שלש על שלש שנתנה בכדור – a cloth of three fingerbreadths by three-fingerbreadths that was placed within a ball, PLOTA in the foreign language.

או שעשאה כדור – that he took a cloth and wrapped it up round like a kind of ball, like the young children do, and sewed it.

טהורה – that it became voided when it it was placed in a ball, and all the more so, when he made a ball of it by itself that it became voided through sewing.

אבל שלשה על שלשה (but three – handbreadths—by three – handbreadths) – it was not voiced through its being placed within the ball, because it is preserved there. But if he made of it a ball by itself, it is ritually pure, because the sewing diminishes it, and it is pure from treading/Midras uncleanness. But it is impure in all of the other defilements according to the law of all three-handbreadths by three-handbreadth objects that were diminished.

לפוק\ (to fill up a gap) – to stop up holes that are in the bath house so that the heat doesn’t leave.

ולנער בו את הקדרה (to empty out the contents of the pot/dish) – to hold on to the pot in order to pour from it into a dish or into a tray.

בין מוכן בין שאינו מוכן (whether kept in readiness or not) – in the Chapter, “With what [wicks] do we kindle [Sabbath lights]” {Tractate Shabbat folio 29a--b, chapter 2) it proves that when he places it in a box, everyone doesn’t argue about it that it is ritually impure, for it is his intention. But when he throws it into the trash, everyone doesn’t argue about it that it is ritually pure, for he has voided it. Where they argue is where he suspended it upon a frame to spread clothes on, KOYLIYA in the foreign language, or left it behind the door. Rabbi Eliezer holds that whether he left it upon a frame to spread clothes on, that it appears as ready to throw it in the garbage, or whether he left it behind the door, that it appears that is not ready concerning leaving it in a box, it is always impure as long as he didn’t throw it into the garbage. But Rabbi Yehoshua holds that it is always pure all the time that he did not put it in a box. But Rabbi Akiba holds that suspending it upon a fame to spread clothes on, it is [considered] ready and it is as if he placed it in a box and it is impure, but if he left it behind the door, it is [considered] that it is not ready, for it is as if he threw it into the garbage and it is ritually pure. But there (in Tractate Shabbat 29a-b), it concludes that Rabbi Akiba retracted in favor of the opinion of Rabbi Yehoshua. And the Halakha is according to Rabbi Yehoshua.

אספלנית (plaster) – a bandage/dressing that they make from milk, and wax and butter and [olive] oil and similar things. And they strike a plaster/rub a salve on the cloth or on the [leather] hide or they place it on the wound and it is repulsive, for the cloth nor the hide are appropriate any longer for sitting or for any other use.

מלוגמא (poultice/plaster) – a bandage/dressing that is made from flour and figs and similar things, that a person chews and places upon the wound. And an explanation [of the word] מלוגמא is a mouthful/quantity of liquid filling one cheek.

בבגד טהור – because the cloth is repulsive and is voided and is further not appropriate for use.

ובעור טמא – because the poultice does not cling on the hide like on the cloth, and the hide is not voided through this.

מפני שהיא ננערת (because it is shaken off) – after it dried up from upon the cloth, it is shaken off and is detached on its own from upon the cloth and all the soiling departs. But the Halakha is not according to Rabbi Shimon ben Gamaliel.

מצויירות טהורות – for their form proves upon them that they are designated for Scrolls alone, and not for the use of a person, and all that is not for usage of a person, is ritually pure.

ואינן מצוירות – designated also for the rest of the usages, therefore they are ritually impure. But the School of Shammai who [states] that they defile, whether they are painted [with figures] or not, because coverings for [Torah] Scrolls are considered for the usage of humans, that they are made to be used by them always.

אלו ואלו טהורות – for since they were designated for [Torah] scrolls, it is further not for human usage. But the Halakha is not according to Rabban Gamaliel.

כיפה – a wrap that is on the head of a woman. And it has defilement through treading, for sometimes she sits upon it.

ונתנו על הספר – if he designated it for a Scroll and wrapped it upon it (i.e., the Scroll).

טהור מן המדרס – but it is impure regarding other defilements.

חמת (waterskin) – a bottle made of [leather] hide.

שעשאו שטיח – a hide stretched on the ground to sit upon it. And a waterskin and a rug are both impure through treading/Midras, and even so, since they are different one from the other, and even without the change of action, it is like a vessel that is broken and is pure, but it is susceptible to receive defilement from here onwards.

כסת שעשאו מטפחת ומטפחת שעשאו כסת טהור (a bolster/cushion that one made into a wrap and a wrap that one made into a bolster/cushion is pure) – And we don’t have the reading of טמא/impure [as does the Mishnah]. And this is the reading of my Rabbis/teachers. And similarly, I found in an accurate Mishnah. And this is proved from the Tosefta (see Tosefta Kelim Bava Batra, Chapter 6, Halakha 1), and the reason that in all of them, it is pure, as is taught in the Mishnah close by (our Mishnah): “This is the general principle: Anything which one changed for [something] in its own category is impure, and for [something in] another category is pure./"זה הכלל: כל ששנהו לשמו – טמא, לשם אחר – טהור"’, and it explains in the Tosefta: for something in its own category – from a flat vessel to a flat vessel, as for example, from a rug to a wrap or from a wrap to a rug, and in another category, from a simple vessel to a receptacle or from a receptacle to a simply vessel, and also from one receptacle to another receptacle, everything that is a change that is not in its own category is ritually pure. And if so, the waterskin that was made into a bag that he changed it from one [kind of] receptacle to another kind of receptacle is also ritually pure. But if you raise the question, why didn’t they combine them and teach them [together] a waterskin that was made into a rug and a rug that was made into a waterskin at the same time, since all of them are ritually pure. But it is not difficult, because he needed to go back and teach [waterskin] another time, as it taught the waterskin that was made into a bag, and he would have had to teach a waterskin that was made into a rug or a bag, and he didn’t want to change fro the order of the other things. But most of the books have the reading of "טמא"/impure, and I don’t know how to resolve this “reading” correspondingly.

מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.

מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): "הנוגע במשכב מטמא שנים ופוסל אחד"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.

הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].

טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.

הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.

וכן הטולה (and similarly one who patches) – a patch.

על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].

ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi.

שלש על שלש שאמרו (three-fingerbreadths by three-fingerbreadths – that they spoke of) – that it is susceptible to corpse defilement and reptile and carrion.

חוץ מן המלל – what the weaver leaves over at the top of he cloth, like the measure of two fingerbreadths, and it is branch/locks of the cloth, which is called מלל/hem. And since it is the warp/longitudinal direction alone and there is no woof/latitudinal direction, it does not combine for weaving. But my Teachers/Rabbis explain [the word] מלל, just as he hems and doubles the stitch in the place of he incision, because it is the manner of the threads to extend where they shouldn’t extend and the sewing is ruined.

מכוונות (exactly)– and the hem is included in all of this.

טלייה על הבגד מרוח אחת – the path is impure through treading and he sewed it on the the cloth in the middle from one direction [only], but from three directions, it is suspending and not attached to the cloth.

אינו חיבור- and the cloth is not impure through treading uncleanness.

משתי רוחות זו כנגד זו (from two directions – one opposite the other) – as for example, that it is sewn from the east and the west, but it is not sewn from the north and south. Or its reverse. This is a connection and the cloth is impure through treading uncleanness.

כמין גאם – that it is sewn east and south, or west and north.

במה דברים אמורים – that it is not a connector other than from two directions/sides, one opposite the other.

בטלית – for it is not the manner of dress/clothing other than that wrapping upon it alone.

אבל בחלוק (but a shirt) – that we wear, is always a connector, unless the upper rim/hem is sewn. And the Halakha is according to the Sages.

בגדי עניים – which are made from small individual pieces, and there isn’t in all of them one whole piece that has three [fingerbreadths] by three [fingerbreadths].

הרי אלו טמאים מדרס – for since there is in all of the cloth as a whole three handbreadths by three handbreadths or more, the entire cloth is impure with treading uncleanness.;

כיון שנקרע רובה אינו חיבור – but if the one end is defiled, the other end is not defiled.

העבים והרכים – the most thick and huge clothing, such as the thick, full or felted stuff and the large ones. And the most soft and thin, such as that of silk and that which is hatchelled.

אין בהן משום שלש על שלש – and they are not defiled through corpse defilement nor the rest of the defilements until there they will have three-handbreadths or more, because [less than] three [fingerbreadths] by three [fingerbreadths] is not worth anything.

כסת הסבלין (the cushion which load-carriers wear on their heads) – that carry loads on their shoulders or on their heads, there is small cushion on their heads or upon their shoulders so that the load doesn’t damage them, and sometimes they sit upon it.

משמרת של יין אין בה משום מושב (the strainer for wine is not susceptible to sitting uncleanness) – for we don’t sit on it because of the sediment.

סבכה של זקנה טמאה מושב (the head-dress/net of an old woman is not susceptible to sitting uncleanness) – because of what is taught in the chapter “Three Shields”/שלשה תריסין (Tractate Kelim, Chapter 24, Mishnah 16), that the head-dress/net of an elderly woman is defiled through corpse uncleanness, that is implies, but not because of seating, it is necessary to explain that there are two kinds of head-dress/nets for elderly women, one that is not appropriate for sitting up and it is defiled through corpse uncleanness, and the other head-dress/net, sometimes she sits upon it, and the Mishnah here comes t to teach that it is susceptible to sitting.

חלוק של יוצאת החוץ – it is the Aramaic translation of a whore – a creature that goes out.

עשוי כדבכה – it has many windows like the making of a net and her skin can be seen outside.

מן החרם (from the net) – from the net-work. And his skin is seen, therefore it is pure.

מן זוטו (from the fishing net/solid web of network) – there is at the bottom of the netting a bit that is woven made in the cloth. And it is called זוטו של רשת /webbing of the net.

וכפלו (and doubled it up) – and he doubled up the netting and sewed it, and his skin is not seen from within it.

טמא – for it is considered a cloth. But the Halakha is not according to Rabbi Eliezer ben Yaakov.

קורקורקתה (lower border of a web) – the hem and the bottom, like the rimmed bottom of the vessels.

עד שיגמור את פיה (until he completes its hem) – its upper rim/hem, that does not descend into defilement until he completes all of its work.

שביס שלה (the band of the net) – from the language of “the bands and the enclosed places.” It is a painting that one makes on the hairnet for beauty. It stands on her forehead and surrounds it from eat to ear. And it is also considered on its own, that it is made to remove it from there, and to place it in another hairnet.

טמאים משום חיבור – that if the hairnet is defiled, all the stings are defiled with it. For it were strings/threads without the hairnet, it would not be susceptible to receive ritual defilement.

אם אינה מקבלת את רוב השער – of the head, it is pure/clean.