אוכל מעשר. מפרישין ממנו תרומת מעשר בטהרה – for a person who had immersed himself that day/Tevul Yom and hands are second degree of ritual uncleanness. And First Tithe (which goes to a Levite) is considered like unconsecrated produce, and second degree of ritual uncleanness does not make something third degree of ritual uncleanness with unconsecrated produce/food. Even though this tithe is immersed for the tithe of the tithe that is within it (which the Levite gives to the Kohen, regarding second and third degree of ritual uncleanness, the eatables forbidden pending the separation of sacred gifts is like unconsecrated produce/food, therefore, when we separate from it afterwards the tithe from the tithe it is pure.

וקוצה לה חלה (and cuts off/separates the priest’s share of the dough) – but does not call it by a designation, for all the while that she did not call it by a designation it is like unconsecrated produce.

בכפישה או בנחותא (in a basket or on a board) – vessels that are not susceptible to receive ritual defilement. And the Rabbis needed this, because of recognition/a sign that she should not touch it again, after she has made for it a designation.

ומקפת (and brings it near) – draws it near to the vessel near her.

וקוראה לה שם – for it is a Mitzvah to take heave-offering from that which is close/brought near. And [the word] "מוקף" is the language of near-by/adjacent. Like we surround two wine jugs in Tractate Betza, [folio 32b]. But it is not considered near/close unless it is adjacent/near-by at the time of designating [the dough] by name.

מפני שהיא שלישי – for someone who had immersed himself that day has the law of second degree of ritual defilement.

לשין בה את העיסה – above (i.e., in the previous Mishnayot) we are teaching about a person who had immersed himself that day, but here we are teaching about a vessel that was immersed that day, so that you would not say that a kneading trough was prohibited for perhaps you might exchange it/switch it for a ritually impure/defiled one.

לגין (a bottle smaller than a כד/pitcher and larger than a כוס/glass – a LAGIN which requires sunset to be clean and which was filled out of a cask containing tithes for heave-offering) – similar to a wooden pitcher.

ומילאוהו מן החבית – that has in it tithes from eatables forbidden pending the separation of sacred gifts, that is first tithe from which its heave-offering (for the Kohen) had not yet been taken.

תרומת משער משתחשך – in order that the sunset of the flagon/bottle would arrive and the Terumah/heave-offering would not be invalidated, for if the heave-offering would take effect while it is still daylight, it would be invalidated by that which had been immersed that self-same day.

הרי זה ערוב – he did not say anything because one does not acquire an Eruv other than with a meal that is appropriate while it is still daylight, and this is not appropriate until sunset.

נשברה החבית (if the jar broke) – while it is still daylight.

הלגין בטבלו (that which is in the flagon continues in its status of being not tithed) – for at the time that it was appropriate that it would be established as heave-offering, there was never in the world the thing that would be made heave-offering, therefore, the designation of heave-offering does not occur upon it and it is not tithed.

נשבר הלגין – while it is still daylight.

החבית בטבלה – because the designation of heave-offering did not occur on the flagons other than when it became dark, and at that hour, it never was [heave-offering].

מחללים על פירות עם הארץ (they exchange the produce of a commoner) – they redeem Second Tithe for the produce of a commoner/someone who is not careful in the practices of Levitical cleanness and tithes, and we don't worry that perhaps the produce of a commoner are tithed, and it is found that he redeems a tithe for a tithe.

חזרו לומר אף על המעות – of a commoner/someone who is not careful in the practices of tithes and Levitical cleanness, they redeem the Second Tithe produce, and they don’t worry that perhaps these monies belonged to a commoner were the monies of Second Tithe produce.

היוצא בקולר (he who goes out with a collar/chain around his neck) – a chain. It is the Aramaic translation of (Ezekiel 19:9): “With hooks he was put in a cage”/"ויתנהו בסוגר בחחים" -and they placed him in chains.

הרי אלו יכתבו ויתנו – and even though he did not say, “and give it [to my wife],” he certainly wanted to say, “write it and give it,” and amidst/subsidiary to his terror/agitation, he didn’t interrupt his words.

מפרש – from the land to the sea.

בשיירא – in the desert/wilderness. (Genesis 37:25): “[Then they sat down to a meal. Looking up, they saw] a caravan of Ishmaelites [coming from Gilead].” We translate in Aramaic an Arab caravan.

אף המסוכן – a sick person who feels that death is approaching. And the Halakha is according to Rabbi Shimon Shizuri.

הכדומין (a sort of lever with which a pitcher is fished out of a well/watercooler) – a long and large piece of wood and hooks come out this way and that way, and they suspend on those hooks flasks of water (i.e., bottles with a wide body and a narrow neck) in the air in order to cool them. But Maimonides explains, it is a like a kind of bronze wreath/rim and hooks surround it, and with it they lift up the vessels that fell into the cistern.

האשקלונים – that are made in Ashkelon.

המעבר והמזרה והמגוב (the pitchfork -for the first stage of winnowing- passing the grain from one side to the other, the winnowing fan and the rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff or to dry the grain) – utensils used to clean grain from the straw and to remove the straw from place to place. The מעבר/pitchfork, has teeth" and is similar to a human hand, and they remove the straw from place to place. And the מזרה/winnowing fan, with it they winnow/sift the wheat in the granary/threshing floor. Therefore, it is called a מזרה, and its teeth are greater [in number] than the teeth of the מעבר/pitchfork. But the מגוב/rake – its teeth are greater [in number] than that of the teeth of the מזרה/winnowing fan, and with it they sift/assort the grain after the winnowing fan winnowed them.

ועל כולם אמר רבי יהושע וכו' – In the Tosefta (see Tractate Kelim Bava Metzia, Chapter 3, Halakha 14 and Tractate Tevul Yom, Chapter 2, Halakha 14), it is proven that Rabbi Yehoshua refers to all these words of the Mishnah (see beginning of Tractate Tevul Yom, Chapter 4, Mishnah 2 and onwards) , from the woman who is had immersed herself that day until here, and because Rabbi Yehoshua refers to all of them, the Tanna/teacher here teaches many words whose matter is not related to here.

דבר חדש חידשו הסופרים – that the temperament/mind does not provide that the matter will be such. (See also the Bartenura commentary to this phrase in Tractate Kelim, Chapter 13, Mishnah 7, where he states: "ראויין היו להיות טהורים דפשוטי כלי עץ נינהו ומשום שן אחת של מתכת לא נחתא להו טומאה"/”they should be worthy of being ritually pure, for they are simple wooden utensils and because of one tooth made of metal, they should descend to ritual impurity.”)

ואין לי מה להשיב – because of what they said as such [which I cannot respond to].

התורם את הבור (he who gives a heave-offering from the cistern) – of wine or of [olive] oil.

על מנת שתעלה שלום (on the condition that it come up in safety) – that he made the condition of mere safety (without specifying), but did not make a condition for a specific matter, without qualification regarding the matter of breakage and spillage it is stated, for on this, a person is afraid at the time that he raises it up from the cistern.

אבל לא מן הטומאה – therefore, if it was defiled, his heave-offering is a heave-offering.

אף מן הטומאה – that when he said that it should come up safely [from the cistern], he is saying that it should come up in ritual purity. But the Halakha is not according to Rabbi Shimon.

נשברה אינה מדמעת (if it – the jar – broke, it does not count as heave-offering) – the designation of “heave-offering” does not come upon it.

עד כדי שתתגלגל (until it rolls back) – all the while that it was not distanced from the cistern so much, that if it rolls back it is considered as [part of] the cistern, we call it – that it didn’t come up in safety.

שהיה בו דעת להתנות – meaning to say that it was in his mind and he thought in his heart (i.e., to himself) to make a condition, but forgot and did not make the condition. But the Halakha is not according to Rabbi Yossi.