האשה – we are speaking of a ritually pure woman.

שהיתה כובשת ירק (that was pickling/pressing vegetables) – of heave offering in a pot and that vegetable was not susceptible to receive ritual defilement, but rather in the manner of those who pickle that they cut/sever the vegetable without liquid and salt it and place them in a pot or in a jar and afterwards place upon them wine or vinegar or oil (and that leaf is made susceptible to receive ritual defilement).

ונגעה – with unwashed hands which make the heave-offering/priest’s due unit/invalid.

בעלה – [on the leaf] of a vegetable that is half in the pot with the liquids and half outside of the pot dry, and she touched it in the dry place.

אע"פ שיש בו כביצה – which is the measurement to defile foods.

הוא טמא – that leaf [is impure].

והכל טהור – the rest of the vegetable and the liquids that are in the pot, for this leaf part of which is in the pot does not come defile it, for the hands are second degree [of ritual impurity] and the leaf is third degree [of ritual impurity], but something that is third-degree does not make something fourth-degree in regard to heave-offering.

נגעה – for mere hands are second degree [of ritual uncleanness].

במקום משקה – that is to say, in a place where the leaf is not dried, the liquid that is upon it (i.e., the leaf) becomes first degree [of ritual defilement], for everything that invalidates the heave-offering defiles liquids to become first degree [of ritual defilement], and the liquid makes the leaf second-degree [of ritual defilement. Therefore, when there is on a leaf an egg’s bulk, that is the the measure to defile other things.

הכל טמא – even the pot itself [is ritually impure], for part of the leaf that is in the pot makes the liquid that is in the pot first degree [of ritual defilement] and it (i.e., the leaf) returns and defiles the pot, as is brought in the first chapter of [Tractate] Shabbat [see the Bartenura commentary to Mishnah 4] concerning food and vessels that were defiled by liquids.

אין בו כביצה הוא טמא – that leaf that she touched [is ritually impure].

והכל טהור – for less than an egg’s bulk it does not defile other [things].

חזר לקדירה – that place that liquid touched it (i.e., the leaf).

הכל טמא -even though there isn’t on the leaf an egg’s bulk [of liquid], for the liquid that touched it returned and defiled all that was in the pot, and even the pot itself.

היתה מגע טמא מת – this woman who is pickling the vegetables, for the woman is first-degree [of ritual impurity] and the leaf that she touched is second degree [of ritual impurity], therefore, if there is an egg’s bulk on it, everything is ritually impure.

היתה טבולת יום מנערת את הקדירה (if one who had immersed herself on that same day was emptying (or stirring) the pot) – for now the woman has two defilements: one – that she is someone who had immersed herself that day, and the other – that hands are second-degree of ritual impurity, as it is taught regarding unwashed hands, and both of them are necessary [to teach in the Mishnah] because of the concluding clause. [The word} מנערת – that she empties out what is within the pot (another version), מנערת – she stirs with a spoon that is in her hand that which is in the pot.

ספק מן הקדירה נתזו (doubt whether it – the liquid had splashed from the pot) – and what is within the pot is not defiled.

ספק שהקלח (a doubt whether the jet/the stalk) – which is completely filled with liquid and it is within the pot touched her hand.

הירק פסול – because of doubt of being someone who immersed that day, but not because of doubtfulness of [the status] of her hands, as is taught in the Mishnah in Chapter 2 [Mishnah 2] (regarding the stringency of whether her hands were unclean or not), there is a greater stringency regarding someone who immersed that day for the doubtfulness concerning [whether] a person who immersed that day invalidates the heave offering/priest’s due, but the hands are doubtfully pure.

והקדירה טהורה – because a person who immersed that day did not defile it (i.e., the pot) even it is she certainly touched the liquids, for a person who immersed that day does not make liquids first degree [of ritual impurity], as is taught in the Mishnah [Tractate Parah, Chapter 8, Mishnah 7]: “All who renders the priest’s due/heave offering unit defiles the liquids to be first-degree [of ritual impurity] except for a person who had immersed that day.” But if it is because of [her] hands, she does not defile it, for since there is a doubt lest it (i.e., the liquid from the pot) splashed upon her hands, from doubt the pot is ritually pure, for hands that are doubtfully impure are pure.

האוכל אוכל ראשון – his body is made first degree [of ritual impurity] so that his contact is second-degree [of ritual impurity]. And the person who eats food that is second-degree [of ritual impurity], his body is made second-degree [of ritual impurity], but if he came in contact with heave-offering/priest-due, he invalidated it, these are from the eighteen matters that were decreed on that self-same day (i.e., when Rabban Gamaliel was deposed as President of the Sanhedrin described in Talmud Berakhot 28a – see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4 for the full list of the eighteen decrees). And specifically, that he consumed half of a loaf, which is an egg and a half worth according to Maimonides and two eggs’ worth according to Rashi. And this is the measurement of food to make the body unfit.

רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני – for he holds that we don’t compare for him the one who eats to be like the food itself. For that which compares the person who consumes second-degree [of ritual impurity] food to be second degree [of ritual impurity] and not third-degree [of ritual impurity, because since we found that second degree [of ritual impurity] makes someone second-degree [of ritual impurity] through liquids, for the liquids which were defiled by someone with second-degree [of ritual impurity] are made first degree [of ritual impurity] and a person who comes in contact with them is second-degree [of ritual impurity], but if we would compare to him who consumes food that is second-degree [of ritual impurity] becomes third-degree [of ritual impurity], it would not invalidate the heave-offering/priest’s due, for something that is third-degree [of ritual impurity] does not make something fourth-degree [of ritual impurity] regarding heave-offering/priest’s due, but the Sages decreed on someone who consumes food that is second degree [of ritual impurity] that he would invalidate the priest’s due/heave offering, because sometimes he consumes ritually impure foods and casts liquids of heave-offering into his mouth while the ritually impure foods are in his mouth and invalidates them, therefore, even though that when eating foods that are first-degree [of ritual impurity], we don’t compare him to one who eats like the food itself, that by consuming food that is second-degree [of ritual impurity] we compare him to be second-degree [of ritual impurity] like the food, in order to invalidate the heave-offering/priest’s due.

שלישי שני לקודש – a person who eats food hat is third-degree [of ritual impurity], his body becomes second-degree [of ritual impurity] for Holy Things, and he makes third-degree [of ritual impurity] and fourth degree [of ritual impurity] with Holy Things.

ולא שני לתרומה – for if he came in contact with heave-offering, he did not invalidate it, but however, he is prohibited to consume heave-offering, and this is proven in the Gemara in Chapter Two of [Tractate] Hullin [folio 37a].

בחולין שנעשו על הרת תרומה – meaning to say this food is food of first-degree [of ritual impurity] and one who consumes food of second-degree [of ritual impurity] and third-degree [of ritual impurity] that we taught in our Mishnah, we are speaking about unconsecrated produce that was made on the purity of priest-due/heave offering, for mere unconsecrated produce does not have a third-degree [of ritual impurity].

הראשון שבחולין טמא ומטמא – [defiles] heave-offering/priest’s due, that a loaf of heave-offering that came in contact with first-degree [of ritual impurity] of unconsecrated foods, becomes second-degree [of ritual impurity] and makes third-degree [of ritual impurity] unfit/invalid.

והשני שבחולין – makes heave-offering unfit/invalid but does not defile, for third-degree [of ritual defilement] of heave-offering does not make something fourth-degree [of ritual defilement], therefore third-degree [of ritual defilement] of heave-offering is not considered defiled, but rather unfit/invalid.

והשלישי של חולין – this is what he said and if there is in those unconsecrated foods third-degree [of ritual impurity] as, for example, that they became through the purification of heave-offering/priest’s due.

נאכל בנזיד הדמע (is consumed in a pottage of Holy Things)- in a cooked dish [that heave-offering] is mixed in, for the heave-offering/Terumah is called דמע/Holy Things (i.e., another name for Terumah) , as it is stated (Exodus 22:28): "מלאתך ודמעך לא תאחר [בכור בניך תתן-לי]"/You shall not put off the skimming of the first yield of your vats. [You shall give to Me the first-born among your sons],” and in the second chapter of [Tractate] Hullin (folio 34b), it proves that specifically, when there isn’t in the pottage of Holy Things an olive’s bulk of heave offering incidentally for consuming a certain quantity of bread (i.e., a piece, which is defined by the Tosefta Negaim, Chapter 7, Halakha 10 as half a loaf of which three make a Kab) that permits him to eat food which is third-degree [of ritual impurity], but if there is an olive’s bulk of heave-offering incidentally for consuming a certain quantity of bread (i.e., half a loaf), it is prohibited, for we hold that a person who consumes that which is third-degree [of ritual impurity] from unconsecrated food, that was made through the purification of Terumah/heave-offering, his body is made unfit from consuming heave-offering.

הרביעי נאכל בנזיד הקודש (And [heave offering] in the fourth degree of ritual impurity is eaten in a pottage of Holy Things) – that is to say, that if there is in that heave offering fourth degree [of ritual impurity], as, for example, that was prepared in conditions of cleanness pertaining to Holy Things, and similarly the fifth degree [of ritual impurity] that is eaten in a pottage of Holy things, as is taught further on (in Mishnah 5 of this chapter) , this is how what he said: and if there is that Holy Thing fifth-degree [of ritual impurity] as, for example, that it was prepared in conditions of cleanness of a sin-offering of the ashes of the Red Heifer, as we stated, the clothing of those who consume Holy Things are [ritual impurity imparted] through treading (usually by someone with gonorrhea, a woman with an issue, a woman after childbirth and/or a menstruating woman) for a sin-offering is eaten in a pottage of Holy Things, it is permissible to combine in it a cooked dish of pure Holy Things.

השני שבחולין מטמא משקה חולין – for all that invalidates/renders unfit the heave-offering/priest’s due defiles liquids to become first-degree [of ritual impurity] (see Tractate Parah, Chapter 8, Mishnah 7).

מטמא משקה קודש – that all which invalidates/renders unfit Holy Things defiles (holy) liquids to be first degree [of ritual impurity] for Holy Things.

שנעשו על טהרת הקודש (that was prepared in conditions of cleanness pertaining to Holy Things) – meaning to say, that which we said, that heave offering of third-degree [of ritual purity] makes unfit/invalidates but does not defile foods of Holy Things, these words apply when they were prepared in conditions of cleanness pertaining to Holy Things. But if it they were prepared in conditions of cleanness pertaining to heave offering/priest’s due, that it was not protected/guarded in conditions of cleanness pertaining to Holy Thins, the third-degree [of ritual impurity] defiles the second degree and makes unfit/invalidates first-degree [of ritual impurity] of Holy Things. For the ritual purity of heave-offering is impure next to Holy Things, for it is considered third-degree [of ritual impurity] of heave offering next to the Holy Things as if it was defiled by a moving creature/unclean reptile itself.

ר' אליעזר אומר שלשתן שוין – as he explains further on, for Rabbi Eliezer does not hold the purity of heave-offering which is Levitical uncleanness next to Holy Things.

השלישי שבכולן – third-degree of [ritual defilement] is not found with unconsecrated foods unless they were made through the purity of heave-offering. But the Halakha is not according to Rabbi Eliezer.

האוכל אוכל שני לא יעשה בבית הבד – he should not engage in the making of [olive] oil in the olive press, for Rabbi Yehoshua above (in Mishnah 2 of our chapter) agrees with Rabbi Eliezer that a person who consumes food that is second degree [of ritual impurity] he himself becomes second degree [of ritual impurity and invalidates the heave offering and defiles liquids to be first degree [of ritual impurity] (that is the oil).

על גב הקודש – on the purification of Holy Things.

הרי אלו כחולין – and they don’t come into the category of third-degree [of ritual impurity].

הרי אלו כתרומה – and they do have a third degree [of ritual impurity]. And these Tannaim/Mishnaic teachers both of them (see the previous Mishnah) hold that unconsecrated foods that were made through the purification of Holy Things are not similar to Holy Things, for there isn’t anything that makes fourth degree [of ritual impurity] other than Holy Things from Holy Things alone. And they dispute with the Mishnah above (i.e., the previous Mishnah) that teaches that “third degree [of ritual impurity] spoils foods of Holy Things”/"השלישי שבכולן ...פוסל לאוכלי קודש".