Does one who sprinkles the water really become Tamei?
Rashi: The Torah means that one who carries the water (sanctified with the ashes) becomes Tamei. It says "Mazeh" to teach us that this is only if he carries the Shi'ur for Haza'ah. 1
Riva: He becomes Tamei only if he carries it without need, but not if he carries in order to sprinkle on a Tamei.
What is "ve'ha'Noge'a" referring to?
Rashi (in Pesachim, 17a): It is referring even to Adam ve'Keilim. 1
Like an Av ha'Tum'ah, since a Toldah rendersTamei only Ochel u'Mashkeh.
Why does the Pasuk distinguish between someone who carries the water and someone who touches it?
Rashi: Because, whereas the former also is Metamei the clothes he is wearing, the latter does not.
Rashi writes that one who sprinkles remains Tahor. What is his source to explain unlike the simple meaning?
Riva: Because it is a Mitzvah, he is Tahor, just like the one whom he sprinkles on. This is difficult. 3
Riva: Even though we learn (Yevamos 73a) from "ha'Tahor" that a Tevul Yom is Kosher for Parah, we learn both of them from the word.
Moshav Zekenim, citing R. Eliezer of Garmaiza: We find that "v'Asaf Ish Tahor" means that he was Tahor (but he becomes Tamei now)! We can distinguish; ha'Tahor implies that he remains Tahor.
Why do we say (Yuma 67b) that the water is Metaher the Tamei, and Metamei the Tahor? The one whom he sprinkles on still needs Tevilah and Ha'arev Shemesh before he is Tahor, just like one who touches [the water]!
Riva: In any case it is a Chidush that Tum'ah comes to the latter from Haza'ah (the Mei Chatas), and Taharah comes to the former through it.
Riva 1 : We discuss sprinkling on a Tahor and a Tamei. This is like R. Akiva, who says that if a Tahor receives Haza'ah, he becomes Tamei.
It seems that this is his intent, just there is a printing mistake. (PF)
Why is "Chukah" repeated? (Verse 2 already says so! - Moshav Zekenim)