דם חטאת. טעון כבוס – as it is written (Leviticus 6:20): “…and if any of its blood is splattered upon a garment, you shall wash the bespattered part in the sacred precinct.”

שנאמר במקום קדוש תאכל – it is written in regard to that matter.

ואחד הפנימית – that their blood requires sprinkling inside [in the inner area] which are not consumed.

שנאמר תורה אחת לכל החטאות – it is written [in the Torah – Leviticus 6:19] at the beginning of that matter.

תורה אחת לכל החטאות – and specifically the sin offering of cattle. But the blood of sin-offering of a bird [that splatters on the clothing of the officiating priest] does not require washing, for in that matter, it is written (Leviticus 6:17): “[This is the ritual of the purification/sin-offering: the purification offering shall be slaughtered before the LORD] at the spot where the burnt offering is slaughtered,” excluding the sin-offering of the bird which is not slaughtered.

אין דמה טעון כבוס – as it is written (Leviticus 6:20): “and if any of its blood is splattered [upon a garment],” from blood that is fit, but not blood that is invalid.

שעת הכושר – for tossing/sprinkling.

שלנה – that its blood remained overnight.

ושקבלו פסולין – this is our reading. But we don’t read, “and when they tossed/sprinkled [its blood], for even an appropriate sin-offering whose blood was splattered on the clothing after the sprinkling of the blood idoes not require washing, as we have stated, “and if any of [its blood] is splattered,” (Leviticus 6:20), excluding that which that had already been splattered.

נתז מן הצואר –[from the neck] of the animal on the clothing, it does not require washing. As it is written (Leviticus 6:20): “and if its any of [its blood] is splattered,” I didn’t say other than that that whichis appropriate for sprinkling (i.e., was received in a pot).

מן הקרן – [from the horn] of the altar.

ומן היסוד [from the foundation] – from the remnants that are appropriate to be spilled on the foundation, and even though they were not yet spilled, for after the giving of the blood is performed, the remanans do not require washing, as it is written (Leviticus 6:20): “[you shall wash] the besplattered part,” except fro that which already had been splattered of its blood.

אלא הדם שנתקבל בכלי – what is the reason that this is stated? For what reason that if it (i.e., the blood) is spilled on the floor and collected that it does not require washing but rather [only] the blood that was received in a utensil.

וראוי להזאה – to exclude receiving less than what is needed for sprinkling in this vessel, and less than what [is needed] for sprinkling in that [other] vessel but afterwards he mixed them, they are not holy and do not require washing.

עד שלא הופשט אין טעון כבוס (before it is flayed, it does not require washing) – as it is written (Leviticus 7:20): “[and if any of its blood is splattered] upon a garment,” just as a piece of clothing is susceptible to receiving ritual impurity, for one does not have a small piece of clothing whose name is “clothing” that is not susceptible to receive ritual impurity if he thought of it as a utensil as it was, even all that are susceptible to receive ritual impurity, and from when it is flayed, it is susceptible of receiving ritual impurity, if he thought of it to make it a covering of the chariot or to cover with it the bed and he doesn’t require the trimming of the ends of the skin.

אף משהופשט (even from when the hide is taken off) – all the while that it was not mended to be a utensil.

אין טיון כבוס – that we require something that is susceptible to ritual impurity, that is not missing even intention/thought.

אלא מקום הדם – and not the entire garment.

וראוי לקבל טומאה – and even though it is lacking intention. And asl long it would not be lacking work. But the anonymous section is according to Rabbi Yehuda, and such is the Halakha.

וראוי לכבוס – to exclude a wooden utensil. For even though it is susceptible to receive ritual impurity, it is not appropriate for washing, it is a mere scraping thing, and is not something washable.

במקום קדוש – in the Temple courtyard.

ושבירת כלי חרס במקום קדשו – for after it is written (Leviticus 7:20): “you shall wash the bespattered part in the sacred precinct,” it is written (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,” and an analogy is made between the breaking of an earthen vessel to washing: just as washing is done in a holy place, so the breaking of the earthen vessel is done in a holy place.

זה חומר – this refers to washing.

בגד – that blood of a sin-offering was splattered on it and he went outside of the curtains/partitions of the Temple.

נטמא חוץ לקלעים – after he went out. But it is impossible to bring ritual defilement into the Temple courtyard.

קורעו – in its majority. And he is pure from ritual defilement.

ונכנס ומכבסו במקום קדוש – and even though the cloth that was defiled and he tore the majority of it, he still remains in his defilement according to the Rabbis until there doesn’t remain in its connection in order to be the width of a scarf hanging around the head and hanging down over the neck. Here it is permissible to bring it into the Temple courtyard in order to fulfill the Mitzvah of washing, since from the Torah, when most of it is torn, it is pure.

נוקבו – [makes a hole in it] to purify it from its defilement. And especially a hole that is lik the measurement of a small root, that through this it is pure from its defilement and it still is a utensil and fulfills the Mitzvah of breaking in the Temple, but if he made a large perforation, and it departed from being considered a utensil, it can no longer enter [the Temple] and one breaks it, for the All-Merciful stated (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,’ at the time of breaking it will be a utensil, but this [object] at the time of breaking is not a utensil.

פוחתו (hollows it out) – for a metal utensil is not pure from its defilement with an mere incision, but rather with a large incision. But however, after it is hollowed out, they strike it with a mallet and fasten it in order that the name of a utensil is upon it. For at the time of scouring, it must be a utensil.

ואחד שעירה לתוכו רותח – since it is written (Leviticus 6:21 – the printed text lists the wrong chapter): “An earthen vessel in which it was boiled shall be broken,” that it is brought near it shall be broken, but it is not written: “if it is in an engraved vessel in which it was boiled it shall be broken,” for purposes of exegetical interpretation, if it was absorbed in it, nevertheless, it shall be broken.

קדשים קלים אינן טעונין מריקה ושטיפה – Rabbi Shimon admits that they require the cleansing of an impure vessel by means of using boiling water, for behold the flavor of that which was absorbed became a remnant and its expunging after a while in a state of permission if he doesn’t cleanse the impure vessel by means of using boiling water. But with regard to the law of scouring and rinsing is what Rabbi Shimon excludes from scouring and rinsing for Lesser Holy Things, for scouring and rinsing of The Holiest Things requires that it will be in water and not wine nor in a mixture of wine and water, but if he boiled partially a utensil, it requires scouring and rinsing of the entire utensil, and it requires scouring in hot water and rinsing in cold water. Whereas with lesser Holy Things according to Rabbi Shimon, they cleanse the impure vessel even in wine and even in a mixture of hot wine and water, and he is not strict other than to rinse the prohibited [substance] that is absorbed, and there is no need to rinse other than the place of the cooking alone, and after the cleansing of the impure vessel, there is no need for rinsing in cold water, for of these are the decrees of the Biblical verse regarding a sin-offering and the Holy of Holies, but not of Lesser Holy things. But the Halakha is not according to Rabbi Shimon. But especially regarding heave-offering we exclude it from all of these thigs that we mentioned as it is written (Leviticus 6:22): “Only the males in the priest line may eat of it,” and it is taught in a Baraitha, it, except for heave-offering which does not have the law of scouring and rinsing like the Holy Things. But the Lesser Holy Things are equal to the Holy of Holies in all the laws of scouring and rinsing. But regarding the explanation of scouring and rinsing, the Tannaim disagreed in the Baraitha: there is one [opinion] that states that scouring and cleansing of impure vessels is done in hot water and rinsing is done in cold water. And there is one [opinion] that states that scouring and rinsing, both of them are done in cold water after the cleansing of impure vessels in hot water, as it is taught in the Mishnah shortly nearby (i.e., at the conclusion of our Mishnah), but that scouring is like scouring of a cup and rinsing is like the rinsing of the cup, that the one is from the outside and the other is from the inside, that is to say, rinsing is done from the outside and scouring is done from the inside. But the Halakha is according to the words of the one who states that scouring is done with hot water and rinsing is done with cold water.

יבשל בו את כל הרגל – without scouring and rinsing, but at the end, he should scour and rinse, because on each day, he does the cleansing of impure vessels for his fellow,, for since the peace-offerings are many on the Festival, none of their absorption becomes [forbidden] remnant, for the time of the peace-offerings are two days, and when he cooks in it the peace-offerings nowadays, and returns and cooks in it peace-offerings for the morrow from peace-offerings that were slaughtered on the day after, it expunges what it absorbed yesterday and absorbs from the latter [sacrifices], it is found that he doesn’t come to [violation] of remnant.

וחכמים אומרים עד זמן אכילה – so that there will not be between the end of the cooking to the beginning of the scouring and rinsing other than the time of eating alone, and not more that this, as it says (Leviticus 6:21): “[the vessel] shall be scoured and rinsed with water,” and it is written (Leviticus 6:22): “Only the males in the priestly line shall eat of it,” but why did Scripture place these verses next to teach other? To inform you that we delay only the time for eating and afterwards we perform scouring and rinsing immediately on the same day. And the Halakah is according to the Sages.

האסכלה (lattice-work of a fire place, grille, grating) – GRADILA in the foreign tongue. And it is made like a kind of net-work/mat and we roast upon it something roasted.

מגעילן – in hot water.

הרי הרלים נאכלין כחמורים ואינן טעונין מריקה – Our Mishnah is deficient and should be read as follows: if they were [sufficient] to impart a flavor, then the [rule of which is] less stringent are eaten with the more stringent in accord with the more stringent rule [applying to the Most Holy Things], inside of the curtains for the day and the night and they require souring and rinsing and are disqualified through contact. But our Mishnah is according to Rabbi Shimon who stated that the Lesser Holy Things do not require scouring and rinsing, therefore, when they did not impart the flavor of the Holy of Holies in the Lesser Holy Things, they do not require scouring and rinsing.

רקיק – a disqualified/unfit [wafer] that came in contact with a fit wafer, and the fit absorbed from the disqualified [only the place which absorbed that which is forbidden – is cut off; the rest is permitted].