Because it is written, "for a bird of the air shall carry, etc.": It is explained at the beginning of the chapter [entitled] HaShutafin.

Who will give it to batrai (the last ones or the ones after me), etc. And those who come from them will bring forth to it: According to the explanation of Rashi, it appears to me that this is the explanation: That you should leave them for your children, to the one[s] after you, and they will give it to their sons later. Moreover, the ones who come after you and who will still come after your children will expend, etc. But the matter appears repetitive. And [there should] also [be an explanation for] the change in the language: As he said concerning his children, "it should be for those after you," but he then says it with an expression of giving, "who will give it to the last ones." So it appears that it should be explained that he said to him, "'It should be' - that you should leave them - 'for your children after you, and they will give' bribes 'to those after me.' This is that they will need to provide [money to] the kings of Rome after Antoninus; as we expound (Vayikra Rabbah 16:1), madheva (in Isaiah 13:4, as), maded vehaveh (measaure and bring). He said, "the ones coming after you," because all the time that Rabbi was alive, they did not need to give bribes to the kings of Rome. And it then says that the kings of Rome will come back to take that money. "And those who come from them will bring forth to them" - meaning to the King Mashiach, who will come from your children - that they should expend all of that money to him, as it is found in the midrash; and it is easy to understand.

He would kill one at the entrance of the house of Rabbi and one, etc.: It appears that he had the one who he killed at the entrance of Rabbi's house precede the one he killed at the entrance of his house - according to the context. As when he went from his house, he took two servants, since that is the way of important people - to take two youths with them, as it is written concerning Avraham and concerning Bilaam. And he did not want to kill one in front of his fellow - like he said above, "Kill them one by one, and do not incite all of them." Rather, he placed one to sit at the entrance of his house until he would return and placed the second one at the entrance of Rabbi's house. And it is possible that he said to them that they sit there to guard the entrances. So then it is fine that that he killed the one at the entrance of Rabbi's house upon his return, before he came to kill that one that sat at the entrance of his house. And be precise and you will find it simple.