חמשה. לקדשן חמשה קידושין – each and every jar on its own.

ונמלכו לקדשן קידוש אחד – to empty five of them into one large vessel and to mix the [the water with the ashes] at once/simultaneously.

הרי כולן כשרים – for since each pone fills his vessel there isn’t here labor invalidating in water whether in filling/drawing water to casting the ashes in the water.

היחיד שמליא חמש חביות כו' – nothing is fit/appropriate other than the last. For the first filling is invalidated with the work that he did when he filled the second [jar] prior to putting the ashes in the first [jar], and similarly, the second [filling] is invalidated when he fills the third [jar], and similarly all of them. But if from the outset he would fill five jars one after another or even one-[hundred jars in order to mix ashes and water in one mixing, as for example, that he needs to sprinkle upon many vessels, they would not invalidate each other and all of them are fit/appropriate, for all are considered one filling/drawing water. But when he filled from the outset for the sake of five mixings, all of them invalidate each other for reason of the labor, for it invalidates in the water until he casts in the ashes, therefore, nothing is fit/appropriate other than the last.

ונמלך לקדשן חמשה קדושין – that he mixed this one on its own and that one on its own.

אין כשר אלא זו שקידש ראשון – for the first mixing [of ashes and water] is considered labor for the others that would be filled ‘with water] but he did not place the ashes into them, for until he places the ashes, the labor invalidates in the water.

אמר לאחד קדש לך את אלו – the individual that filled five jars to perform one mixing [of ashes and water], and he said to another person: “Mix for yourself these,” and he mixed [ashes and water] for five mixings, nothing is fit/appropriate other than the first, for since he said to him: “Mix for yourself and he gave them (i.e., the ashes and the water) to him, they became his and it is as if he filled them, and the mixing [of ashes and water] that he first did became [extrinsic] work to invalidate the others.

אבל אם אמר קדש לי את אלו כולן כשרים – that the person who fills [the jars] did not do work, and the person who mixes [ashes and water] that is not his in order that they will become invalidated by [the actions of] his hand.

ועשה מלאכה בידו אחת – the filling/drawing water is invalid for reason of the [extrinsic] work.

לו ולאחר – (etc. at the same time).

שניהם פסולים – for since that for two people he is filling water, it is considered that one does work for his fellow.

בין לו בין לאחר – that even though the water is not his, he has invalidated them with the [extrinsic] work/labor that he did at the time of the drawing of the water.

אם לו פסול - if the mixing [of ashes and water] is his, it is invalid, for perhaps, the labor/work preceded the mixing [of the ashes and water] and the water was invalidated.

ואם לאחר – is the mixing [of ashes and water].

כשר – for the owner of the water did not perform any labor/work.

המקדש לו ולאחר – both of them are as one. Alternatively, he mixed [ashes and water] for his fellow prior to his own.

שלו פסול – for the mixing [of ashes and water] of his fellow is considered work to invalidate his waters.

שניהם כשרים – for the water is not his that it can be invalidated through him.

קדש לי ואקדש לך – as for example, that each one filled water for himself, and this one came and mixed [with ashes] the water of that one, and that one mixed the water [with ashes] of this one, the one who mixed [the water with ashes] first what he mixed for his fellow is kosher/fit, for his fellow did not do any work other than until after his waters were mixed [with ashes], but when they (i.e., the waters) were mixed with ashes, no work/labor invalidates it. But what the second [person] who mixed [ashes in the water] for the first [person] is invalid, for the first invalidated in that he mixed [water and ashes] in the water of the second ‘person] before his waters were mixed [with ashes].

מלא לי ואמלא לך – the latter drawing of water/filling is kosher/fit, but the first drawing of water/filling is invalid, that is, that the waters that were filled were invalidated through the work of filling/drawing that he filled for his fellow.

קדש לי ואמלא לך – that he had the waters filled/drawn and said to his fellow, “mix for me my waters [with ashes] and afterwards, I will draw [water] for you.”

שניהם כשרים – for the work/labor does not invalidate after the mixing [of ashes with water]. And this also when the waters were drawn/filled for him, his waters are fit/kosher, that from when the waters were filled/drawn for him, he did not do any work.

מלא לי ואקדש לך – that the other that had waters filled/drawn and he said to him: “Fill for me [waters] first, and afterwards I will mix [the ashes in the water] for you.”

שניהם פסולים – this one who filled until his waters were not mixed [with ashes], and this one who mixed [ashes with water] for his fellow from when his waters were filled up/drawn.

הממלא לו ולחטאת – the person who fills/draws water, some of them he wants for his own needs and some of them he wants to place ashes for the rite of purification (i.e., sin offering).

באסל (on a pole/yoke – fastening the bucket to the pole)- on a balancing pole/staff. And it was the practice of those who draw water that they would place a balancing pole/staff on their shoulders and a full pitcher was suspended on the top of the pole from in front of him and another pitcher from behind him.

ואח"כ מילא את שלו, פסול- because of work/labor.

ואת של חטאת לפניו – in order to do with them a greater level of guarding/protection.

ואם נתן של חטאת לאחוריו פסולה – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. It is for purification,” at the time that the are guarded/protected, they are the waters of lustration, [but] at the time that they are not guarded/protected, they are not the waters of lustration.

היו שניהן של חטאת כו' – for since he has in mind that which is in front of him, he is reminded also about what is behind him. And that is because it is possible, meaning to say, it is possible to guard/protect that which is in back of him on account of what is in front of him.

המוליך את החבל בידו לדרכו (if one carries the rope – borrowed for drawing water) in his hand to restore it to the owner – on his way to perform the rite – and gave it to him) – after he had filled the bucket with a rope, he returned the rope to its owners, on his way, that it was not necessary to make a circuit/go out of his way or to lengthen his path, but rather, according to his walking , he found the owner of the rope and returned to him what was his, this is not labor (i.e., intermediate act of work) and the filling is kosher/fit/acceptable.

שלא לדרכו – that he went out of his way in order to return the rope, it is work/labor and the drawing [of water] is invalid.

זה הלך – meaning to say, that on this matter, one Sage went to ask from the Sages of Yavneh, the y are the Great Sanhedrin that were exiled there.

הוראת שעה(a special dispensation) – it was a special case of an emergency. But if I was not this, it is not [allowed].

המכנן את החבל (he who winds around his hand the rope – for drawing the bucket up – until a sufficient length is wound up) – it is the manner of those who let down a bucket to fill with water, that when he raises the bucket, he surrounds the rope in his hand like a kind of ring so that it is doesn’t drag on the ground. And [the word] "מכנן" – is he language of the coils of the ileum. But if in the midst of raising the bucket, he winds the rope around his hand more than once, it is the need of raising it and this is not work and the drawing/filling of water is kosher/fit/appropriate. But if he winds it after he has completed drawing [the water], it is considered work and is invalid.

לזה הכשירו הוראת שעה – what they validated in Yavneh as a special dispensation, not to bring the rope while not on his way [to the rite], but rather for this [individual] who wound the rope [around his hand] after he finished drawing they validated for him as a special dispensation/emergency.

המצניע את החבית – that he draws water with it to put in the trough, and after he emptied [the water] from it, he put it away/hid it prior to mixing the water [with the ashes] in the trough, this putting away [of the bucket] is not considered work, because he still needs it to fill it up [with water], and it is the need of drawing/filling water. And similarly, he inverted/bent it over on its mouth also to dry it because he still wants to fill [water] in it, it is not considered work, and it is fit/appropriate for filling/drawing. But, if he did so to bring the mixed ashes and water, that is, the water that is mixed [with ashes], since it is not for the purpose of filling/drawing water, it is considered work and the filling/drawing [of water] is invalid.

בשביל שתחזיק מים הרבה – this emptying is not considered work.

בשעה שהוא זולף -when he sprinkles.

פסול – this emptying out is considered work.

והורה הוראה – to permit or to forbid, to defile or to purify, to make exempt or to make liable.

ודבר שאינו משום הלכה – as for example, a lesson and showing [others] the way.

אם עמד – if he was delayed there because of this.

פסול – because of distraction. And this is the Halakha.

המוסר מימיו לטמא – to guard/protect them.

פסולים – whether the first owners did work [or] whether the first owners did not do work, for it was in the possession of the guardian they exist and he was not strict to guard them because he is impure, but the Torah stated (Numbers 19:9): “to be kept for water of lustration.”

ולטהור כשרים – and even if the first owners did work, for they (i.e., the waters with the ashes) had already left the domain of the owners and existed in the domain of the guardian. But however, if the guard did work, they are invalid.

אף לטמא כשרים – for Rabbi Eliezer holds that a person who gave his water over to someone who is unclean, they exist in the possession of the first owners, therefore, if the owners did not do work, they are fit/appropriate. But the Halakha is not according to Rabbi Eliezer.

והגביהו זה על זה – that they assisted each other to lift up/raise [the bucket].

ונטל זה לזה קוצו – or that that each one took the thorn that was inserted in his hand.

בקידוש אחד – that both of them were filling [water] for the purpose of one mixing, it is kosher/fit. For each one can assist his fellow, and removing the thorn that is in his hand also - requires filling/drawing water.

בשני קידושין פסול – for each one of them invalidated his water in how he assisted his fellow or removed from him a thorn, because of work.

אם התנו ביניהן – that each one said to his fellow: “when I lift up for you, it will become mine yours in your domain (and similarly the other [person] said to him). But after he lifted/raised it up, each one acquires one of them in his domain. But the Halakha is not according to Rabbi Yossi.

הפורץ על מנת לגדור (he who breaks down a fence [while carrying water] on condition of putting up a fence) – meaning to say, even on the condition of putting up a fence, is not considered work, and the filling [of water] is kosher/fit.

האוכל על מת לקצות (the person who eats on the condition of storing up [dates and figs}- after he filled up water prior to his mixing [the water with ashes], he would collect/harvest figs on the condition to dry them on condition to make from them dried figs, and after he collected them, eat them, the thought that he wanted to make of them packed figs does not invalidate them in water, but they are as if he harvested/collected them to eat, and he do es not invalidate them, it is similar to someone who breaks down a fence [while carrying water] on the condition to put up a fence, for the thought that he thinks to to put up a fence does not invalidate it until he puts up the fence, the same applies here [as well].

אם קצה (if he stored) – if he placed them in a place where they put the figs to dry, it is invalid.

בשביל שלא יאבד פסול (in order that it not be wasted, it is unfit) – for the person who hides food in order that they not be wasted, is considered work.