העושה מאור ((he who leaves a light-hole/opening – in the wall – from the start – when building) – a window that is made for its light.

בתחילה – because they need to need the concluding clause: "שיירי המאור"/”remnants of the light,” it teaches in the first clause, “from the start”/"בתחילה".

מקדח גדול של לשכה (the full capacity of a large borer/drill of the chamber) – It is like the Italian Dupondium and like the Neronian Sela and it has the full capacity of a hole of a yoke/pole. If it has in the window like this measure, it brings the defilement to the other side.

שיירי המאור – if thee remains from the window that is not concealed.

חררוהו מים- that the cave was not made at the hand of a person but rather through the running water.

או שרצים – as for example the mole/weasel and the mouse.

או שאכלתו מלחת (or formed through corrosion produced by saline corrosion) – that the land is filled with saline corrosion and it burst forth on its own.

מלא אגרוף – the fist of Ben Battiah (see Tractate Kelim, Chapter 17, Mishnah 12 – Ben Battiah is the nephew of Rabban Yohanan ben Zakkai, one of the leaders of the terrorists during the siege of Jerusalem by the Romans) – a large person whose fist was like the large head of all people.

חישב עליו לתשמיש – a window that that the running waters or the reptiles made, that he gave thought to use it and to leave there his belongings.

למאור – to bring in light.

הסריגות (the lattice In the windows) – the partitions which are like net-work in zig-zag that they make in widows of storehouses.

והרפפות (loose lattice work with wide meshes – used for sheds) – partitions that are zig-zag that they make in windows of summer houses where they sit there to cool off.

מצטרפות כמלוא מקדח – the airspace that is between the lattice in the windows, even though there isn’t in one place like the breadth of a hole of a borer/drill, they combine amongst all of them to the size of a borer.

להביא את הטומאה ולהוציא את הטומאה – this is not referring to the dispute between the School of Shammai and the School of Hillel, but it refers to the measurements of the first clause of the Mishnah. And this is what he said: The size of the hole of the large drill/borer and the size of the fist [of Ben Battiah] and the opening of a handbreadth that we stated, all of these measurements, whether to bring in the defilement into the house or whether to remove the defilement from the house. But Rabbi Shimon disputes this, and holds, whether to bring in or whether to remove, for all of them their measurement is the opening of a handbreadth, and Shimon does not have the measurement of the size of the hole of the borer or the size of the fist at all. But the Halakha is not according to Rabbi Shimon.

חלון העשוי לאויר – o bring in the air of the world, that is the window that is made for its light. And because it was necessary to teach that he built a house outside of it, he went back and repeated the teaching.

בנה בית חוצה לה – opposite the window, and the airspace of the window was voided.

שיעורה בפותח טפח – like the window that is made for usage.

נתן את התקרה באמצע החלון – that the window is found half it of it above the ceiling and half of it below.

החלון התחתון בפותח טפח – like the law of the window made for usage, for here there is no air.

והעליון מלוא מקדח – that above from the ceiling is for the air.

החור שבדלת – in the middle of the door, that it is not made for the air.

שייר בו החרש – the artisan who prepared/fixed the door.

מלמטן – as for example that he left [a hole] near the threshold.

או מלמעלן – near the lintel.

הגיפה (he filled the hole out but not entirely)– he closed it.

ולא מירקה – but didn’t complete it.

או שפתחונו הרוח – meaning to say, or that he competed the closure but the wind came and opened it.

שיעורו מלוא אגרוף – for since it opened on its own, it is like the running water or reptiles. But in this concluding clause [of the Mishnah], Rabbi Tarfon does not disagree because the hole that is in the middle the carpenter made with intention, but not because he needs the hole but rather the boards were short and a door was made from them and he had the intention to place a hole/incision in the middle more than to place it below or above. And it is similar to someone who makes with intention, but when he placed it from below or from above, this is not like doing it with one’s hands, but rather because the boards are short, and the hole wasn’t filled.

העושה מקום – that he made a puncture going all the way through in the wall to place there a reed of the weavers.

ולאספתי (and for the executioner’s sword/weaver’s stave) – a sword in the Greek language they call ASPATI. And weavers have a vessel like the shape of a sword.

שעורו בכל שהוא – to bring in the defilement to the other side.

לזון את עיניו – to look out from there to the public domain or to the courtyard.

ולתשמיש – to hide there his belongings.

אלו ממעטים את הטפח – a window that its measure is when it is open a handbreadth, and one of all of these that is considered here is placed in it and it reduces the airspace from a handbreadth, it interposes, that the defilement doesn’t pass to the other side.

על ידי רובע עצמות – if there is in the house a quarter [KAB] of bones that defile in a tent, and less than an olive’s bulk from the flesh of a corpse that is placed in the window, it lessens it. And specifically, less than an olive’s bulk, for if it were an olive’s bulk, it itself defiles in a tent. And specifically, through a quarter [Kab] of bones. But if there is in the house an olive’s bulk of flesh from a corpse, nothing less than this olive’s bulk can lessen it, for on the contrary, flesh combines with flesh. And that is the reason also that specifically flesh reduces through bones, but not bones through bones, for bones with bones combine.

פחות מעצם כשעורה -but a bone like [the size of] a barleycorn does not reduce/lessen the size, because it defiles through contact and through carrying.

פחות מכזית מן המת – now [the Tanna/teacher of the Mishnah] has repeated his teaching, even though he taught it in the first clause [of the Mishnah] to inform us/teach us that he lessens/reduces [the size] through all that defile in a tent, such as a quarter [LOG] of blood and a spoonful of mass of earth from a grave containing parts of a decayed human body if of a certain quantity and all of those that are taught in Chapter Two [of Tractate Ohalot].

פחות מכזית מן הנבלה וכו' – all of these that are considered from here and onward, that they reduce whether through bones or whether through flesh.

ופחות מכביצה אוכלים – that foods less than an egg’s bulk do not defile others and are not susceptible to receive ritual defilement from the Torah, therefore it reduces and interposes in the face of the defilement.

והתבואה – that took root far from the wall and its foliage straightened and closed the window, for it is attached to the ground.

וככי שיש הן ממש (the web-like marrow of reeds/substantial spiderweb in which there is substance) – spider’s web that are called the web-like marrow of reeds. But I heard that they are a species of spider’s web that is found within the reed. And sometimes it is very thin and it is web-like marrow of reeds and there is no substance to them, and sometimes it is similar to the weaving of cloth and it is like a web-like marrow of reeds that has substance to it.

ונבלת עוף טהור שלא חישב עליה – that the carcass of fowl/birds is ritually pure and doesn’t defile until one considers it/given it thought for eating, and then it defiles with the ritual impurity of foods like an egg’s bulk and does not require certification [to be susceptible to ritual uncleanness].

נבלת עוף טמא שחשב עליה ולא הכשירה – for the carrion of an impure bird/fowl requires intention/though and requires certification [to be susceptible to ritual uncleanness, that is to say, that when water comes upon it or one of the seven liquids (i.e., dew, water, wine, olive oil, blood, milk and honey – see Tractate Makhshirin, Chapter 6, Mishnah 4), but if it is lacking thought/intention or certification of [to be susceptible to ritual uncleanness], it is pure and it reduces/lessens [the handbreadth] and interposes in the face of defilement.

ולא תבואה שבחלון – that actually took root in the window. Because it was his intention to remove it when it ruins the wall, and every thing that is his intention to remove, does not reduce in the window. But above (i.e., the previous Mishnah), it speaks about something that took root far from the wall, that now it is not his intention to remove it.

השתי והערב המנוגעים (but not – the warp and woof threads that have contracted leprosy) – that the warp and woof [threads] become defiled through plagues/leprosy, and something that is impure does not reduce/lessen.

ולא לבינה מבית הפרס – the brick is made from the dust of the an area in which uncertainty exists concerning the location of a grave or a corpse [surrounded by one-hundred cubits]. Rabbi Meir holds that it is impure just as the dust of an area in which uncertainty exists concerning the location of a grave or a corpse, therefore, it does not lessen in the window. But the Rabbis hold that they only defiled a clod/lump-like creature that comes from an area where in which uncertainty exists concerning the location of a grave or a corpse, and not the dust even after it was kneaded. And the Halakha is according to the Sages. And the measure of a clod/lump is like a large lump of sacks which is like the sealing clay as required for a seal on bags.