יש מעלין – complete/raise it to forty Seah.

ולא פוסלין – with three LOG of drawn [water] and in all of them it explains how.

הכפור (hoar-frost) – rain that falls curdled.

גליד (ice-coating on the water) – water that froze on the face of the ground or on the face of the water.

טיט הנרוק (soft, miry clay – in the bath reservoir) – soft and spitting plaster that is made like spittle.

אבן הברד כמים (hailstones like [drawn] water) – like drawn water as we say later on (see the next Mishnah) invalidates [the Mikveh] but does not raise it. But the Halakha is not according to Rabbi Yohanan ben Nuri, but the Halakha is according to the testimony of the people of Medva who make a Mikveh from the snow even ab initio.

נמצאו מעלין – that they complete/raise it.

ולא פוסלין – with three LOGS of drawn [water], for a Seah is much more than three LOGS and the Mikveh is not invalidated through this.

המים – drawn [water] whether impure or pure.

מי כבשים (water in which food has been pressed) – water that they pressed in them olives or kinds of vegetables.

מי שלקות (water in which food has been seethed) – water in which they seethed/boiled thoroughly to a pulp vegetables.

והתמד (husks and stalks of pressed grapes, steeped in water -used as inferior wine or as vinegar) – shells of grapes/pomace of kernels and pomace of grapes (i.e., the interior) or lees/sediment that one placed water upon them.

עד שלא החמיץ – that if it fermented, it is judged like fruit juice.

קורטוב – one sixty-fourth of a LOG.

פעמים מעלין – as we explain, when there in a Mikveh/ritual bath of forty Seah of kosher/fit water and he placed in a Seah of fruit juice and afterwards took a Seah of water from it and fruit juice mixed/combined together, behold the Seah of fruit juice that remained in the Mikveh completes/fills the Mikveh.

פעמים אין מעלין – as it is taught – regarding a Mikveh that has forty Seah minus/less one [Seah].

ושינו את מראיו כשר – that the rinsing of utensils is not considered a change in appearance (i.e., color).

ואין פוסלים אותו בשינוי מראה – because color does not have substance in it.

ומוחל (thin secretion)– water that comes forth from olives.

ימתין עד שירדו גשמים – that to fill it [by drawing water in buckets] with one’s shoulder is impossible, for we are dealing with that which is lacking, and it would be invalidated with three LOGS [of drawn water].

ממלא בכתף – for a complete/filled Mikveh, the drawn [waters] do not invalidate it (i.e., the Mikveh) ever.

אין בו מראה מים ארבעים סאה – if there aren’t in the Mikveh forty Seah that have the appearance/color of water, he should not ritually immerse in that Mikveh even on that side that has in it the appearance/color of water, but if he ritually immersed, his immersion has no effect.

ונפלו למקוה לא פסלוהו – for since they appear like wine, and fruit juice does not invalidate [the Mikveh] with three LOG.

כל הולך אחר המראה – even though the milk does not invalidate the Mikveh and there isn’t in the water a measure of three LOG to invalidate, nevertheless since there are here three LOG that appear like water, we consider them as if they are all water and they invalidate. But the Halakha is not according to Rabbi Yohanan ben Nuri.

והשני טמא – for certainly there is a lack in the measurement of the Mikveh through the ritual immersion of the first [person].

אף השני טהור – for we say that we lower [the partition], for it is as if the water that the first person brought up on his body is attached to the waters of the Mikveh, and it (i.e., the Mikveh) is not lacking anything from its measurement. And they explained in the Gemara (i.e., Talmud) of [Tractate] Hagigah [19a] that Rabbi Yehuda did not purify other than according to the gradations of the Rabbis, as for example that he was ritually pure for non-sacred things and he immersed in order to become ritually pure for tithes, or that he was ritually pure for tithes and he immersed in order to become pure for priest’s due/heave offerings. But to ascend from complete ritual impurity to purity, he is ritually impure to everyone. But the Halakha is not according to Rabbi Yehuda.

סגוס (coarse woolen blanket – usually as a mattress to sleep on) – a thick woolen clothing, and we call it in Arabic ALBORNOS, and it absorbs a lot of water.

מקצתו נוגע במים טהור – and we are speaking of a Mikveh that has in it exactly forty Seah [of water] and another person immersed after he immersed in it the thick woolen cloth, the person who immersed is ritually pure even though that it is lacking the measurement of the Mikveh with the immersion of the thick woolen cloth, for since part of the thick woolen cloth touches the water. And Rabbi Yehuda is the one who holds that we state that גוד אחית/we lower the partition (i.e., it is as if the water on the thick woolen cloth was still in the water).

המים שבתוכו שאובים – and we return and invalidate the Mikveh with the three LOG [of drawn water] for there were only exactly forty Seah [of fit/kosher water] in it and it became lacking when he lifted their lips out of the water.

ומעלה אותם דרך שוליהם – in order that the water that is within them doesn’t fall to the Mikveh and will invalidate all of its waters.

הטביל בו את המטה – whose legs are high, and it is impossible to ritually immerse all of it as one in a small Mikveh like this whose measurements are exact, unless its legs sink down in the [thick] mud.

העבה – that is not miry (see Mishnah 1 of this chapter), and we don’t ritually immerse in it.

שהמים מקדמין – to ritually immerse the legs prior to its sinking in the mud, and it was [ritually] immersed in water.

שמימיו מרודדים – that the waters are not deep, on account that the Mikveh is wide and the waters spread out throughout all of it, and even though it has forty Seah one’s whole body is not covered with water all at once.

כובש (presses down) – to one side of the Mikveh.

אפילו חבילי עצים וקנים – and even though it appears like a Mikveh that they divided, nevertheless since the water enters between them, it is not a division. And the word וכובש"”/he presses that it (i.e., the Mishnah) uses, because the wood and the reeds float over the face of the water and heneeds to press upon them stones in order that they will enter underneath the water.

היה מוליך ומביא במים – he shakes/stirs the water with his hand.

כיון שעבר הגל – [the wave] of water over the top of the Mikveh that the needle is placed in it and the waters of the wave have floated over the needle, it is [ritually] pure. And because the needle is thin and small, and he fears lest it will fall into the water, this is the manner of [ritually] immersing it.