ארץ ישראל טהורה – and even the villages of the Cutheans (i.e., Samaritans) upon whom they (i.e., the Rabbis) did not decree [ritual] impurity, other than the lands of the nations outside of the Land [of Israel].

ומקואותיה טהוהים – and we don’t presume them to be of drawn [water], for undefined they were made kosher/fit.

לבעלי קריין – to permit them by the words of the Torah, for a person who experienced a seminal emission is prohibited by the words of the Torah until he [ritually] immerses, and if he [ritually] immerses in a place where all of its waters are drawn, it is permitted.

אפילו נתמלאו בקילון (even if they were filled up with a swipe and bucket for drawing water – see also Tractate Moed Katan, Chapter 1, Mishnah 1) – that they filled water with a shoulder and poured it into a hole and from that hole/indentation there is a path that the water travels to the Mikveh.

שחוץ למפתח – outside of the opening of the town gate.

כשרים אף לנדות – to permit them to their husbands, and even though there is the prohibition of extirpation [for not following the laws of the menstruant woman properly]. But we are not concerned lest they (i.e., the Mikvaot/ritual baths) were lacking [enough water] and that drawn water fell upon them and they were filled up, for outside of the town gate, the foot of people are not found there.

לפנים מן הפחת – inside from the entrance to the town gate.

ופסולים לכל הטמאים – for many people are found there and fill up water with their shoulders and give them there [clothing] to launder and to wash.

מפני הכביסה – that one can say that they (i.e., the Mikvaot/ritual baths) were lacking [in water] and were made invalid from the utensils that they would launder there.

הרחוקים טהורים – for they don’t launder in them but one shouldn’t be concerned for this. But the Halakha is not according to Rabbi Eliezer.

חלוקים – that he drips [urine] in smooth drops like a chain.

בתחילה – at the beginning of his urinating.

טהור – for it is not a kind of emission, but rather, from the stopping of urination it comes.

באמצע ובסוף – [in the middle or at the end] of his urination, he is impure, that he is someone with a kind of emission.

נמשכים (prolonged/continued or conducted in a channel) – urination that is attached.

טמא – for it is a kind of emission.

לבנים כעכורים – and at the beginning heis pure, but in the middle and at the end he is [ritually] impure. But the Halakah is not according to Rabbi Yossi.

המהרהר בלילה – and he sees [in his dream] that he is coming upon (i.e., having sex with) a woman (see Talmud Niddah 43a) and when he wakes up from his sleep, he found that his flesh (i.e., his member) is hot and he didn’t find a drop of an emission.

טמא – certainly he saw an emission but it was lost in its minuteness in the clothing.

הפולטת שכבת זרע ביום השלישי טהורה – as for example, that he had sex with her on Wednesday [night] and Friday [night] and she discharged [semen] on Shabbat, it doesn’t make a difference that he had engaged in sex with her at the beginning of Thursday night, that the semen remained in her womb four complete periods: Wednesday night, Thursday, Thursday night and Friday, nor whether he had intercourse with her on Thursday at darkness, and it did not remain in her other than part of Thursday and Thursday night and Friday, for there are only two complete periods, for the period is either the day or the night.

ר' ישמעאל – comes to dispute and to say that she discharges [semen] on the third day [following] her intercourse, she is [ritually] impure, but if she discharges on the fourth, she is [ritually] pure. However, he admits that part of a day is considered as a complete day, for the Torah was not stringent other than in the number of days but not in the number of periods.

ופעמים שהן ארבע עונות שלימות – as for example if he had sex with her on the night of [Thursday] at dark, her emission makes her [ritually] impure until the beginning of Friday night.

ופעמים שהם חמש עונות – as for example, if he engaged in sex with her at the beginning of Wednesday at dawn, and her discharge [ of semen] is [ritually] impure until Friday night.

ופעמים שהם שש – as for example, he engaged in sex with her at the beginning of Tuesday evening, and she is [ritually] impure until the beginning of Friday night, it was found to be six complete periods.

ר' עקיבא אומר לעולם חמש – [five] periods, and if it part of it came out in the first period, we give her part of the sixth period to complete the five periods, for every [woman] discharges [semen] within five complete periods is [ritually] impure. And the Halakha is according to Rabbi Eleazar ben Azariah.

טמאה – the drop of effusion of semen that she discharged.

טהורה – and there isn’t even the [ritual] impurity of the Rabbis.

ולא כבדה את הבית – did not wipe out/cleanse herself until there would not remain the moistness of the effusion of semen.

כאילו לא טבלה – for we are concerned lest she emit a drop of semen that remained in her in that place.

לכשיטיל מים טמא (when he does urinate he is unclean) – lest there remain from the emission within the member and he goes out with the urination.

בילד ובבריא טהור – that it comes out with power and does not remain. And until when is he called a child? All the while that he stands on one foot and removes his shoe and puts on his shoe, and even at age eighty. And the Halakha is according to Rabbi Yossi.

טהורה מטומאתה – from the defilement of being a menstruant woman, and she is permitted to [have sexual relations with] her husband.

אבל טמאה על גב רוקה – as a result of the coins prior to the [ritual] immersion. And she is impure from the law of contact, for her spittle defiles through contact and carrying.

נתנה שערה בפיה – and the water did not come on to her hair.

קרצה שפתותיה (if – in taking a ritual immersion – she pressed her lips together) – she pushed her lips greatly this one on that that one.

כאילו לא טבלה – and is forbidden to her husband as she was.

האוחז באדם ובכלים ומטבילן טמאין – for in the place of his holding [them], the water did not come.

ואם הדיח ידיו במים טהורים – since the liquid that is on his hands combines to the waters of the Mikveh and further there is no interposition/an intervening object.

ר' שמעון אומר ירפה (he should loosen his hold on the objects – so that water can come in contact with them) – But the Halakha is not according to Rabbi Shimon.

בית הסתרים (the covered parts of the body/posteriors) – as for example, within the ear and within the nose and within the mouth.

בית הקמטין (parts of the body which have folds) – of the arm-pit and of the nakedness [of the person immersing]. Alternatively, the folds of an old man and an old woman whose flesh is folded/wrinkled.

אין צריך שיבואו בהן מים – as it is written (Leviticus 15:11): “If one with a discharge, without having rinsed his hands in water [touches another person, that person shall wash his clothes, bathe in water, and remain impure until morning],” for with rinsing of his hands the person with gonorrhea is [ritually] purified, but isn’t immersion of all of the boy in living waters is what he needs, but rather to inform you, just as his hands are as it appears, also all of his body is as it appears, except for the covered parts of the body. But nevertheless, the Sages say that a person should always accustom in his home that woman rinses her folds hat the time of her ritual immersion, assuming that the water doesn’t have to come upon them, [but] the place that is appropriate for water to come upon it, we require it.