טרף בקלפי – seized forcibly, hastily and took suddenly with a haste of the ballot, as we taught [in the Mishnah] above (Tractate Yoma, Chapter 3, Mishnah 9), and there was an urn for the drawing of lots. And why with haste? In order that they should that they should not intend to recognize with his touch which was for God and take it in his right hand, because it was a pleasant sign when he would raise it with his right hand.

והעלה שני גורלות – one in his right hand and one in his left, and the goats stand one to his right and the other to his left, and he would give the lot that came up on the right [hand] on the goat of the right side, and the lot that rose in his left [hand] on the goat of the left.

לה' חטאת – he would mention the explicit name of God, and that is the name of Yud, Hei, (Vav, Hei) as it is written.

ור' ישמעאל אומר לא היה צריך וכו' – But the Halakah is not according to Rabbi Yishmael.

והן עונין אחריו – when he would mention the Name [of God].

לשון של זהורית – red colored wool.

כנגד בית שלוחו – corresponding to the gate that it would be taken out.

ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.

עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins.

ממרס – he stirs and shakes and mixes it, so that it not become congealed when he delays until he performs the service of the incense.

על הרובד הרביעי – each row of the stones of the floor is called a terrace (i.e., a paved level space between the steps in the Temple hall) (see Tractate Yoma 43b), and it is impossible to explain the fourth terrace in the hall containing the golden altar. The fourth row that is in the midst of the hall containing the golden altar from the opening of the hall containing the golden altar and inwards, for it is written (Leviticus 16:17): “[When he goes in to make expiation in the Shrine], nobody else shall be in the Tent of Meeting [until he comes out],” but it teaches the fourth terrace of the hall containing the golden altar, that is to say, the fourth terrace in the courtyard, that goes from the hall containing the golden altar to the courtyard, he counts the terraces and places it on the fourth terrace and stands there and stirs it. For inside the hall containing the golden altar, it is impossible as we have stated.

וחותה – he takes coals out with a pan and sets down the coal-pan until he grabs handfuls of the incense [with both hands] and places it within the pan and afterwards brings the pan and the coal-pan inside.

בכל יום – when he takes the coals out with a pan from the second pile of wood on the altar in the Temple of the incense to bring it into the inner altar for incense in the morning and evening.

חותה בשל כסף ומערה בשל זהב – and he does not take the coals out with a golden pan for the removal of the coals rubs/pounds the utensil and causes diminution of itand the Torah had compassion on the funds of the Jewish people.

והיום חותה בשל זהב – in order to not trouble the High Priest to intermix from one utensil to another.

כבדה – for its wall was thick.

והיום קלה – for its wall was thin.

והיום ארוכה – in order that the forearm of the High Priest assists him.

והיום אדום – from gold which is called Parvayim (i.e., the name of a district or place known for its gold mines), which is a name that is similar to the blood of bulls.

פרס – one-half of a Maneh.

דקה מן הדקה – as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense, [and bring this behind the curtain].” And what then is to be learned here, for doesn’t it already state (Exodus 30:36): “Beat some of it into powder…’ but rather, to tell you that the incense of Yom Kippur should be the finest of the finest.

בכל יום עולין במזרחו של כבש – as the Master stated: “All turns/movements that you face should not be other than in the path of the right side, which is to the east. For the ramp is in the south, therefore when one ascends to the east of the ramp which is nearest to the right turn.

והיום כהן גדול – because of his honor [in order to] demonstrate his importance that he is like a member of the household, and he walks in the place where he desires, what the other priests are not allowed to do.

בכל יום היו שם – in the outer altar.

ארבע מערכות – [piles] of wood which are burned with fire; one large pile [of wood] that we offer upon it the daily offering and a second pile [of wood] that from it we take fire to the altar of the incense, and one pile [of wood] of maintaining the fire, in order that fire not depart from it ever, and another pile of limbs and fats of the daily offering of the eventide that had not been consumed by evening, and which was not burned all night long, we burn them in this pile, and we add for Yom Kippur an additional pile to take from it coals for the incense for the innermost part.

רבי יוסי אומר בכל יום ג' – for three verses are written (Leviticus 6:2): “[This is the ritual of the burnt offering: The burnt offering itself] shall remain where it is burned upon the altar all night until morning,” – this is the large pile of wood. (Leviticus 6:2): “while the fire on the altar is kept going on it” – this is the second pile of the incense. (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” – this is the third pile for the preservation of the fire. But the fourth pile for the limbs and fats that were not consumed, Rabbi Yosi does not have, for he holds that the limbs and fats that were not consumed are burned on the sides of the large pile.

רבי יהודה אומר בכל יום שתים – He (i.e., Rabbi Yehuda) does not hold the third pile for the preservation of the fire, and from the third Biblical verse of (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” Rabbi Yehuda expounds it that the one burns thin chips in order to kindle the fire of the large pile [of wood], he should not kindle it on the floor and raise them while they are burning to the altar but he should kindle them at the top of the altar. And the Halakha is according to Rabbi Yosi.