A linen frock: From what point is it susceptible to impurity? From the time that its manufacture is complete. And when is its manufacture complete? From the time that he "opens its mouth" (i.e., makes an opening large enough for the wearer one to slip over his head). For a large person according to how large he is, and for a small person according to how small he is. And from what point is its purification? From the time that it wears out and can no longer be used for its original purpose. [If] it got worn out but the majority of the upper portion remains intact, it is impure. The majority of the lower portion, it is pure. And if it was ripped from its opening, it is pure. A frock of papyrus: From what point is it susceptible to impurity? From the time that its manufacture is complete. And when is its manufacture complete? From the time that he "opens its mouth." For a large person according to how large he is, and for a small person according to how small he is. And from what point is its purification? From the time that it wears out and can no longer be used for its original purpose. [If] it got worn out but the majority of the upper portion remains intact, it is impure. The majority of the lower portion, it is pure. And if it was ripped from its opening, it is pure.

A bulk of papyrus that was adapted to use to gird one's loins with it is impure. A bulk of hemp that was adapted to use to gird one's loins with it is pure. Two bulks of hemp that were stitched together and adapted to use to gird one's loins with them are impure. Said Rabbi Yosei, Yonatan ben Charsa of Ginosaur came before the Elders in Yavneh and asked, "Two bulks of hemp that were stitched together and adapted to use to gird one's loins with them, what is their status?" They said to him, "Impure." "Punctured soft dates on the tree, what is their status?" They said to him, "Even the entire palm tree is forbidden." "The gap of an espalier (Kil. 7:3), what is its status in regards to the prohibition [against mixed seeds]?" They said to him, "[It is prohibited] until the place that the new growth is able to reach during that same year." One who makes a belt from [a strip on] the side of a garment or from [a strip on] the side of a sheet, Beit Shammai render it impure and Beit Hillel render it pure until it is "circumcised" (i.e., until a strip on the other side is also used). From the middle of a garment or from the middle of sheet, and he circumcised it on one side: Beit Shammai render it impure and Beit Hillel render it pure until he circumcises it on the other side. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, Beit Shammai and Beit Hillel did not disagree about one who makes a belt from the middle of a garment or from the middle of a sheet [*and circumcises it on one side, that it is pure until it is circumcised on the other side. About what did they disagree? About one who made a belt from the side of a garment or from the side of sheet], for Beit Shammai renders it impure and Beit Hillel renders it pure until such time that he circumcises it. Rabban Shimon ben Gamaliel says, a belt whose edges became worn out but its middle portion remains intact is impure on account of [the law of] "the remainders of a belt." The edge [of a garment] that became separated from the garment, and it was adapted to use to gird one's loins with it is impure, became it is like a netted wrapping.

A cloak that started tearing: Before the majority of it is torn, that which touches even the separated portion, on this side or on that side, is [considered] connected [to the rest of the cloak]. Once the majority of it is torn, that which touches even the connected portion is not [considered] connected [to the rest of the cloak]. What are the "thick materials" and what are the "thin materials" [that are not governed by the size of three fingerbreadths (Kel. 28:8)]? Those such as the birtzin (cloaks of thick woolen material), and [those such as] the bartitzin (Brundisian cloaks, thicker than the birtzin), and the familiyot (knee-breeches), and the chamilot (thick, coarse blankets), and white linen garments, and the sagusin (coarse woolen blankets) -- these are the thick materials. The fine silk, and the inferior silk, and the Kallakh wool and the felt-cap: They are not [impure] on account of [the law of] three by three [fingerbreadths], but they are [impure] on account of [the law of] three by three [handbreadths]. One who fashions a shirt out of a wine strainer (cf. Kel. 28:9) that had worn out: If the strainer [remains capable of performing] its original function, it is impure, and if not, it is pure. Rabbi Elazar bar Shimon says, those of sack-cloth or of cloth, their measure is that of a strainer. Of bamboo and of goat's hair and of rope, their measure is that of pomegranates.

The funnel of a wine-press: Even though it is made like a large sieve, it is impure. A thread that became separated from a garment, even one hundred cubits, all of it is [considered] a single unit [for purposes of impurity]. And a small amount [of thread] that he sews into [the garment]: [If] it was necessary for it to be sewn in, it is [considered] joined; and [if] it was not necessary for it to be sewn in, it is not [considered] joined. A prostitute's shirt that is woven like a net (see Kel. 28:9): [If] it was made three fingerbreadths wide, either above or below or on the sides, it is impure. Rabbi Eliezer ben Yaakov says, one who makes a garment from a fisherman's net or from a hunter's net, and he folded it over and sewed it, and the [wearer's] flesh cannot be seen through it, it is impure. The the forehead band of a hair-net (see Neg. 11:11) is impure on its own because it can be adapted for use as a net by another. And what would be its measure [for purposes of impurity]? Of sufficient quantity that it surrounds [the head] from ear to ear. The satin and the metal plating and the metal links of [the forehead band] are pure [on their own], but on account of their being joined to the forehand band, they are impure. And the cords of [the forehead band] that are stitched to it are [considered] joined; [if] they are [only] knotted, they are not [considered] joined. Others say, the hair net of an old woman that is torn may be placed on a chair, and her flesh touches the chair [through the net], it is pure; and if not, it is impure (see Kel. 28:9). The remnants of a p'sik'yah, of sufficient size to wrap around the waist of a young girl. The remnants of fringes (i.e., that are cut off when the weaver finishes the garment), of sufficient size to wrap around the finger of a young girl.