השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).

הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.

מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”

נתנה – [put] for the jug.

תחת הצנור – to receive the water.

אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone.

אפילו אב הטומאה – even if this person was a primary source of ritual impurity, and the liquids which came down upon him were defiled, but we stated above (Tractate Makhshirin, Chapter 1, Mishnah 1): “that impure liquids impart uncleanness whether intentionally and/or unintentionally,” nevertheless, they do not make fit for Levitical uncleanness, since the falling of rain waters upon him was unintentional/not acceptable.

ואם ניער (but if he shook off – the rain) – like he shook off his garment [from the dust]” [Shabbat 147a and Rashi’s commentary]; that he shook his body to remove the rain from upon it.

בכי יותן – the water that falls from him are made fit for Levitical uncleanness.

להקר – to cool himself

או לידוח – to wash his body, as for example that he was dirty with plaster or with excrement/filthy matter.

בטמא – if he was an impure person.

טמאים – the waters [are impure]. But if they fell on the fruit and made them fit for Levitical uncleanness and defiled them as one.

ובטהור בכי יותן – and he makes them fit for Levitical uncleanness.

חבית שירד הדלף לתוכה (the jug into which water leaking from the roof came down) – that re not acceptable/intentional, and within it (i.e., the jug) are fruit and he doesn’t want that they become fit to receive ritual defilement.

ישבר – that if he empties it out, he transfers the water from here to there intentionally and it is found that the fruit are made fit to receive ritual defilement.

ומודים – The School of Shammai [agrees] with the School of Hillel.

שהוא מושיט את ידו וכו' הן טהורין (that he puts his hand in – and takes pieces of fruit out – and they are not fit for uncleanness) – meaning to say, that they were not made fit through this.

הניתזין (that are splashing) – from it outwards.

והצפין (that which overflows the vessel) – above and goes outward. All of them are not [considered as] under the law of “when water is put” (Leviticus 11:38), because they are not done intentionally, and similarly the water that is inside of them.

נטלה לשפכה – that he did not pour them out in their place but rather he took the trough to pour the water out in another place, they are [considered as] under the law of “when water is put,” for they are done intentionally, since he did not pour them out immediately there in their place.

ובית הלל אומרים – since he did not leave them there but took them to pour them, they are not [considered as] under the law of “when water is put.”

הניחה – if he left the trough there from the outset in order that the drippings from the roof would come down upon it.

אלו ואלו – The School of Shammai and the School of Hillel agree that even though that he took it and afterwards poured it out, they are under the law of “when water is put,” since he had already considered/intended it.

מים העולים בידיו – that he washes [his clothing] with them, and it is satisfactory to him.

ברגליו – it is not satisfactory to him.

אא"כ נטנפו רגליו (unless his feet become muddy/soiled) – they are under the law of “when water is put,” anything that he would fill in a jar that is mentioned above, for water that comes up after it is under the law of “when water is put,” as it is explained above, because it is impossible for water to enter into it until they touch its outside (but the Halakha does not follow Rabbi Eliezer).

והם טהורין – even though an impure person stretched forth his hand and took it (i.e., the lupines), because they were not made fit/susceptible [for ritual impurity] in the water of the ritual bath, as it is written (Leviticus 11:34): “[as to any liquid that may be drunk,] it shall be become impure if it was inside any vessel,” just as a designated vessel which is detached and it makes fit/susceptible [for ritual impurity], even anything that is detached makes it fit/susceptible [for ritual impurity], excluding water that are in the pits/cisterns, ditches and caves that are not detached from the ground that do not make susceptible/fit [for ritual impurity] when do not make susceptible/fit [for ritual impurity] all the while that they are not detached.

העלם מן המים (if he took them out of the water) – the lupines became fit/susceptible to receive ritual impurity in he detached waters.

הנוגעים בקופה טמאים – that the basket is made first-degree of ritual uncleanness when an impure person touched it/came in contact with it, and the lupines that touch the basket are second-degree of ritual impurity.

ושאר כל הטורמסים – that do not touch the basket.

טהורים – for something that is second degree of ritual impurity does not make non-holy produce third-degree of ritual impurity.

נדה מדיחתו (a menstruant rinses it off) – and it is not susceptible to receive ritual impurity in water that is attached to the cave.

ידיו טהורות – for we don’t require intention for non-holy produce. But if they were fruits/produce for tithes, and all the more so for heave-offering/priest’s due, his hands are ritually impure as they were, until he would intend to ritually immerse his hands.

והפירות טהורים – and they were not made susceptible [to receive ritual impurity] (as they fell of their own accord) for this was not considered falling.

ואם בשביל שיודחו ידיו (and if he gave thought that his hands should be rinsed off) – for he had intended to take the fruit/produce from the water, the fruit/produce is under the law of “when water is put,” (Leviticus 11:38), and they are fit/susceptible to receive ritual impurity from now on. For he had considered in this falling of fruit/produce to ritually wash his hands while lifting them up [out of the water], for these for him a liquid that ultimately will be intentional, and even though it is not intentional at the outset, they are under the law of “when water is put.”

ופשט אב הטומאה את ידיו לתוכה טמאה – for an earthenware vessel receives ritual defilement from a primary source of ritual impurity (i.e., a corpse) that touches him, his ritual immersion did not count, for even though he was in the ritual bath/Mikveh, because the waters that are in it (i.e., the dish) interpose between him and waters of the ritual bath/Mikveh.

מגע טומאות טהורה – If it was not a primary source of ritual impurity that touched it, but rather a first-degree of ritual impurity, and he is called unclean [only by reason of] contact with unclean things, that is to say, he comes in contact with primary sources of ritual defilement, then the dish is ritually pure, for an earthenware vessel does not receive ritual defilement other than from a primary source of ritual defilement, and it is found that the dish was not defiled other than on account of impure liquids that were within it that had been defiled, and they go back and defile it, and because of this it does not defile, for the waters that were within it were dipped in the waters of a Mikveh/ritual bath and purified. But the rest of the liquids, as for example, wine, [olive] oil and milk, the ritual bath/Mikveh does not purify them, for they do not consider it the dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped/contact between liquids (i.e., a ceremony of Levitical purification), therefore they return and defile the dish, for the Rabbis decreed upon liquids that they would defile, as a decree because of the liquid of a person afflicted with gonorrhea and/or a woman with a flux.

הממלא בקילון (if one draws water with the swipe and bucket for drawing water) – when the water is collected in one place and they (i.e., people) request to bring it to another field, they make for them a path that these waters can come in, and the name of that path that these waters are conducted [in a channel] is called a קילון /swipe and bucket for אם drawing water/duct, and up to three days this swipe and bucket does not dry up from the waters that were conducted/flowing into it, and they make the produce/fruit that fell into it susceptible [for ritual impurity], for these were done intentionally.

רבי עקיבא אומר אם נגבו מיד – Rabbi Akiba does not argue with the first Tanna/teacher, for a mere קילון/swipe and bucket for drawing water does not dry until three days. And the first Tanna/teacher is speaking about a mere קילון/swipe and bucket. But this is found explicitly in the Tosefta (Tractate Makhshirin, Chapter 2, Halakha 9) that Rabbi Akiba admits that with a mere קילון/swape-pipe it is three days.

שנפו עליהם משקים – impure [liquids].

אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.

הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].

אע"פ שרבו טמאין – for the rain waters themselves were ritually defiled.

בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.

לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.

אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].

טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon.