הכרים (mattresses) – made to be filled with wool or feathers/down, a a person places them underneath his head.

והכסתות (cushions) – they ae like mattresses, but they are long and large, and the entire body of a person lies on them.

מרצופין (packing bags, leather bags, sacks – adapted for ship-loads) – like a species of large leather sacks that they place in them goods that they take on ships.

הרי אלו טמאים מדרס – fo all of these are used also for lying.

קלוסטור (basket – fodder basked used instead of a muzzle) – a kind of folded basket that they suspend in the mouth of an animal, and they put in it fodder and barley-corn and the animal eats when it is walking.

תורמל – a large leather pocket that the shepherd places there all of his belongings.

כריתית (a leather bag containing one Se’ah) – a small leather bag.

רבצל (small bag for perfumes, spices) – small leather bag that they place spices in.

מזודה (traveling bag containing provisions) – a vessel that they place in it food/provisions for travel. The Aramaic translation of "צידה" – is "זוודין" – travel bag.

הרי אלו טמאים מדרס – all of these that are taught in the Mishnah, if each of them has the measurement that is explained with them or more, they defile through treading/Midras, and they are used for lying with their work/task. But not with less than the defined measure [of the Mishnah].

נפחתו טהורין – for all of these are made to receive/hold things, that the receptacle prepares them and designates them to be fit for lying and sitting, and when it becomes damaged/worn out, the primary purpose which is reception is annulled , and for that purpose it was called a vessel.

ובטלה הטפלה – which is defilement by treading.

חמת חלילין (bagpipe) – a bag that is full of wind and they place the flutes in he mouth of the bag and the wind exits through the incisions/holes and produces from the flutes a sound of song.

טהורה מן המדרס – for it is not fit for lying.

עריבת פיסונות (a trough for mixing mortar) – a trough that they bring into it small stones and clods of earth in order to provide a mold filled with earth or rubble of ethe building. And [the word] פיפוסנות is the language of “he took up a lump [of brittle stone] and threw it at it (the idolatrous statue)” as we state in the Gemara in [Tractate] Sanhedrin 64a concerning Mercurius (name of the Roman divinity, identified with the Grecian Hermes).

בית שמאי אומרים מדרס – for they hold that they use it for lying with their work. But the School of Hillel holds that they don’t use it.

שנסדקה טמאה מדרס (which was split is impure through treading) – but if it was not split, it not impure through treading, for we say to him: “Stand and let us do our work.” But when it was split and liquids come out, it is not worthy other than for lying. But less than two LOG or more than nine Kab, is not ritually impure through treading and even if it was split.

ונתפחה (and it swelled up) – on account of the rains the wood swells and the split is closed up.

טמאה טומאת מת – as it was at the outset before it became split, because it has a receptacle. But it is not impure from treading, for it is not designated to lie upon it, for they use it in kneading.

בקדים ונסדקה – after the wood had swelled up and the split had closed up, he placed it in an east wind and it split.

טמאה מדרס – that it returned to being fit for lying but not to knead with it.

זה חומר בשיירי כלי עץ – that at their outset they are not impure through treading, but when they are split, they are impure through treading.

כלי נצרים – baskets made of wickerwork of willows and of similar things.

עד שיתחסמו (until they be sealed/glazed) – when their upper rim/lip is completed.

אע"פ שנשרו שפתותיהן כל שהן – that their lips fell and there doesn’t remain anything of their lips to any degree at all, they are ritually impure.

מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.

חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.

דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. "דיו" is “two;” "סטר" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.

קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.

טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.

כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.

עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.

אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.

קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a).

עד שיקצע (until he smooths/cuts off/trims the rough parts) – that he would cut it off and establish it for sitting. And the Halakha is according to the Sages.

אע"פ שקבעה בכותל טמאה – through defilement through a corpse or a reptile. But it is not annulled from being a vessel, and we don’t say a vessel that is attached to the ground is like the ground itself, but rather only when it was attached/connected to the ground at its outset, or that it was made in order to serve the ground.

כופת (a stool/a block with a concave top to sit upon) – a vessel designated for sitting. And it is of date-palm.

שקבעו בנדבך (that was fixed into a course of the wall, course of bricks/stones) – in the row of the building.

בנה עליו ולא קבעו (built upon it but did not fix it) – in the manner that the artisans do when building an arch/doorway over the boards and afterwards sawing them.

טמא – if he person with gonorrhea sat on the building that he is upon, the stool/block with a concave top to sit on that is under the building is defiled. For the person with gonorrhea defiles that which he sits upon and that which he lies upon that is under the stone used for closing a pit (which may be over a corpse). And similarly, they fixed it but did not build upon it and the person with gonorrhea sat upon it when it is fixed, it is ritually impure, but it is not nullified in this. But when he fixed it and built upon it, it is nullified in regard to the wall, and it is like a wall.

מפץ (a mat of reeds, bark, the poor man’s mattress) – like the species of matting made from reeds or from bulrushes/reed-grass.

על גבי הקורות – of the attic.

מעזיבה (a concrete of stone chippings, clay) – plaster and pebbles of stones that one places on the room. And all the while that one did not fix the mat of reeds in the walls and the person with gonorrhea sat on the concrete of stone chippings, the mat is defiled that is below it, but it is not annulled from the laws of a vessels, for if he wanted, he could take it. And similarly, if he fixed it but did not place upon it the concrete of stones and the person with gonorrhea sat upon it, it is impure from sitting. But it is not annulled until he fixes it and places the concrete of stone chippings upon it.

כדרך קבלתה – its rims below.

כדרך שלא קבלתה – its rims above.

סדין שהוא טמא מדרס – and it is appropriate to be defiled through treading, as it states, but it is not actually defiled through treading. For if so, as it is taught in the concluding section ‘of the Mishnah] “that is susceptible to uncleanness from corpse uncleanness,” let it be taught “but it is impure through contact with treading, as it is taught in the third chapter of Tractate Menahot (הקומץ רבה) [see also Tosefta Tractate Kelim Bava Metzia, Chapter 11, Halakha 9].

ועשאו וילון – a curtain for the opening, or a curtain for a ship. And specifically, when he made it through a change in action, but thought [alone] does not remove it from defilement that it was appropriate for it.

אבל טמא טמא מת – because the sun warms it (see Talmud Betzah 14a) it (i.e., the sheet) is wrapped in its rims periodically, therefore, it is not annulled from the laws of a vessel.

מאימתי טהרתו – that the law of treading is annulled from it.

משיתפר – In the Tosefta it is proven that the School of Shammai (see above, Tractate Kelim Bava Metzia 11:6) requires when it is torn and one fixes it to the measure of the opening, and one sews on it loops/couplings to hang it on a curtain or on a ship. But the School of Hillel states: “when he ties it up” and it doesn’t require tearing. But rather, one he ties on it the loops/couplings in order to suspend them upon them. And there are books that have the reading: “The School of Shammai states from when it is broken,” and that this is the reading, meaning to say, that when he breaks it and tears it in order to sew it to the measure of the opening.

ר' עקיבא אומר משיקבע – from the time that he will hang it on the opening or on the ship. And the Halakha is according to the School of Hillel.

לארכה טהורה – the length of the reed corresponding to the length of the matting [of straw], is pure, but it is not appropriate for lying, for the reeds damage the person lying down, but they are not appropriate for anything other than interlacing.

כמין כי – the Greek [letter]. That is akin to the reverse of our [letter] "כ". Meaning to say, it is always impure util he pulss the reeds from three sides. And the Halakha is according to the Sages.

עשאם לרחבה – the length of the reed to the width of the matting.

ד' טפחים – when there is between each reed four handbreadths, it is appropriate to lie upon between the two reeds.

נחלקה לרחבה – and its reeds were broken in-half.

רבי יהודה מטהר – for it is not appropriate for lying. But the Halakha is not according to Rabbi Yehuda.

המתיר ראשי מעדנים (he who loosens the tops of reed matting) – it is custom of those who make matting that when they complete the mat, there remains a kind of border/hem. And they raise it in all two handbreadths a twisted thread and tie it so that the web will not be destroyed. For if it remains, it stands to be destroyed and would be annulled from the notion of being a vessel, and is pure.

Reed matting, ties, like (I Samuel 15:32): “Agag approached him (i.e., Samuel) with faltering steps,” meaning to say, it is tied in the manner that forbidden things are tied, and similarly (Job 38:31): “Cast you tie cords to Pleiades.”

שהם של ששה טפחים – two handbreadths between each reed matting, and a handbreadth from here and a handbreadth from there.

משתקנב (when it will have been trimmed) – that he will sever/cut and lop off the heads of the protruding membrane, and this is cutting/trimming.