Deux chemins, un impur et un pur, si quelqu'un marchait dans l'un d'eux et préparait des choses pures [c'est-à-dire des aliments purs terumah ] et qu'ils étaient mangés, puis il [était] aspergé [c'est-à-dire avec les eaux sanctifiées, dans le cadre du rouge processus de purification de la génisse], et [puis aspergé] une deuxième fois, et il s'est immergé et est devenu pur, puis il a marché sur le deuxième chemin et a préparé des choses pures, elles sont pures. Si les premiers existent encore, ils sont tous deux maintenus en suspension [et ne peuvent être ni mangés ni brûlés]. S'il ne s'est pas purifié entre les deux, les premiers sont en suspension et les seconds devraient être brûlés.
Bartenura on Mishnah Tahorot
הזה ושנה – he sprinkled on the third [day] and repeated it on the seventh [day].
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English Explanation of Mishnah Tahorot
Introduction
Today's mishnah goes back to the case of the two paths, one pure and one impure. The case discussed here is one where he walks down both paths.
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Bartenura on Mishnah Tahorot
אלו ואלו תלויות – even though that in the two [paths] that they walked, we establish that each one is in the presumption of ritual purity, as is taught in the Mishnah further on (Mishnah 5), here concerning one [person] in two times, it doesn’t belong to ritually purify with those which remain, for even with two when they came to interrogate him at the same time, they are ritually impure. And the other, even with one after the other is considered like at the same time.
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English Explanation of Mishnah Tahorot
If there were two paths, the one unclean and the other clean, and one walked on one of them and then prepared clean foods which were then eaten and, then he was sprinkled upon once and a second time and he performed immersion and became clean, then he walked on the second path and then prepared clean foods, the latter are clean. This case is a bit complicated. The man walks down one of the paths and doesn't know which one he walked down. After walking down the first path, he goes and prepares food, probably terumah. After having prepared the food, he realizes that he might have become unclean so he cleanses himself by having the hatat waters sprinkled on him and by going to the mikveh. He is now certainly clean. Then he goes down the second path (seems to have forgotten that this was not a wise thing to do). And then he prepares food again. The first food was originally deemed clean because of the sages' opinion in mishnah one. The second is also deemed clean because we also don't know if it was impure, since he was purified after having walked down the first path. In other words, each set of food is judged on its own, as if the other case didn't even happen.
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Bartenura on Mishnah Tahorot
השניות ישרפו – for certainly it was ritually impure when they were made.
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English Explanation of Mishnah Tahorot
If the first foods were still in existence both must be held in suspense. However, if both sets of food are still in existence, then we can't look at each set individually. In this case, we must consider both of them as potentially impure. If they are terumah, both are "suspended." This means that they are not burned, because they might not be impure, but neither can they be eaten because it is forbidden to eat impure terumah.
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English Explanation of Mishnah Tahorot
If he had not become clean in the meantime, the first is held in suspense and the second must be burnt. If he didn't become clean in the meanwhile then we know that the second set of food must be impure because by this point he has walked down both paths. If the first set of food is still in existence, it is suspended, as it was in section two.
