משקה טבול יום – the liquids which exude from the person who immersed himself that day) – as for example, his spittle, his urine, the tears of his eyes and the blood from his wounds, and the milk of a woman.

כמשקים שהוא נוגע בהן – like liquids of priest’s due/heave-offering that he touches/comes in contact with, for a person who has immersed himself that day/Tevul Yom invalidates heave-offering/priest’s due.

אלו ואלו – liquids which exude from his body and liquid heave-offering do not defile the Holy Things/make the susceptible to uncleanness , but they invalidate it (see Tractate Parah, Chapter 8, MIshnah 7).

בין קלין בין חמורין (whether minor or major) – minor are unclean reptiles; major are people with gonorrhea/flux (see also Tractate Hullin, folio 88a).

תחילה – first remove/degree of uncleanness and it makes [other things] second [degree of ritual uncleanness] and the second [degree of ritual uncleanness] makes [other things] third [degree of ritual uncleanness.

חוץ מן המשקה שהוא אב הטומאה – as for example the flux of a person with gonorrhea and his digestive organs/bowels.

המשקים פסולים – that a person who has immersed himself that day/Tevul Yom invalidates the heave-offering/priest’s due alone, but he does not make it susceptible to ritual defilement, and even liquids, for all that invalidates the heave-offering/priest’s due defiles liquids to be first [degree of ritual uncleanness] except for the person who has immersed himself that day/Tevul Yom. Therefore, the cooking pot is ritually pure, for the liquids that touched/came in contact with the Tevul Yom, even foods do not defile, and all the more so, vessels/utensils,

but if the liquid was non-consecrated, everything is ritually pure, for a person who has immersed himself that day is pure for non-consecrated produce and for tithes.

ואם היו ידיו מסואבות הכל טמא (but if his hands were dirty/unwashed, everything is ritually impure) – for hands make the heave-offering/priest’s due unfit, and when the liquids were ritually defiled on account of the [dirty] hands, they returned to be first [degree of ritual uncleanness] and defile vessels.

שספק טבול יום פוסל את התרומה – as for example two loaves before him, it is doubtful whether he came in contact with it/touched it or did not come in contact with it/touched it, that in that manner with ritually pure hands, but a person who had immersed himself that day invalidated them/made them unfit.

המקפה (a stiff mass of grist, oil and onions, porridge) – a cooked dish that is congealed and thick, as for example, cereal/a dish of pounded grain/grit or pounded beans.

והשום והשמן – that are placed on it as a spice (i.e., for flavor).

נגע טבול יום במקצתן פסל את כולם – for the essence is the stiff mass of grist, and a person who has immersed himself that day/Tevul Yom invalidates/makes unfit the priest’s due/heave offering. But even though he didn’t touch/come in contact with other than with the unconsecrated garlic, it is considered a junction/connection.

ואם היה השום מרובה (but if the garlic was the greater part) – more than the unconsecrated porridge/stiff mass of grist.

הולכין אחר המרובה – and law of everything is like the law regarding heave-offering/priest’s due, but if he touched part of them, he invalidated/made unfit everything.

אימתי – meaning to say, with that which we said if the garlic was the greater part and he (i.e., the Tevul Yom) touched part of it, he invalidates/makes unfit all of it, at the time that the garlic is collected/gathered in the dish, and it is one body, like a kind of a handful/clump of earth.

אבל אם היה מפוזר במדוכה (but if it - the garlic – was scattered in the mortar) – that its parts were separated from each other within the mortar, and a person who had immersed himself that day/Tevul Yom had touched it is then ritually pure, meaning to say, he did not invalidate it other than the place/point of his contact, for since he intended at the time that he is crushing/pounding to separate its parts, it is not considered a junction/connection.

ושאר כל הנידוכין שדכן במקשין (and the rest of the things that are crushed in liquids) – like they do with wheat, when they crush them in a mortar, they pour/sprinkle water over them.

או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן בעיגולי דבילה – that if a person who had immersed himself that day/Tevul Yom had touched part of them, he did not invalidate all of them. Such is what I found in the commentary/explanation of my Rabbis/teachers. But Maimonides explains [the phrase]: "ושאר כל הנדוכים שדכן במשקין"/”And [so is the rule in the case of] all other things which one crushed, which one crushed together with liquids,” their law is like that of garlic. That if a person who had immersed himself that day/Tevul Yom had touched part of what he pounds, he only made unfit/invalid the place of his contact, because the scattering (of the garlic in the mortar) is welcome to him. But if he did not touch it when it became a clod/clump in the bowl, it is connection/junction, and when he touched part of it, he invalidated/made unfit everything.

אבל את שדרכן לדוך במשקין – we have this reading according to the explanation of Maimonides.

ודכן שלא במשקין – even though that he placed that lump/clod in the bowl, they are like cakes of pressed fig, that we stated that when he touched a part of it, all of them were not ritually defiled, in the beginning of the second chapter of [Tractate] Terumot (Mishnah 1).

המקפה והחמיטה (the porridge and the batter of which flat cakes are made) – it was their manner to place the batter of which flat cakes are made, which is a thin cake like a kind of wafer, within the porridge.

חיבץ (he – the unclean person- stirred) – that is that he mixed/combined the porridge and the batter of which flat cakes are made with the oil, but anyway, the oil is recognized. And surely it invalidates in every place that the oil goes, because it is impossible to separate it from the porridge and from the batter of which flat cakes are made.

בשר הקודש שקרם עליו הקיפה (sacred flesh on the top of which a layer of jelly was formed – as a crust) – the spices and the soup and the fat of the meat congealed upon it, that it was softened and everything became like a kind of crust.

החתיכות מותרות – for the crust is not a connection/junction.

וכל העולים עימה – is considered connected to it, but the rest is ritually pure.

שניהם חיבור – and whether he touched the jelly or whether he touched the pieces [of meat], he has invalidated everything. But the Halakha is not according to Rabbi Yohanan ben Nuri.

ווכן בקטניות (and so in the case of pulse) – of bread that we place on the pulse.

מעשה קדרה בקטניות (that which is cooked in the cooking pot and pulse) – that is to say, pulse that was cooked in a cooking pot, and it is their manner to be split/burst apart. And when they cook well, they attach/connect and become a kind of lump/clod. And there are those who have the reading (instead of "מעשה קדרה בקטניות" /”that which is cooked in the cooking pot in pulse,” [the reading}: "מעשה קדירה וקטניות"/”that which is cooked in the cooking pot and pulse.

הרי אלו ימנו (lo, they are counted – if there are many masses of pulse) – if the unclean reptile touched one of them, it is first [degree of ritual uncleanness], and the clod/lump that is adjacent to it is second [degree of ritual uncleanness], and the other that is adjacent/next to the second [degree of ritual uncleanness] is third-degree uncleanness of heave-offering/priest’s due.

שניהן חיבור זה לזה – but if the person who had immersed himself that day/Tevul Yom touched one of them, its neighbor is invalidated. But the Halakha is not according to Rabbi Yohanan ben Nuri.

חבית ששקעה (a jar which sunk) – a wine jug of heave-offering/priest’s due that fell into a cistern and sunk into the wine that is in cistern, and the wine that is in the cistern is unconsecrated and floats above on the top of the cistern. And he (i.e., the person who had immersed himself that day/Tevul Yom) touched/came in contact with it, etc. If he let down his hand into the mouth of the cistern...

מן השפה ולפנים הרי זה חיבור (from the rim and inward it is deemed connected) – and all the wine that is in the wine jug is invalidated, and even if the wine jug from the outset was not completely full from the wine of heave-offering/priest’s due.

מן השפה ולחוץ – that he didn’t put his hand into the mouth of the wine jus, even though he touched the wine of the cistern that is opposite the mouth of the wine jug, nevertheless if is not connected.

אפילו על גבי רום קומה (even if [the level of the wine in the cistern] was a man’s height [above the sunken jar]) – that the wine that was in the cistern ascended on the face of the jug to the height of a person, if he touched corresponding to its mouth, it is connection. But the Halakha Is not according to Rabbi Yohanan ben Nuri.

מפיה ומשוליה טמאה (whether at its rim or from its bottom) – from its mouth, it is ritually impure, for since all the wine that is below becomes the base for the upper part, it is a connection. And from its bottom also, since all the wine is conducted after the incision, it is a connection.

אבל נקבה מצדה מכאן ומכאן טהורה - and there is no invalidation/other than what he touched, and it is neutralized in one and one-hundred. But the Halakha is not according to Rabbi Yehuda.

ונגע טבול יום בקילוח (and the person who had immersed himself that day touched the continuous flow/jet) – the continuous flow/jet alone is in validated, for the uninterrupted flow of liquid poured from vessel to vessel is not considered a connection (of the two liquids) -either for communicating uncleanness or for producing cleanness (see Tractate Taharot, Chapter 8, Mishnah 9), it is like impure priest’s due/heave offering that was mixed with pure, and is neutralized in one and one-hundred, like heave-offering/priest’s due with non-consecrated produce. And in this, even the Rabbis admit that a continuous flow/jet is not considered a connection to vessels, like the incision that is on the side of the jug/jar. And even though the liquids have no purification from their defilement, that is that it is not removed through dipping of a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped in a Mikveh like that for water, but for the reason of nullification, they are nullified with one in one-hundred. And specifically, when the person who had immersed himself that day/Tevul Yom had contact, the liquids are invalidated, because the person who has immersed himself that day/Tevul Yom does not defile. But with the rest of the defilements, he restores what is in the uninterrupted jet, he defiles everything that is in the vessel through contact.

בעבוע שבחבית – when they smelt an earthenware vessel in a furnace/kiln, kinds of bubbles go out in their walls, that they have two walls – one to the inner side of the jar and one to the outer side, and an empty cavity in the middle, and sometimes, there is in a bubble of two incisions/holes, one in the wall of the bubble of the inner side which is to the side of the hollow cavity of the jar, and one in the wall of the outer side, and the jar is filled with liquids, the liquids enter through the incision that is in the inner wall and it breaks through/bursts forth and leaves through the incision that is in the outer wall from above, if it was a jar placed in the tent of a corpse, and is surrounded by a closely covered lid in its mouth and is not surrounded with incisions of bubbles, or that someone who is a primary source of ritual defilement touched/came in contact with the liquid that is in the outer incision, all the liquids are defiled that in the jug, but if the inner part from above them and the outer part from below them, assuming that in a tent of a corpse it becomes defiled, that the tent of the defilement enters into the jar through the incisions, however with a primary source of ritual defilement it is ritually pure, for if a primary source of ritual defilement came in contact with liquids that are in the outer incision that is in the bubble from below, after the inner part from above was like an uninterrupted flow of a liquid poured from vessel to vessel and like blows/lashes (i.e., downward strokes) and it is not a connection.