השלחן והדלפק (the table and the delphica/a three-legged table used as a toilet table or a waiter) – a wooden vessel that they place upon it flasks and jugs and food and liquids, and from it, they take and place it on the table.

ושייר בהן מקום הנחת כוסות – which was not damaged or that was not covered [with marble], for if all it were covered with marble, it would be pure like a stone vessel, for we follow after its covering.

מקום הנחת חתיכות – of [pieces of] bread and meat. For if there was no place on the table for the placing of pieces [of bread and meat], it is not a table and it is not a delphica/three-legged table used as a waiter. But the Halakha Is not according to Rabbi Yehuda.

שניטלה אחת מרגליו טהור – for it is not fit as a table, for it is not appropriate to eat upon it.

ניטלה שלישית טמא – for it is appropriate to eat upon it like on top of a board. And it is something that he would consider to eat upon.

אינו צריך מחשבה – for since it is appropriate to eat upon it, it is susceptible to receive defilement.

וכן הדולפקי (and similarly the delphica) – its law is like that of the table. And just as there was disagreement regarding a table, so there was disagreement regarding the delphica. But the Halakha is not according to Rabbi Yossi.

ספסל – a wide and long board/plank, its one end/head/ is fastened with a a high board/plank and similarly its second head/end, in order to left it up from the group that it would be appropriate to sit upon.

ניטל השני טהור – for it is not similar to a table that if the removed three legs it is impure, for a bench whose two ends/heads were broken is not appropriate for sitting, for a person who sits upon it is like sitting on the ground.

אם יש בו גובה טפח אמא – that the board/plank is a handbreadth thick it is appropriate for sitting.

שרפרף (a sort of camp stool/footstool) – a bench for the footstool of a person.

הכסא שלפני קתדרא (stool that is before the throne/chair with a back) – its law is like that of a footstool.

שניטלו חפויט (that its seat boards/coverings were removed) – it is the language of covering that opens, like a kind of teeth that extend outward from all sides of the chair of the bride, and are made in order to support them.

בית שמאי מטמאין – for they are still fit for sitting.

ובית הלל מטהרין – for they are not fit for the bride, for it is like it is broken.

אף מלבן הכסא טמא – meaning to say, that even the frame of the chair on its own, without the seat and without its cover is impure, all the more so that he chair without its covering is impure. The frame, is the form of square brick they make on the chair and they sit upon it.

כסא שקבעו בעריבה (a chair that one affixed to a trough) – they brought a chair from another place and affixed it in a trough in the manner of his sitting. But the trough is not impure through treading. For it is appropriate for kneading.

בית שמאי מטמאין – for it did not annul the seat concerning the trough.

ובית הלל מטהרין – [makes it pure] from [impurity through] treading, for the seat is nullified concerning the trough. But concerning a seat made in the trough itself, the School of Shammai agrees with the School of Hillel that it is pure.

ושמאי אומר – even the sea that is made inside the trough itself is impure through treading.

כסא שלא היו חפויו יוצאין – that the boards/planks do not protrude outside of the chair. That the chair is made from four [pieces of] wood and planks fixed from three directions of the chair stands high under the wood that is fastened with each other, and from above the wood, tablets are made to sit upon them. But if the tablets are broken that are made for sitting, one can tip the chair to each side that one wishes and to sit upon those boards that are affixed from the three sides of the chair, but when they protrude outward, he is not able to tip it on its side. And the covers/seat boards mentioned here are not like the covers/seat boards mentioned in the first part of the Mishnah, for they are like protruding teeth, but rather for the boards that cover the wood are called חפויו/upholstered seat.

שניטל חפויו האמצעי – that the middle board/tablet was removed and there remains a board from here and a board from there.

טמא – for it is appropriate for sitting.

אם היה רחב טפח – it would be appropriate for sitting, but if is not, it is not [appropriate for sitting].

שנים מחפויו – from the tablets that are made for sitting.

רבי עקיבא מטמא – But the Halakha is not according to Rabbi Akiba.

ונשתייר בו בית קבלה – that is slightly hollow and appropriate to receive pomegranates is pure, and we don’t defile it because it has a receptacle.

מפני שבטל העקיר – for is made for the primary purpose of sitting and not as a receptacle , for since the primary purpose was nullified, and on whose account it was considered a vessel, the secondary purpose was annulled, but it was not nullified for the reason that it has a receptacle. And this is the Halakha. And this is taught above in the chapter “Who takes apart/loosens” (Tractate Kelim, Chapter 19, Mishnah 10) and in the chapter “Mattresses and Pillows” (Tractate Kelim, Chapter 20, Mishnah 2).

שידה (chest, strong box) – made like a kind of ark. And we are speaking of a chest that does not hold forty Se’ah, which is susceptible to receive ritual impurity.

שניטל העליון – the covering that is over it.

התחתון – its rim.

ניטל העליון והתחתון – but the planks that are on the sides remained.

וחכמים מטהרין – And the Halakha is according to the Sages.

הסתת (stone-cutter, chiseler) – who cuts/chisels stones. And he prepares for him a place to sit on one end of the stone when he is cutting/chiseling the other end.

כופת (a block with a concave top to sit upon/bolster, stool) – a thick and wide piece of wood, and this is implied in his explanation in the Tosefta (see Tosefta Demai, Chapter 1, Halakha 11 and see also Tosefta Kelim Bava Batra, Chapter 2, Halakha 1).

סרקו – which was painted.

וכרכמו (which was varnished) – which was colored with crocus/saffron.

ועשאו פנים (or was polished) – he invalidated it with an adze and made it smooth with a tool for planning wood, that it should have a nice appearance.

רבי עקיבא מטמא – for it is for sitting.

וחכמים מטהרין – for it is considered like a plain piece of wood.

עד שיחק בו (until he will make a hollow on it) – until he hollows out a place of sitting.

התקינו לישיבה – from impurity through treading/Midras, because they are not made for sitting and knowledge of it was abolished among all people.

סרגן בגמי (if he plaited them over with reed-grass) – on their openings, in the manner that they plait the beds.

טמאין – that the straw and the hackled wool/a soft spongy substance won’t be able to fall, and they are appropriate for sitting.

האסלא (privy/toilet; iron frame of a privy-stool covered with leather) – place of sitting of iron which is covered with leather, and they sit upon it in the toilet.

פירשה (if it was separated) – the leather from the iron.

העור טמא מדרס – that the leather by itself is appropriate for sitting, but the iron without the leather is not appropriate for sitting, but it is appropriate for other usages.

טרסקל (basket) – a small basket made from peeled willows, and they eat bread upon it.

והטרסקל טהור מכלום (a chair on three legs, a camp-chair is clean of all) – that because of its being small, it is not appropriate for sitting , and neither for the rest of the usages, for it has no walls.

ספסלים שבמרחץ – they are of marble.

ששתי רגליו של עץ טמא – if the person with gonorrhea sat upon it, the legs of wood are unclean because of uncleanness through sitting. But the bench itself is ritually pure, for the stone vessels have no defilement at all, neither from the words of the Torah nor from the words of the Scribes.

ואחת של אבן טהור – for it is as if the bench is completely made from stone.

ששיגמן (which one planed; or that one joined with bamboo) – that had become unfit and were repaired with a tool to plane wood/a chisel.

שיהו המים הולכים תחתיהן – but they are not made for sitting, but people sit there in order that they not be soiled from the water of bath-houses that come out. And the Halakha is according to the Sages.

קנקילין (perforated vessel for fumigation) – a vessel that they place fire and sulfur underneath them in order to fumigate the clothing that is upon it.

שיש לה בית קבלה כסות – that it has a receptacle to receive the clothing that is upon it.

ככוורת – that it is perforated from its two sides.