הטמא שירד לטבול. ספיקו טמא – that a person establishes his status but he has the presumption of [being in] ritual impurity.

בין ברשות היחיד בין ברה"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.

בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.

טומאה קלה – of the Rabbis.

אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).

ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.

רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.

אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi.

ספק מים שאובים שטיהרו חכמים – In Tractate Tohorot, Chapter “He Who Threw Something Unclean [from Place to Place – chapter 4, Mishnah 7] there it teaches: “These are the doubtful conditions which the Sages declared clean: A doubt concerning drawn water [that falls into] the ritual bath.”

ספק נפלו – three LOG (i.e., a LOG equals the volume of six eggs) of drawn water in a Mikveh missing [its full complement of forty Seah]/

ספק יש בהן ארבעים סאה – that is to say, there is doubt that it were forty Kosher Seah [of water] in the Mikveh/ritual bath prior to the drawn [waters] that fell in, for furthermore, the drawn [waters] do not invalidate it (i.e., since it is lacking the required forty Seah to begin with).

שיש לו במה יתלה – that it has a place to depend upon their falling that they did not cause it to become invalidated.

שאין לו במה יתלה – that whichever way you turn, in which of them that it fell, it invalidates it, therefore, both of them are invalid. But that which we purify here – it is doubtful if is drawn water in the place where he has upon which to depend, that is because the [notion of] drawn [water] is from the Rabbbis. And it is taught in a Baraita in Torat Kohanim (i.e., the Halakhic Midrash of SIfra on the Book of Leviticus: - see Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure, but whoever touches a such a carcass in it shall be impure],” that just as a spring is in the hands of Heaven, so also is a ritual bath/Mikveh in the hands of heaven, it is a mere support but not an absolute proof.

בתחילה – [at first], there wasn’t any water in the Mikveh/ritual bath at all when a quarter [of a LOG] of drawn water fell into it, and afterwards, its measure was completed with rain water.

על פני המים – after that there was a great deal of kosher water [in the Mikveh, drawn water fell into it].

וחכמים אומרים – and the Halakha is according to the Sages (and see Tractate Eduyot, Chapter 1, Mishnah 3).

של לוג לוג – one LOG in each hole/indentation.

שלא הגיעו לגומא שלישית כשר – for it is like for him a complete Mikveh in which three LOG of drawn water fell into it that did not invalidate it, but here also, in a Mikveh/ritual bath of forty Seah prior to the [drawn] water arriving into the third hole/indentation, the Mikveh was not invalidated.

סמוך למקוה – is like a kosher ritual bath/Mikveh that is adjacent to [water] that is drawn, that this stands/remains in its kosher/fit status and this [other body of water] remains in its invalid status, but here also, the water that is in the holes is like they are considered as standing on their own and not as combined/mixed. But the Halakha is not according to Rabbi Shimon.

המסנק (if one presses/scrapes up [the mud] against the sides of the pool) – like removing [to the corners] (see Tractate Shabbat, Chapter 20, Mishnah 4) – that he removes the mud to one side. But not that he detached the mud from the water, but rather within the water, he removed it to one side. For if he had removed it (i.e., the mud) from the water, it would be considered like it is drawn [water], and if they pulled from it three LOG, it invalidates the Mikveh. But this is specifically when there aren’t forty Seah in the Mikveh, this is when the three LOG of drawn water invalidates the Mikveh, but if there were forty Seah in it (i.e., the Mikveh), even all the drawn water in the world would not invalidate it.

ור' שמעון מכשיר – because he does not intend for drawing [water] but rather to remove the mud to another place. But the Halakha is not according to Rabbi Shimon.

לנגבן – The Aramaic translation of (Genesis 9:13): “the waters began to dry [from the earth],” for they had certainly dried, and specifically to dry them, that we did not intend for them to receive the water, therefore, they (i.e., the water) would not be made “drawn,” as it is written (Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure,]” just as a spring does not have the grasp of the hand by a human, even a well/cistern that does not have the grasp of the hand by a human.

אם עונת גשמים היא – that the heavens did not become knotted with clouds and that rain fell.

אם יש בו כמעט מים בבור – we have this reading [of "אם"/if], and we do not have the reading of "או"/or.

ישבר – the jars/cannisters [should be broken] and the water that is in them will fall to the cistern/pit. That this is the conducting of the water through a channel, since that within broken utensils, they (i.e., the water) fall to the cistern/pit.

ואם לאו – that it is not the rainy season, alternatively, that there is no water in the pit/cistern.

לא ישבר – for if it is not the rainy season, he would not be able to make a Mikveh/ritual bath from the water that is in the jars/cannisters alone, for Rabbi Eliezer holds that drawn waters, all of which or most of which were conducted through a channel is invalids. But when it is the rainy season, he would break it to channel these waters, and most of the Mikveh would be filled up from rain water. But when there isn’t any water in it (i.e., the Mikveh) at all, he should not break it, even though it is the rainy season, lest there fall from the water a quarter of a LOG into the pit/cistern prior to breaking it. But Rabbi Eliezer, according to his reasoning, who stated above (see Tractate Mikvaot, Chapter 2, Mishnah 4), that a quarter of a LOG of water ab initio invalidates the Mikveh/ritual bath.

ר' יהושע אומר בין כך ובין כך ישבר – that he (i.e., Rabbi Yehoshua) holds that three LOGS [of drawn water] invalidate the Mikveh/ritual bath whether at the beginning or whether at the end, and not one-quarter of a LOG, and we do not suspect that perhaps three LOGS [of drawn water] will fall into the Mikveh/ritual bath prior to breaking [of the jar/cannister]. But even though it is not the rainy season, he should break it, for it is able to continue until [it reaches] the measurement of the Mikveh, for he holds that drawn [water] that continues throughout, is ritually pure. But the Halakha is not according to Rabbi Eliezer.

או יכפה (or turn it upside down) – that he turns the jars/cannisters that are on the roof upside down so that that the water doesn’t fall from inside them [directly] into the cistern/pit, but rather, that they should fall to one side, and from there continue to the pit/cistern.

אבל לא יערה – that if he raised/lifted up the jars/cannister and emptied them, they (i.e., the waters) would become like drawn water, for they have the grasp of the hand of a human.

הסייד – an artisan who plasters the pit/cistern with plaster/lime in order that it hold its waters, and his practice was to bring the lime/plaster in a common earthen vessel/pot , and that pit/cistern had kosher water in it but when the common earthen vessel/pot was sunk in the water and became filled up.

אם היו המים צפים על גביו כל שהוא ישבר – so that the water not become drawn, for all the while that they are combined/mixed. But if he would raise the common earthen vessel/pot in his hand, they would stop and would become detached.

ואם לאו – that the waters did not float on top of it.

לא ישבר – and we are speaking of when it is not the rainy season. For if it was the rainy season, since there is water in the pit/cistern, he should break it.

רבי יהושע אומר בין כך ובין כך ישבר – for it is able to continue, as we explained above [in Mishnah 7].

המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו – but water that is in the cistern/pit is none other than that which are in the jars/cannisters.

הרי זה ישבר – according to Rabbi Yehoshua that one-quarter [of a LOG of water] invalidates [the Mikveh] and he breaks the jars/canisters and makes a Mikveh at the outset.

רבי יהושע אומר בטיט ובמים – when the water floats on top of the mud/plaster/clay and even his feet are sunk in the mud/clay/plaster, they immerse objects, according to Rabbi Yehoshua, because the waters came first. But Rabbi Eliezer does not have this line of thought. But if he would immerse a small utensil in the water that floats on top of the mud/clay/plaster, in this Rabbi Eliezer admits that the immersion was acceptable, since it did not sink in the mud/clay at all and [they] combine to complete forty Seah. And the Halakha is according to Rabbi Yehoshua.

שהקנה יורד מאליו – that it is soft and worn out so much that if they would put in it a reed, it would sink in the mud/clay/plaster on its own.

מקום שאין קנה המדה עומד – the rod/reed that they measure with does not stand on its own with it, and this is not soft and worn out like at first.

משקולת (plummet) – that which refers to builders/masons. And all of these measurements each one adds with the difficulty of the clay/plaster and its thickness, for the first is softer than all of them, and the second is harder than it, and the third is harder than it (i.e., the second), and similarly all of them.

בפי חבית – for its opening is narrow and small. But if the plaster/clay is so soft that it can spill and enter into the narrow mouth of the jar, the immersion has been successful.

שפופרת הנוד (the tube/mouthpiece of the leather bottle) – the tube of the reed that they place upon the mouth of the leather bottle when they pour into it. And the measure of the incision/hole of the tube of the reed that they place on the mouthpiece of the leather bottle, that it would return two mid-range fingers, which is the width of the two first fingers of the palm of the hand, but not the thumb.

הנמדד בלוג – all the time that it so soft that it can be measured by a LOG and this is the utensil that holds six eggs, it is measured with the Mikveh/ritual bath and they immerse in it. And the Halakha is according to Rabbi Yehuda.