כל ידות הכלים – as for example, the handle of hatchet/mattock and those of a similar manner he inserted it with an iron tool.

שלא כדרכה – in a curve.

ולא מירקן (but did not finish them off – so that it fitted accurately) – but he did not complete their insertion. It is the language of "ומירק אחר שחיטה על ידו" /and another completed the ritual slaughter on his behalf, in Tractate Yoma 32b (but also in the Mishnah found in Tractate Yoma 31b or Chapter 3, Mishnah 4).

או שמירקן – that he completed their insertion but they broke.

כלי שהטבילו דרך פיו כאילו לא טבל – for every utensil that at the beginning of its insertion in water, he turns it upside down/inverts it on its mouth, the water does not enter in it ever even if he inserts all of it until he turns it [on its side].

בלא הזיבורית (if the vessel to be immersed has no saucer – a rim at the bottom, wider than the belly of the vessel, and which forces the water into the belly) – that he did not immerse the handle or something additional that is the utensil has on one of its ends, and for this they call it זיבורית that it is not of the essence of the utensil, and the water does not come on them until he turns it on its side. And all of these of our Mishnah the reason for all of them is that water will come on all of them.

קלמרין (inkstand – of ordinary men with a rim bent inside to prevent spilling) – a utensil that one places in it the ink. And similarly, we call it in the Roman language KALMARO. And there are of them where their mouths are sunk within them in order that the ink does not spill, even if it will be turned upside down on its mouth. But if he immersed it in its appropriate manner, the water does not enter into the sunken space that surrounds the mouth from inside, therefore, one needs to make an incision from the side.

הכר (mattress)– that he lies down upon.

הכסת (pillow [cases] of leather) – that he places underneath his head.

שיבואו בהן המים – inside them. For it is the manner of the mattress and pillow cases of leather to insert and to remove what is within them.

כסת עגולה – [round] and small [pillows] that the princes make under their heds.

הכדור – PALUTA

והאמום (shoe-maker’s last) – the frame/mold that they make upon it the shoe. And it is made of leather and they fill it with hair or hackled wool (i.e., to soften them).

והקמיע (and an amulet) – of writing [of names/verses] or sterile covered with leather.

ותפלה – either of the hand or of the head.

אינו צריך שיבואו בהן מים – for it is not the practice to insert or to remove what is within them (i.e., parchments).

קשרי העני – the clothing of a poor man that were torn and knotted, this knot is not made to be release/undone ever, therefore one does not need to loosened it at the time of ritual immersion in order that the water would come upon it.

הנימין (cord,string) – the cords/string and the twisted threads on the rim of the sheet for beauty and they make knots with them, and they are not made to be loosened ever.

חבט של סנדל (thongs of a sandal joined in a knot) – the handles that the straps of a sandal have, one does not have to loosen their knot at the time of ritual immersion, for this knot is not made to be loosened.

בזמן שהיא חוצה – that the knot interposes, that the water does not enter into it. And when will this be? At the time when the knot is fastened well, and then it is not made to be loosened. But since it is made to last, one does not need to release/loosen it at the time of ritual immersion.

ושל זרוע – the knot of the phylactery/tefillin of the hand.

בשמן שאינה עולה ויורדת – and the knot is fasted a great deal and the strap does not ascend or descend upon it.

ואזני החמת (handgrip of a waterskin) – the handgrip of the leather bottle that in them tight connections.

תורמל – a large leather pouch that the shepherds carry. And in the language of Scripture it is called a ילקוט/receptacle, wallet (see First Samuel, Chapter 17, Verse 40: “[He took his stick, picked a few smooth stones from the wadi,] put them in the pocket of his shepherd’s bag [and sling in hand, he went toward the Philistine].”

פרקסין (underwear/shirt) – the underclothes that are upon the skin, and this is open at the shoulders, and when he wears it, he ties it on the shoulder, and at the time of removal/stripping, he loosens it.

ושפה של סדין צריך למתה – the folds/creases that are in the upper rim/hem in order that the water can come between those folds/creases.

למתח (to stretch) – to stretch them and to draw them out/extend them, like (Isaiah 40:22): “Stretched them out like a tent to dwell in.”

ושנץ של סנדל (laces of a sandal) – straps that one ties/knots them.

עד שיבעבעו (of garments dipped in water until they are soaked thru and cease from bulging) – when a person immerses clothing in the water, they emerge like kinds of bubbles/bulges and when they are launder and liquid drips from them, when the water begins to bulge, they have been purified, because they have been in contact with the water that has been absorbed by them to the waters of the Mikveh, but when they are dried, the water does not come into all of it until they have ceased from bulging. That when a person immerses a sheet and is not able to stretch it out, for the Mikveh is not that wide, he inserts it in the water when it is folded up, and through it the water bulges/bubbles, but when they rest from bulging it is known that the waters came through all of it.

מטבילן עד מקום המדה (one immerses them up to the point of their proper measure) – and the rest does not require ritual immersion, for all that are stand to be cut off is considered as something cut off. And there is no interposition to the place of the cutting itself, for the covered parts of utensils do not require being in water like that of a human being, and they permit the covered parts of utensils on the covered parts of humans, for whereas the covered parts of a person, assuming that they don’t require water coming on them, we do need that they are worthy for water to come on them, but the covered pars of utensils, even if they are worthy for water to come upon them, it is not necessary, for a person is not particular/mindful there.

ר' יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.

מטבילין עד מקום המדה – until [a length] of four [handbreadths] for a large [bucket] and up to ten [handbreadths] for a small [bucket], and the remainder is ritually pure and does not require ritual immersion, and even if the measure ended at half of ring in the chain, there is no need to immerse other than up until one-half of the ring.

ר' טרפון אומר עד שיטבול את כל הטבעת – for the measure had ended at its half. And the Halakha is not according to Rabbi Tarfon.

אין מטבילין חמין בצונן – that food and liquid do not have ritual purity in a Mikveh, but rather, only the water that had been defiled only, because of contact and connection between liquids, but contact between liquids is only effective in cases of one [kind of liquid] mixed with something similar, warm with warm, fresh [water] with fresh [water] and bitter [water] with bitter [water], but one type mixed with another type, the contact between liquids is not effective and the waters were not purified.

מלא משקין – as for example, wine and oil and fruit juice and all liquids other than water.

כאילו לא טבל – because they interpose. And especially, that their appearance didn’t change, that they were not abolished in the water.

מלא מי רגלין רואין אותן כאילו הן מים – for urine is a kind of water, and when the waters of the Mikveh come in contact with them, a connection is made to them, and they do not interpose and the utensil is purified. But there are books that have the reading: "רואין אותן כאילו הם יין"/we see them as if they are wine, but if their appearance would change and they return to the appearance of water, they are nullified in the water and the utensil is purified. And like this reading is found in the Tosefta [Mikvaot, Chapter 7, Halakha 4].

מלא מי חטאת – water that had been sanctified in the ashes of the [Red] Heifer. And from them we sprinkle on those who are [ritually] impure through contact with the dead.

עד ירבו המים על מי חטאת – that most of the utensil will be empty in order that the waters of the Mikveh that enter the utensil will be greater than the waters of purification [from the Red Heifer] that would be within it. For if not, he still remains in his [ritual] defilement and they (i.e., the waters) are like the rest of the liquids that interpose between the utensil and the waters of the Mikveh.

כור – thirty Seah.

ואין בו אלא רביעית – waters of purification [from the Red Heifer], or the rest of the liquids.

כאילו לא טבל – for Rabbi Yossi holds that a quarter [LOG] of liquids or a quarter [LOG] of waters of purification [from the Red Heifer], invalidate ritual immersion, and interpose even within a large utensil, until he removes the quarter [LOG] of liquids or of the waters of purification [from the Red Heifer] and he returns and immerses them empty. But the Halakha is not according to Rabbi Yossi.

כל האוכלים מצטרפין – [if] one consume impure foods from several kinds and there is in all of them like one-half of a furrow (i.e., a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave) which is two eggs [bulk] according to Rashi and an egg-and-a-half according to the words of Maimonides (see also Tractate Meilah, Chapter 4, Mishnah 5), they combine to invalidate his body from consuming heave-offering [if he is a Kohen]. And similarly, if he drank from several kinds of the seven liquids which are water, wine, olive oil, honey, milk, blood and dew, for these alone are called liquids. All of these combine one with the other to invalidate the body with one-quarter of a LOG, as it is written (Leviticus 11:34): “As to any food that may be eaten, it shall become unclean if it came in contact with water, or to any liquid that may be drunk, [it shall become unclean if it was inside any vessel],” it teaches on the food-stuffs that they all combine and on all the liquids that all of them combine.

שעשו בו שאר משקין – to invalidate the body.

כמים – but the rest of the liquids invalidate the Mikveh with three LOG like water. Alternatively, the rest of the liquids complete the measurement of the Mikveh for forty Seah like water, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected [shall be clean],” but not a Mikveh of the rest of the liquids.

שתה משקין טמאין – other liquids other than water.

שאינן טהורים בגוף – the [ritual] immersion did not count for them through the immersion of the body, for food and liquid outside of water do not have ritual purity in the Mikveh.

אבל שתה מים טמאין וטבל – they are [ritually] pure in the body, and they have purity in the Mikveh through contact between liquids [placing iit in a container and submerging the container in a ritual bath so that the water of the ritual bath comes in contact with the impure water].

הרי הוא כמות שהיתה – pure like it was, that saves it while it is still absorbed so that it would not become defiled.

טובל ואוכל בתרומה – for impurity that is absorbed doe not defile others.

בזמן שהוא נראה – on his body from the outside.

טובל ואוכל בתרומה – it doesn’t make a difference whether it is an impure arrow or whether it is a pure arrow, it does not interpose through [ritual] immersion all the while that it is not seen.