar. And the Halakha is according to Rabbi Meir.

במדה דקה (a smaller measure) – of the wilderness, it is called the smaller measure, because there is the Jerusalem wilderness and the Tzipori/Sepphoris [measurement] (in the Upper Galilee), but the wilderness one is smaller than all of them.

מדות הלח – a Hin (i.e., twelve LOG or 72 egg bulks) and one-half of a Hin.

והיבש – the Issaron (i.e., one-tenth of an Ephah) and the half-Issaron.

באיטלקי in the Italian measurement of Greece, and this is the wilderness one that existed at the time of Moses.

כפי מה שהוא אדם – whether small or large [as in the size of the person].

קומץ המנחה (the handful of the meal-offering) – as it is written (Leviticus 2:2): “[The priest] shall scoop out of it a handful [of its choice flour and oil, as well as all of its frankincense].”

וחפני קטורת (and he takes both hands full of incense) – of Yom Kippur, as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense.”

כמלוא לוגמיו ([and drinks] a mouthful ) – if he drank a mouthful on Yom Kippur, he is liable. And according to the mouthful of the person who drinks we measure/estimate.

כמזון שתי סעודות ולעירוב – the joining of borders is not with less than food for two meals.

מזונו לחול – like the food for two meals of a weekday when he eats a little bit, but not like the food for two meals on Shabbat that he eats more because of the sweetness of his cooking, it is found that for delicacies there is always room.

לשבת אבל לא לחול – for on the contrary, two meals of the Sabbath day are less than two meals of the weekday, because a person eats three meals on Shabbat and he doesn’t increase his eating at each meal.

ואלו ואלו מתכוונים להקל (these and those intend to give the more lenient ruling) – each one of them intendents to lessen the loaf of the Eruv.

משתי ידות לככר משלש לקב ([it should consist] of two-thirds of a loaf [of a size] three to the Kab)-it is enough for an Eruv with two-thirds of loaf of [a size] three loaves to the Kab. It is found that a complete loaf is one-third of a Kab, and its two-thirds of a loaf is a loaf of the Eruv.

מככר בפונדיון – a loaf that is purchased with a Pundiyon/Dupondium (a Roman coin equal to two I ssar/16 Perutot) from the baker when four Seah of what are worth one Sela. And four Seah are twenty-four Kab that each Seah is six Kabim. And the Sela is four Denarim and the Denar is worth six Ma’ah, and he Ma’ah is worth two Pundiyonim, therefore, the loaf that is sold for Pundiyon is one-half of Kab. But because the shopkeeper wishes to make a profit, and the costs of baking and grinding , the loaf will not be sold for a Pundiyon when they are sold four Seah for a Sela, but rather one-quarter of a Kab, and the other one-quarter goes to the profit of the shopkeeper and the expenses of baking and grinding. Therefore, a loaf that is purchased for a Pundiyon is one-quarter of a Kab, which is six eggs, and it is the measurement of two meals, which is the loaf of the Eruv. And this is the Halakha (according to Rabbi Yohanan ben Beroka).

מלא תרווד רקב (a ladleful of corpse mold) – see also – Tractate Nazir, Chapter 7, Mishnah 2 (a spoonful of Rakab) – he filled a spoon of sandy-matter of grain from the corpse after all the moistness has been depleted.

מלא תרווד גדול של רופאים (filled a large spoon of the physicians – two handfuls) – which is larger than all the ladles, and its measure is two handfuls.

כגריס הקלקי (like the Cilician split bean) – it is a bean that comes from a place whose name is Kilki, and the beans there are larger than all other beans. And the measure of the place of the Cilician split bean is nine lentils, three-by-three square. And the place of the lentil, is four hairs, and it is found that the place of split bean is thirty-six hairs.

כותבת הגסה (a large date of a certain species) – larger than other date-palms, and its measure is a bit less than that of an egg.

כמוה וכגרעינתה (the like of it together with its kernel of the stone fruit) – that one must crush its open space.

ונודות יין ושמן (and bags of wine and oil) – of leather that were perforated, the measure of their perforation.

כפיקה גדולה (like a large coil or tuft used as a stopper) – that they place in the spindle that women spin with.

ומאור – it is a kind of window from which the light enters into the house.

שלא נעשה בידי אדם – as for example a cavity/hole that water or reptiles make, or that the dirt fell on its own and a perforation was made there. But if he did not think of it for use or for as a source of light, its measure to bring the defilement from the tent of the corpse to the house through the path of the incision.

באגרופו של בן אבטיח – that is a man known among them and Ben Batiach is his name, that he had a large fist.

ושנעשה בידן אדם – or that a person made it to bring in the light.

נירונית (Neronian) – a coin of Nero Caesar.

כמלוא נקב בשעול (the hole in a yoke) – like [the hole made by] the larger carpenters’ borer kept in the Temple cell. And the Italian Pundiyon and the Neronian stone, and the hole in a yoke, all of them is one measurement. But there are places where they knew about one of them, but not the other, Therefore, we teach all of them.

כל שבים טהור – all the creatures that are I the sea, if he made vessels from their skin, they do not receive defilement, 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],” just as cloth is from something that grows from the earth, even too the skin that that which grows in the earth.

חוץ מכלב המים – because all the rest of the creatures of the sea – not one of them flees to the dry land when [hunters] come to hunt them, other than the sea dog alone, therefore, it is included within the skins of the dry land, and if he made a vessel from its skin, it is susceptible to receive defilement. And the Halakha is according to Rabbi Akiva.

אפילו חוט אפילו משיחה (even a thread or a cord) – and as long as he connects them for himself on the road that if both of them were from what grows on the land are attached with a connection like this, the one would become defiled when its partner was defiled.

יש במה שנברא יום הראשון טומאה – this is what he said: There are things that were created on the First Day [of the Creation of the world], that one who makes vessels from them, they have ritual defilement, such as the land which was created on the first day, and earthenware vessels that are made from it are ritually defiled.

בשני אין בו טומאה – for on it, the firmament was created and it lacks ritual defilement.

בשלישי – [on the third day] trees were created, and wood vessels made from them are susceptible to receive ritual defilement.

ברביעי – the heavenly lights were suspended [in the sky], and they lack ritual defilement.

בחמישי – [on the Fifth day] birds and fish [were created], and if he made vessels from them, they are not susceptible to receive ritual defilement.

חוץ מכנף העוז (except for the wing of the black eagle) – the wing of the black eagle, for the Rabbis decreed ritual defilement with vessels made from her, for one can come to switch it with other vessels.

וביצת הנעמית המצופה (the glazed shell of an ostrich egg) – we translate into Aramaic the בת היענה (see Leviticus 11:16) – the egg of an ostrich is called נעמיתא/an ostrich egg. But the Rabbis decreed ritual defilement on its egg when it is a glazed shell, since without he covering, it also stands, but the rest of the eggs, even with a glazed shell, they did not make a decree, since it is not covered, it doesn’t exist at all.

כל שנברא ביום הששי טמא – beasts and animals and reptiles and mankind [were created on the Sixth day of Creation], if one made vessels from their bones or from their skins, they are susceptible to receive ritual defilement.

העושה כלי קבול מכל מקום – and even if he did not make it, it is worthy to receive [ritual defilement] other than something.

משכב ומושב (surface designated for lying and sitting) – for sitting a little bit, as for example, that he was leaning or suspended upon it.

מעור המצה (from an untanned hide) – that it was not pickled nor its hides dressed with flour, nor tanned [with gall-nut].

ומן הנייר – that is made from grasses.

דיש להן מעשה – since they hollowed them out [to shape a vessel].

ואין להם מחשבה (they lack the capacity to effect intention) – if they thought to fashion the dirt as it fashioned on is own, but they didn’t do any work, their intention does not bring them to ritual defilement.

קנה המאזנים (the beam of the balance) – The deceivers make it hollowed out and place in the hallowed out section, pure silver, and when they weigh it, it diverts/perverts the beam a bit and the live silver goes to the side of the thing that is being weighted and makes it heavy and overwhelms it.

והמחוק (an instrument for levelling a measure of grain/a strike) – that blots out the measurement when it is heaped up. But if they make it of gourds/cucumbers and similar things like it from the light things which lighten it and are bad for the seller, but if one makes of metal which makes it heavy and bad for the purchaser. But one makes it of olives and nuts and of box-tree/ebony tree. But the deceiver makes the instrument for levelling a measure of grain of olive and of hallowed out nuts, and when he sells it, he brings in metal in order that it would be made heavy, but when he purchases, he removes it.

והאסל (a carrying yoke – in which there is a hidden receptacle for money) – a balancing pole/staff that they carry it on the shoulder. But when there are many workers, after he has received his payment/compensation, he places the compensation in the receptacle that is in the balancing pole/staff, and states to the house owner (i.e., the boss), “You did not give me my compensation,” and when they search him, they don’t give attention to search there [in the carrying pole].

קנה של עני שיש בו בית קבול מים – and he drinks from them, and when they ask him if he tasted anything, he states, “I am fasting today.” But My Rabbis explained, a receptacle for water is a receptacle for liquids, and when he is busy [with his work] with the owner/the boss in the olive press, he steals from the oil there.

מקל שיש לו בית קיבול מזוזה ומרגליות – and they use them as such in order to steal in it the taxes/tolls.

אוי לי אם אומר – perhaps/lest that people learn from me to deceive [others].

אוי לי אם לא אומר – perhaps/lest the deceivers will say that the Sages are not experts in the work of our hands, and through this they will come to deceive even more. And why did he say [these things]? Because it is written (Hosea 14:10): “For the paths of the LORD are smooth; The righteous can walk on them, while sinners stumble on them.”

תחתית הצורפים (the goldsmith’s anvil) – those who smelter gold and silver, their bottoms/base are a vessel which is called a frame in which an anvil is set. And it is made to place within it silver and/or gold rubbish/broken ware. But that of a smith is not made to receive, and it is not made explicitly also for sitting.

משחזת (whetting implement of stone or wood) – of wood that they sharpen/whet the knives. And they make for it a receptacle for oil that they smear [the implements] with oil to sharpen them.

פנקס של שעוה – that the storekeeper has and the money changer that he writes upon it with a stylus/engraving tool.

קש – the tails of the ears of grain, and make mats out of them.

ושפופרת הקש – which is hollow and it has a receptacle.

רבי עקיבא מטמא – and even though its receptacle is small, for it is taught in the Mishnah above (see Tractate Kelim, Chapter 17, Mishnah 15), “that a person who makes a receptacle of any sort – it is ritually defiled.” And there is a difference of opinion if it is thing that is standing or not, for there is nothing unclean/defiled other than if it stands on its own. But Rabbi Akiva considers something that is standing, whereas Rabbi Yohanan ben Nuri does not consider for himself something that is standing. But the Halakha is according to Rabbi Akiva.

פקועות (bitter-apple/a gourd) – a desert gourd. But there are those who say, small, bitter melons. And their reed is hollow like the tube of straw.

חלף (rush/shoot) – it is a kind of grass and they make from it shoots/rush and mats. And they call it CHALFA in Arabic.

טהורה – from the ritual defilement of a reptile, but not from laying and sitting, for according to the Torah, if it is not made for overhanging boughs or twigs.

קנה שחתכו לקבלה – to place in it powder for painting the eye-lids/stibium.

הככי (pith/a web-like reed pith that has substance) – the white marrow that is withing the reed. But prior to this, the reed does no have susceptibility to receive defilement, and even according to the words of the Scribes.