רבי יוסי אומר. ולזה לוג ומחצה ונתערבו – And behold there are three LOG of drawn water that invalidate the Mikveh, nevertheless, they are kosher/fit.

שלא נקרא עלהים שם פסול – that if they add kosher water (i.e., rainwater, for example) in all of them until the completion of the measurement of the Mikveh, that each one of them was kosher.

ונחלק לשנים – and they added to each one of them kosher water until there is in each one of them according to the measurement of the Mikveh (i.e., forty Seah).

פסול – each one of them.

וחסר אפילו קרטוב – after three contracted/squeezed in LOGS of drawn water fell in it that was missing even a Kartuv (i.e., a small liquid measure equivalent to 1/64th of a LOG) of water.

כשר – [it is kosher/fit] to add upon it water to complete it for the measurement of a Mikveh/ritual bath. It is impossible that with this one that is lacking is not missing a little bit from the three LOGS, and it is found that there weren’t three LOGS of drawn water.

קרטוב – 1/64th of a LOG.

עד שיצא ממנו מלואו – that water that was in it initially when the three LOGS of drawn water fell in.

ועוד –a bit more in order to omit/lessen from the three LOGS [of drawn water]. As for example, a Mikveh which had in it twenty Seah of kosher water and three LOGS of drawn water fell into it and it was filled up afterwards with rain water, it will always be in its status of invalidity/unfitness until he removes from it the twenty Seah that were there initially, and a little bit more, to omit three LOGS [of drawn water].

שיעמיד בחצר ארבעים סאה – a kosher Mikveh below from the invalid/unfit one, and he opens a channel to the Kosher one (i.e., Mikveh) so that they can combine and the upper unit/invalid one can be purified from the lower Kosher one (i.e., Mikveh), as we stated, we raise/stretch it (i.e., the partitions – adopting the legal fictions that the partitions around the stand are prolonged). And all the more so, if the kosher [Mikveh] is above and the unfit/invalid one is below, for we state that we stretch and bring the partitions down (i.e., adopt the fiction that the walls are prolonged so as to reach the bottom).

אא"כ פסק – that the waters spotted and went out from it to its fullness and a bit more, as we stated (in Mishnah 1). And there are those who have the reading [at the end of the Mishnah]: "אא"כ פקק"/unless he inserted a stop-gap/stopped it up, meaning to say, unless he closed off on the Mikveh that he had made until it will not make contact/touch any of the water. But the first reading appears to me to be the essential one. But the Halakha is not according to Rabbi Eleazar ben Azariah.

האמה נכנסת לו (the water channel enters it) – as for example rain waters that come from the sloping and enter it.

הסוחט את כסותו (a person who wrings out his garment) – and the water that was absorbed by it is considered drawn water, and when he wrings them out into the cistern/pit they come from many places, that from here and from there to the clothing.

והמערה מן הצרצור (if one pouring water out of a cooler throws water out in several places) – an earthenware utensil that they make on its mouth network of lattice-work, and when he empties [water] from it, he pours in water from many places.

ר' עקיבא מכשיר – for he (i.e., Rabbi Akiva) holds that three LOGS of drawn water do not invalidate the Mikveh/ritual bath unless he pours them from one utensil and from one place, what is not the case with garments and a water cooler.

וחכמים פוסלים – for they (i.e., the Sages) hold that three utensils combine.

לא אמרו מטילין אלא מטיל – according to this language, Rabbi Akiva received [the tradition] from his Rabbis/teachers, a utensil that pours three LOGS of water to a Mikveh invalidates the Mikveh/ritual bath.

ולא כך אמרו אלא שנפלו – it does not make a difference whether it is from one utensil or from many utensils. But the Halakha is not according to Rabbi Akiva.

מכלי אחד משנים וכו' – the conclusion of their matter is according to the Rabbis.

תשעה קבין מים – one who experienced a seminal emission (i.e., whether involuntarily, intentionally or during sexual relations, he becomes ritually impure – and must immerse himself in a ritual bath, and after nightfall on the day of his immersion, becomes ritually pure) who is infirm and is not able to immerse [in a Mikveh], if they placed upon him nine KABS (i.e., a KAB = one-sixth of a SEAH, or twenty- four egg bulks) of water, he is ritually pure. And our Mishnah comes to teach us that it doesn’t matter whether one uses one utensil, two utensils or three utensils.

וכן טהור שנפלו על ראשו ועל רובו שלשת לוגין מים שאובין – that invalidate the priest-due/heave-offering, as we stated in the first chapter of [Tractate] Shabbat [13b – and Tractate Zavim, Chapter 5, Mishnah 12]. These three LOGS, from two or three utensils – combine; from four [utensils] they do not combine.

במה דברים אמורים – that from two or three utensils they combine.

בזמן שלא נתכוין לרבות (at the time that he did not intend to add to more [drawn] water) – it is referring to the Mikveh, that he didn’t intend to add to it in order to increase its water.

אפילו קרטוב – a small measurement, one sixth-fourth of a LOG.