אמר ר"ע מנין לעבודת כוכבים שמטמאת במשא – since they are concerned above with an Asmakhta/a scriptural text used as a support for a rabbinic enactment and the Biblical verse of (Isaiah 30:22): “You will cast them away like a menstruous woman,” it is a support to the Biblical verse that was brought above (Isaiah 30:14 – see Tractate Shabbat, Chapter 8, Mishnah 7): “So that no shard is left in its breakage;” alternatively, because it was necessary to teach (Tractate Shabbat, Chapter 9, Mishnah 3), “from where do we learn that we wash the circumcised child on the third day if it falls on the Sabbath?,” they taught these which are compared to it.

מטמאה במשא – a person who carries it should wash his clothes and even if he didn’t touch it, such as it was in a box or something like that, and the Rabbis dispute on the statement of Rabbi Akiba and state that he does not become ritually defiled other than through contact like an unclean reptile, and the Halakha is according to the Sages.

תזרם כמו (אשה) דוה – that is to say, it should be in your eyes like foreigners like depressed like a menstruant woman, as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity” and the Biblical verse is speaking about idolatry.

שהיא טהורה – that it is not susceptible to ritual defilement.

בלב ים – for it is obvious that a ship is in the heart of the sea, but rather, it comes to inform us that a ship is a receptacle/pouch; just as the sea is ritually pure, so too the ship is pure, and even it if is of earthenware, and even if it is laden on the dry land and they lowered it into the sea.

שזורעים בה חמשה זרעונים – and there is within it in order to set aside between them the appropriate difference so there will not be any confusion/mixture.

ארבעה בארבע רוחות להערוגה – they fill each direction until near the corner and in the middle, they don’t sow other than one globule in order that the globule that is in the center will be distant three handbreadths from what is sown in each direction, for the measure of absorption of each sown area is one-and-one-half handbreadths , and even though that nearest the corners in the directions of the seeds that are closest to each other, and there isn’t between them a distance of three handbreadths, and they absorb from each other, and in this case there is no room for doubt, for the Biblical verse was strict only about Kilayim/mixed seeds, and there was no confusion, and we don’t concern ourselves about absorption as it is taught in the Mishnah (Tractate Bava Batra, Chapter 2, Mishnah 12): “If there was a fence between them, this one relies on the fence from this direction and the other relies on the fence from that direction” and even though they absorb from underneath , and here there is a large recognition that the the this direction is sown to the north and the south and that direction is sown to the east and the west, but between the intermediate seed to the seeds of the directions, there is no recognition, and if they were brought close, there would be confusion; therefore, there is a need for distance in order to absorb.

שנאמר כי כארץ תוציא צמחה – (through the analysis of words in the verse – Isaiah 61:11: “For just as the earth brings forth her growth, and a garden makes the seed shoot up, (So the LORD God will make victory and renown shoot up in the presence of the nations”]) – "תוציא" /bring forth – is one; "צמחה"/her growth – is one; "זרועיה"/the seed – is two; "תצמיח"/shoot up – is one – that makes five. But the six handbreadths cannot be derived from Biblical verse but rather it is established by the Rabbis that the five rows of plants in six handbreadths, the four corners will not absorb from the middle and the middle will not [absorb] from the corners, for the measurement of absorption of each seed is a handbreadth and a half; therefore, Scripture hints that five rows of plants in one bed that is six handbreadths, is as stated. And in Tractate Kilayim, I explained the laws of a a bed and its details and its specifications, but here I shortened it.

שהיא טמאה – for on the third day, her semen has not yet become decayed – and she is worthy to conceive and to have a fetus created from her and we call it semen – that is worthy of being sown.

לשלשה ימים – for Scripture was strict on those who were defiled by emissions at the Giving of the Torah, therefore, it separated them three days and did not concern itself if they would discharge afterwards on the forth day of separation that decays/is offensive and not worthy of being sown. And the Halakhic decision is that the a woman who discharges on the third day is ritually pure, and our Mishnah is a faulty version, and should teach: “From when does a woman who discharges semen on the third day that she is ritually pure, as it states (Exodus 19:15): “Be ready for the third day: [do not go near a woman].” And the three days that are mentioned in the Biblical verse is equivalent to the third day, for on the third day of separation, the Torah was given. Alternatively, it (i.e., our Mishnah) is not a faulty version but rather, it is [the Rabbis of Rabbi] Eleazar ben Azariah [who] hold that she who emits on the third day is impure, and the Halakha is not [like them].

מנין שמרחיצין וכו' – even in hot water that was heated on the Sabbath, for even on the third day, [the child] is in danger, and all the more so, on the first and second days, for hot water strengthens the body of the baby boy and heals him.

לשון של זהורית – like the language of a red wool that they would tie half on the head of the goat that was sent to Azazel and half on the precipice, and when the goat was pushed down, the strip would turn white and everyone knew that their sins were atoned for.

מנין לסיכה שהיא כשתיה – not actually like drinking to make him liable for extirpation, but that it is forbidden.

ביצה קלה – the egg of a chicken is easier to cook more than other eggs, and not in order to cook all of it but like a dried fig’s worth of it,, and it is placed in a tightly covered pot.

ומצטרפין – all kinds of spices with each other.

אסטיס – “Neel” in the Arabic language and its color is similar to Tekhelet/the purple-blue thread used on the Tzizit.

ופואה – the reeds of gras that we color them red, and in Arabic “Alphu-ha.”

סבכה – at the head of the net-work/matting which is made like a triple-thread/twist/network in which they place a bit of cloth.

נתר – a kind of soil and it shines, and we called it “Alum” in the foreign language.

בורית – a kind af plant that cleans and purifies.

קמוניא – a grass that cleanses the hands in its dust to remove the filth, and in the language of the Talmud, it is called “pull out that which is stuck in” and in Arabic we call it “Alkeli.”

ואשלג – it was not explained to me what this is.

על הכתם – that is found in the clothing and it is not known if it is the blood of a menstruant woman or not – we remove seven things to examine him with them, and among them are these four signs, but the Halakha is not according to Rabbi Yehuda (see Tractate Niddah, Chapter 6, Mishnah 9).

פלפלת כל שהוא – that appears like scent of the mouth, but this is not the pepper that is found among us.

עטרן כל שהוא – that heals a person whomever has a pain in half of his head.

מיני בשמים כל שהן – for a good scent.

מיני מתכות כל שהן – that is appropriate to make from them a small goad/end of the handle of a ploughshare/iron point on the staff.

מקק – rottenness that falls from scrolls or covers that wore out – from the language (Zechariah 14:12): “Their flesh shall rot away [while they stand on their feet].”

שמצניעים אותו לנונזו – for every sacred thing required being hidden away.

מאומה – so we see that the Biblical verse thought to forbid it and he does a great repair, and he removes idolatry from his house, but the Halakha is not according to Rabbi Yehuda.

הרוכלין - those who sell spices for the decoration of women and they have small boxes for the stones of the spices.

אינו חייב אלא חטאת אחת – all of them are one “taking out.”

פחות מכגרוגרת – even though all the foods, their measure is like a dried-fig’s bulk, these, since they exist for planting even with less that a dried-fig’s bulk, they are liable, but the Halakha is not according to Rabbi Yehuda ben Beteyra who said five.

זרע קשואין – it is more important than the other seeds of the garden, and similarly, the seeds of gourds and the seeds of Egyptian beans, and he calls them “Fasli” in the foreign language.

חגב חי כל שהוא – we hide it for a small child to play with it.

מת כגרוגרת – like the law for other food stuffs.

צפורת כרמים – a bird that is found between the male palm-trees.

בין חיה בין מתה כל שהוא – for we make from it a medication to make bright and to make wise.

חגב חי טמא כל שהוא – but the first Tanna/teacher holds that if it is ritually impure, we don’t put it away for a young child, lest he come and eat it, but the Halakha is not according to Rabbi Yehuda.