מי רביעית - water that has in it the measurement of one-quarter of a LOG, which is an egg-and-a-half [in volume].

נותנים לידים לאחד אף לשנים – for one [person] we require ab initio one-quarter of a LOG. Even for two [people] if there was in it from the outset a quarter of a LOG and the first [person] poured [water over his hands] and afterwards the second [person], even though there wasn’t a quarter [of a LOG] for the second [person], it is all right, since they come from the remnants of purity (see Talmud Hullin 107a). But Maimonides [brings] an explanation, that specifically it is water for the second pouring [i.e., pouring water on the hands prior to consuming Terumah/heave offering (for a Kohen)] that we don’t we require a quarter of a LOG for each person, since his hands had already been purified from the first rinsing, but the first pouring, there cannot be less than one-quarter of a LOG for each person. But my Masters/Teachers did not explain it thusly.

מחצית לוג לשלשה או לארבעה – according to the measurement of one-quarter of a LOG for two [people], it would be enough to have one-quarter of LOG plus a half [of that amount] for three [people], but since that are a greater number of people, we are concerned lest they are not exacting well to pour [water only] up to the joint , for each person defines exactly regarding [how much he uses] because of his fellow. However, if there is one-quarter of a LOG and a half an the first [person] from them poured one-half of one-quarter of a LOG, the remaining one-quarter of a LOG will be sufficient for the two others, for even at the outset, it is enough for two [people] with one-quarter [of a LOG], all the more so now that they come from to leave over/preserve ritual purity. But if it was not done/take effect from this, these words [apply] were there didn’t remain one-quarter [of a LOG of water] for the last two [people].

ובלבד שלא יפחות לאחרון שבהן מרביעית – that there will be in the vessel one-quarter of a LOG at the time when the last person pours water on his hands/ritually washes them. But the Halakha is not according to Rabbi Yossi.

מוסיפין על השניים ואין מוסיפין על הראשונים – the law of pouring water on/washing the hands that requires washing the hands until the joint, and after he washed his hands with one pouring even though his hands are pure if he wiped them with a napkin, nevertheless, if he goes back and touches the water that is on the napkin, his hands are impure, and if a loaf of Terumah/heave-offering came in contact with them, it is impure, and therefore, it is the practice that he does another pouring of water to purify the first waters that are upon his hands, but now it is stated that if he placed water a second time but they didn’t reach the joint, he is able to add upon them and to pour water from a place that he didn’t pour there initially, and the first waters that are upon his hands are purified. But on the first waters, if they didn’t reach the joint, he is not able to add, but rather he must dry his hands and return and pour water at once that they should reach the joint.

בכלי גללים – vessels/utensils that are made from the dung of cattle, but they are not considered vessels regarding the matter of defilement.

לא בדפנות הכלים ולא בשולי המחץ (not with the sides of [broken] utensils nor with the sides of a broken ladle) – because they are broken vessels.

ולא במגופת החבית (nor with the bung/stopper for utensils) – for it is not used within it other than as a cover for the barrel.

בחפניו (with his cupped hands) – that he should not fill his cupped hands with water and pour on the hands of his fellow.

שאין ממלאים -drawing potable running spring water to sanctify with them the waters of purification of the ashes of the Red Heifer, for a vessel is required, as it is written (Numbers 19:17): “[Some of the ashes from the fire of cleansing shall be taken from the unclean person,] and fresh water shall be added to them in a vessel” (see Tractate Parah, Chapter 5, Mishnah 5).

ואין מקדשין – placing the ashes on top of the water.

ואין מזין – that the hyssop is immersed in a vessel in order to sprinkle it.

צמיד פתיל – the shards of an earthenware vessel that he surrounded with a closely covered lid and placed in the tent of a corpse, they don’t save what is inside them.

שאין מצילין – like, “and they do’ save,” and its example is in the first chapter of [Tractate] Betzah [8a], that the ashes of a portable stove on feet [with caves for two pots] is ready. And they explained in the Gemara {Tractate Betzah 8a), this is what he said: that the ashes of the portable stove on feet are ready.

מיד כלי חרס- if an unclean reptile fill within an earthenware vessel, everything that is in its airspace is defiled except for the utensils and a human being which are not defiled from the airspace of an earthenware vessel, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean [and -the vessel – itself you shall break]. As to any food that may be eaten, [it shall become unclean if It came in contact with water],” food and liquids become are defiled from the airspace of an earthenware vessel, but human beings and vessels are not defiled from the airspace of earthenware vessels. But if shards of vessels are placed in an earthenware oven and an unclean reptile is in the oven, the shards do not save the foods that are within it (see also Tractate Kelim, Chapter 8, Mishnah 3).

שנפסלו משתיית בהמה - as for example, on account of offensive smell/stench. But if it became unfit on account of plaster/mud/clay, even in the ground, it is unfit.

בכלים פסולים – for the Rabbis did not establish pouring [water on the hands] other than with what appropriate for animals to drink.

בקרקע כשרים – to ritually immerse the hands for purification, for they are a Mikveh and one immerses in them all of his body, his hands is it not all the more so?

קומוס (gum, resin) – GUMA in the foreign language.

וקנקנתום (vitriol, shoe-black) - VIDRIOLI. And it shines like a kind of glass/crystal.

עשה בהן מלאכה או ששרה בהן פתו פסולין - because he abolished them and they became changed from the category of water.

אפילו נתכוין לשרות בזה – with astonishment. And even if he intended to soak his bread in one place and it fell into another place, they would be unfit, for didn’t he not intend and did not abolish them? But rather, they are definitely kosher/fit. But the Halakah is not according to Rabbi Shimon the Temani.

או שמיחה בהן את המדות (or he scrubbed measures in it) – the moistness that became attached to them, and they don’t leave other than with force. For this reason, it teaches the language of מיחוי/cleansing, like "מיחוי קרביו"/the cleansing of the bowels that is taught in the Mishnah of [Tractate] Pesahim, in the chapter [six – 68a]: “these things.”

פוסל בחדשים – for even though they are clean, it is not customary to use them until he rinses them first. But the Halakha is not according to Rabbi Yossi.

גלוסקין (a white and delicate bread) – loaves of clean and pure bread.

ואם הדיח בהן ידיו – and plasters/covers the white and delicate bread in his hand.

כשרים – the water that are in the vessel [are kosher] for pouring [to wash with], for no work was done with the water that is in the vessel other than with the water that he took with the hollow of his hand.

מניח חבית בין ברכיו -and with his knees they assist him to pour, that is the power/strength of the person, and because of this, Rabbi Yossi does not dispute this.

ומטה חבית על צדה – and even if he went and sat himself down afterwards, and the jug pours out water all day long, on account of his being inclined, and it is considered the strength/power of a person.

והקוף – a beast whose name is MONA (APE) in the foreign tongue. And it has hands like the hands of a human.

נוטל לידים – we require the power of the one who gives; the power/strength of a human is not needed.

רבי יוסי פוס בשני אלו – with the ape, and with the turning the jar on its sides. The ape, because we require the strength of a human and we lack that, and setting the jar on its side, is not the considered the power/strength of a person. But the Halakha is not according to Rabbi Yossi.