שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.

תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.

טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.

שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.

טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.

ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness].

בקתדרא (of a throne) – which is short and surrounded from three sides.

טמאה מדרס – that it is designated for sitting.

כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”

ושל אבנים – that is made to carry stones on it.

טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate.

שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.

טמאה טמא מת – for it is a vessel of usage.

הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.

טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty.

תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: "הבאה במדה"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure.

תרבוסים (dressers/counters) – leather vessels similar to chests.

ספרים – who engage in blood letting.

טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש

שאוכלים עליו – it is a vessel of usage.

ושל זיתים – to press on it the olives. It is not considered a vessel for human usage.

בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as "וית בסיסיה"/and its stand.

ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.

ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.

טהור מכלום – it is not a vessel and its shape proves it.

שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.

אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.

שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.

וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle.

של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.

סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses.

משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.

של זבל טמאה מדרס – for It is appropriate for sitting.

והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything.

מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.

ושל צבעים (and of dyers) – that the dyers put them upon them clothing.

טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.

ושל גתות (and of winepresses) – that are made to cover grapes and olives with them.

חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.

תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).

המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.

ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure.

לשטיח (rug) – to stretch/spread on the ground to sit upon it.

לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.

ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11.

לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.

של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth.

של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.

ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure.

פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.

טמא מדרס – because he leans upon it.

ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.

ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field.

סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.

של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.

ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.

ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret "יוצאות חוץ"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.

טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head.

מהוהה (threadbare shred) – an old and worn-out cloth.

שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.

הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.

קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.

הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.

הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.

ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.

טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans.