בני העיר, רחובה של עיר – it has holiness/Kedusha in it, for they pray in it (i.e., the streets of the city) on fast days. And the Sages dispute the anonymous Mishnah and say that the street of the city lacks coming under the category of holiness, since we don’t pray in it other than by mere chance. And the Halakha is according to the Sages.

בית הכנסת לוקחים תיבה – and specifically, the synagogue of the villages where he is able to sell it, but in the synagogues of walled cities, since in a general way one comes to it, and it is of the community and people cannot sell it.

ספרים – The Prophets and the Writings (i.e., the second and third sections of the Tanakh/Bible).

אבל אם מכרו תורה לא יקחו ספרים – for we ascend in holiness and do not descend [in it].

וכן במותריהן – They sold scrolls [of the Prophets and the Writings] and purchased from some of the monies a Torah, they should not purchase from what remains something whose holiness is less, and all of these things were not said other in order that the seven representatives of the town did not sell [them] in the presence of the witnesses/judges of the city, but if the seven representatives of the town did sell [them] in the presence of the witnesses/judges of the city, even to purchase with their monies liquor to drink, it is permitted, and especially of that [which belongs to] the villages, as we have said.

אלא על תנאי – and even that [synagogue] which belongs to the community, it is forbidden for the community to sell it to another community permanently, for it is a manner of disgrace, that is to say, it is not anything in our eyes. But the Halakha is not according to Rabbi Meir.

ממכר עולם – and even to an individual and even to all of its implements. חוץ מד' דברים – that for those four things he should not sell it (i.e. a bathhouse, tannery, Mikveh and/or a urinal/laundry room – see the next entry).

בית המים – for laundering or alternatively, for urine.

ר"י אומר: מוכרין אותו לשם חצר – But the Halakha is not according to Rabbi Yehuda.

ואין מפשילין – to plait and twist, and the same law [applies] for all other forms of work, but the twisting of rope requires space the width of [one’s] hands, and the synagogue is a large house and it is worthy of this and it is its custom.

קפנדריא – to shorten his walk on the way to the synagogue. And the [etymology of] the word קפנדריא/Kapandaria, is (see Talmud Berakhot 62b and Mishnah Berakhot 9:5 and the Bartenura commentary there) “in place of going around the rows of houses, I will enter this one,” that is to say, all the while that I need to go around rows of houses, I will shorten my path and enter on this path.

מפני עגמת נפש – for they remember the days of its building and give heart to [re-]build it if they are able; or, they will request mercy upon it for its reconstruction. Therefore, there is no prohibition other than to pick grass and feed it to cattle or to destroy it [completely], but to pick grass and leave them in their place, it is permitted, and there is grieving of the soul.

קורין פרשת שקלים – [The Torah portion of] Kee Tissa (Exodus 30:11-16), to announce that [people] should bring their Shekels in Adar in order that they can make offerings on the first of Nisan from new Terumah/heave-offerings.

מקדימין לשעבר – the read in the portion of Shekalim (Exodus 30:11-16) on the Sabbath that is before Rosh Hodesh, and even if Rosh Hodesh Adar falls on Friday, we advance the reading to the previous Shabbat.

ומפסיקין בשבת הבאה – from reciting the second portion, in order that the portion of Zakhor (Deuteronomy 25:17-19) would be read on the Sabbath closest to Purim, to juxtapose the wiping out/destroying of Amalek with the wiping out/destroying of Haman.

בשלישית פרה אדומה – to warn the Jewish people to purify themselves and that they should make their Passover sacrifices in purity. And which is the third Sabbath? That which is closest to immediately after Purim. And when Rosh Hodesh Nisan occurs on Shabbat, it would be that the third Shabbat is the Shabbat closest to Rosh Hodesh Nisan, in order to juxtapose the warning of the purification of those who became defiled [through contact] with the dead to the Passover [offerings].

ברביעית החדש הזה – for there is the portion of Passover (Exodus 12:1-20).

לכסדרן – to the order of the Haftarot/prophetic portions, for until here, we recite Haftarot that are an abstract of/a reflection of the four [special] Torah portions: The portion of Shekalim – “At years of age” (II Kings 12:1); the portion of Zakhor: “…I am exacting the penalty for what Amalek did to Israel…”(I Samuel 15:2 – though many customs today have the community read the entire chapter); the portion of Parah: “And I will sprinkle upon you purifying waters” (Ezekiel 36:15); the portion of HaHodesh: “On the first day of the first month” (Ezekiel 45:18). From here and onwards, he returns to recite the prophetic portion that is a reflection of the [Torah] portion of that day.

לכל מפסיקין – We do not recite a prophetic portion that is a reflection of that day’s [Torah] portion, but rather, an abstract of the event.

בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.

במעמדות במעשה בראשית – Since for the sacrifices, heaven and earth were established, and the order of their readings is explained in the last chapter (4) of Tractate Taanit.

ברכות וקללות – “If you will follow My laws…’ (Leviticus 26:3 and following) to inform that retribution comes to the world for being engaged in sin (see specifically, Leviticus 26:14-46, “the Rebuke”) so that they will return [to God] in repentance and will be saved from their troubles.

כסדרן – according to the portion of the day

ואין עולין להם מן החשבון – so that when Shabbat arrives, they will return and read what they read on [the previous] Monday and Thursday [mornings] and on Shabbat at Minha/Afternoon Service.

שנאמר וידבר משה – this refers to the entire Mishnah, to teach from here that it is Mitzvah on each festival to read from the [subject] matter of the festival.