צלוחית – [a flask with a wide belly and a narrow neck] of water of purification.

ובא ומצאה מכוסה פסולה – that I say that a person entered to there and covered it, most people are not ritually pure for the purification offering.

אם יכולה חולדה לשתות ממנה פסולה – but if it (i.e., the weasel) is not able to drink we do not invalidate it for the reason that perhaps an unclean/impure man entered and uncovered it, for it is not the manner of people to uncover but rather to cover because of the insects, but insects/moving creature, it is their manner to uncover/reveal but it is not their manner to cover. But specifically, something covered and he found it uncovered, we are concerned for a weasel, but something that is uncovered and he found it uncovered like he left it, we are not concerned, even though they were suspect to supply revealed/uncovered water, for danger is more stringent than a prohibition.

או נחש לדברי רבן גמליאל – who said above (in Tractate Parah, Chapter 9, Mishnah 3) that even the snake invalidates it because it vomits.

החטאת – the ashes of the purification rite or the mixed waters [with ashes] that were in the tent of a corpse within a vessel that has upon it a tight-fitting lid.

אינן נצולין – and are defiled. From what is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but this is not a pure/clean place. But vessels that stand to place in them the waters of purification or the ashes of purification/sin-offering, and similarly the hyssop that is prepared to sprinkle on it, are protected by a tight-fitting lid.

כל הספק טהור לתרומה – any matter of doubt that if it that same doubt appeared in the heave-offering, the heave offering is pure, if it appeared in a similar manner in the purification offering, it is pure (see also Tractate Taharot, Chapter 4, Mishnah 2).

וכל התלוי לתרומה – and an doubt that if it appeared in heave-offering where we suspend it we don’t eat neither do we burn it, if it appeared in a similar manner in the purification offering, the ashes should poured out or the mixed mater. And in the Tractate Taharot, in the Chapter “He Who Threw Something Unclean”/הזורק תרומה (Chapter Four), we taught to them regarding a doubt of something pure and on a doubt that is upon his hands, we suspend it regarding heave-offering (see Tractate Taharot, Chapter 4, Mishnah 5).

ואם עשו על גביו טהרות (and if they prepared clean things on account of it) – if e sprinkled with these ashes that were defined in doubt that was suspended for heave-offering, and made clean things on account of it through that sprinkling, they suspend those pure things, and they don’t eat nor burn them.

הרפפות (cases of Levitical uncleanness arising from vibrations caused by unclean persons) – like a kind of net-work/mat of wood.

טהורת לקודש לתרומה ולחטאת – because they are not vessels and they are not suitable/appropriate for treading [by someone with a flux or a woman after childbirth].

והרעדות (indirect contact through vibrations) – pieces of wood/boards that are not attached well to each other, and when a person leans upon them, they vibrate/tremble and shaking.

טמאות לחטאת – sometimes when a person sis upon them and they are appropriate to become defiled though sitting. But the Halakha is not according to Rabbi Eliezer.

אם יש בה כביצה – for a person who eats less than an egg’s bulk does not defile.

בין הרה בין טמאה המים טמאים – for the purification of impure heave-offering next to the purification offering.

והאוכלה חייב מיתה – that was defiled in the waters of lustration at the time of his consuming it, and the heave-offering in the defilement of the body is [punishable] by death.

ר' יוסי אומר בטהורה המים טהורים – for Rabbi Yossi holds that the person who is pure for heave-offering does not defile the waters of lustration/purification water. But the Halakha is not according to Rabbi Yossi.

שהכניס ראשו ורובו בתוך מי חטאת – the Rabbis decreed on all who come with their head and the majority of their body in drawn water, as is explained in the first chapter of Tractate Shabbat (see Mishnah 4), and it is one of the eighteen matters that they decreed on that day (i.e., the day when Rabban Gamaliel was removed as the President of the Academy – see Tractate Berakhot 28a) and these are the drawn waters of the waters of purification, therefore, when he placed his head and the majority of his body in them, he was defiled, and from when he was defiled, and he is not pure for the waters of purification, the waters of purification return and -defile him and he becomes first degree of ritual defilement, for the waters of purification defile the pure person to them, but he who is not ritual pure to them, they defile him.

כל הטעון ביאת מים מדברי תורה – as for example, a person who comes in contact with all primary sources of ritual uncleanness (see the first chapter of Tractate Kelim)

מטמא את הקודש ואת התרומה – because it is first-degree of ritual uncleanness, it makes it second-degree of ritual uncleanness and with tithes, and third-degree of ritual uncleanness with heave-offerings and fourth degree of ritual uncleanness with Holy Things.

לאחר ביאתו – that he ritually immersed and did not have a sunset pass, he has the law of second degree of ritual uncleanness, and makes heave-offering third-degree of ritual uncleanness and Holy Things fourth-degree of ritual uncleanness.

וחכמים אומרים פוסל בקודש – in the same way that a person who immersed himself that day invalidates heave-offering, so he invalidates Holy Things, but he does not defile Holy Things, for since he immersed his defilement is weakened, and he is made equivalent to something invalid, [but] he is not made equivalent to being impure.

ואם בא אל המקדש – all who are required to ritually immerse from the [Written] Torah, who comes to the Sanctuary, that is to the Israelite Courtyard, even after he had immersed prior to his sunset, is liable [for extirpation]. And even to the Women’s Courtyard, a person who immersed himself that day is forbidden to enter, but he is not liable [for extirpation] other than in the Israelite courtyard.

כל הטעון ביאת מים מדברי סופרים – as for example, that he ate impure foods and drank impure liquids, and the hands and vessels that were defiled by liquids and similar things (see also Tractate Zavim, Chapter 5, Mishnah 12).

וחכמים אוסרים במעשר – and the Halakha is according to the Sages.

לאחר ביאתו – after he ritually immersed, immediately he is permitted to all of them and does not need [the arrival] of sunset.

ואם בא אל המקדש פטור – for the Torah did not forbid his coming into the Sanctuary other than on someone who was defiled by a primary source of ritual uncleanness according to the [Written] Torah, as it is written (Leviticus 5:2-3): “[Or when a person touches any impure thing – be it the carcass of impure beast] or the carcass of impure cattle or the carcass of an impure creeping thing [- and the fact has escaped him, and then being impure, he realizes his guilt;] Or when he touches human impurity [-any such impure whereby one becomes impure – and, though he has known it, the fact has escaped him, but later he realizes his guilt].”

מטמא את מי חטאת – and even after he ritually immersed, [but] if he didn’t ritually immerse for the purpose of the purification rite it is as if he did not ritually immerse, as is taught in the [second] chapter [of Tractate Hagigah folio 18b/Chapter 2, Mishnah 6]: "אין דורשין"/They do not expound [upon the laws of prohibited relationships]: “[If] he immersed for eating food in the status of Holy Things and is thereby confirmed as suitable for eating food in the status of Holy Things, he is prohibited from engaging in the preparation of purification water.” But once he ritually immersed for the sake of the purification water, even a person who ritually immersed himself that day, according to the Torah, who is invalid for heave-offering and for Holy Things, is fit/appropriate for the purification water, for a person who ritually immersed himself that day/טבול יום is fit for the [ritual of the Red] Heifer.

ומזה מי חטאת במגע ובמשא (the one who sprinkles the purification water in contact and carrying) – and in this, everyone does not disagree. But regarding hyssop that is pronounced fit to receive ritual defilement, and because the person who eats them he requires being made fit that [purification] water can come upon him, and similarly, with water that is not mixed [with ashes] and stands for Holy Things, and an empty vessel that is clean and stands in order to place in it the purification ashes, but in this, Rabbi Meir (i.e., contact and carrying) and the Sages (i.e., in contact, but not in carrying) dispute (i.e., if he carried them but did come in contact with them, they are not defiled). And the Halakha is according to the Sages.

כל אזוב שיש לו שם לווי (all hyssop that has an epithet/surname) – that it is customary to accompany with it another name, such as those that are explained further on (see also Tractate Negaim, Chapter 14, Mishnah 6).

אזוב זה – that is to say, undefined hyssop that a person who sees it says, “this is hyssop” undefined (i.e., without a modifier).

ושל תרומה טמאה – that the hyssop of the garden is liable for heave-offering when they harvested/picked it for eating. But surely it comes to tell us that even though it is less than an egg’s bulk that doesn’t defile the waters of purification, nevertheless, its sprinkling is invalid, since the hyssop itself is unclean.

ושל טהורה לא יזה – because he causes loss to the heave-offering.

תמרות (berries) – like a kind of berries that are on the heads of the hyssop.

אין חייבין על היונקות (they are not liable for young shoots) – that are impure that were sprinkled upon with young shoots and this sprinkling came into the Sanctuary, he is not liable.

רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.

גבעולים שלא גמלו (calyx or capsule of plants/stalks [of hyssop] before the buds have ripened) – all the while that the flower is placed within its pouch/pocket before it opens up.

מנגבו – in order that the fit/suitable water does not combine/mix with invalid water.

אע"פ שנגבו פסול – and even though it was not defiled, from when it became susceptible to receive ritual defilement.

לקטו לחטאת – to sprinkle upon it the waters of purification.

כמלקט לעצים – and he dries it, and it is fit/suitable. And such is the Halakha (according to Rabbis Yossi and Shimon).

שלשה קלחים ובהן שלשה גבעולים (three stalks and on them are three buds) – one bud on each stalk (see Rashi’s commentary on Talmud Sukkah 13a). But we require three stalks, we derive [by analogy/Gezerah Shavah] "לקיחה לקיחה"/taking, taking from the bunch of hyssop (see Exodus 12:22: "ולקחתם אגדת אזוב וטבלתם בדם אשר-בסף"/Take a bunch of hyssop, dip it in the blood that is in the basin) from the Egyptian Passover/פסח מצרים, just as there [it requires] three, and in this it is called an אגודה/bunch, even here, it is called a bunch/אגודה, even here it is three (and see Numbers 19:18: “A person who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave.” – and just as it is a Mitzvah to take them as a bunch for the Exodus from Egypt, so here as well).

מפסגו ואוגדו (he severs the stalks of hyssop and ties them) – he separates it and divides it so that there will the three stalks that are separated one from the other.

ר' יוסי אומר מצות אזוב שלשה – Rabbi Yossi is more stringent that the first Tanna/teacher [of the Mishnah] (see Talmud Sukkah 13a), for according to Rabbi Yossi, at the beginning, two stalks [and two buds] are invalid, but according to the first Tanna/teacher two are fit/appropriate, and it is not invalid until there would be at the outset that its remnants are one. But when the first Tanna/teacher says that the Precept of the hyssop is three stalks, it is for the mere commandment, and it is not to be indispensable. And the Halakha is according to Rabbi Yossi.

וגרדומיו כל שהוא (but its stump is any size at all) – the stumps of the buds is any size at all. But its remnants and stumps are two words, for its remnants are the remnants of the three stalks, which are two stalks, and its stumps is the bud itself, that I comb and is broken and there remains from it just a little bit.