סנדל עמקי (sandals worn in valleys) – Sandals that are made in a valley village.

כיס של שנצות (a bag which is closed by means of laces) – like a species of straps inserted in loops at the rim of the pouch and we pull them this way and that and the pouch/bag is closed from itself.

כפיפה מצרית (an Egyptian basket made of palm twigs) – a basket made from the bands made of palm-bark. They bring willows and palm-leaves and tear them and make from them threads and make from them a basket of osier and rope.

סנדל לדיקי (a Laodicean sandal) – that the people of Laodicea make.

הרי אלו מיטהרין ומיטמאין שלא באומן – because all of thee have straps and there is no need to tie them, but he stretches them and they are closed from on their own, and similarly, they open from on their own through other straps that pull them. Like the kind that they make for purses in our places. But if those straps were left over, then they are further not appropriate to close and open with, they are pure. But Rabbi Yossi holds that even though they are permitted, they are impure, since a non-specialist can restore them. Except for the basket of osier, for even the artisan is not able to restore them. And the Halakha is according to Rabbi Yossi.

שניטלו שנציו (whose laces were removed) – to the Rabbis, we are speaking about that they were not removed completely, but rather that torn loose from the loops, and are still hanging in the bag. But according to Rabbi Yossi, even if they were removed completely, because a non-specialist is able to restore them.

נפשט(when it – the bag – is straightened out – so as to be a plain piece of leather) – the bag and it became like a kind of smooth piece of leather that has no receptacle, it is pure.

טלה עליו את המטלת (if he underlined the bag with a patch on the bottom) – he placed a patch on its rim, that is to say, a small piece of leather that he attached to it from the bottom, for the it is the manner of bags to bring in a small piece of leather between the stitches and when he stretches it out, the the leather remains and it does not annul its receptacle.

לא נטמא חברו – for defilement by liquids to defile vessels is not according to the Torah and is not considered an attachment.

צרור המרגלית (a piece of leather in which jewels are bound up) – they place the pearl within the leather to be protected there and they tie it, and when they remove the pearl, the leather remains like a bag until one goes to the trouble and straightens it out [by stretching it] , on account of that pearl that stood for many days and was tied up.

צרור המעות (a piece of leather in which money is bound up) – like the piece of leather in which jewels are bound up. And the reason that the piece of leather in jewels is bound up defiles more, because it is the manner of the piece of leather in which jewels are bound up to stand more than the piece of leather in which money is bound up, for the piece of leather in which money is bound up is loosened all the time, because it was given for spending. And the Halakha is according to the Sages.

כף לוקטי קוצים (glove of thorn pickers) – like a kind of leather hand-glove that thorn pickers catch in their hands, so that they don’t puncture their hands with thorns.

טהורה – that it is not made for receiving.

הזון (girdle, laborer’s apron) – a girdle/belt like a kind of belt. And in the Greek language, we call this belt ZONI.

ברכייר (brick-layer’s cushion – on which he kneels at work; stone-setter’s knee-band) – a leather frame that is placed on the knees, in order that they would be able to stand on their knees.

טמאין – for they are made for reception.

שרוולים (workingman’s leather sleeve/chest protector in hot weather) – like a kind of pressed leather narrow handle that artisans place on their arms, in order that their wide clothing will not fall on their hands and annul them from their work.

פרקמינין (greaves, leggings) – we have the reading [פרקמינין] and it is a thing that wraps up/bandages and ties up his forehead.

בית אצבעות (finger holes) – like a kind of leather hand made to put in his fingers into it.

קייצין – those who pick thorns. Another explanation, those who pick the summer fruit.

האוג (red berry of the Venus’ summachtree) – a red fruit that is found on a tee that grows in the forest on its own. And sometimes when they pick the thorns in the forests, they pick the red berry of the Venus’ summachtree and they place it in the finger-holes, as it is found that it is made for reception.

ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.

טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.

אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.

עד שנפסקה – the second strap.

טהורה – for since the two straps were broken, it further was not appropriate for anything.

מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.

חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.

טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.

סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.

האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.

ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.

וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.

כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.

טהורין – as they were, because he will eventually loosen the knot.

חוץ מקשר של ערביים – which is not easy to untie.

צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.

צרור עולם – a knot that is made to exist forever.

כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1).

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

סקורטיא (leather coat, leather apron, table cover) – leather that the tanners wear at the time of their work.

קטבליא (hide spread over the bed-frame – see Tractate Kelim, Chapter 16, Mishnah 4) – leather that they spread over the bed and lie upon it.

עור החמר (hide of an ass driver) – this is our reading But we don’t have the reading of עור החמור/the hide of the ass. That is to say, the leather that the ass-driver places on his clothes when he loads up his ass.

עור הכתן (leather of the flax beater) – the leather that the flax artisans place before them in order that the hatchelled flax doesn’t stick to their clothing.

עור הכתף (the leather of the porter/carrier) – the porter places on his shoulder in order that the load/burden that is on his shoulder not damage him.

עור הרופא – the doctor of the societies places before him leather so that his clothing will not be soiled with the blood of the wounds.

עור העריסה (hide of the crib) – that the place on the crib of a small baby.

עור הלב של קטן – it was customary to gird leather on the loins of a young child opposite his heart , so that the cat will not strike him on his heart and he will die.

עור הכר והכסת – of a bed.

עור הסרוק (leather of the dealer in hatchelled wool) – the leather that the artisans of combers gird on their loins.

עור הסורק – artisans who comb flax.

ר' אליעזר אומר מדרס – and all the more so, someone who came in contact with someone defiled by a corpse. For it taught in the Mishnah in chapter בא סימן/The Sign comes [Tractate] Niddah, (Chapter 6), Folio 49a (Mishnah 3): “Whatever is susceptible to Midras/treading uncleanness is susceptible to corpse uncleanness.”

וחכמים אומרים טמא מת – but not corpse uncleanness, or they are not made to be sat upon. And the Halakha is according to the Sages.

עב כסות (thick clothing) – felt-cloaks (i.e., thick, fulled or felted stuff made of wool and hair) that one made from them clothing. This is the thick clothing. And similarly, the thick purple, to cloth that is colored purple. This is what my teachers/Rabbis explained. But I heard, “thick clothing” hide that they cover up the clothing. Thick purple – is the hide that they cover up with purple.

תכריך כסות (wrapper for garments) – hide that they wrap up the clothing.

תכריך ארגמן (wrapper for purple) – hide that they wrap up the purple

חפוי – cover. The Aramaic translation of cover is חופאה/cover.

טהור – and such is taught in a Baraita, it is possible that I increase covering for vessels for defilement, as the inference teaches us (Leviticus 11:32): “any such article that can be put to use [shall be dipped in water,, and it shall remain unclean until evening],” excluding the covering of vessels.

למשקלות – but it is taught in the Mishnah above at the conclusion of the Chapter [16], “Every wooden vessel that has been divided into two is clean” (Mishnah 8): “This is the general rule: [That which is made for a case is unclean.] And that which is made for a cover is clean.” But the cover of weights is different, because it is made for receiving, and the weights itself are not a vessel. But the Halakah is according to the first Tanna/teacher.

שיש חסרון מלאכה – that there still is lacking action, but afterwards [the thought] is actualized.

העוצבה (fur trimmed of its ends, robe, cover) – even though it is missing work, the though defiles it, because they are not strict on its missing work. And עוצבה/fur trimmed of its ends, robe, cover is the hide that covers the riding seat/saddle, which doesn’t require trimming the ends of a skin, for since it is made for a cover, we don’t worry about trimming the ends of a skin.

של בעל הבית – that are not made to sell them (i.e., the hides), and he makes from them beds and delphicas and tablets [for writing]. He intended for them for something that are appropriate for hm without the loss of work, they are susceptible to receive ritual impurity immediately.

ושל עבדן (that belonging to a tanner) – that is made to sell, intention does not defile them, for he makes and in tends to sell them and the purchaser will make shoes from them, but their work had not yet been completed for this.

של גנב מחשבה מטמאתן – that he acquired them through despair. For he (i.e., the first Tanna) holds that mere theft is despair of the honors, for they do not know from whom to make a claim.

ושל גזלן מחשבה מטמאתן (but of a robber, intention does not make them susceptible to uncleanness) – for even though he thought of them (i.e., the hides) for something where there is no loss of work, for a mere robbery there is no despair of the owners, for since he knew who stole from him, he goes and makes a claim against him in court.

חילוף הדברים – (see also Talmud Bava Kamma 114a) – there is despair for a mere robbery. For according to his viewpoint, he (i.e., the robber) took from and it is fit and proper for he (i.e., the robber) is a strong/violent man and he despairs, but a mere theft, he (i.e., the owner) holds that the item I is found with the thief and he will make a claim against him in court and will not despair. But the Halakha is according to the first Tanna/teacher.

עור שהוא טמא מדרס – as for example a rug and things similar to it.

אף העושה מטפחת מן העור – which is impure through treading.

טמאה – the towel/kerchief, for the towel/kerchief is similar to the rug, for sometimes he sits upon it. But if he cut the ritually impure chairs of hide and made of them towels/kerchiefs, since ) (it is something from vessels that were broken. But however, they are susceptible to receive ritual impurity from here onwards, as is taught in the Mishnah about in Chapter 24 [Mishnah 12].