צלוחית – a vessel that they place in it the waters mixed with ashes (i.e., waters of lustration) after he had cast the ashes into them, is called צלוחית/a flask [with a wide body and a narrow neck- containing the sprinkling water], and the vessel that they place in it the water in order to mix them prior to placing in the ashes is called שוקת/trough.

מים כל שהן – which are not fit for sprinkling.

יזה שתים – for if he sprinkles once, perhaps there isn’t here from the fit/appropriate [waters], but when he sprinkles twice, it is impossible that there isn’t in one of hem from the fit/appropriate [waters]. But the sprinkling does not need a [set] measure.

וחכמים פוסלים – that they hold that sprinkling requires a [fixed] measure, and we don’t combine sprinklings. And the Halakha is according to the Sages. But Maimonides explained that he should make two sprinklings and cast them outside of the vessel, the rest should remain the waters of lustration which are fit/appropriate. And this is a hidden thing in my eyes, for in the Gemara in the chapter, "כל הזבחים"/All of the offerings (Chapter 8 of Tractate Zevakhim) [folio 80a], it is implied as I explained it.

יניחנו בחמה והטל עולה – that it is the manner of the dew to evaporate/to go up towards the sun. And similarly, it (i.e., Scripture) states (Exodus 16:13-14): “In the morning…when the fall of dew lifted, [there, over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground].” But the Halakha is not according to Rabbi Eliezer.

יערה וכו' – he empties out what is within the vessel, and it is not fit to leave in it the waters of purification until it dries from the liquids and fruit juice.

יערה ואינו צריך לנגב – and if there is that remains from it in the vessel, its mark is recognized.

ונתבקעו (burst forth) – that they (i.e., the insects and creeping things) within the water a long time until they burst, or even if they didn’t burst, but that the appearance of the water changed.

חפושים (scorpion, beetle/scarabee) – a black worm.

בין כך ובין כך – whether it burst or whether it didn’t burst.

מפני שהיא כשפופרת – [like the tube] of a hollow reed and the water enters from this side and exists from that side, and the moisture that is within it combines with them.

דירה (name of a grain worm) – a worm that is in wheat.

כנה (vermin/louse) – a species of worm that also grows in grain.

כשרים – even if they burst. But this is not the Halakha.

שתתה מהן בהמה או חיה פסולים – because of the liquid that is their mouths that returns, and the water and spittle that are in their mouths combine/mix.

מוצצת (sucks) – but the liquid that is its mouth does not return to the water.

מלקת (laps it up) – it laps/licks up (and lets the water drip back out of its mouth) on its tongue and it combines the spittle that is on its tongue with the water.

אף הנחש מפני שהיא מקיאה (and even the snake because it vomits) – And such is the Halakha, but the Halakha is not according to Rabbi Eliezer [who adds the mouse].

החושב על מי חטאת לשתות ר' אליעזר פוסל – for he invalidates it through intention/thought.

כשיטה – [that he turns up] the barrel to drink, or to take from it water to drink, but mere intention/thought does not invalidate it.

במים שאינן מקודשין – that he filled them in order to place in them the ashes, but he did not yet place them.

רבי אליעזר אומר כשיטה – but here he does not invalidate them with intention, for since they are mixed waters, he was persuaded/reconsidered to change his mind from his intention. Therefore, Rabbi Eliezer does not invalidate until he turns it up [to drink from it].

רבי יהושע אומר כשישתה – because of the liquid that is in his mouth when he returns and combines/mixes with the water, and he invalidates them.

ואם גרגר (if he poured it down his throat – as opposed to setting his lips to the vessel) – it is the language of a gullet/throat. That is to say, that he didn’t drink it in the manner of those who drink but rather, poured the water in his throat.

כשר – for there is no liquid from his mouth in the barrel. And the Halakha is according to Rabbi Yehoshua in both of them.

שלא יעשם תקלה לאחרים – that they reach the plaster/mud and they will be defiled in the waters of purification that are in it.

ר' יהודה אומר בטלו – in the plaster/mud. But further, he does not defile after they have been trampled/stamped [in the mud].

מעת לעת – if it was slaughtered within twenty-four hours of its drinking. But it delayed more than this, they became consumed in its intestines.

רבי יהודה אומר באלו במעיה – and even if he slaughtered it within twenty-four hours, its flesh is pure. But the Halakah is not according to Rabbi Yehuda in both of these.

מי חטאת – we are speaking of mixed purification waters. But waters that are not mixed are permitted, as it is taught in the concluding clause [of the Mishnah].

ואפר חטאת – even the ash itself without water.

לא יעבירם בנהר ובספינה – that a decree was made because of an incident of one person who was taking the waters of purification and the ashes of purification in a boat on the Jordan [River] and it was found that an olive’s bulk of a corpse was inserted in the bottom of the boat.

ולא ישיטם על פני המים (he should not float them on the water) – for it is similar to a boat, and similarly, he should not stand on this side of the river and cast them to the other side, and also that this is similar a bit to a boat.

אבל עובר הוא – on his feet.

במים – with the waters of purification that are in his hand.

עובר הוא הטהור לחטאת – whether in a boat, whether he floats over the water a vessel which is pure/clean to place in it the waters of purification when they are empty, or that he has water in it water that had not yet been mixed with the ashes of the [Red] Heifer. For they did not decree other than on the mixed waters and on the ashes alone, not on the man or the pure vessels (and the waters that are not mixed).

אפר כשר – the ashes of a [Red] Heifer that are suitable/appropriate for sprinkling.

שנתערב באפר מקלה (that were mixed with wood-ashes) the ashes of a portable stove on feet with caves for two pots.

הולכים אחר הרוב לטמא – if the majority are the ashes of the [Red] Heifer, it defiles, [but] if the majority is the ashes of a portable stove on feet with caves for two pots, it does not defile.

ואין מקדשין בו- even if the majority are the ashes of lustration/expiation, but they don’t mix with it, since it was combined with the ashes of a portable stove on feet with caves for two pots and even a little bit.

ר' אליעזר אומר מקדשין בכולן – for Rabbi Eliezer holds that we don’t require a measurement for sprinkling, and it is impossible that there isn’t a little bit from the ashes of lustration/expiation. But the Halakha is not according to Rabbi Eliezer.

מי חטאת שנפסלו – as for example, that their appearance changed not on account of themselves, and in a similar manner , from the things that invalidate the waters of purification/expiation.

מטמאין את – the person (see also Tractate Kelim, Chapter 1, Mishnayot 1-2).

הטהור לתרומה – whether he touched them with his hands or whether he touched them with his body, they are considered like suitable/appropriate like waters of expiation/purification, and this defilement is from the Rabbis, for from the Torah, since they were made unfit/invalid, their greater defilement spread all over/blossomed, and because of this, it (i.e., the Mishnah text) teaches that “it renders unclean the person who is clean for heave-offering,” which implies especially for heave-offering but not for non-holy offerings.

ואת הטהור לחטאת לא בידיו – that is to say, it does not defile the pure person for a sin/purification offering whether he touched them with his hands or whether he touched them with his body, for the they are considered appropriate/suitable like the waters of purification/expiation, and these that one carries the waters of expiation that have in them [enough] in order for sprinkling or he touches them, he is impure for all things, but for a sin-offering/expiation, however, he is pure.

נטמאו מטמאין את הטהור לתורמה – like the waters of suitable/acceptable sin-offerings/expiation offerings, but a person who is clean for the purification offering, it defiles him if he touched it with his hands, for since they were defiled, they are not worse than the rest of the impure foods and liquids that defile the hands, for we hold that the purification of the waters of purification/sin-offering, when his hands were defiled/made unclean, his body was made unclean.

אפר כשר שנתנו על גבי מים שאינם ראוים לקדש – their law is like the law of the waters of purification/sin-offering that were invalidated.

מטמאין את הטהור לתרומה בידיו ובגופו – like the law of all the rest of the suitable/appropriate waters of expiation/sin-offering, but they do not defile the clean person for a sin-offering, for the waters of expiation/sin-offering do not defile the person who carries them, and the person who touches them, other than the rest of the defilements, not for the purification of the waters of expiation/sin-offering.