כהן גדול ונזיר אינן מטמאין לקרוביהן – as it is written in the Torah portion of Emor (Leviticus 21:11 – “He shall not defile himself even for his father or mother.”) and the Torah portion of Naso (Numbers 6:7: “Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head.”)

היו מהלכים בדרך – not specifically regarding the High Priest do they dispute (i.e., Rabbi Eliezer and the Sages), for the same law applies regarding the common priest, they also dispute, and it is one reason.

על המת – even though it is not [a] complete [body] but rather that it has most of the human frame/skeleton which are two legs and one thigh, or the majority of number of limbs which are one-hundred and twenty-five limbs (out of two-hundred and forty-eight), even if there isn’t among them one quarter of a Kab (a measure of capacity, one-sixth of a Se’ah) which defiles in a tent, and a Nazirite shaves his hair upon [this contact]. But if the dead body lacks [both] the majority of number [of limbs] and the majority of the skeletal frame, the Naziite doesn’t shave on his being overshadowed [by the dead person] until it would have among the bones one-half of a Kab.

ועל כזית נצל – a thin secretion that comes out from the dead body like something moist that comes from the moldering of the flesh.

מלא תרוד רקב – a spoonful from the dust of the rottenness (i.e., a mass of earth from a grave containing parts of a decayed human body) of a dead body. But the rottenness does not defile other than when the dead person was buried naked in an ark of marble or something like this, for there is no other rottenness there other than from the body of the dead person. And the dead person was buried completely whole where there was no limb from it missing.

תרוד – a large spoon that holds a handful [of dust from the decaying body].

על השדרה – even if there isn’t any flesh at all.

וכן על עצם הגולגולת – of the head, even if there is no flesh in it.

ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי – everything for the limb ad been attached to a living person, he would be able to raise up the web of new flesh or skin on a healing wound as appropriate through the same flesh which it is called, as appropriate, and it is less than an olive’s bulk.

ועל חצי קב עצמות – and even though a quarter of a Kab of bones defiles in a tent, there is a usage dating from Moses as delivered from Sinai (a traditional interpretation of a written law) that a Nazirite does not shave/cut off his hair other than on one-half of a Kab, and similarly on one-half of a LOG of blood (a LOG equals the volume of six eggs), and even though one-quarter of a Kab defiles, in a tent, the Nazirite does not shave other than one-half of a LOG.

ועל עצם כשעורה על מגעו ועל משאו – but not regarding his tent, for the bone that is a barley-bulk does not defile in a tent.

סותר את הקודמים – as it is written (Numbers 6:12): “The previous period shall be void,[since his consecrated hair was defiled].”

עד שיטהר – that he would immerse and sunset would pass after he would be sprinkled on the third and seventh days.

אבל הסככות – a tree that has branches separated one from the other, and here is an olive’s bulk from the dead underneath one of hem and the Nazirite passed by and it is not known whether he passed under the branch/foliage that formed a tent/spread itself over a corpse (see also Tractate Ohalot, Chapter 3, Mishnah 1).

והפרעות – stones or trees that protrude/project from the wall and defilement is underneath one of them.

ובית הפרס – a field in which a grave was ploughed up and makes an area of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits which is its measurement, as the plough carries the bones.

וארץ העמים – that the Sages decreed [ritual] defilement on the land of the [foreign] nations.

גולל – the cover of the coffin.

דופק – the coffin itself that the covering buttresses it.

ורביעית דם – even on carrying it or coming in contact with it, the Nazirite does not shave/cut his hair.

ואהל ורובע עצמות – if he overshadowed on a quarter-of-a-Kab of bones of a dead person, he does not shave/cut his hair until he overshadows over one-half-a-Kab, but on contact with it and/or carrying of a quarter-Kab [of bones] he shaves/cuts his hair, and even if they are decaying and there doesn’t remain of them bone of a full barley’s bulk.

וכלים הנוגעים במת – which defile like the dead person himself, and he who touches them is defiled for a period of seven days.

וימי נזרו – the days of the passing of final judgement on a leper (after probationary enclosure – see Leviticus, chapter 13).

וימי ספירו – after he has become purified from his leprosy, as it is written (Leviticus 14:8): “but he must remain outside his tent seven days.”

על אלו אין הנזיר מגלח – on all of these of our Mishnah.

ומזה בשלישי ושביעי – But it does not refer to the days of his counting or to the days his completion, for the sprinkling on the third day and on the seventh day do not belong to them.

ואינו סותר את הקודמין ומתחיל ומונה מיד – all of these that we stated do not count to the days of Naziriteship and he would become [ritually] pure after he sprinkles on the third and seventh days. If he was defiled through defilement with the dead, and after he completes the days of his completion [of his being shut out and purified from his being a leper] if he was leprous, he completes his Naziriteship on the number of days that he counted that he counted prior to becoming defiled, and does not bring a sacrifice for defilement.

באמת אמרו ימי זהב וזבה – all the days of their defilement and the days of their counting of seven clean days

and the days of the leper’s being locked up for trial, and it is stated regarding it (Leviticus 13:50 – the wrong chapter is listed in the Hebrew edition of the Bartenura commentary): “[and the priest after examining the affection,] shall isolate the affected article for seven days,” they count towards the number of days of his Naziriteship, and it is not necessary to state that they don’t lose the prior days.

חייבין עליה על ביאת מקדש – if he was defiled by the same defilement and entered into the Temple, or he at Holy Things prior to his purifying from his defilement, he is liable for extirpation for it if it was done willfully, or if it was done inadvertently, a sliding-scale offering (where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings).

לא תהא זו קלה מן השרץ – that they are liable for it for entering into the Temple , as it is written in Leviticus (Chapter 5, Verse 2 – the chapter is not the one indicated by the Bartenura commentary: “or the carcass of an unclean creeping thing – [and the fact has escaped him, and then, being unclean, he realizes his guilt].” But the matter of Rabbi Meir does not apply, for contact with and/or carrying of a barley-corn’s bulk of a bone which is the more lenient, which does not defile in a tent [through overshadowing], the Nazirite shaves/cuts his hair for it, as it is taught in our Mishnah (Tractate Nazir, Chapter 7, Mishnah 3), and a quarter-Kab of blood which is more stringent which does defile in a tent [through overshadowing), the Nazirite does not shave for it.

אין דנין כאן ק"ו – for we do not deduce an argument from minor to major (i.e., from the lesser to the greater) on a matter which is a Halakha transmitted to Moses from Sinai since the a barley-corn’s bulk of a bone is not written in the Torah, but it is a Halakha, and we don’t deduce an argument from minor to major from Halakha, whether they are the words of Rabbi Eliezer or whether they are the words of Rabbi Yehoshua who stated it, but rather, this what they stated is the Halakha.