מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.

והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].

טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].

דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].

לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.

וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.

טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.

את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional

ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional.

הנתזין (that splashed) – unintentionally.

העושה ציפור במים (if one make a “bird” in water – producing bubbles by blowing through a tube) – that raises up over the waters an effervescence like bubbles.

הנתזין- through the making of bubbles.

ואת שבה – that is the water of the bubbles themselves. And there are those who have the reading:"העושה צנור במים" /He who makes a water pipe/duct/spout in the water, le the youths do like a kind of spout/duct of a reed or that of a hollow piece of wood to splash from it water in jest.

ואת שבה – the water that remains in the duct/spout.

ובללן שינוגבו – mixed/stirred all the fruit in water, that when the water would be scattered upon all the fruit/produce, they would be dried up and withered more quickly.

וחכמים אומרים אינן בכי יותן – And the Halakha is according to the Sages.

לעמקו בכי יותן ולרחבו אינו בכי יותן – when a person measures the depth of a cistern with a reed, the mark/trace of the water is recognized until what point they reach, and through this, one knows its depth, therefore, he desires the liquid that is on the marking/trace. But regarding its width, he does not want the liquid that is in the marking. And the Halakha is according to Rabbi Akiba, and Rabbi Tarfon retracted [his opinion] to teach according to his (i.e., Rabbi Akiba’s) words.

לידע כמה מים יש בו – he desires the liquid that is on the tracing mark, as we have stated [in the previous Mishnah], therefore, they are under the law of “when water is put” (Leviticus 11:38). But to know if there is water within it, he does not a tracing mark of liquid.

ושבאבן – that is to say, that is on the stone also are pure, and there are not susceptible [to ritual -impurity].

החובט על השלח (he who beats upon a ]wetted [hide) – he strikes the leather after its washing in order to empty it of water.

השלח – the leather as it is when he strips it from the animal, it is called שלח/(wetted) hide/fresh skin. It is the Aramaic translation of ויפשיטו ואשלחו/and they will strip it and I will flay it.

שהוא מתכוין שיצאו עם הצואה – he intends that the water will flow out with the stains of excrement that were attached on them, therefore, it makes susceptible/fit [for ritual impurity] whatever that splashed from it and even when it is in the water. But the Halakha is not according to Rabbi Yossi.

העקל (on the ballast) – place on the rims of the ship where water collects there that comes in through the cracks/fissures of the ship.

אם ניער (if he shook it) – to remove the water that is upon him, like, a person who shakes out his garment.

לצרפה (to tighten it) – to check if the water enters into it or not. Another explanation: to strengthen it and to glaze/harden it/muzzle it, because when it is on the dry land, it split open on its own. And they bring it into the water in order that the water would steep in the water and would close up its fissures and cracks.

מסמר לגשמים לצרפו – to strengthen and to harden it/glaze it, when the waters would come upon it afer it had been heated in fire.

אוד (fire-brand/wooden poker) – wood hat part of it was consumed by fire.

קסיא של שלחנות (sheet spread over a set table to protect it from flies) – a covering that they would cover the table so that water or something of filth or excrement would fall upon the food.

והשיפא של לבנים (shavings or mat used for covering bricks) – a matting of bulrushes or of reed-grass that they would cover on the bricks to protect them from rains. And theses are like so that the wall may not suffer from the rain which are not under the law of “when water is put” (Leviticus 11:38).

אבל אם ניער – that he intended to rinse them, behold they are under the law of “when water is put.”

כל הנצוק טהור (an uninterrupted flow of a liquid poured from vessel to vessel is pure) – if he empties from a ritually pure vessel to an impure vessel, what is in the uppermost is ritually pure, for an uninterrupted flow of a liquid is not a connection, except for those which are considered, because the jet of a viscous mass, when poured out and stopped, bounds backwards (and the connection with eh mass in the unclean vessel is not suddenly severed – see also Tractate Taharot, Chapter 8, Mishnah 9: an uninterrupted flow, a current on slanting ground and…, are not considered a connection of the two liquids, either for communicating uncleanness or for producing cleanness), when the continuous flow is stopped, the remainder returns upwards.

חוץ מדבש הזיפים (except for the thick honey) – there are those who explain good and important honey, and because of its importance, they make it thick/viscid and mix into it worthless matter. But there are those who say, it is on account of the name of its place that it comes from Zif. It is like (Psalms 54:2): “When the Ziphites came and told Saul: [“Know David is hiding among us].”

והצפחת (or a tenacious batter dripped on a hot griddle/a sort of waffle) – food made from flour and הhoney and it is so soft that they are able to pour it and similar to it (Exodus 16:31): “it tasted like wafers in honey.”

המקפה (pulp/stiff mass of grist) – a cooked dish that is not soft nor hard but rather a formation of a coagulated substance/froth that is called מקפה.

של גריסין (a dish of pounded grains) – grounded/milled beans or beans in a mill

ושל פולים – complete that are not grist in the mill.

מפני שהיא סולדת לאחוריה (because it shrinks backward) – when the continuous flow is stopped, that continuous flow/jet returns that flows gently that part of it was in impure liquids that were in the lower vessel and were conducted in a channel above to liquids that are in the pure upper vessel, and it defiles everything that is in the upper vessel.

המערה מחם לחם – here also it is concerned with liquids that are in the upper vessel that empties from it which are pure/clean, and that the lower vessel that empties into it are impure.

מצונן לחם טמא – that the lower [vessel] there brings up vapor to the upper cold vessel and defiles it, that the cloud [of vapor] that rises from the hot [in the lower vessel] is considered like liquid.

וכוחו של תחתון יפה (that the force of the lower was stronger) – that its heat is greater than that of the upper [vessel]. But the Halakha is not according to Rabbi Shimon, for since the upper [vessel] is hot, even though the lower [vessel] is hotter than it (i.e., the upper vessel), the activity of the lower [vessel] is not recognized in the upper [vessel] and does not defile it.

המגיסה בקדירה (she stirs the pot) – she turns with a spoon that is in her hand the cooked dish in the pot.

אם הזיעה ידיה – from the vapor of the pot, her hands are made unclean/defiled as if she touched the liquid that is in the pot.

היו ידיה טמאות – if her hands sweated, the sweet is defiled on account of her hands and the pot is defiled, because the vapor makes a connection between the sweat that is on her hands to the liquids that are in the pot.

ר' יוסי אומר אם נטפו – the pot is not impure unless they dripped a drop at a time from the sweat that is in her hands into pot. But the Halakha is not according to Rabbi Yossi.

היין שבכף טהור – and it doesn’t make it susceptible/fit [to receive ritual defilement], but it was not considered to be a liquid until he would empty it into the [other] vessel. And it is like he lacks a designation of liquids in regard to susceptibility [for ritual impurity, so also he lacks a designation of liquids regarding defilement and regarding wine poured as a libation.