Keilim 3:1 - 3:2

שיעור כלי חרס ליטהר (the measure – of the perforation/hole in an earthenware vessel to render it clean) – that it further not be susceptible to receive defilement. And if it was impure, it was purified as if it was broken entirely, that further it is not appropriate/fit for its matter and its inside is not considered. Even if it was an arched, pouched vessel/jug for dried figs and/or nuts and it was perforated when removing olives, it is pure, all the while that he did not go back and designate it afterwards to receive in it pomegranates and things like them. But if he went back and designated it to receive in it pomegranates, it is impure until a perforation is made when removing a pomegranate, and from when it was perforated while removing a pomegranate, it no longer becomes susceptible to receiving [ritual] impurity.

שיעורו במשקין – the hole/perforation that when they place the vessel over the liquids, the liquids enter through that hole into the vessel, and it is a larger hole from that which releases liquids.

לכך ולכך – such as a pot that they cook meat in, even though they don’t place in it food without liquid, for the liquid is not recognized for it was perforated for the entrance of liquid, even so, we follow the stringent position, that it is not [ritually] pure until it will be perforated for the removal of olives.

חבית שיעורה בגרוגרות – it was the regular practice that they would place dried figs in a jar.

רבי מאיר אומר בזיתים – like the anonymous Mishnah of above (i.e., Tractate Kelim, Chapter 3, Mishnah 1). And this is anonymous Mishnah followed by a dispute (i.e., between Rabbis Shimon, Yehuda and Meir) but the Halakha is not according to the anonymous [Mishnah]. But the Halakha is according to Rabbi Yehuda (i.e., the measurement is with nuts).

הלפס והקדרה (the stew-pot/tightly covered pot and cooking pot) – to be stringent, as is explained above (see Mishnah 1 of this chapter).

הפך והטפי (oil cruise and the vessel with a narrow neck/dripper) – they are utensils for oil, but the mouth of the ewer/dripper is very narrow, for this [reason], it is called a טפי/dripper for it (i.e., the oil) only descends from it drop by drop and the טפי/dripper as it is taught in the Mishnah in the chapter above (see Tractate Kelim, Chapter 2, Mishnah 3) is [ritually] pure, that is, that they (i.e., the Sages), ordained to cover with it a basket of grapes as we explained above (see Tractate Kelim, Chapter 2, Mishnah 3).

בשמן – that is the would bring in the liquid of oil [of olives]. But its measurement is not equivalent to that of water, for that which is of oil is thin, for the vessel that holds water or wine does not hold oil.

הצרצור (stone vessel containing a strainer and having an indented – comb-like- rim/a sort of cooler) – a vessel made to drink water from it and through its mouth, is a matting/net-work so that nothing bad can enter into it and soil the liquids.

שלשתן – the oil cruise and the dripper and the comb-like cooler, their measure is with a hole that lets out seeds, like beans. For Rabbi Shimon holds that they are also made for seeds, and they are like that which is made for this and that, like above (see Chapter 3, Mishnah 1), they subject it for the more stringent rule. But the Halakha is not according to Rabbi Shimon.

נר שיעורו בשמן – when one brings in liquid of [olive] oil. For a mere lamp is designed for oil.

רבי שמעון אומר בפרוטה קטנה – that he held that it was made to place in it פרוטות/drops (see Mishnah 6 of this chapter) and they pour it for its stringency. But the Halakha is not according to Rabbi Shimon.

נר שנטל פיו – the designation of lamp is nullified.

ושל אדמה – it is not susceptible to receive defilement all the while that it is not smelt in a kiln. But even though that the nozzle of the lamp is burned by the wick, this is not considered as if it was smelt in a kiln, and it is pure.