Taharos 4:6 - 4:7

אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.

ועל מגען ברה"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.

ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.

היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.

ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.

שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering.

ספק מים שאובים – it is doubtful if the drawn waters fell into this Mikveh/ritual bath and invalidated it or they didn’t fall, or that we saw that drawn waters fell into it, that there is a doubt if there were three LOG which is the measure to invalidate the Mikveh, or that there weren’t in them according to this measure. And all of the rest of the doubts are explained further in [the Mishnayot] in our chapter.