הרוטב והגריסין שהן משקה טופח (the broth/juice/jelly of meats, and the pounded beans which moisture dripping on them/running liquid) – they are so moist when they have on them enough to moisten other objects.

הרי הן תחילה -that they are considered as a liquid.

קרשו הרי אלו שניים (if they became congealed, they are second-degree [of ritual impurity]) – for since they congealed they are considered like edibles that came in contact with liquids.

חזרו ונמוחו כביצה מכוון טהור (if they once again dissolved – if they are the volume of an egg exactly, it is pure) – that the status of food left from them and the status of liquid descended upon them, and their defilement blossomed when they were changed, but there isn’t to this liquid anything that will defile it, for when the first drop departed, the food was reduced from that of the size of an egg’s bulk, and less than an egg’s bulk it doesn’t defile others, but more than an egg’s bulk it is impure, as the reason is explained [in the Mishnah] , for when the first drop departed , that drop was defiled with an egg’s bulk of impure food, and when all of it dissolved afterwards, the drop returned and defiled everything.

השמן תחילה לעולם – and even though it congealed it doesn’t depart from the status of liquid.

ר' שמעון שזורי אומר אף היין – [wine] that congealed does not depart from the status of liquid. But the Halakha is not according to Rabbi Shimon Shezuri.

וגוש של זיתים (lump/clod of olives) – many olives that are attached together. And we are speaking about an impure lump/clod.

בביצה מכוון טהור – the oven [is pure], for food does not defile a vessel. But liquid that comes out from the clod/lump on account of heating, it has nothing for what that it defiles, for since the first drop [of liquid] departed [upon heating], it is missing from an egg’s bulk, but when there is in the clod/lump more than an egg’s bulk, when the first drop exudes there still remained in the clod/lump the equivalent of an egg’s bulk, and when the drop in the clod/lump is defiled, and it returned to being first-degree [of ritual impurity], the drop defiled the oven, for liquids defile a vessel.

אם היו פירודים – if the olives were separate that they are not a lump/clod.

אפילו הן מאה – meaning to say even if they are the measurement of one-hundred eggs, they do not combine to be an egg’s bulk to defile the oil that exudes to become first-degree [of ritual defilement].

ובלבד שלא יגע במשקין – as for example, that he pressed them with flat wooden implements that do not become defiled , for now there is nothing here that would defile the liquids other than the husk/pomace of grapes that someone defiled by a corpse had touched , for he was not careful regarding their contact other than when liquid exudes, and when the liquids come in contact with the husks/pomace of grapes there is already missing the measurement of an egg’s bulk. But food does not defile with less than an egg’s bulk.

יותר מכביצה טמא - that since the first drop had exuded, it became defiled with the equivalent of an egg’s bulk, for even though the liquid that is absorbed in the food is not susceptible to receive ritual defilement with it, it completes its measurement. For like it, we find adjacent (in the next Mishnah) regarding an olive’s bulk from a corpse or from a carrion that had been reduced/shrank in the sun and he placed them in the rain and they swelled up, for the rains that are absorbed/swallowed up complete to make up the measurement.

הרי אלו טהורים – an egg’s bulk they consume and it is referring to an olives’ bulk from a corpse and an olive’s bulk from a carrion and a lentil’s bulk from the a creeping insect/reptile.

הניחן בגשמים ונתפחו טמאין – for all of the measurement that we follow are after their size/greatness. And from here, we hold that there is no suspension/removal of an object from its purpose regarding prohibitions.

אם טמאות טמאות – like that which is taught further on in the Mishnah in the Chapter "השרץ והצרפדע" [Tractate Taharot, Chapter 5, Mishnah 7]: “If one touched someone at night, and it is not known if he is alive or dead, and in the morning he arose and found him dead,… the Sages declare unclean….for all unclean things [are adjudged] as they are at the time that they are found.” And specifically, in the place where they are found, to exclude if he touched someone at night in this corner and on the morrow found him dead in another corner and other things similar to it.

אם מכוסות מכוסות – as, for example, an earthenware vessel that is surrounded by an airtight lid , we don’t say that perhaps at the time that the corpse was in the tent, it was uncovered and now it is covered, or if they found it uncovered, we don’t say that perhaps at the time that the corpse (was in the tent) it was covered and surrounded by an airtight lid.

מחט שנמצאת מלאה חלודה (a needle that was found filled with mold/rust) – that prevents the sewing, for mold/rust like this purifies it from its defilement.

או שבורה טהורה - and we don’t say that perhaps that it when it was whole it was defiled, and when he would repair it and it would return whole, it would return to its earlier/older defilement, and this is the explanation – that if they are pure, they are pure, as is taught above.

בחזקת טהרה – for even though that regarding doubtful ritual impurity in the private domain is considered as doubtfully impure and this alleyway is the private domain, nevertheless since the doubt is in a matter where it the temperament/disposition [of the participants] is lacking to be able to be asked, as for example, a deaf-mute, imbecile and/or a minor child, he is considered pure in his status of doubt, for this we derive from Scriptural verses, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten.” This implies that something that is definitely impure shall not be eaten; if it is doubtfully impure it may be eaten, as it is written (Leviticus 7:19): “Only he who is pure may eat such flesh.” Someone who is definitely pure may eat it, but if he is doubtfully impure/doubtfully pure, he shall not eat it. But is it not that we learn from it here that when he has awareness/understanding to be interrogated, [as opposed to] when he doesn’t have awareness/understanding to be interrogated.

וכל הפקח – that he has awareness/understanding to be interrogated. If he does not know if he walked in a place of defilement or not, he is under the presumption of defilement. For someone of doubtful defilement in the private domain, his [presumption of] doubt is impure which we derive from [the case of] the Sotah/woman suspected by her husband of being unfaithful, and there is a doubt if she is defiled or not and this doubt is in a place of a married woman’s hiding with a man under suspicious circumstances, that is, in the private domain, and the All-Merciful stated (Numbers 5:13): “and she keeps secret the fat that she has defiled herself without being forced,” but a woman suspected by her husband of being unfaithful has awareness/understanding to be interrogated if she has been defiled or not.

ואין השושנים אלא במקום טומאה – for it is impossible that he (i.e., the young child) would take the lilies unless he entered into the cemetery.

טהור – since it is possible to be placed beside him by another [person], perhaps another child picked/gathered them and gave them to him, for a child lacks awareness/understanding to be interrogated and anything where there is suspicion] of doubt [concerning him] is ritually pure.

וכן חמור – that was standing in a place of ritual purity and we do no know if it entered into the place of defilement.

כליו טהורים – because it lacks awareness/knowledge to be interrogated.

תינוק שנמצא בצד עיסה – a ritually impure child that is found at the side of started dough and a piece of this started dough was in his hand.

ר' מאיר מטהר – Rabbi Meir according to his reasoning who took into consideration the minority (i.e., the possibility of the rarer cases) and held that the majority of small children slap the started dough, and perhaps he himself took the risen dough and defiled the started dough, but the minority [of young children] do not slap but perhaps a ritually pure person took it and gave it to him, this started dough remains in the presumption of ritual purity, for this minority is near to a presumption and the majority was impaired/weakened, and it was half-and-half and that is ritually pure regarding a young child who lacks the awareness/knowledge to be interrogated.

וחכמים מטמאים – according to their rationale that they are not concerned about a minority, for most young children slap [the dough]. And the Halakha is according to the Sages.

נקירת – there are small incisions/pickings in the started dough on account of the hens that pecked in it.

שינגבו את פיהן בארץ – it is the manner of hens after they drank [water], they dry their mouths on the ground. Therefore, if there is land that forms a partition between the liquids to the loaves [of dough] in order that they can dry their mouths on it after they drank, the loaves [of dough] are ritually pure. But if not, they are impure, for they were defiled with impure liquids that were in the mouths of the hens. But even though that when the land forms a partition, we are doubtful if their mouths were dried or not, this is a doubtful defilement in a matter that there isn’t awareness/knowledge to be interrogated, and its doubt is [nevertheless deemed] ritually pure.

שהוא פיקח – for it is not his manner to drink all the time that he finds food [to consume]. For he (i.e., Rabbi Eliezer ben Yaakov) says that whenever liquids are found but food is not always found. And the Halakha is according to Rabbi Eliezer ben Yaakov.