אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.

קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).

והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.

מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave.

חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through

חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.

הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b).

מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.

ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.

וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban.

בזק – a small spoon.

מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].

וכסוי היה לו – to the vessel/dish/cense

מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty.

מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).

וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.

ועירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.

נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.

מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.

ובשבת – that it is prohibited to put out the flame.

כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.

לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.

שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.

ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day.

מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.

כהן השומע קולה – if he wasn’t in the Temple courtyard.

רץ ובא – to prostrate/worship with his Kohanim brethren.

וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.

היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.

בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering