מכשירין ד׳:י׳ - ה׳:א׳

שנפו עליהם משקים – impure [liquids].

אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.

הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].

אע"פ שרבו טמאין – for the rain waters themselves were ritually defiled.

בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.

לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.

אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].

טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon.

מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.

והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].

טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].

דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].

לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.

וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.

טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.

את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional

ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional.