הדר עם עם הארץ. מוקפות צמיד פתיל – they are ritually impure because his wife is a menstruating woman, lest she shook it and sat and defiled everything.

ר' יהודה מטהר בתנור – because it is impossible to shake it, for it is merely attached a bit, and they make it secondary to attach it to the ground. But the one who defiles it (i.e., Rabbi Yossi) holds that we make the degree that something attached is because of that which is not attached. But the Halakha is not according to Rabbi Yehuda.

המפקיד כלים אצל עם הארץ טמאים טמא מת – and requiring sprinkling on the third and seventh days (see Numbers 19:19).

אם מכירו – if the commoner recognizes the depositor that he is a Kohen who consumes heave-offering/priest’s due, he is careful regarding his deposit that it will not be defiled by a corpse, and it doesn’t require sprinkling [on the third and seventh days].

אבל טמאים מדרס – because his wife is a menstruating woman, lest she sat upon them, for he is not careful from the defilement of his wife.

בזמן שהיא רוצצת (at the time when it is tightly packed) – that the covering presses the clothing on account of the fact that it is too full.

טמאים מדרס – the clothes [are defiled through treading]. For when his wife sits upon the box [full of clothing] or leans upon it, she weighs down upon the clothing.

אם אינה רוצצת טמאין מדף (if it is not tightly packed, they are unclean with indirect contact for conferring ritual impurity) -meaning to say, a lighter defilement, to defile foods and liquids, like on top of a person with gonorrhea who does not defile clothing.

אע"פ שמפתח ביד בעלים – for we are concerned lest he shook it.

המאבד ביום ומצא ביום טהור – for something undefined if a person would find it and touch/come in contact with it, he would lift it up, in the manner that he finds a lost object. But at night, even for one hour that he can’t see it, we are concerned lest a ritually impure person touched it and he did not see it. But our Mishnah is dealing with the public domain, and its manner of doubt is assumed to be ritually pure but even so at night, they are ritually impure by Midras/ritual impurity through treading or by someone defiled by a corpse. But in the private domain, its manner of doubt is ritually impure, whether during the day or whether at night, and this is brought in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10).

ברשות הרבים טהורים ברשות היחיד טמאים – We don’t have here other than a manner of doubt, lest a heathen or a commoner/who is not careful in his observance of the laws of Levitical purity or tithing touched them. Therefore, in the public domain, where there is a matter of doubt of it being ritually pure, it is ritually pure, whereas in the private domain, where there is a matter of doubt of it being ritually impure, they are ritually impure.

מפני שהונח ברשות עם הארץ – and everything that is in the house of common is considered having corpse defilement and requires sprinkling [on the third and seventh days – see Numbers 19:19].

מפני שהיו גנבים – meaning to say, since they left it locked and found it open, certainly thieves were there and opened it, and that we don’t defile him, for it is stated that they changed their mind and went away and didn’t touch anything that was in the house. And the Halakha is according to the Sages.

שנכנסה שלא ברשות – out of trembling that she will not be caught like a thief and she runs to leave, and even though she entered for the need of his (i.e., the Haver/the member of the order for the observance of Levitical laws in daily intercourse) son or the beast of the owner of the house.

כל המיוחד למאכל אדם – as, for example, mere/undefined foods.

טמא – the ritual impurity of foods [is impure] until it becomes invalid/unfit from being the food for a dog.

עד שייחדנו לאדם – that there is a separation between removing defilement from it and bringing defilement to it.

גוזל שנפל לגת – when it didn’t fall into the vat, thee is no dispute [between] Rabbi Yohanan ben Nuri and the Rabbis. For the carrion of a ritually pure bird in the cities that doesn’t require intention to declare it food, because there a lot of people with those who come to the marketplace and consume the carrion of a pure bird. But in the villages where there isn’t a lot of people, it requires intention, as is explained in chapter 1 (see Mishnah 1). Where they disagree is where it (i.e., the bird) fell into the vat and died in the cities, the Rabbis hold that even though that in the cities it doesn’t require intention/giving thought to it, where it fell into the vat, his vat made it detestable and it is not appropriate/fit and requires intention/giving thought to it, whereas Rabbi Yohanan ben Nuri holds that his vat did not make it rejected, and it is like the rest of the carrion of ritually pure birds that don’t require intention/giving thought to it in the cities. But the Halakha is not according to Rabbi Yohanan ben Nuri.

חישב עליו חרש שוטה וקטן – to feed it to Canaanites.

אחורי כלים שנטמאו במשקין – that [the Mishnah] took/used the term, "אחורי כלים"/the outer sides of utensils, is because they were lenient, for a vessel whose outer part was ritually defiled with ritually impure liquids, its outer sides are ritually impure, but its inside – its handles, its rims/borders and its hands are ritually pure because the ritually impurity of liquids to defile vessels is from the Rabbis, they were lenient concerning it. But if its inside was defiled by impure liquids, all of it is defiled.

מטמאים את המשקין – even that which is non-consecrated [liquids].

ואין פוסלין את התרומה – and even that of heave-offering.

ר' יהושע אומר מטמאין את המשקין ופוסלין את האוכלים – Rabbi Yehoshua derives (in Tractate Niddah 7b) that the outer sides of utensils defile foods of heave-offering through an a fortiori/Kal VaHomer from the law of a person who immersed himself that day/טבול יום. Just as a person who immersed himself that day does not defile liquids and the Sages did not decree on a person who immersed himself that day that he defiles the liquids, nevertheless, he defiles the foods of heave-offering, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations, [for they are his food],” for he is not ritually pure to eat heave-offering until his sun has set, for the Biblical verse is speaking about heave-offering/Terumah. The outer sides of vessels that defile the liquids, does it not follow that they would invalidate the heave-offering? But Rabbi Eliezer did not concern himself with this a fortiori/Kal VaHomer, because the outer sides of utensils that are defiled by liquids is according to the Rabbis, and the person who immersed himself that day/טבול יום is from the Torah, and that which is Rabbinic, we don’t make an a fortiori [argument] on something from the Torah.

שמעון אחי עזריה – because Azariah dealt with practical maters and he would supply food to his brother Shimon who engaged in Torah study, therefore he is called by the name of Azariah, his brother.

לא כך ולא כך – we do not defile unconsecrated liquids nor do we invalidate/make unit food of heave-offering, but we do defile liquid have-offering, and those liquids of heave-offering, we defile at first degree of ritual impurity with foods of heave-offering that became second-degree of ritual impurity, and those foods invalidate/make unit other foods of heave-offering. And this is that we state that foods of heave-offering to liquids of heave-offering, “things that defile you do not defile me,” meaning to say, “the outer sides of a vessel that defiled you do not defile me, for they do not invalidate foods of heave offering, bur you defile me.” But the Halakha is according to Rabbi Eliezer.

שהיא קטפרס ([a kneading trough] that lay on an incline/sloping downward) – that one side is low, similar to a slope.

משקה טופח מלמטן (running liquid is from below) – on the low side, that is the [unclean] dough that its mixture is soft and its liquid drips, but from above, its mixture is thick and its liquid doesn’t drip.

שלש חתיכות – between the three [pieces of dough] is like an egg’s bulk, one dripping and two that do not drip, they are arranged one next to the other, and the one that drips is below, and now the middle one touches the dripping one and the upper one touches the middle one.

אינן מצטרפות – to be an egg’s bulk to defile the liquid that is flowing from below and the liquid returns and defiles the kneading trough, for contact does not connect the dough unless they stick together as is taught in the Mishnah in the First Chapter [of Tractate Taharot] (Mishnah 7)"מקרצות נושכות זו את זו" /pieces of dough – separated from the main dough in the trough - stick to each other.

שתים מצטרפות – if there weren’t other than two pieces of dough, the bottom one that has liquid flowing and the one that is above it that touches it, and if there is between of them an egg’s bulk, they combine to defile the liquid and return and defile the kneading trough.

אפילו שתים אין מצטרפין אא"כ היו רוצצות משקה – always the liquid does not connect until the liquid will be pressing and standing between the two pieces [of dough]. But the Halakha is not according to Rabbi Meir.

ואם היה משקה עומד (and if it was standing liquid) – meaning to say, there wasn’t a sloping/inkling, but rather a cavity for the reception of water/a pond, and the liquid stands between the pieces of dough, even all the measure of an the egg’s bulk that is in the dough are thin crumbs similar to the mustard seed that are separated one from the other, the standing liquid attaches them and combines them to be an egg’s bulk, and defiles the liquid and the liquid returns and defiles the kneading trough.

אוכל פרור – food that is divided into thin crumbs does not combine, for the liquid does not attach them. And the Halakha is not according to Rabbi Dosa.

כיון שהשיקה למקוה – since the end of one of the sticks was attached in the Mikveh, even though he didn’t immerse all of it, he purified all the impure liquids that are on the other head, for the incline/sloping is an attachment.

עד שיטביל את כולה – for the Rabbis hold that an incline/sloping is not an attachment/connection.

הניצוק (an uninterrupted flow of a liquid – poured from vessel to vessel) – the continuous flow/jet of a water pipe/spout that comes from above to below with erection like a pillar.

קטפרס – water from above to below through the sloping of a high hill.

ומשקה טופח – it doesn’t have moistness to moisten other objects, for it doesn’t have in it so much liquid for if he struck his hand in them, liquid would come up that would be able to moisten something else.

אינו חיבור לא לטומאה - for if the liquids are detached and an impure thing came in contact with the bottom part, the top part is ritually pure. And similarly for flowing liquid, and even in a smooth place, if there are liquids from here and liquids from there and liquid flowing in the middle, if an impure person touched with flowing liquids, the liquids from here and from there are ritually pure, even though they are attached/connected to it.

ולא לטהרה – as for example, a hole that doesn’t have forty Seah and an uninterrupted flow of a liquid or flowing liquid that is attached to this hole/indentation or to a Kosher ritual bath/Mikveh, it is not a connection, for a person who immerses in this hole/indentation, his immersion did not count for him.

אשבורן – a deep place where water is gathered.

חיבור לטומאה ולטהרה – for if part of them were defiled, all of them were defiled, and similarly, if part of them were attached to a Mikveh/ritual bath and they were purified, all of them were purified.