שנים שהיו שומרים את השוקת – that was filled for [mixing the ashes with the water] for the lustration/sin-offering.

טהר – he who had become defiled was purified from his defilement.

ונטמא שני – that is his companion who was ritually pure. -

כשרים – the water that is in the trough.

עמד ושעה שני מלאכה – the first person arose from jis work, and the second did work in his place.

נטמא וטמאהו- the sandal became defiled and it defiled the person for the [waters of] lustration/purification waters. For the vessels that were defiled through liquids defile the person for the purification, that we don’t count the first and second for purification/sin-offering as it is taught in the Mishnah further on in the chapter כל הראוי/whatever is appropriate (Mishnah 6). Even though that if these liquids fell upon his skin, he is ritually pure, for a person who is ritually pure for the rite of the heifer, if impure liquids came in contact with his flesh, he is pure like he was, except if they touched his hands, because impure liquids defile the hands, and regarding the purity of the sin-offering, we hold that if his hands were defiled, his body is defiled.

מטמאיך לא טמאוני (those things which made you unclean could not have made me unclean) – liquids that defiled the sandal were not able to defile the pure individual, if they came in contact with his flesh, as we have stated, but the sandal that comes from their power defiles him.

השורף פרה – the Red [Heifer].

ופרים – that are burned, such as a the bullock of Yom Kippur and the bull of the anointed priest [brought as a sin-offering by an anointed High Priest who unwittingly made an erroneous Halakhic decision] (see Tractate Horayot, Chapter 2, Mishnah 1) a bull for an unwitting communal sin [of an active transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin] (see Tractate Horayot, Chapter 1, Mishnah 5), they defile clothing, for in all of them it is written [in regard to the Red Heifer] (Numbers 19:8): “[He who performed the burning] shall wash his garments [in water],” (see also Tractate Parah, Chapter 4, Mishnah 4 – that all who deal with the Red Heifer from the beginning to the end defile clothing and regarding the sacrifices of Yom Kippur, see Leviticus 16:28 and 16:26), but there is no difference regarding clothing that he touches, and the same law applies to all of the rest of the vessels. That we do not exclude anything other than a person and earthenware vessels alone, that do not defile if they come in contact with them.

ופרה ופרים עצמן ושעיר המשתלח – if they came in contact with clothing, they are ritually pure. And this is what the clothing said to the man: “Things that made you unclean could not have made me unclean, but you made me unclean.”

האוכל מנבלת העוף טהור – the carrion of a clean bird, has no defilement if it came in contact with a person or with clothing, but in the esophagus it defiles humans to defile clothing, as it is taught in the Mishnah of Tractate Taharot (Chapter 1, Mishnah 1), and that what the clothing says to a person: “The things which made you unclean could not have made me unclean, etc.”

כל ולד הטומאה – as for example first-degree and second-degree, do not defile vessels, but the primary source(s) of ritual impurity. But liquid that was defiled in first-degree or second-degree defiles vessels, as a decree because of the liquid of a male with gonorrhea and/or a woman with a flux, such as his spittle, and his flux and his urine which are primary sources of ritual defilement.

אין כלי חרס מטמא חברו – that an earthenware vessel does not ever become a primary source of ritual impurity, and an earthenware vessels is not susceptible to receive ritual impurity other than from a primary source of ritual impurity, so we see, that an earthenware vessel does not defile its fellow earthenware vessel.

אלא משקין – but if does defile liquids and the liquids return and defile its fellow earthenware vessel, as a decree because of the liquid of a male with gonorrhea/flux and a woman with flux as we have stated.

כל הפוסל את התרומה – as for example hands which are second-degree [of impurity], make liquids first-degree to defile non-holy things, but hands themselves that came in contact with non-holy foodstuffs, are pure, for something that is second-degree [in defilement] does not make non-holy things third-degree [uncleanness].

חוץ מטבול יום - whose sunset had not yet arrived. Even though he defiles the heave offering, he does not defile liquids to become first-degree [uncleanness], and even the liquids of heave-offering if a person who had immersed himself that day had come in contact with them, other than those things which are invalid alone are not ritually impure (see also Tractate Kelim, Chapter 8, Mishnah 4).

כל הימים כמקוה – for all of these words as it is taught at the conclusion [of this Mishnah]. (And also) they do not render clean when running like springs, for a Mikveh does not purify in running/moving waters, but rather in collected waters, as is written (Leviticus 11:36): “However, a spring/אך מעין [or cistern in which water is collected shall be pure,]” a spring purifies in moving/running waters but a Mikveh does not purify in moving/running waters.

ופסולין לזבין – for a man with gonorrhea/flux requires living waters, as it is written (Leviticus 14:9): “and bath his body in water; [then he shall be pure].” (see also Leviticus 16:26 and 16:28), and for the leper [as it is written (Leviticus 14:5): “[The priest shall order one of the birds slaughtered over] fresh water in an earthen vessel/אל-כלי-חרש על-מים חיים” [and for the waters of the sin offering], as it is written (Numbers 19:1): “and fresh water shall be added to them in a vessel.”

הים הגדול כמקוה – Scripture did not call a Mikveh other than the Great Ocean, for in it Scripture refers in the Creation Story for there all the waters of Creation were gathered, and it doesn’t state “seas”/ימים – in the plural, other than because many seas are mixed in together in it, for all the streams travel to it.

ר' יוסי אומר – all the seas and the Great Ocean have the status of a spring upon them regarding the fact that they purify in moving/running waters, because the streams go and flow upon them. But they are invalid regarding the status of living waters, for Scripture calls them Mikveh. And the Halakha is according to Rabbi Yossi.

מים המוכין – that damage, as for example, that they are salty and tepid.

פסולין – for the waters of the sin-offering/the Red Heifer.

מים המכזבין (waters which fail at certain times) – that stop, like (Isaiah 58:11): “like a spring whose waters do not fail.”

פסולין – for we require living/fresh waters.

אחד בשבוע (once in seven years) – but once in a jubilee/יובל is well/good as they are called “living waters.”

בפולמסיות – the soldiers of ravaging troops that drink and ruin them.

בשני בצרון – years where rain fall stops.

ור' יהודה פוסל – even those that do not fail other than in wartime or in years of drought. But the Halakha is not according to Rabbi Yehuda.

מי קרמיון ומי פוגה – they are rivers in the land of Israel:

the swamp waters {see also Talmud Bava Batra 74b, listing the four rivers: The Jordan, the Yarmukh, the Karmiyon and Fugah, whereas the Arukh in its entry on Karmiyon mentions a verse from Second Kings, Chapter 5, Verse 12: “Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!”). It is the language of (Job 8:11): “Can papyrus thrive without marsh? [Can rushes grow without water],” meaning to say water in which clay/mortar and plaster/mud is combined/mixed in them. But the All-Merciful stated (Numbers 19:17): “fresh water shall be added to them in a vessel,” but here there is an interposition/an intervening object between the water to the vessel.

מי תערובת (mixed waters)- they are unfit waters for they are combined/mixed.

אחד פסול ואחד כשר – and they combined, it is prohibited to mix from the place of combination/mixture and below.

ר' יהודה פוסל – even if both of them are fit/appropriate, Rabbi Yehuda invalidates taking from the place of combination/mixture, as a decree on account of one that is unfit. But the Halakha is not according to Rabbi Yehuda.

באר אחאב – it is not explained where this is, but it comes to tell us that they are fresh waters.

ומערת פמייס – a cave that is near to the city of Dan from where the Jordan goes out. And in the language of Ishmael (i.e., the Moslems), they call the Dan, Banias.

ר' יהודה אומר הרי היא בחזקת מותרת – but the Halakha is not according to Rabbi Yehuda.

עד שתצל – until the waters return to become clear/settled as at first. But the Halakha is not according to Rabbi Yishmael.