כל האסורים לגבי מזבח (all [animals] which are prohibited for the altar – that they are invalid for offering as a sacrifice. And you consider them and further.

אסורין בכל שהן (prohibit in any number at all [animals among which they are confused]) – and even if they were combined one in one-thousand, all of them are forbidden to the altar, if it was not known. And all of them are found that they are not known, except for the torn animal which is not found and is not known other that, as for example, the lion or the wolf attacked that are mixed with the vital organ perforated by a thorn.

הרובע והנרבע והמוקצה והנעבד – they are ineligible for the altar. As it states in Scripture (Leviticus 22:25): “for they are mutilated, they have a defect,” and it is taught in a Baraitha, every place where it states, “they are mutilated,” is none other than unchastity and idolatry. Unchastity, as it is written (Genesis 6:12): “for all flesh had corrupted its ways on earth.” Idolatry, as it is written (Deuteronomy 4:16): “not to act wickedly and make for yourselves a sculptured image [in any likeness whatever: the form of a man or a woman].” The one (i.e., animal) that has sexual relations with a human being and the one (i.e., animal) with whom a human being has sexual relations that is taught in our Mishnah, as for example that he had sex or has sexual relations with an animal with one witness or by the owners, and is not stoned in this, but they are disqualified from being a sacrifice.

מוקצה – an animal that was set aside for idolatry. And it is not disqualified for being offed up until they should do with it an act for the purposes of idolatry, as for example, that the [non-Jewish] priests served it if it was a bull or sheared it if it was a sheep.

ונעבד – it is not prohibited to derive benefit even though he worshipped it, for living creatures are not prohibited to derive benefit when we serve them, but they are disqualified to the altar.

ואתנן ומחיר (and the harlot’s hire and the price of a dog) – Scripture specifically disqualifies them (Deuteronomy 23:19): “You shall not bring the fee of a whore or the pay of a dog [into the house of the LORD your God in fulfillment of any vow, for both are abhorrent to the LORD your God].”

וכלאים – a he-goat that comes upon a ewe.

והטריפה – as it is written regarding tithes (Leviticus 27:32): “[All tithes of the herd or the flock] – of all that passes under the shepherd’s staff,” excluding the torn animal that does not pass [under the shepherd’s staff] and the sacrifice of the altar is derived from the tithe of cattle.

ויוצא דופן – that its mother was torn and they removed the fetus through the caesarian section, and we exclude it from Scripture as it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born”, excluding through caesarian section.

הוא אסור – for the altar.

ומה שעליו מותר – for that is not worshipped.

הוא ומה שעליו אסור – it is prohibited for the altar, but is permitted even for eating, as it will be mentioned nearby. But what is upon it, the jewelry that is upon it are prohibited from deriving benefit for they were worshipped and they have on them the grasp of a human hand.

האומר לזונה – whether she is a heathen woman or an Israelite woman, and it shall be one of those liable for violating a negative commandment and one doesn’t have to say from one who is liable for extirpation and death by the Jewish court. But the hire of a harlot of a free woman, and she is an Israelite, is not disqualified for the Altar, for this is not the hire of a harlot, for she is not forbidden from marrying into the priesthood with this sexual act. And similarly, the hire [of a harlot] that was given as wife to a man is not disqualified, but a male hire, is disqualified.

אפילו מאה כולן אסורים – he made a condition with her to give her one lamb as her hire and sent her even one-hundred, we don’t say that one that I will give with her will be a hire [for harlot] and these others are all a gift, but all of them are considered hire for harlot and prohibited [as an offering].

ותלין שפחתך אצל עבדי – we are speaking of my Hebrew slave who does not have a wife and children, for his master does not have permission to provides to him a Canaanite maid servant to beget from her slaves because he didn’t have a wife from the outset. Therefore, her being a hire for harlotry is prohibited according to the words of the Sages. But Rabbi [Judah the Prince] who stated that it is not the hire of a harlot, he doesn’t hold this reasoning, for certainly even if he lacks a wife and children, his master provides for him a Canaanite maid servant. Alternatively, even if he holds this reasoning, he holds that since a Hebrew slave was permitted from its general rule with a Canaanite maid servant, it is not considered a hire of a harlot. But the Halakha is not according to Rabbi [Judah the Prince].

אחד נטל עשרה ואחד נטל תשעה טלאים וכלב – corresponding to the ten lambs that his fellow took, the ten lambs that correspond to the nine [lambs] and the dog, all are prohibited [to the Temple] because of the price of a dog. But the nine [lambs] that are with the dog are permitted. But in the Gemara (Tractate Temurah 30a) it raises the question, why that which corresponds with the dog, all of them are prohibited? We should remove one for this dog, and these [lambs] all of them should be permitted. And it answers: Here we are dealing with a case where the value of the dog was greater of any one [of the corresponding lambs] and this additional amount is distributed over all [the corresponding lambs] (where not one of the corresponding lambs is of equal value to the dog, some of the additional value of the dog is extended to each of the lambs), and now the value of the dog belongs to all of them. As for example, those [lambs] that are corresponding are each worth one Denar – which is ten Denarim, and those nine [lambs] that are with him (i.e., the dog) are each worth a Denar minus a M’ah, which are nine Denarim less nine M’ot, but the dog is worth a Denar and nine Meot, it is found that those ten [lambs] corresponding to the nine [lambs] and the they have nine, for in each one of them there is M’ah the price of a dog, and the tenth is entirely the price of a dog.

שנים ולא ארבעה – both of them (see Deuteronomy 23:19 – “for both/שניהם are abhorrent to the LORD your God”) as it is written in Scripture they divide it as if it is written as “two.” “Two” teaches us specifically the hire for a harlot and the price of a dog, and not four – the price of a dog and the fee for a harlot, and they are, implying them, but not their offspring.

נתן לה כפים הרי אלו מותרים – [he gave the whore pieces of silver] – to purchase with them an animal for a sacrifice and fine flour for meal-offerings.

יינות שמנים וסלתות אסורים – but wheat [as hire] and she made it into flour; olives and she made it into olive oil, grapes and she made it into wine, these are permitted, for we expound “both of them”/שניהם (Deuteronomy 23:19) but not their products and not their offspring (see Talmud Temurah 30b according to the School of Hillel).

נתן לה מוקדשים – as for example, he separated a lamb for his Passover offering and after some time, said to the harlot: “Have sexual relations with me and I will transmit my share on my Passover offering with your hiring [of a harlot].” You might think I would say that since a person is permitted to appoint others over his Passover offering, he is appointed, but I would say that to cause upon her [a harlot] for hire, it comes to teach us that this is not the case, since Scripture states (Deuteronomy 23:19): “in fulfillment of any vow,” to exclude that which is already vowed.

עופות – of unconsecrated [fowl].

הרי אלו – disqualified for offering as a sacrifice for the hire [of a whore] and the pay [of a dog] fall upon them.

עופות שאין הום פוסל בהן – as Scripture states (Leviticus 22:19): “[it must, to be acceptable in your favor,] be a male without blemish [from cattle] or sheep [or goats],” but there are not pure or male with fowl.

לכל נדר – all, to include the fowl, for it too comes with a vow, for the fee [of a whore] or the pay [of a dog] occur upon it.

כל האסורים לגבי המזבח – such as an female animal that copulated [with a human male] unnaturally when it is unconsecrated and afterwards became pregnant, the offspring are permitted as a sacrifice, for the permitted male [animal] that comes upon this animal, and this female animal is forbidden, both of them caused the offspring that would come and both of them caused it, it is permitted. But if she engaged in unnatural copulation when she was pregnant, the offspring is disqualified for a sacrifice, for she and her offspring engaged in unnatural copulation.

ולד טריפה – should not be offered. But for the lay person, everyone says that it is permitted, for it is not from her body that it comes. And there is a dispute in the chapter “Which are the torn animals?” (Tractate Hullin 58a). There is according to one who states that the torn animal gives birth, and there is according to the one who states that a torn animal does not give birth. According to the one who states that a torn animal gives birth, it is found regarding her as for example, that it became torn, and at the end became pregnant, and in this they dispute, for Rabbi Eliezer holds that both the “parents” caused this prohibition, but the Rabbis hold that both the “parents” caused it to be permitted. But according to the one who states that the torn animal does not give birth, we find concerning it, as for example, that she became pregnant, and then at the end became torn, and in this they disagree, for Rabbi Eliezer holds that the fetus is the descendant of the mother, but the Rabbis hold that the fetus is not the descendant of the mother. But the Halakha is not according to Rabbi Eliezer.

כשרה שינקה מן הטריפה פסולה – all that day that she suckled during the time of twenty-four astronomical hours, she is disqualified for being offered as a sacrifice, for since she was able to exist on that milk without other consumption, and does not eat from her belly until he completes the twenty-four astronomical hours. But after that he ate from her belly, Rabbi Hananiah admits that she is fit/kosher, and even an animal that became fattened with idolatrous vetches/horse-bean everyone admits that he is fit for the Altar. But the Halakha is not according to Rabbi Haninah ben Antigonus (see Talmud Temurah 31a).

שאין פודים את הקדשים להאכילן לכלבים – that consecrated animals that had been disqualified that were redeemed, as it is written (Deuteronomy 12:15): “you may slaughter and eat meat [in any of your settlements],” and we expound, “you may slaughter” but not shearing; “and eat” but not to your dogs; “meat” but not milk.