נטל את ידו משטיפה אחת – we call it one rinsing all the while that he didn’t pour other than on one hand until the joint/wrist, and it is sufficient once with his one hand, even though there isn’t in the vessel one-quarter of a LOG other than it comes from the remnants of purity. But for both of his hands, even though they come from the remnants of purity, they are not effective until he pours twice. The first [rinsing] until the joint/wrist and the second time up until the joint/wrist. But Maimonides explains: from one pouring is from one rinsing [of water on his hands]. But when he pours both of his hands with one rinsing, the waters become defiled on his one hand, and it is found hat he washes the second with water that became defiled, and his hands were not purified until he poured a second [rinsing] of water from one-quarter of a LOG. But when he pours [water] on only one hand, through that rinsing, his hand is purified, but when he pours water a second time to purify the water that is on his hand, it is sufficient with less than one-quarter of a LOG. But the Halakha is not according to Rabbi Meir.

נפל ככר של תרומה – where he poured the first waters from one-quarter of a LOG [of a single rinsing] and a loaf of heave-offering/Terumah fell up upon them, or a loaf of heave-offering came in contact with the waters that were on his hand prior to his drying them, or prior to his pouring upon them a second time [for consuming heave-offering].

טהור – for just as they are effective to purify his hands, they are also effective to purify themselves.

ר' יוסי מטמא – for he holds that they are effective to purify his hands, but they themselves are impure.

נטל את הראשונים למקום אחד – that he pour the waters for the first [rising of the hands] with less than one-quarter of a LOG , as for example that they came from remnants of purity and he needs to pour the second [rinsing[. Or he poured the first [rinsing] in this corner and the second [rinsing] in another corner.

ונפל ככר של תרומה – in the place where the first waters fell.

טמא – the loaf [of heave-offering is impure]. And the same law applies if the loaf [of heave-offering] came in contact/touched the first waters that are upon his hands that the loaf is impure.

על השניים טהור – for the second [rinsing] are pure. But if he poured the first [rinsing] and the second [rinsing] in one place and a loaf of heave-offering fell on the water, it is impure, as it is taught in the concluding clause [of the Mishnah], that the second [rinsing] does not purify anything other than the water that is on his hand, meaning to say the first [rinsing] that is on his hands, the second [rinsing] purifies, but the firs [rinsing] that fell to the ground, the second [rinsing] does not purify.

ונמצא על ידיו קיסם או צרור – even though that they are loose and do not form a partition [between the body and the water so as to make immersion ineffective], when the water comes upon them.

ידיו טמאים – even though he placed upon them the second [rinsing], because the water that is on the pebgle became defiled on account of his hand, and the second [rinsing] of the water do not purify anything other than the water that is upon his hand, but not the water that is upon the pebble or the splinter/chip. Another explanation: “and there is found on his hands a chip or a pebble, and everything that interposes/forms a partition in the pouring water on the hands, even though he placed a second [rinsing] on his hands, the hands are ritually impure, and he did not purify it on account of the second [rinsing] of water, for the second [rinsing] of water does not purify other than the water that is upon the hand, gut not the hands themselves.

כל שהוא מבריית המים טהור (whatever originates in water is clean) -as for example gnats and mosquitos that grow in the water, if they fell upon the hands at the time of pouring [of water for ritual washing], they do not interpose, for since they originate in the water. But the Halakha is not according to Rabban Simeon ben Gamaliel.

חזרו ליד טהורה - for since the first [rinsing of the hands] did not go past the wrist, the second [rinsing of the hands] were not defiled through their going out beyond the rest But when the first [rinsing of the hands] and the second [rinsing of the hands] went out beyond the wrist and returned to the hand, it is defiled, because the second [rinsing of the hands] with the first that went beyond the wrist, for the second [rinsing of the hands] does not purify the first [that go forth] beyond the wrist, but rather only until the wrist alone they purify.

נטל את הראשונים לידו אחת – that he poured the first [rinsing of the hands] on each individual hand separately, and afterwards combined the two hands to pour upon them the second [rinsing of the hands], his hands are impure. For when he combined his hands, his hands wee defiled through their contact/touching one another, for eh water that was on this one defiles the water that was on top of its fellow [hand], like that they defiled a loaf of heave-offerings, and the hands were defiled on account of the impure liquids. But when he poured the second [rinsing of the hands], they did not purify the first [rinsing of the hands], because they were defiled on account of the waters of its partner, but on the contrary also the second [rinsing of the hands] were defiled by them. And especially when he poured the first [rinsing of the hands] this one (i.e., one hand) for itself and that one (i.e., the other hand) for itself, but if he poured the first [rinsing of the hands] for the two hands as one, the two hands are considered as one hand and hey don’t defile one another. Such is what I found as an explanation of this Mishnah in the explanations/commentaries of my Rabbis/Teachers. But Maimonides explained, that if he poured the first [rinsing of the hands] on only one hand alone, and afterwards combined both hands to pour upon them the second [rinsing of the hands], his hands are impure, for the second [rinsing of the hands] are defiled by the hand that was not purified, and they return and defile the pure hand.

ושפשפה בחברתה (and rubbed his other hand) – that he had not poured [water upon to ritually cleanse], the water that was on it was defiled on account of the other hand that had not been poured upon, and they return and defile the hand that he poured [water upon].

בראשו או בכותל – if he rubbed it on his head or on a wall in order to dry it.

טהורה – but if after he rubbed it he returned and touched the same water that had come from his hand to his head or to the wall, it is defiled.. For those waters are defiled and they return and defile the hand that touched them. Even though that all the while that he did not rub, they are [purified/ as we need to say] with the rubbing, for when he rubbed and went back and touched, he made it worse.

נוטלים ארבעה וחמשה זה בצד זה – and we don’t worry because of four things, because lest they were defiled that they (i.e., the water) fell from one hand to the other, or lest they have the law of water that work had been done with them, or because lest they didn’t pour from a vessel, or because perhaps they didn’t pour from one-quarter of a LOG.

ובלבד שירפו (that they lie loosely) – that their hands [would lie loosely] so that there wouldn’t be an interposition/an intervening object there.

ספק נעשה בהן מלאכה – for work defiles the water for pouring, as is taught in the first chapter [of Tractate Yadayim, see Mishnah 3].

טמאים – invalid for pouring [water for ritual cleansing of the hands].

ספיקו טהור – even if there is with the water that he poured [for the ritual cleansing of the hands] so many of these doubts. And is the doubt of its being purified as the Rabbis and Rabbi Yossi argue in the concluding clause [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.

ספק ידים ליטמא ולטמא – (see Tractate Taharot, Chapter 4, Mishnah 7 as this Mishnah explains the general principle learned there) further on in the other segment [of the Mishnah] it explains it].

שני ככרים טמאים - that impure foods defile the hands, as it is taught in the Mishnah [of Tractate Yadayim] in Chapter 3 [Mishnah 2]: “Whatever imparts unfitness to heave-offering imparts uncleanness to the hands to become second-degree of ritual uncleanness.”

שני ככרים טהורים – we are speaking of Terumah/heave-offering, that the hands invalidate the heave-offering.

הידים כמו שהיו והככרים כמות שהיו – that which is defiled in its defilement and that which is pure in its purity.