רבי יהודה אומר. דם נבילות ב"שש מטהרין – it is not considered as something that died of itself.

ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.

אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.

ואם לאו – and if it is not completed

אסורה – for it is considered like its intestines.

דם נכרית ב"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.

ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.

כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.

בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.

ושלא בטובה – who does not attach favor to him.

אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.

החמת – like a leather skin/bottle that was pierced and tied up.

צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement.

העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.

לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.

ובה"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.

הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.

המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).

חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.

כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening.

קהלת אינו מטמא את הידים – because it is the wisdom of [King] Solomon, and it was not stated in the Holy Spirit.

מטמא את הדים – Because they (i.e., the School of Hillel) hold that Kohelet/Ecclesiastes was stated in the Holy Spirit. Therefore, it imparts impurity to the hands like the rest of Holy Scripture.

שעשו מצותן – After they had sprinkled them on the impure individual and he became pure through them (the ashes of the sin-offering), if they dripped from his body on to a person or on to utensils. (this section of the Mishnah, according to the commentary of Tosafot Yom Tov is not like the anonymous Mishnah taught in Tractate Parah, Chapter 12, Mishnah 4 as well as Mishnah 5).

הקצח – black seed that we call it NEELO in a foreign language, and it is customarily placed on bread and whomever uses this regularly does not have heart pains. [Tis is also taught in in the Tractate Uktsin, Chapter 3, Mishnah 6 and also at the end of chapter 1 of Tractate Tevul Yom, Mishnah 6).

ב"ש מטהרין – for it is not considered food.

וב"ה מטמאין – because it is customary to put it on foods and is considered food.

וכן למעשרות – just as they disputed regarding ritual defilement, they similarly disagree in the question of tithes which it defiles by the ritual impurity of foods, that one is obligated in tithing.

דם יולדת – that she delayed a week for [the birth of] a male and two weeks for female, and did not immerse [in a Mikveh].

בית שמאי אומרים כרוקה וכמימי רגליה – which ritually defile moist but do not ritually defile as dry,. Even her blood defiles moist but does not defile dry, and is not considered like the blood of a menstruant woman which defiles [both] moist and dry.

ובית הלל אומרים מטמא לח ויבש – all the time that she has not immersed [in a Mikveh], it is considered like the blood of a menstruant woman, and even though it is amidst the days of her purification.

ומודים ביולדת בזוב – that she needs to cunt seven clean days like the law of all the rest of those with a flux, for if she did not count nor immersed [in the Mikveh], and saw blood during the days of purification, which defiles [both] moist and dry, for it is considered like the blood of someone with a flux all the time that she didn’t count or immerse [in the Mikveh].

חולצות ולא מתיבמות – for since both of them are tied by their interdependence of a childless widow and her late husband’s brothers (i.e., they cannot marry otherwise until released from their dead husband’s brother) to this one and to that one first and if he (i.e., one of the brothers) marries the wife of a brother who died without issue, he strikes against the sister of his obligated leviratical relation who is like his wife.

משום ב"ש יקיימו וב"ה [אומרים] יוציאו – in the Gemara in [Tractate] Yevamot 28a in the chapter “Four Brothers” (chapter three), they reverse it, as the School of Shammai states that they should release her, and the School of Hillel states they should uphold it [and remain wed], and such is the Halakah that if he went ahead and married [the two sisters], they may remain wed.

שער פקודה – the language of “deposit”/thing given in charge (regarding the hair of a leprous spot which remains after the inflammation has partially receded), that the bright white spot on the skin deposited the hair in the flesh of the skin and it went away, such as the case where there was in it a bright white spot and in it was white hair, and the white spot sent away and left the white hair in its place, and afterwards, the bright white spot returned. Akavyah ben Mehalalel makes it ritually impure since the hair turned white in the great white spot even though that great white spot that is there is now is not the same that turned it to white hair, it is ritually impure.

וחכמים מטהרין – as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” that it has turned it [white] but not its neighbor that turned it white.

ודם הירוק – Akavyah ben Mehalalel makes it ritually impure as he holds that it is of the color of the bright-colored crocus (see Tractate Niddah, Chapter 2, Mishnah 6), which is one of the ritually impure bloods but that it had smitten with leprosy.

היה מתיר שער בכור בעל מום שנשר – wool that had fallen out from the firstling which was blemished, he would permit it for the benefit of the Kohen (this Mishnah is from Tractate Bekhorot, Chapter 3, Mishnah 4).

וחכמים אוסרים – for if he had permitted wool that falls from a living being, they would come to be compared to a firstling in order that he could remove its wool at every hour, and regarding it, they would come to a stumbling block/snare that he would shear it and work it, and those holy things that are invalid, it is prohibited for shearing and working them, as it is written (Deuteronomy 12:15): “[But whatever you desire,] you may slaughter and eat meat [in any of your settlements, [according to the blessing that the LORD your God has granted you…],” you may slaughter but not shear. But Akavyah permits it, for since slaughtering causes the benefit of the wool that is attached to it to permit it after the slaughtering, one can benefit as well from the detached wool that is placed in the window.

אין משקין – the waters of the suspected adulterous woman.

לא את הגיורת ולא אתת המשוחררת – as it is written (Numbers 5:21): “[Here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to say to the woman – may the LORD] make you a curse and an imprecation among your people, [as the LORD causes your thigh to sag and your belly to distend],” except for those that are not among their people.

דוגמא השקוה – because they were its example, that is to say, converts like her, therefore they administered it (i.e., the bitter water) to her, and not according to the law, Another interpretation: They made her into an example, they made an example and a resemblance and showed her as if we administer the bitter waters to her, but they did [actually] do it.

ונדוהו – since he neglected the honor of Shemaiah and Avtalyon (see Tractate Avot, Chapter 1, Mishnayot 10-11 and Tractate Hagigah, Chapter 2, Mishnah 2 for the listing of the “Zugot/pairs”).

שאין עזרה ננעלת – [the courtyard was locked] on the Eve of Passover, when they came in to slaughter their Passover offerings, for we say, that the first division went in the doors of the courtyard were locked, and similarly, with the second division and also the third division. There was not found in all the courtyard someone distinguished in humility and fear of sin like Akavyah ben Mehalalel.

שפקפק – that he cast doubt/neglected

סוקלים את ארונו – no exactly stone, but they place a stone alone as recognition that his colleagues were aloof from him.

בד' דברים – hair of a leprous spot which remains after the inflammation has partly receded (see Tractate Negaim, Chapter 5, Mishnah 3), and greenish blood and the detached hair of a firstling animal, and the handing of the bitter water to the suspected converted wife and a freed slave-woman.

מוטב להניח דברי היחיד – because he also received [his tradition] from a majority, and his words are like the words of the majority, and because of this, it is stated, better to set aside, etc. and if not for this, what is “better” that is stated? Is it not from the Torah as it is written (Exodus 23:2): “you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty,” and it is obligatory to set aside the words of the individual against his will, but the reason that he (i.e., Akavyah ben Mehalalel) said “better” and he did not say, “it is better,” because that even he received [his tradition] from a majority, as has been explained, but the Halakha is not according to Akavyah ben Mehalalel in all four of these things.