זיעת בתים טהורה – it does not make the seeds susceptible to receive ritual uncleanness.

זיעתו טמאה – that it is on account of the [drawn] water, and specifically it comes with drawn water, but not if it comes with water that is fastened to something that is unclean that are not susceptible, for even though that currently they are however detached, it was not done intentionally.

מרחץ טמאה – of drawn waters.

זיעתו טמאה - it makes the produce susceptible and defiles them.

וטהורה – meaning to say, the sweat coming from a bathhouse is clean, as for example, the bathhouse of the waters of a fountain which are not drawn water, this is subject to [the laws of] “If water be put” (Leviticus 11:38: “But if water is put/וכי יותן מים upon seed grain [and any part of a carcass falls upon it, it shall be unclean for you],” for the sweat makes the produce susceptible [to receive ritual uncleanness].

אם טמאה – the pool, all the sweat [of the walls] that the house produces on its account makes it susceptible and defiles it, but where it is not on its account, it is the sweat of [the walls of] the house and is pure.

ברזל טמא – that came from shards of impure vessels.

שבללו (that one smelted) – that one planed/scraped and combined with pure iron that comes from the wrought metal/polished block (see also Tractate Kelim, Chapter 11, Mishnah 1),

אם רוב מן הטמא טמא – the Sages decreed on metal vessels that were defiled and broken and were melted and made of them vessels that would return to their former defilement until he would sprinkle [water] upon them on the third and seventh [days] and immerse them and their sunset would come.

גסאריות (pots) – like a kind of pots that were made to urinate in them. And in the Arabic language we call them BISRIASH.

שישראל ונכרי מטילים לתוכן – urinate into them. And the urine of a heathen is ritually impure, for they (i.e., the Sages) decreed that they would be like those with a flux/gonorrhea for all their matters.

מי שפיכות (water that is poured out, dirty water) – water that they washed with and they pour them - outside, and they are under the presumption of being ritually impure.

אימתי- are dirty waters/waters that are poured out voided in a majority [of rain water].

בזמן שקדמו – that they (i.e., the dirty waters, water that is poured out) [came first] and afterwards the rainwater increased [as a majority] and purified them.

אבל אם קדמו מי גשמים – even if a bit of rain water fell upon them, they are impure.

המטהר את גגו (if one scrubs his roof) – We have the reading "המטהר את גגו" /if one purifies his roof. But there are those who have the reading, "הטורף את גגו"/if one scrubs his roof, meaning that he plasters his roof with plaster or lime to even it out. And the water that one places upon it when one purifies it or when one merely plastered it, they pour it (i.e., the water) and they purify itr, and similarly the water that one washes with them his clothing.

וירדו עליהן גשמין – which are pure waters. And the roof or the clothing drips water.

אם רוב מן הטהור טהור – as for example, if it would drip thin drops at the outset and afterwards it would drip thick drops, it is sure that the majority [of the water] is from the pure [water].

אם הוספיו לנטף – that the drops hurry to descend one after another more than at the outset, it is pure, for they certainly are the majority, and even if the drops themselves are larger from what they were at the beginning. But the Halakha is not according to Rabbi Yehuda.

רוחץ בה מיד – on Saturday night, and one does not need to wait until it warms up, for since that the majority are heathens, it was warmed with the knowledge of the heathens.

אם יש בה רשות – the kingdom is called the authority/power (i.e., usually, it refers to the Roman government in Mishnaic times in the Land of Israel), because the license/permission/power is in its hand to do according to its will. But not specifically a king, but if there was there an important man, who has ten servants that warm up for him ten kettles of water at one time, it is permissible to wash in it immediately, and even though the majority of the city is Israelite. For we say, for the sake of that important person [the waters] were warmed up.

היה בה ירק, נמכר -vegetable that was detached on the Sabbath, is sold on Saturday night.

אם רוב נכרים לוקח מיד – for since that the majority [of people] are heathens, I was detached with the knowledge of the heathens.

כדי שיבואו ממקום קרוב- where there are vegetables there. But even though that perhaps it was brought from a far-off place, one does not need to wait other than in order that they can harvest vegetables from a nearby place that has vegetables, and bring it from there. For the Sages did not say to wait until evening in order that it be done, but rather as a decree lest [a Jew] say to a heathen on the Sabbath: “Go and bring [vegetables],” and when he sees that he has to wait until evening in order that this thing will come, even from a nearby place, he should not say to a heathen to bring it to him on the Sabbath.

ואם יש שם רשות לוקח מיד – that it is with the knowledge of an important person that they regularly always bring, and not with the knowledge of the Israelite that they brought it.

אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).

ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.

מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.

אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda.

רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].

פת עיסה – clean/white bread.

פת קיבר (eaters of black bread) – bread that is not pure/white.

אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe.

הולכין אחר רוב טבחין – if the majority are Israelite butchers, the meat is permitted. For the Halakha is not according to Rav who stated that meat that was concealed from the eye is prohibited. But Rav establishes our Mishnah with regard to a case where a person stands and sees from the time that it (i.e., the meat) is slaughtered until it fell, but he did not know who slaughtered it.

אם רוב מכניסין לבתיהן פטור - from tithing (see also Tractate Maaserot, Chapter 1, Mishnah 5).

למכור בשוק חייב – that the majority brings [produce] to sell in the marketplace, it is from the house they bring it, and it is already liable [for tithing]. Another explanation: If the majority [of people] bring it into their homes, they are exempt [from tithing] because they regularly tithe prior to bringing it into the house in order that they would be able to eat from them [other than a snack/incidental meal]. For after they brought them into the house, they have immediately become susceptible for tithing. Therefore, what falls from them on the path/road is exempt from tithing, because it is under the presumption of having been tithed, but when they bring them [into the marketplace] to sell, it is the manner to bring them in as eatables forbidden pending the separation of sacred gifts/טבל, because one is able to eat from them an incidental meal/snack, therefore, that which falls from them is not under the presumption of being tithed.

אם רוב נכרים ודאי – Rabbi Meir, according to his reasoning, who holds that there is no acquisition [of land] for heathens in the Land of Israel to release them from tithing, and produce that grew in the fields of heathens are liable for tithing, for the heathen simply did not tithe, therefore, they are definitely eatables forbidden pending the separation of sacred gifts/טבל.

ואם רוב ישראל דמאי – according to the law of produce that is found in the hands of commoners [who are generally observing certain customs regarding tithes and Levitical uncleanness], that one needs to separate from them the tithe of the tithe (i.e., the tithe that the Levite gives to the Kohen) and the Second Tithe.

וחכמים אומרים וכו' – the Sages hold that there is acquisition [of land] for heathens in the Land of Israel to release them from tithing. But there wasn’t an Israelite who would put [his produce] into it (i.e., the storage bin). Everything is doubtfully tithed, for the produce of that Israelite, for they (i.e., the produce) is liable [for tithing]. And the Halakha is according to the Sages.

פירות שניה שרבו על של שלישית – The first year and second [year] of the Sabbatical cycle one [has the] practice [of giving] First Tithe and Second Tithe on them, and similarly in the fourth and fifth [years]. But in the third and sixth [years], [one gives] First Tithe and the Poor Man’s Tithe.

ושל שביעית – which has In it the sanctity of the Seventh Year and one is exempt from the tithe. And in regard the matter of all of these laws, it is taught that one follows after the majority.

מחצה למחצה להחמיר – But in regard to a doubt of Second Tithe and the Poor Man’s Tithe, he should separate out one tithe, and profane the produce over the money, and separate the divide up the produce among the poor and consume the monies [of Second Tithe] in Jerusalem. But in regard to doubt regarding Seventh Year produce, they are liable for tithes and liable for the Holiness of the Seventh Year [produce] to not use them for business or for puffed up cheeks, and they are liable for removal of tithes (see Deuteronomy 26:13).