האזוב הקצר מספקו – he lengthens it in order to make It sufficient:

And with a reed used as a spindle. It is the spindle/distaff that the women spin on it.

וטובל ומעלה – and even though it is written (Numbers 19:18): “A person who is pure shall take hyssop, dip it in the water,” and he takes the spindle that the hyssop was placed on its head, it is well that we call it, “[A person who is pure] shall take hyssop,” that taking by means of another thing which is called “taking.”

ואוחז באזוב ומזה – that with sprinkling we require that he holds the hyssop in his hand.

ר' יהודה ור' שמעון אומרים כו' – But the Halakha is not according to Rabbi Yehuda and Rabbi Shimon.

ספק מן הכוש ספק מן החוט כו' – for we require definitive sprinkling from the hyssop, because they say: “let the impurity stand on the basis of its presumptive condition.”

מחברו מיצה עליו (from its neighbor it dripped/emptied upon it) – perhaps the waters of purification dripped/emptied of one vessel and went on to the other.

הזאתו פסולה – for if from its neighbor it dripped/emptied upon it, this is not sprinkling from the hyssop.

טובל ומעלה כדרכו – but we don’t say that from out of that its mouth was pressed to go out perhaps the waters would return into the vessel and would not remain in the hyssop according to the measure.

ר' יהודה אומר הזייה ראשונה – we are not concerned/suspect regarding the first sprinkling, but the second sprinkling, because it (i.e., the water) was pressed to come out and also he sprinkled from them, they were all the more lessened and we are concerned with the second sprinkling lest there did not remain in the hyssop according to the measure. But the Halakha is not according to Rabbi Yehuda.

לא יספג ([that the hyssop] does not absorb [moisture on the side of the flask as it is pulled out]) – that he will not wipe off/cleanse from the sides of the vessel or from its rim, as it is written (Numbers 19:18):”[A person who is pure shall take hyssop] dip it in the water,” but not absorb.

הזאתו פסולה – for we require the intention of sprinkling and indeed his intention was not performed.

ואפילו הן מאה – that we don’t require sprinkling on its own for each and every person or for each and every vessel.

על דבר המקבל טומאה – people and vessels.

על דבר שאינו מקבל טומאה – animals and vessels of stone.

אם יש באזוב לא ישנה – if there remains in the hyssop in order to do sprinkling, he does not need to return and to ritually immerse [the hyssop in the water] a second time, but rather he sprinkles from that which remains in the hyssop on the impure thing and the sprinkling counted for him. As is it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person,” until he intends to sprinkle on the impure person, therefore, when he intends at the time of ritual immersion of the hyssop to sprinkle on the impure person, he should not repeat [the dipping of the hyssop in the water,” but rather he should sprinkle from what remains in the hyssop. But if he dipped the hyssop in order to sprinkle upon a thing that is not susceptible to receive ritual defilement, since that the beginning of his immersion is invalid, so his sprinkling is invalid and he should not sprinkle with what remains on the hyssop until he repeats [the dipping of the hyssop in the water.

המים המנטפין (the water that drips off) – from the hyssop that he had ritually immersed it for the sake of something that does not receive ritual impurity, if he immersed those drops of hyssop and sprinkled from them, they are appropriate/suitable.

לפיכך הן מטמאין -because their precepts were not done, for the first immersion was invalid, and behold, these drops are like the rest of the waters of purification that are kosher that they defile.

המזה מחלון של רבים – that stands in the window in the public domain and sprinkles there on the impure that pass by, and he sprinkled on an impure person thinking that the waters that are in his hands are pure for sprinkling.

ונמצאו פסולים – if he entered with this sprinkling to the Sanctuary, the impure person is example from a sacrifice [on his entering into the Sanctuary while impure], for this is a doubtful/uncertainty with regard to ritual impurity in the public domain (i.e., by Torah law, if uncertainty arises concerning the ritual purity of a person or an object, and that person or object is in a public domain, they are ritually pure. If the situation arises in a private domain, they are considered ritually impure) and his doubtful purity is deemed to be pure. And Maimonides explained the reason, that this impure person is under compulsion/unavoidably prevented, for he did not have in mind to check if the waters were fit/suitable for sprinkling or not, since he was standing in the public domain and sprinkling on many people. But if he stands in the window of a single individual and sprinkles, the impure person would have to check on the waters if they are fit/suitable, or not, and since he did not check, it is an inadvertent error but not something unavoidably preventable, and if he entered into the Sanctuary with this sprinkling, he is liable for a sacrifice, for this is like a doubtful impurity in the private domain where this doubt is impure.

שאין כהן גדול חייב על ביאת המקדש – as it is written (Numbers 19:20): “[If anyone who has become impure fails to purify himself, [that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary],” the waters of purification are equivalent to the congregation, that is to individuals, excluding the High Priest, whose sin is not equivalent to that of individuals.

מחליקין היו (they would slip [on water]) – meaning to say, that there were so much waters of purification there until people would slip upon them, and even so they would trample on them, because they would not defile, since their Mitzvah was done.

בכנפו – in the corner of his garment. Because the ax that required sprinkling is a primary form of ritual defilement , and when he holds its corner the corner [of the garment] becomes first-degree of ritual impurity, but the person who holds is not impure, for a person and vessels do not receive defilement other than from a primary source of ritual impurity, and even though there is on the ax water sufficient for sprinkling, the person who holds it is not ritually impure because of carrying the waters of lustration, since the Mitzvah had already been fulfilled.

כדי שיטבול ראשי גבעולין ויזה (in order that he may dip the tips of the buds and sprinkle) - outside from what the hyssop absorbs.

כאילו הן על האזוב של נחושת – which does not absorb [water]. For we see the waters that are absorbed in the hyssop as if they are discernable/in natural form to complete the measure of sprinkling so that those who carry them are impure. And that which is written (Numbers 19:21): “he who sprinkled the waters of lustration”/"ומזה מי הנדה" [shall wash his clothes and whoever touches the water of lustration shall be impure until evening],” for they (i.e., the Rabbis) expound from this to the person who carries according to the measure of sprinkling, that is as if there were discernable/in natural form that they had the measure of sprinkling. But the Halakha is not according to Rabbi Yehuda.

המזה אזוב טמא – as for example, the hyssop of a garden that was picked/harvested for eating.

אם יש בו כביצה – which is the measure of food, whether to susceptible to receive ritual defilement or whether to defile others.

והזאתו פסולה – as it is written (Numbers 19:19): “The pure person shall sprinkle it,” that the person who will be sprinkling is pure and the hyssop is pure.

אפילו הן מאה – all of them are ritually impure for purification/sin-offering, for we don’t count first-degree and second-degree for purification but rather all of them are first-degree.

שנטמאו אחוריו (that the outer side of which was made unclean) – with impure liquids. That for the rest of the pure things its inside was not defiled, but for purification/sin-offering, it is not the case.

הזוג והענבל (the bell/body of the bell and the clapper) – for if he sprinkled upon one of them, its fellow is pure. And a זוג – is the bell, and the ענבל is the hammer that is inside that strikes the bell that through it strikes/knocks/tingles.

כוש של רובן (a reed used as a spindle of coarse weft/material) – a spindle/distaff that they weave meshes; it is the bulrushes/reed-grass that they make matting.

לא על כוש ולא על הפיקה (not on the reed used as a spindle and not on whorl/ring) – meaning to say, he should not sprinkle on this one alone, nor on that one alone, for there is no attachment/connection. But he must sprinkle upon both of them.

פיקה – what they place at the end of the reed used as a spindle to make it heavy is called a פיקה/whorl/ring. It is called PURSLAV in the foreign language.

ואם הזה – on one of them alone (and not upon both the reed and the whorl/ring), it is considered sprinkled. And Maimonides explained, not on the reed used as a spindle and not on the whorl/ring, but rather on a copper reed that they would regularly put at the tip of the reed/spindle that is called a צנורא/hook or pivot. And upon it they would sprinkle because it is the essence of the vessel, and the sprinkle would rise up to the reed and the whorl.

של פשתן חיבור – that the spindle that they spin on it flax, it is manner is that the whorl is attached to the reed/spindle.

עור של עריסה (leather sheet in the cradle/cot – which is attached to knobs) – leather that they place in the cradle of a baby, and it is the practice that it is attached in the cot/cradle.

המלבן (the frame/base)- like a kind of bowls of hollowed out wood that they bring into it the legs of the bed so that it would not decay from the moisture of the ground. And something similar to it is found in Tractate Bava Batra in the chapter המוכר את הבית (chapter 4, folio 69a), the sockets for the legs of a bedstead.

אינו חיבור לא לטומאה – that if this one was defiled, the other was not defiled.

ולא לטהרה – that if he sprinkled on this one, he did not sprinkle on that one.

הקדוחות חיבור (vessels that have drilled/bored handles are considered attached/connected) – as for example the handles of knives that the iron enters into the sleeve of the handle of wood or of stone is attached to it, it is a connection, if one of them is defiled, its fellow is defiled, and similarly, if one sprinkled on one of them, the he sprinkled on its fellow. קדוחות is the language of borer.

אף החרוקות (even those that are wedged in/squeezed into holes)- It is the language of (Lamentations 2:16): "[All your enemies leer at you; They hiss] and gnash their teeth, [And cry: ‘We’ve ruined her! Ah, this is the day we hoped for; We have lived to see it!].” Meaning to say, even the handles which are sharp/pointed at their tips and they bring in their sharpness in the hole that they make at the tip of the vessel, such as the handle of a spear, even those are a connection. But the Halakha is not according to Rabbi Yohanan ben Nuri.

הסלים שבקנתל (the baskets in the pannier on the side of the pack-saddle) – baskets where it was their practice to carry in them produce or manure upon the donkey and they are attached to each other.

מטה של טרבל (threshing sledge – of a couch - consisting of a wooden platform studded underneath with sharp pieces of flint or with iron teeth) – like a species of wood of bronze with which they thresh the grain.

קרן של כליבה (the movable supports of the bier – or the ring for keeping the corpse in position) – the bier of the corpse that they make it like a kind of beam of bronze/copper and they tie to it the bier of the corpse so that it doesn’t fall. And they call the bier of the corpses a כליבה, which is made like coop/shed of fowl.

וקרנים של יוצאי דרכים (horns of those who travel) – the horns of cattle and wild beasts that they carry with them travelers to fill them with water to drink.

ושלשלת המפתחות – chain that suspend upon it keys.

ושלל של כובסים (washers’ materials loosely stitched together -see also Tractate Uktzin, Chapter 2, Mishnah 6) – it is the practice of washers to make chain-stitches of clothing one with another, the small with the large in order that it not become lost.

והבגד שהוא תפור בכלאים – two pieces of woolen clothing that were sewn with threads of flax that ultimately would be separated because of the prohibition of [use of] mixed seeds/threads. And similarly, the washers’ material loosely stitched together that ultimately would be separated, and even so, it is a connection for defilement.

המיחם (vessel for heating water) – a kettle of copper/brass that they heat in it the water.

חוץ מטומטום ואנדרוגינוס – because they are doubtfully female, and a woman is not fit/suitable to sprinkle, as it is written (Numbers 19:18): “A person who is pure [shall take hyssop], dip it in water, [and sprinkle on the tent and on all the vessels and people who were there]; a man, but not a woman, טהור/someone pure, to include the minor. And sprinkling is derived from ritual immersion that is compared to each other.

האשה מסעדתו (and a woman assists him – i.e., the child, who sprinkles) – assists him, as it is explained in the last clause of this Mishnah - that "אוחזת לו במים"/that she holds the water for him.

ואם אחזה בידו אפילו בשעת הזאה פסול – it is needless to say “at the time of ritual immersion”, for it is written, “a man” but not a woman, it is written regarding ritual immersion (see Numbers 19:18), but even at the time of sprinkling, for it is not written in Scripture “at sprinkling,” even so, if she held his hand, it is invalid, for we derive sprinkling from ritual immersion.

ביום והזה בלילה פסול – as it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day],” during the day, but not at night. And there is an analogy made between ritual immersion and sprinkling, as it is written (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,]” just as sprinkling is during the day, even ritually immersion of the hyssop is during the day.

טובל בלילה ומזה ביום – where he delayed his immersion and did not sprinkle on the seventh day, when he does to sprinkle on the eighth or ninth or tenth [days] he is able to advance ritual immersion to sprinkling. But a person who ritually immerses on the seventh according to his precept, he sprinkles first and afterwards ritually immerses, as it is written (Numbers 19:19): “thus purifying by the seventh day,” and afterwards it is written: “He shall then wash his clothes and bathe in water.” (see also Tractate Megillah, Chapter 2, Mishnah 4 – that a person does not ritually immerse in water nor sprinkle other than during the daytime).

משעלה עמוד השחר כשר – that from then onwards it is day, as it is written (Nehemiah 4:15): “And so we worked on, while half were holding lances, from the break of day until the stars appeared,” and it is written there (Nehemiah 4:16): “[I further said to the people at that time: ‘Let every man with his servant lodge in Jerusalem,] that we may use the night to stand guard and the day to work.’” (see also Tractate Berakhot, Chapter 1, Mishnah 1 for the usage of the phrase "עד שיעלה עמוד השחר"/until the crack of dawn).