אמר להם הממונה – he is the assistant.

צאו וראו – on a high place that they had in the Temple.

זמן השחיטה – for the slaughtering is invalid at night, as it states (Leviticus 19:6): “It shall be eaten on the day you sacrifice it…”

ברקאי – the morning shines through and flashes (Talmud Yoma 28b).

האיר פני המזרח – this time is after the morning star that the first Tanna/teacher mentioned. And the Halakha is according to Mattitya ben Shmuel.

Until Hebron: Those who are standing below ask him "Has the light reached Hebron?" and he answers, "Yes." Hebron is mentioned in order to invoke the merit of the forefathers.

שפעם אחת עלה מאור הלבנה – it is not speaking about Yom Kippur, for it is impossible to ascend from the light of the moon so close to the morning light on Yom Kippur which is the first third of the month, but rather, at the end of one of the months when the moon ascends near the time of the crack of dawn, an error took place, and they suspected lest it was on Yom Kippur that another mistake would occur in a similar manner, therefore, they needed all of this.

הורידו כהן גדול – this is an individual matter, and now he returns to that which was taught above, “until Hebron” and he answers affirmatively, and after the one who sees responded, they would bring down the High Priest to the ritual bath for he needed immersion prior to sacrificing the daily offering [of the morning].

המיסך רגליו – it is a substituted word for his large defecation.

לעבודה – not necessarily

עד שיטבול – and the matters are [understood] via a conclusion a minori ad majus, for just as the second to the High Priest is sanctified for the Holy {Service], from the Divine Service outside to the Divine Service inside, and from the Service inside [the Temple] to the Divine Service outside, and which requires immersion between each Divine Service, the individual who comes from his house which is from the “secular” to the Holy, does he not all the more so require ritual immersion?

על בית הפרוה – on the chamber/compartment of the House of the Parveh.

חוץ מזו – the first, which was in the non-holy area near the Gate of the Water, and it was at the side of his chamber.

סדין של בוץ – in order that he recognize that the Divine service of the Day (i.e., Yom Kippur) would be in linen garments, since he is accustomed to serve all year long in golden garments.

ונסתפג – be wiped off (i.e., dried off).

וקדש ידיו ורגליו – from the basin (i.e., the laver for the priests in the Temple court), for he requires for all changes of clothing during the Day (i.e., Yom Kippur) sanctification for undressing and sanctification for dressing. But this first immersion [in the Mikveh] [is needed] since undressing was of weekday clothing, and tit was not necessary for sanctification of the hands and feet upon undressing.

קרצו – he slaughtered it through the majority of the two signs (i.e., the windpipe and gullet), he who was fit for slaughtering.

ומירק אחר – Another Kohen completed the slaughtering, for the receiving of he blood is not fit other than by the High Priest who needs to do it quickly and receive the blood.

על ידו – for him; alternatively, by him, after him and next to him, such as in the Book of Ezra (actually the Book of Nehemiah) (Chapter 3, verses 8 and 17): “Next to them, Melatiah the Gibeonite and Jadon the Meronothite repaired….”(and) “After him, the Levites repaired: Rehum son of Bani. Next to Him, Hashabiah, chief of Sof half the district of Keilah, repaired for his district.”

בין דם לאברים – Not specifically, for it is taught in the Mishnah (four) above, that he received the blood and toss it, and went in to offer the incense and to cleanse the lamps and to sacrifice the head and the limbs, but the incense is offered between the blood and the lamps. But, the Tanna/teacher [of our Mishnah] does not come now to inform us the order of the offerings one after the other how they were, but wants to state only that he tossing of the blood and the offering of the limbs did follow one after the other, for the incense interrupted between them, and the same law applies regarding the cleansing of the lamps after the incense offering prior to the offering of the limbs.

אסטניס – that his body was cooled off and cold.

מחמין לו חמין – on the Eve of Yom Kippur.

ומטילין – on Yom Kippur, into the hollowed-out part of the building in the house of immersion (i.e., the Mikveh).

שתפיג – to remove its coolness partially, such as they weaken/mitigate their taste (Talmud Betzah 14b).

לבית הפרוה – One sorcerer whose name is Parvah built it (i.e., the chamber) and it is called by his name.

ובקודש היתה – that this second ritual immersion with all the rest of the ritual immersions, except for the first one, requires a sanctified place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].”

ר"מ אומר – he first took off his clothing and afterwards sanctified [himself]. But the Halakha is not according to Rabbi Meir.

בגדי לבן – the priest’s undercoat (see Tractate Yoma 35b), undergarment, belt and turban that are mentioned in the Torah portion of Ahare Mot (chapter 16), for all of the inner Divine service was with them, but the outer Divine service such as the daily offerings and the Musaf offering were [offered] in golden garments which he would use the entire year, and between each change of clothing requires ritual immersion and two sanctifications of the hands and feet from the laver [for the priests in the Temple court].

פלוסין – thin and fine linen that comes from the land of Rameses. The Jerusalem [Aramaic] translation of Ramses is Pilusa (Pelusium, a town in lower Egypt) (see Talmud Avodah Zarah 39a).

הנדוין – from the land of India.

ובין הערבים – clothing that he wears to remove the censer and the coal-pan

הכל שלשים מנה – for this, the Tanna/teacher [of our Mishnah] reviews the general principles, to teach us that thirty Maneh in total, to tell you that if he spent less for those of the morning and spent more for those of the evening, it does not matter.

אם רצה להוסיף מוסיף משלו – as long as he will give that addition as a gift to that which is dedicated as Temple property.

בין אולם למזבח – all of the north of the Temple courtyard was fit according to the law for the placement of the bull, for all it was before God, and they would not place the bull between the hall leading to the interior of the Temple and the altar, near the hall containing the golden altar, but rather because of the weakness of the High Priest, so that the pain-staking preparations of the burden of carrying the blood from afar should not weigh upon him.

ראשו לדרום ופניו למערב – by law, the head was in the hall containing the golden altar which was in the west and its back was in the east, but lest it cast excrement and it was a disgrace to show its privy to the eastern side, therefore, its head was to the south and its tail was to the north, which was much better. But the middle of its body was between the hall leading to the interior of the Temple and the altar, and it would wind/curve its head until its face was to the west.

והכהן עומד – and his back was to the east.

בא לו למזרח העזרה – they would not bring in the goats between the hall leading to the interior of the Temple and the altar because he wants to place lots upon them, but they were in the courtyard until the time of the slaughtering.

וקלפי – a wooden hollowed utensil.

של אשכרוע – it is called BUSA in a foreign tongue. It is a form of tree and important.

בן גמלא – Joshua ben Gamla, when he was appointed to be High Priest, made them of gold.

בן קטין – he was a High Priest.

עשה י"ב דדין לכיור – in order that there would be twelve Kohanim who would be worthy of an allotment of the daily morning offering would sanctify [themselves] at the same time, and even though there were thirteen Kohanim as we have said in the chapter at first (Chapter 2, Mishnah 3), he did not make a spigot for the slaughterer, for the slaughtering was fit to be done by a non-Kohen.

מוכני – a wheel to sink [the wash-basin] into the cistern, so that its waters would be collected in the cistern so that it would not be disqualified through lying overnight.

נברשת – candelabrum.

שפרשת סוטה כתובה עליו – so that there be no need to bring a Torah to write from it the portion of the Sotah/the woman suspected of adulterous relations (Numbers chapter 5, verses 11-31).

נקנור – the name of a man.

נעשו נסים לדלתותיו – that he went to Alexandria of Egypt to bring doors, and upon his return (see Talmud Yoma 38a), a great storm arose at sea to drown them, he took one of them and cast it at the sea to make them (i.e., the ship and its passengers) lighter, and they requested [of him] to cast the other [door], he said to them: cast me with it; immediately the sea relaxed from its vehemence. When they reached the port of Acre, it [the door] burst forth and came out from under the walls of the ship.

לא רצו ללמד על מעשה לחם הפנים – for the rest of the artisans did not know how to detach the bread from [where it sticks in] the oven (see Tractate Yoma 38a), so that it would not bread, because it was made like a broken chest.

לא רצו ללמד על מעשה הקטורת – they recognized one herb/grass whose name is a “smoke-raiser” (see Talmud Keritot 6a), that they would combine it with the ingredients of frankincense, and the smoke of the incense would raise straight up like a rod and would not turn to either side.

פרק בשיר – producing a pleasant sound.

על מעשה הכתב – he would tie four reeds with his four fingers and write there four letters at once.

על הראשונים – Ben Gamla and Ben Ketin and Munbaz and Heleni his mother and Nikanor.

ועל האחרונים – the House of Garmu and the House of Abtinas, and Hugares the son of Levi and Ben Kamtzar, for even though the House of Garmu and the House of Abtinas gave reasons for their words that they did not want to teach [their special skills], lest a person who is not honest would learn and he will go and worship idolatry with this, but the Sages did not accept their words.