פירוש על כלים 29:13

נומי הסדין (threads/fringes of the sheet) –fringes that extend from the sheet. And they are threads that regularly extend from something woven, whether from the sides, whether from above or whether from below. If a reptile touched the fringes, the sheet is defiled. And it should touch within the measurement that is explained in our Mishnah (i.e., six fingerbreadths). And similarly, if a reptile touched a sheet, all of the fringes are defiled up to the point of the explained measurement. But from there and outward, they are pure, for the fringes are not a connector to the entire cloth but rather only up to the point of the measurement that is explained about them.

The fringe strings of a sheet, a scarf, a head-wrap and a felt cap [are regarded as connected] up to a length of six fingerbreadths;
Those of an undergarment up to ten [fingerbreadths].
The fringes of a thick wool cloak, a veil, a shirt, or a light cloak [are regarded as connected] up to a length of three fingerbreadths.
The fringes of an old woman's head-wrap, of Arabian face wraps, of Cilician goat's-hair clothing, of a money-belt, of a turban or of a curtain are regarded as connected whatever their length may be.
Today's mishnah continues to discuss the strings that hang off a garment and whether they are considered connected to the garment.
For certain garments, only part of the strings are considered as connected to the garment. The reason seems to be that anything longer is going to be removed. Therefore, these parts are not connected. But small amounts of strings that hang out from a garment may be retained, and are therefore considered connected. And with some garments, no matter how long the strings are, they are retained and therefore they are considered connected.
With this in mind, the mishnah is understandable on its own and therefore there is no commentary below.

טרטין – like kinds of hats.

פליון – a sheet that one wraps oneself in entirely.

אפקרסין (underwear) – like his undershirt forms no check (but must likewise be rent) that is the third chapter of [Tractate] Moed Katan אלו מגלחין/Which are those who may shave? [Moed Katan 22b] and it is the underclothing and it is open from its shoulders, and when he wears it, he ties it up.

סגוס (a coarse woolen blanket – often mentioned a s a mattress to sleep on) – a thick cloth of wool and all it is fringes, and they call it ALBORNUS in Aramic.

רדיד (female’s wrap of fine texture, veil) – a thin that woman covers here head. The Aramaic Jerusalem translation of "ותכס בצעיף"/”And she (Tamar) covered her face with a veil” (Genesis 38:14) is רדידא.

גומדין (a veil of a square gomed/a cubit less the hand’s length, the arm) – a cloth that is a cubit by a cubit, and the Arabs cover heir noses and their mouths in the cold weather. And the explanation of a גומד is a cubit, as it is written (Judges 3:16): “[So Ehud made for himself] a two-edged dagger, a GOMED in length, [which he girded on his right side under his cloak].”

קלקין (Cicilian goat hair cloth) – woven of hair and it has fringes.

פונדא (money bag, hollow belt) – there are those who explain it as a hollow and wide girdle/belt. And there are those who explain it as the underwear that one places on one’s flesh to preserve the rest of the clothing so that they will not be soiled through sweat.

מעפורת (apron, any garment for the protection of clothes) – It is the Aramaic translation of (I Kings 20:38): “[Then the prophet,] disguised by a cloth over his eyes, [went and waited for the king by the road],” and it is taught regarding a מעפרא/a cloak with a hood. A kerchief that one wraps one’s head in.

פרגוד – a curtain that one hangs over the entrances of the kings.

כל שהן (any length) – whether great or a little, it is connector. And all of them, the last ones that the measures are explained, like the measurement that is a connection – whatever that remains from that of the measure, is not a connector, neither for defilement nor for sprinkling.

שלש כסתות של צמר (three woolen cushions) – that are sewn this one with that one like washers’ materials loosely stitched together (see also Tractate Shabbat 48b). Alternatively, woven together, similar to those who weave napkins whose manner is to leave a separation between each napkin and they are connected with threads of the warp/in the longitudinal direction and it has no woof/latitudinal direction. And all of these are taught in the Mishnah, here each one according to its number or less is a connection, but if defilement came in contact with one of them, all of them are defiled. But if they were impure, and dust was sprinkled from the [Red] Heifer on one of them, all of them are purified. But more than this number, there is no connection, not for defilement nor for sprinkling.

Three woolen pillow-covers, six linen ones, three sheets, twelve handkerchiefs, two pant-sleeves, one shirt, one cloak, or one winter-cloak, can be regarded as connected in respect of both uncleanness and sprinkling. If one sews or weaves together a combination of these numbers of items, they are considered connected in terms of both uncleanness and sprinkling. What this means is that if one becomes impure, all are impure and if one is sprinkled with the waters of purifications (red heifer waters) all are clean. Note that the number of pieces that can be sewn or woven together depends on the size of the cloth. Small pieces such as handkerchiefs can have large numbers but larger garments such as a cloak cannot be considered as connected to other cloaks. Once something is that big, attaching it to another large piece would be cumbersome and probably was not done. It seems to me that the smaller pieces may have been sewn together by merchants carrying them to market.

סבריקין (a sort of trousers) – there are those who teach [the word as] ספריקין. There are those who explain it as trousers/undergarments, drawers. And there are those who explain as a kind of gloves made from wool that we dress the hands in them and cover the arms until the joint which touches the rib/elbow.

If they exceed this number they are regarded as connected in respect of uncleanness but not in respect of sprinkling. Rabbi Yose says: not even in respect of uncleanness. If there are more than this number sewn together the law is stringent. This means that they are regarded as connected for matters of uncleanness, so if one is unclean all are unclean. But when it comes to purification, they are not considered connected, and all must be sprinkled upon for them to be pure. Rabbi Yose says that the law is consistent. Just as they are not considered connected with regard to the laws of sprinkling, so too with regard to the laws of uncleanness they are not considered connected.

גלופקרין (woolly bed-covers, blankets) – thick covering of wood that they wear at the time of the cold [weather].

חיבור לטומאה ואינו חיבור להזאה – for a stringency. If defilement came in contact with one them, it is a connection and all of them were defiled. But if one of them was sprinkled, it is not a connection, and he didn’t purify anything other than that one that was sprinkled upon alone.

ר' יוסי אומר אף לא לטומאה – but the Halakha is not according to Rabbi Yossi.

חוט המשקולת (plumb-line) – The builders take hold of a thread/cord In their hands, and at its top is lead and they lower it opposite the wall to see that it should not be curved.

The string of a [common] plumb-line is regarded as connected up to a length of twelve [cubits]; That of the carpenters’ plumb-line, up to eighteen [cubits]; And that of the builders’ plumb-line up to fifty cubits. The parts that exceed these lengths, even if it was desired to retain them, are pure. The string of a plumb-line is regarded as connected for most types of plumb-lines as far as is generally necessary to drop the weight. A common plumb-line is only used for twelve cubits, a carpenters' is used for 18 and a builders for fifty (that's a pretty high building). Anything beyond that is pure, even if he wishes to retain the extra length.

חרשין – carpenters of wood.

The plumb-line of plasterers or moulders is regarded as connected whatsoever its length. Plasterers and moulders work on walls and therefore can use plumb-lines of any length. Therefore, no matter how long it is, it is considered connected.

ושל בנאים – those who build high and large walls, and a plumb-line [mentioned] in the first clause [of the Mishnah] is aught other than twelve [handbreadths], we are speaking of something designated for small buildings.

יתר מכאן – more than these measurements that the Sages counted for each and every one, even though that he desires their existence, the excess over the measurement is ritually pure and it is not a connector to the vessel.

ושל סיידים (that of plasterers) – who plaster the face of the walls with lime/plaster, and they also require [the use of] a plumb-line, and similarly the painters who paint images on the walls.

כל שהן – whether a lot or a little, it is a connector.

חוט המאזנים (cord of the balance) – the chord that holds in it the balance at the time that they weigh them.

The cord of the balances of goldsmiths or the weighers of fine purple cloth is regarded as a connective up to a length of three fingerbreadths, The cord is attached to the balance in the middle and it is used to grip the balance. Three fingerbreadths are sufficient for this small cord, and therefore any longer and it is not considered connected to the balance.

ר' יוסי אומר טפח טהור – if the handle of the ax is so large that it extends a handbreadth from the back of his hand, it is not considered a handle, because it damages him while he is working, and every handle is completely pure. This is what my teacher explained. But the Halakha is not according to Rabbi Yossi.

The handle of an axe behind the grip, up to a length of three fingerbreadths. Rabbi Yose says: if the length behind the grip is no less than one handbreadth the entire handle is unsusceptible to uncleanness. The "handle" of an axe is the part directly behind the hole in which the blade is inserted. Up to three fingerbreadths of this handle are considered connected to the axe. Rabbi Yose adds that if the handle is more than one handbreadth, it will interfere with the functioning of the axe and it is all pure.

יד הקרדום מלפניו (the handle of the ax at its front) – the manner that a person grasps hold on the handle of the ax when he wants to sever/cut with it, he doesn’t hold it actually at the top of the handle/helve lest it slip and fall from his hand, but rather he leaves a it of in back of his hand, and the measurement that there is between the hand of a person and the iron he calls from in front of him. But the person who goes out from the back of his hand he calls from in back of him in the other clause [of the Mishnah]. But that it doesn’t explain in this clause , the law of what is in front of him and what is behind him, because here, it considers theses those that their measurement is a handbreadth, but in the other clause [of the Mishnah], those whose measurement is three fingerbreadths.

Introduction This mishnah continues to deal with how much of a vessel is regarded as connected to the vessel.

פרגל (a pair of compasses) – drawing figures in he air/gesturing. CUMPASU in the foreign language. And the artisans need to make round forms with it.

The cord of the balances of shopkeepers or householders is regarded as connected up to a length of one handbreadth. These cords are regarded as connected for a greater length than those mentioned in mishnah four, assumedly because a longer cord is needed to weigh heavier material. Gold and purple cloth, the topic of yesterday's mishnah, are expensive and therefore smaller amounts will be measured.

מקבת (stone-cutter’s mallet) – an iron hammer that its one end is sharp and with it they bore/perforate and with it they cut/hew the stones. And on account of this it is called מקבת. And stone-cutter’s mallets and the ax/hatchel are all vessels of iron (First Kings, Chapter 6, Verse 7): “When the House (i.e., the First Temple) was built, only finished stones cut at the quarry were used,] so that no hammer or ax or any iron tool was heard in the House [while it was being built].”

The shaft of an axe in front of the grip, up to one handbreadth. This is the part of the axe that is used, as opposed to yesterday's mishnah which referred to the back part which is not used. Therefore, the connected part is longer.

מפתחי אבנים (the shaft of a stonemason’s chisel) – "פתוחי חותם" /”[On the two stones you shall make] seal engravings – [the work of a lapidary”] (Exodus 28:11).

The projection of the shaft of a compass, up to one handbreadth. I must admit that I don't have a clear picture of how their compass looked. In any case, this part of the compass is considered attached up to a length of one handbreadth.

That of the shaft of the stone-masons’ chisel, one handbreadth. This handle is also considered connected up to a length of one handbreadth.

של צמרים – those who sell wool, and he reason for these is there measurements of two handbreadths, because he grabs hold of them with two hands, and that is also the reason that all of these handles that are coming up, their measurement is with two handbreadths. And all of those whose measurement was a handbreadth, is because it was his manner to grab hold of them with [only] one hand.

The cord of the balances of wool dealers or of glass-weighers is regarded as connected up to a length of two handbreadths.
The shaft of a millstone chisel, up to a length of two handbreadths.
The shaft of the battle-axe of the legions, up to a length of two handbreadths.
The shaft of the goldsmiths’ hammer, up to a length of two handbreadths.
And that of the blacksmiths' hammer, up to three handbreadths.
Today's mishnah continues to list how much of various cords and shafts are considered connected to the main vessel, be it a balance or a type of axe, or a type of hammer.
The principles behind this mishnah are the same as those behind the other mishnayot we have already learned in this chapter. Therefore, there is not much commentary below.
Section two: A millstone chisel is used to roughen the surface of the millstone so that it will more effectively grind the grain.

מקור (beak, a tool for whetting millstones) – a sharp mallet/smith’s hammer that they bore/chisel the millstone. And on account of the fact that they bore/chisel with it, it is called a מקור.

יד המעצד של לגיונות (the handle of the adze of the legions) – we have the reading. And it is a vessel from the vessels of the murderers, its head is round and warriors carry them in war. And in Arabic, we call it TAVRIZIN.

של זהבים – they strike on gold to make thin plated objects (i.e., the goldsmith’s hammer)

ושל חרשים – of iron.

שיירי הדרבן מלמעלן (the remnants [of the shaft] about the point of the ox goad) – the handle of the plough (called in the Bible a דרבן and/or a מלמד) at one end it has iron similar to an awl/borer that with it leads/teaches the heifer to its furrow, and it called a דרבן/ox goad, and on its second end is a wide piece of sharpened iron to sever the roots, and its name is חרחור/coulter [inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן). And the measurement of the handle of the horizontal pole/מרדע is higher on the side of the דרבן/ox goad four handbreadths and it is considered as a connector, but below, to the side of the coulter/חרחור is seven handbreadths which are adjacent to it is a connector, as we see further on. And what is more than the four [handbreadths] to the side of the ploughshare and seven [handbreadths] to the side of the coulter is not a connector and if impurity/defilement came in contact there, it is not defiled, neither the coulter nor the ox goad.

The remnant of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths].
The shaft of a spade, to a length of four [handbreadths].
The shaft of a weeding-spade, to five handbreadths.
The shaft of a small hammer, to five handbreadths.
That of a common hammer, to six handbreadths.
The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths].
The shaft of the stone-trimmers’ axe, up to six handbreadths.
Another mishnah discussing the lengths of shafts. If you're getting a bit bored with this (and I'm sure you're not) don't worry, we are almost done with the tractate!
As with yesterday's mishnah, I have commented below on the sections that I believe need some extra clarification.
Section one: We discussed the ox-goad briefly in 25:2. This shaft seems to work similarly to the shaft of an ax. The mishnah discusses the "remnant" which is the part that sticks upward out of the ox-goad. It is considered connected up to a length of four handbreadths.
I am trying to put a picture in here that I found on the web, but I'm not sure that you will all receive it. If you don't google "oxgoad" and you should be able to find some pics.

של נכוש (the ax used for lopping trees) – a hammer that they strike with it on the stones and break them.

בן פטיש (small hammer) – the small hammer is called בן פטיש and the large is called a פטיש/hammer.

של בקוע (that part of the spade used for chopping) – a spade/hatchet that they chop trees with.

ושל עדור (hoeing) – that they dig/hollow out the ground for seeding, like (Isaiah 7:25): “[But the perils of thornbush and thistle shall not spread to any of the hills] that could only be tilled with a hoe; [and here cattle shall be let loose, and sheep and goats shall tramp about].”

של סתתין (stone-cutter’s ax) – hewing stones and those who trim them level them off.

מגריפה (ladle – of the household) – that they remove/sweep ashes/coals from the oven and double stove, or the plaster/clay. The Aramaic translation of (Numbers 4:14): “[Upon I they shall place all the vessels that are used in its service: the fire pans, the flesh hooks,] the scrapers/יעים [and the basins – all the vessels of the altar – and over it they shall spread a covering of dolphin skin;]”is מגרופייתא /from ladles.

The remnant of the shaft of an ox-goad at its lower end is regarded as connected up to a length of seven handbreadths.
The shaft of a householders' shovel Bet Shammai says: to a length of seven handbreadths, And Bet Hillel says: eight handbreadths.
That of the plasterers: Bet Shammai says: nine handbreadths And Bet Hillel says: ten handbreadths.
Any parts exceeding these lengths, if he wanted to retain it, is also susceptible to uncleanness.
The shafts of fire instruments are susceptible to uncleanness whatsoever their length.
Section one: Concerning the ox-goad, see yesterday's mishnah. Yesterday's mishnah referred to the upper end, whereas today's mishnah refers to the lower end.
Section two: The next two sections contain disputes between Bet Shammai and Bet Hillel concerning the length of the shaft of different types of shovels. It is curious that the two houses have not had any disputes until the end of this chapter. I would imagine that indeed they did dispute many other vessels mentioned in this chapter, but for some reason the editors of the Mishnah did not preserve their disputes.
Section four: The lengths of the shafts or cords for all of the vessels mentioned in this chapter are default lengths. What this means is that up to such a length is always susceptible to impurity and we can assume that beyond that length is pure, because the person doesn’t really want the cord or shaft to extend beyond that length. However, as this section notes, if one does want to retain the shaft or cord for a greater length, then whatever he wants to retain is susceptible to impurity. In other words, his personal intention can supersede the default.
Section five: It is understandable why one might want a very long handle on an instrument used with fire. Therefore, the handle is susceptible to impurity for as long as it might be.
[By the way you just finished the chapter. Only one more chapter to go four days!]

ושל סיידים (of plasterers) – that they remove the plaster/lime.

יתר מכן – more than these measures that the Sages counted in the hand of the ladle, if he wants this preservation of the extra length.

טמא – if the vessel is defiled, and similarly, if the defilement came in contact with all of this length of the handle, the vessel is defiled with it, for it is a connector to the vessel.

יד משמשי אור (shaft of fire implements) – such as the handle of the spit and the lattice-work of a fire place and the deep and covered plan, and other vessels and their utensils/implements through the fire.