כל הרוקין הנמצאים בירושלם אהורים – and we do not encourage the spittle of a man or woman suffering from an emission because they defile humans and utensils because we follow after the majority.

חוץ משל שוק העליון – because heathen launderers were found there and the Sages decreed concerning the heathens that they would be like men with a flux in all their matters, and their spittle is ritually impure. But there are those who state that that since the Upper Market did not have the benefit of the crossing found there (i.e., “foot traffic”) and men and women with a flux were alone and distanced themselves from other people that were found there.

שבאמצע טמאים – because men and women with a flux are frequently there and walk in the middle of the roads, and the ritually pure individuals remove themselves to the sides of the roads – in a place where there is not much walking found, and are careful of all ritually impure that they should not come in contact with them, but at the time of the Festival, when the majority of Jews are ritually pure, the ritually impure remove themselves to the sides so that they do not defile the people, and the ritually pure walk in the middle of the roads; therefore, at the time of the Festival, the spittle that is found in the middle of the road is ritually pure, but that which is on the sides is ritually impure, and the Halakha is according to Rabbi Yosi.

דרך ירידה לבית הטבילה – there were two paths to the ritual path – on one, they go down and on the other they go up – so that the ritually impure do not come in contact with the ritually pure, and that of the path going down is certainly impure, because they fell from the hand of those bringing them for ritual immersion.

שלא כירידתן עלייתן – for one their descent, they were definitely ritually impure; therefore, they would bring them down to the place of ritual immersion and upon their ascent they were ritually pure after they had been immersed.

רבי יוסי אומר כולן טהורין – they did not make the decree on doubtful utensils in Jerusalem and the Halakha is according to Rabbi Yosi.

מריצה – a tool that crushes and breaks in it the bones of the dead when they want to bring them in a basket to take them from place to place.

שוחט בה מיד – for certainly, its owner immersed it [in a ritual bath] from yesterday in order that it would have a sunset (required after purification, to be deemed entirely clean) and that it would be appropriate to slaughter with it on the day of the Eve of Passover.

בשלשה עשר שונה ומטביל – meaning to say, even though it is possible to state that its owner already immersed it [in a ritual bath], the person who finds it must immerse it a second time for perhaps, its owner had not immersed it and they had a while to wait until it was close to darkness, and even though they did not decree on doubtful utensils in Jerusalem because the stringency of holy objects required immersion for it. But Maimonides explained [the word] "שונה" /”a second time,” to mean to sprinkle upon it for it had become ritually impure through contact with the dead, and he sprinkled [from the ashes of the red heifer] on the third day (see Numbers 19:12), and now sprinkles once again upon it and afterwards immerses it.

בזה ובזה – whether on the thirteenth or the fourteenth [of Nisan].

שונה ומטביל – he immerses it again for the hatchet/curved cutting tool is not appropriate other than for the Hagigah/the Festival Offering for the breaking of a bone is permitted on it, and in the Gemara of Pesahim (Tractate Pesahim 70b) establishes that at the time when the Nasi/head of the Sanhedrin is on his deathbed on the thirteenth [of Nisan], for if he would die, the entire community will be ritually impure and will sacrifice the Passover offering in defilement, but they would not to ritually purify the utensils; therefore, the knife that one needs for the slaughtering of the Passover offering – this is one doubt, for perhaps the Nasi won’t died and they will make the Passover offering in ritual purity, they immerse it and there is a presumption that they purified it on the thirteenth day in order to slaughter the Passover offering on the fourteenth. Bu the hatchet/curved cutting tool, there are two doubts: a) perhaps the Nasi will die and they will make the Passover offering in a state of ritual defilement and they don’t bring the Hagigah/Festival offering, and there is no need for the hatchet/curved cutting tool, and even if he doesn’t die, perhaps the Passover offerings are many and they don’t do the Hagigah/Festival Offering on the fourteenth; therefore, they don’t immerse it and b) it has the presumption that it they did not purify it.

חל י"ד להיות בשבת שוחט בה מיד – but we don’t say that since it is Shabbat, we will not slaughter it out of a doubt that perhaps it was ritually impure and it is found that the Passover offering was ritually impure, and we desecrate the Sabbath not at the place of a commandment. But my teachers explained that we slaughter it immediately with a hatchet/curved cutting tool stating that even though there is no Festival offering/Hagigah on the Sabbath, nevertheless, there is a presumption that he immersed it from the Eve of the Sabbath (i.e., Friday) for the need of the Festival offering/Hagigah on the fifteenth [of Nisan].

בחמשה עשר שוחט בה מיד – because the entire people knows that sprinkling and immersion are prohibited on the Jewish festival/Yom Tov, and we immerse everything from before the Jewish festival.

נמצאת – the hatchet/curved cutting tool

קשורה לסכין – is tied to the knife. We stated that it was definitely immersed with the knife, but Maimonides explained that it is found that an undefined knife is tied with another known knife, it is like the known knife; if it (i.e., the known knife) is ritual impure, it (i.e., the other knife) is ritually impure; if it (i.e., the known knife) is ritually pure, it (i.e., the other knife) is ritually pure.

פרוכת שנטמת בולד הטומאה – [the Curtain] that touched ritually impure liquids that the Sages decreed regarding these liquids that they defile utensils, as a decree because of the liquid of a man or woman with a flux, such as his spittle or nocturnal emission, which are one of the original or direct causes of Levitical uncleanness, and from the Torah, they defile humans and utensils.

מטבילין אותה בפנים – and it does not require being sent outside of the camp of the Divine Majesty (from the entrance of the court and further), because it is was not defiled other than by a secondary cause of Levitical uncleanness.

ומכניסין אותה מיד – and it does not require having a sunset (after immersion) for complete purification.

נטמאת באב הטומאה – with an unclean reptile or a carrion.

מטבילין אותה בחוץ – we immerse it outside for it requires being sent out [of the camp] as we state in the last chapter of Tractate Eruvin (Chapter 10, Mishnah 15; Talmud Eruvin 104b), that a person who brings in an unclean reptile in the Temple is liable.

נימין – “Lytzish” in the foreign language.

עשרים וארבעה חוטין – because it is made from blue, purple and crimson yarns and fine linen and each and every species, its thread is doubled six times as is mentioned in Yoma (Talmud Yoma 87a).

ארכה מ' ורחבה כ' – like the measure of the hall leading to the interior of the Temple (see Tractate Middot, Chapter 4, Mishnah 7), that its height (it should be “length,” based upon the commentary of the Tosafot Yom Tov) was forty cubits and its width was twenty cubits (see also Tractate Middot, Chapter 3, Mishnah 6; but we also learn in Chapter 3, Mishnah 7 that the height was also forty cubits).

ושמונים ושתים רבוא – this was the number of threads from which it was made. Another explanation: the number of gold dinars that they spent on it. But there are books in which it is written in them that “that with twenty thousand and eighty,” meaning to say that there eighty-two young virgins were engaged in making it.

ושלש מאות כהנים היו מטבילין אותה – utensils that were completed even though they were completed in ritual purity, require immersion for holy things, as is found in Tractate Hagigah (Chapter 3, Mishnah 2). The three hundred Kohanim that are taught in our Mishnah is the language of hyperbole and exaggeration, for they did not require so many Kohanim to immerse it.

הכל ישרף בפנים – in the large place where the ashes of sacrifices were deposited which was in the Temple courtyard for there they would burn the unfit/disqualified meat of the most holy sacrifices for everything that was disqualified/unfit for the holy sacrifice, we burn it in the holy [precincts].

חוץ מנטמא באב הטומאה בחוץ – for since its defilement is stringent and its disqualification occurred outside, one cannot bring it into the Temple courtyard to burn it for its disqualification did not occur in the holy [precincts].

חוץ משנטמא בולד הטומאה בפנים – for it has two [leniencies]: its defilement was inside, and the leniency of its ritual defilement, but if it was defiled by a primary uncleanness, we do not cause the delay of the ritual defilement inside until it is burned but we remove it immediately and burn it outside.

את שנטמא בולד הטומאה בין בפנים בין בחוץ ישרף בפנים – since it is ritually pure from the Torah, even if it became defiled outside, we must fulfill its burning in the holy [precincts].

מחצי כבש ולמטה במערב – the Kohanim/priests who obtained the privilege by the arbitration regarding the limbs of the daily offering to bring them up would not bring them up all at one time, but would place them on the ramp and walk to the chamber of Hewn Stones (where the Sanhedrin sat) to recite the Shema and afterwards return and offer up the limbs on top of the Altar as it is taught [in our Mishnah] here, that they are placed on the lower half of he Altar-slope. For the ramp was thirty-two cubits long and from its half-way point downward, they would place them, and the width of ramp was sixteen cubits and on its lower half to the western side, they would place them (i.e., the limbs of the daily offering).

ושל ראשי חדשים – from it half-way point and upwards which is on the rim of the Altar that surrounds it and toward the east.

אינן נוהגים אלא בפני הבית – Shekalim because they are for the needs of a sacrifice, and since there is no sacrifice, there are no Shekalim. But regarding the First Fruits, as it is written (Exodus 23:19): “The choice first fruits of your soil you shall bring to the house of the LORD your God." At the time when you have a Temple, you have First Fruits; when you don’t have a Temple, you don’t have First Fruits.

אבל מעשר דגן וכו' נוהגים בפני הבית ולשא בפני הבית – for the Holiness of the Land [of Israel] is never invalidated. Therefore, it is necessary to separate out Terumot and Tithes and for the Tithe of Cattle, you must separate a tenth. But in Tractate Bekhorot (see Chapter 9, Mishnah 1), they stated that they invalidated the tithe of the cattle so that it should not come regarding it as a stumbling block/snare.

המקדיש שקלים ובכורים – which was not practiced other than when the Temple stood, but if one separated them when the Temple no long existed, they are sanctified.

בכורים אינן קדש – since it is explicitly written concerning them (Exodus 23:19): “you shall bring to the House of the LORD your God,” even if he had separated them post-facto, they are not holy and the name/title of Bikkurim/First Fruits does not take effect upon them because the Temple doesn’t exist. But Maimonides explains that one who sanctifies Shekalim and First Fruits for the upkeep and maintenance of the Temple that he already has, but according to his explanation, the reason for why, according to Rabbi Shimon that Shekalim are holy, and First Fruits is not holy is not clear. But the Halakha is according to Rabbi Shimon.