מערה למים לפסח. מכלי אל כלי לרחוץ בם את בשר הפסח. אבל במים אינה נוגעת, שהיא טבולת יום, שטבלה לסוף שבועים ואין לה הערב שמש עד יום שמונים שהוא תיכף להבאת כפרתה, והכתוב עשאה טבולת יום, דכתיב (ויקרא י״ב:ד׳) בכל קודש לא תגע, וקיי״ל בכל קודש, לרבות את התרומה, וטבול יום, שני הוא. וכשהיא מערה, אינה נוגעת במים אלא בכלי, ושני אינו מטמא כלי. אבל במים לא תגע, הואיל והם עשויין לרחוץ בהם את הפסח, דחולין שנעשו על טהרת הקודש כקודש דמי: מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)
חזרו לומר הרי היא כמגע טמא מת. טבול יום דינו כנוגע בטמא מת, שהוא ראשון, דוקא לקדשים, אבל לחולין, לא הוי טבול יום כנוגע בטמא מת להיות ראשון, אלא שני, הלכך יכולה היא ליגע אפילו במים, שהמים חולין הן, וטבול יום, שני הוא, ואין שני עושה שלישי בחולין. ואף על פי שהמים הללו נעשים על טהרת הקודש שהרי לרחיצת פסח עשויות, לא מהני שני בהו, דחולין שנעשו על טהרת הקודש לאו כקודש דמו: חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.
בית שמאי אומרים אף כטמא מת. שהוא אב הטומאה ועושה מגעו ראשון. כך מגעו של טבול יום, ראשון הוא: בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity.