המכנס חלות - that they set aside from the started dough, and placed from them a lot, this on top of that, until they became attached to each other, and his intention was from the outset to separate them one from the other.

ונשכו (and they stuck together)- that they became so attached/stuck together until that when he came to separate them, they adhere one to the other, meaning to say, that when a part was detached from one of them and [the rest] goes up with its neighbor.

בית שמאי אומרים חיבור בטבול יום -if a Tevul Yom/one who immersed himself that day [in a Mikveh] came in contact with one of them, all of them are made invalid as if they are one body. For a person who immersed himself that day [in a Mikveh] invalidates priest’s due/heave-offering, and the priest’s share of the dough (i.e., Hallah) has the law of Terumah/heave-offering/priest’s due.

ובית הלל אומרים אינו חיבור – since it is his intention to separate them, and that [piece] that the person who immersed himself that day [in a Mikveh] touched is invalid, but the rest are ritually pure.

מקרצות (pieces of dough, separated from the main dough in the trough) – pieces of started dough that were cut into and detached from large pieces/clumps of started dough, are called מקרצות. It is the [Biblical] language (Jeremiah 46:20): “A ‘gadfly’ (i.e., a pinch – from BDB Dictionary) from the north is coming.” And all of these that are considered here. They are established/stand for the dispute of the School of Shammai and the School of Hillel of the concluding clause [of the Mishnah], for that which is not considered the priest’s share of the dough explicitly, because according to the School of Hillel, the priest’s share of the dough is not deemed connected, neither for a person who immersed himself that day in a Mikveh (i.e., a Tevul Yom) and not for other defilements, but these regarding a person who immersed himself that day in a Mikveh, they (i.e., the School of Shammai and the School of Hillel) are explicitly in dispute, but concerning the rest of the defilements, they agree, as is taught in the concluding clause [of the Mishnah].

חמיטה (a batter of which flat cakes are made) – a thin cake.

עד שלא קרמו בתנור – for since that they became stuck together/attached when they were started dough, their form has been lost if you place them when attached, therefore, they certainly will be separated in the future.

וקולית של מים (a hollow ball/globule of water) – the foam/froth and effervescence that comes up in the water is called קולית, and if a person who immersed himself that day [in the Mikveh] came in contact with that effervescence, according to the School of Hillel, it is not a connection/junction and the waters were not made unfit.

מחולחלת (loosely put in, hollow, blown up)- when the effervescence/froth/scum is hollow from underneath it, and it doesn’t touch the water other than its edges.

הראשונות – that the first boiling/effervescence of pounded beans are not attached on to the beans.

ר' יהודה אומר אף ברתיחה של אורז – The School of Shammai and the School of Hillel also dispute if it is an attachment/connection for a person who immersed himself that day [in the Mikveh] (i.e., Tevul Yom), and if he came in contact with/touched the effervescence, if is as if he came in contact with the rice.

ומודים – the School of Hillel [agrees].

בשאר כל הטומאות – that it is an attachment/connection.

בין קלות בין חמורות – in [cases of] minor [sources of uncleanness], he is first degree of ritual uncleanness; in major [sources of uncleanness] he is a primary source of ritual defilement. And specifically, they dispute concerning a person who immersed himself that day [in a Mikveh], because he had already ascended from his defilement and is not lacking anything other than his sunset [arriving].

המכנס חלות – this one on top of that one.

על מנת שלא להפריש – that he would not separate them one from the other.

משקרמו בתנור – that after their form/shape is not lost and the remain as wafers as they were, he places them attached and further does not ever separate them one from the other.

ושל שמן לעולם – whether new or old.

טופח (an aquatic plant, bean) – a kind of legume. But Maimonides states that we call it KORTEMAN in Arabic (according to Jastrow, he defines it as a seed similar to barley). But the Halakha is not according to Rabbi Yehuda.

טמאין בטבול יום – because of the concluding clause [of the Mishnah] that teaches “and it is not necessary to say, By all [other] sources of uncleanness”/"ואין צריך לומר בכל הטומאות", it took [the phrase]: "טמאים בטבול יום"/”are made unclean by a person who immersed himself that day/Tevul Yom,” and even though defilement/uncleanness does not belong regarding a person who immersed himself that day/Tevul Yom, because he doesn’t defile, but rather invalidates heave-offering/priest’s due/Terumah alone.

מסמר שאחר הככר – dough that protrudes from the loaf of bread like a kind of nail, and there are those what make it as such for a sign.

וגרגיר מלח קטן (and a small globule/lump of salt) – that was attached to the loaf and baked with it.

והחרחור (and the burnt crust/part of the loaf)- that the bread is burnt less than the thickness of a finger surrounding it. [The word] חרחור is the language of (Jeremiah 6:29): “The bellows puff; the lead is consumed by fire. [Yet the smelter smelts to no purpose – the dross is not separated out].”/"נחר מפוח מאש".

ר' יוסי אומר – all that is burnt is consumed with the loaf, it is a connection/junction, and if the person who immersed himself that day/Tevul Yom touched that which is burnt, it is as if he touched the bread. But if not, it is not an attachment/connection. But the Halakha is not according to Rabbi Yossi.

הצרור שבככר – that they customarily place a pebble stone within the loaf as a sign/symbol so that it not be exchanged for another, and sometimes they place a large lump of salt or a lupine. All of these are not considered a connection/junction to the bread, but if a primary source of ritual defilement touched one of these, it is not as if it touched the bread itself, and all the more so, a person who immersed himself that day/Tevul Yom that the loaf of heave-offering/priest’s due is not invalidated by this.

והחרחור יותר מכאצבע (the burnt part of the loaf/the burnt crust larger than a finger’s breadth) – and similarly when it is burnt from the bread with more than the thickness of a finger, and an impure person or a person who immersed himself that day had touched the burnt part, it is not a connection/junction to/with the bread.

ר' יוסי אומר כל שאינו נאכל עמו – is not a connection/junction. And We don’t estimate the width of a finger like the first Tanna/teacher [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.

השעורה והכוסמת – at the time that they are not peeled/husked are not considered human food, for human beings do not eat them with their husks, and something that is not human food is not susceptible to receive ritual defilement.

התיאה (root of crowfoot) – the root of assa foetida, an umbelliferous plant used, as a resin or in leaves for a spine and for medicinal purposes.

והחלתית – in Arabic, such is its name חלתית/assa foetida. And we call it SEFIDITA in the foreign language.

והאלום (Silphium, a kind of assa foetida or Laserpitium) – they said about it that it is a root, a species from the kinds of assa foetida. And all of these are not considered human food, but sometimes, they mix a little from them with the food.

אף אפונים שחורים (even black chickpeas) – that are not other than for healing (i.e., medicinal purposes) and are not made for human food.

טהורים בטבול יום - since he is pure from his defilement and is not wanting/requiring anything other than sunset, he does not invalidate with all of these if they are of priest’s due/heave-offering, but with other defilements they are considered food and receive defilement like the rest of foods. And the Halakha is according to the Sages.

הקצח (black cumin) – a kind of black seed, and in the foreign language, NILO. And it is customary to place from it in bread.

והשמשום – this is its name in Arabic. And there is a lot of it in the Land of Israel, and they make sesame oil from it.