מקום גבוה היה להם במקדש שבו היה עולה הצופה. וכשהיה רואה פני המזרח מתחילין להשתנות היה אומר להם ברקאי ענינו כמו התחיל האור להבריק. והיו אומרים לו אותן שהיו בעזרה עד שהוא בחברון כלומר הגיע האור כפי ראות עיניך לחברון. והיה אומר להן הן ומיד היו שוחטין. וממה שאתה חייב לדעת כי הזמן (הזה) שזכר מתתיה בן שמואל באומרו האיר פני המזרח הוא אחר הזמן שזכר התנא קמא. והלכה כמתתיה בן שמואל:

They had a high place in the Temple that the person who was on the lookout went up pon it, and when he sees that the eastern sky begins to be lit up, he says to them: "ברקאי" -its subect matter is that the glitter of the light is blossoming, and they say to him: Those who are below in the Temple courtyard:"עד שהוא בחברון?" - meaning to say according to what your eyes see, did the light reach up until Hebron? And he says to them, “yes” (see Tractate Yoma 28b), and then they approach to slaughter. And what what youneed to know that the time Matyah ben Shmuel mentioned when he said: "האיר פני כל המזרח" after the time that the first Tanna/teacher [of the Mishnah] mentioned it. And the Halakha is according to Matya ben Shmuel.

ידוע כי הלבנה אינה עולה מן המזרח אלא אחר חצות החדש. ואמרו עלה מאור הלבנה ואירע בסוף חדש משאר חדשי השנה ואירע בליל צום כפור גם כן פעם אחרת ודימו שהאיר המזרח ושחטו את התמיד והוא כלל בכאן שתי המעשים ואומר פעם אחת כלומר זולת ליל צום כפור עלה מאור הלבנה מחובר למה שאירע ליל צום כפור. ועוד יתבאר כי כהן גדול טובל ושוחט התמיד בצום כפור וכאשר נפסל התמיד כמו שזכר מפני שנשחט בלילה יצטרך טבילה אחרת אחר כך שחט את התמיד.

It is known that the moon does not rise from the east other than after the the midpoint of the month. And this that it states [in the Mishnah]: "עלה מאור הלבנה"/the light of the moon arose – it occurred at the end of the one of the months. And also on the night of Yom Kippur: "דמו שהאיר מזרח ושחטו את התמיד"./and they thought that the east was lit up and they slaughtered the daily burnt-offering (see Tractate Yoma 29a), and it (i.e., the Mishnah) included these two episodes together and stated that one one time other than the night of the fast [of Yom Kippur], the light of the moon went up in addition to what had occurred on the night of the fast [of Yom Kippur]. And it will be explained further (in Mishnah 4) that the High Priest immersees and slaughters the daily burnt-offering on the day of the fast of Atonement, but since the daily burnt-offering was invalidated as it stated, for since it was slaughtered at night, it required ritual immersion and afterwards he would slaughter the daily burnt-offering.

מסיך את רגליו./whoever covered his feet [requires immersion]. – it is an epithet for defecation.

כל טבילה מקדש ידיו ורגליו לפניה ולאחריה כאשר יתבאר ואמר חוץ מזו רוצה לומר הטבילה הראשונה והוא יגיד אותה:

All immersions in the Temple [includes] his hands and feet prior to and after [slaughtering], as will be explained. And it states [in the Mishnah]: "חוץ מזו" /save for this one (whih took place over the Water Gate alongside his office), meaning to say, the first immersion, and it is what will be explained.

סדין של בוץ ענינו רדיד של פשתן.

סדין של בוץ– a sheet of flax.

קרצו (he made the ritually required incision) – he killed it, but it was decreed against performing this ritual (see Jeremiah 46:20 and Tractate Peah, Chapter 7, Mishnah 4), but he who slaughted for most of the years (see Tractate Yoma 32b), because the Divine Service of the day is not done other than by the High Priest.

The explanation of: "מירק אחר שיאה על ידו" - that another person completed the slaughtering after him. And [the word]: "מירוק"/the finishing – is called the completion of the activity of whatever activity that will be done.

ונסתפק. – dried off.

כבר קדם לך בהלכות שלפני אלו כי קטרת של שחר היתה קריבה בין דם לנרות. ואמרם בכאן בין דם לאיברים רוצה לומר כי אין זריקת דם התמיד והקטרת איבריו מעשה תכוף כלומר שיהיה זה אחר זה אבל מבדיל בינתיים הקטורת וכמו כן בהדלקת נרות ומפני זה לא זכר בכאן הדלקת נרות לפי שלא נתכוין בזה המאמר לסדר העבודות והוא ענין אמרם בסידורין לא קא מיירי.

It was already explained to you in the Halakha that is before this one that the incense of the morning was offered between the blood and the candles. And it is stated here [in the Mishnah]: "בין דם לאברים" that it wanted to inform you that the sprinkling of the blood of the daily offering and the burning of its limbs is not a continuous activity, but rather between them interurupts with the incense and also with the kinddling of the candles, but it did not mention here the kindling of the candles because it did not come here in the order of the Divine Service. And this is the matter that we metion in the order that is not mentioned (see Tractate Yoma 34a).

ואסתניס – that his body is cold (this is what Maimonides explained in Tractate Berakhot, Chapter 2, Mishnah 6). And the order of warming the water for him is as such, that they would warm bars of bronze from the eve of the Fast Day and ould place them within the fire until the morrow and extinguish them in water that becomes purified in them (see Tractate Yoma 34b) and they are tempered/dissolved, but this is not a form of work for they do not intend to glaze the bronze but rather their intention is the thawing of the water. And it is general principle among us that the Torah forbade planned, creative labor (see Tractates Betza 13b, Hagigah 10b, Bava Kamma 26b, 60a; Sanhedrin 62b, Zevahim 47a and Keritot 19b), and another general principle amon us is that there is no Rabbinic decree to enhance the character of Shabat as a day of rest in the Temple (this is the reading of Maimonides in Tractate Yoma 34a, and not accordin to the commentary of Rashi theresee also The Laws of Shabbat, Chapter 12, Halakha 2). And therefore it is permissible to do this. And simialrl, it if would benefit to place hotwater that was warmed from the eve of the Fast into the water that he washes in them, it is permissible.

בגדי זהב הם בגדי כהונה גדולה שלובש בשאר ימי החול והם שמונה כלים והם מארגמן ושש וצמר צבוע תכלת וזהב ואבנים כמו שמפורש בתורה והם כתנת ומכנסים אבנט ומצנפת ואפוד וחשן ומעיל וציץ.

בגדי זהב – these are the clothes of the High Priesthood that he wears on the other days [of the year], and they are eight vessels made of purple-dye and flax and wool that is colored purple-blue and gold and stones like this all of which will be explained in the Torah, and they are the priest’s undercoat and the pants and the priest’s turban and the belt and coat and breastplate and ephod and front-plate.

ובגדי לבן– There are four of these , that they are what the High Priest uses in the Special Divine Service of the day of the Fast of Atonement, and all of them are made of white falax, for God said regarding them (Leviticus 16:4): “He shall be dressed in a sacral linen tunic, [with linen breeches next to his flesh, and be girt with the alinen asah, and he shall wear a linen turban].” But the Halakha is not according to Rabbi Meir.

פלוסים והנדוים מינים מן הבגדים ידועים אצלם בזמנם. ויש הפרש ביניהם בצורת החיתוך בלבד. אבל עצמן רוצה לומר השתי והערב שלהם הוא מפשתים הלבן כמו שבאר הכתוב.

פילוסין והדוים (Pelusian, a town near Ramses in lower Egypt; Indian linen) – species of clothes that were known among them in their times, and they are different from each other in the manner of their shape/form alone, but their material is white flax, as like we will explain in Scripture.

And it is stated [in the Mishnah]: "ואם רצה להוסיף מוסיף משלו" – but with the the condition that he will send that addition to the consecrated property (see Tractate Yoma 35b). But the Halakha is not according to Rabbi Meir.

כל מה שמשתמשין חכמים בכל המשנה מצורת המקדש או חלק מחלקיו ודמיון רוחותיו והעזרה והלשכות והמזבח וזולתו לא תבקש ממני לציירו לך בכל מקום לפי שאני עתיד לבארו לך ולהרבות צורותיו עד שתדמה אותו דמיון יפה ויצטייר הכל בדעתך כאילו ראית אותו בעין במסכת מדות בע"ה:

Everything that is is brought in the Mishnah from the shape of the temple or the part of its sections and the description of its sides and the courtyards and the campbers and the Altar and except for it, do not request from me to explain it in every place, because I will in the future expalin to you everything and I will provide many pictures for you until you can describe in your heart well and understand all of it in your mind as if you saw it with your eyes in Tractate Middot with the help of God Almighty.

Scripture states (Deuteronomy 32:3): “For the name of the LORD I proclam; Give glory to our God!,” and the receivd tradition that Moses our Teacher state to Israel at the time that I am mention the name of the Holy One Blessed be He with them, “Give glory to our God!”(see Tractate Yoma 37a and the Laws of the Divine Service of Yom Kippur, Chapter 2, Halakha 7, an dsuch is the obligation to perform them forever.

קלפי הוא כלי עץ חלול.

קלפי (urn for drawing lots) – box..

ואשכרע (box-wood or ebony) – ebony wood, buxus (see also Tractate Sheviit, Chapter 7, Mishnah 2 – a kind of cedar whose wood is very hard-and solid like the wood from Lebanon and Syria - buxus, from which small vessesl are made that last for many years and it is considered an expensive wood).

עשה לכיור שנים עשר חוטמין שהמים יוצאין משם כדי שיהו כל הכהנים המתעסקין בתמיד מקדשים ידיהם ורגליהם כאחת. והוא לא מנה שוחט כי השחיטה כשירה בזרים כמו שקדם. וזורק הוא מקבל הדם. וכבר קדם לך כי שלשה עשר היו זכין בו יחסר מהם שוחט נשארו שנים עשר. והכיור מכלל כלי שרת. וכשהיו בו מים נתקדשו ונפסלו בלינה כמו שיתבאר במקומו מקדשים וזה עשה כלי סביב לכיור והיו בו המים תמיד והיו שותתין מאותו כלי לכיור כדי הצורך ראשון ראשון ואותו הכלי היה נקרא מוכני.

He (Ben Katin, the High Priest) made for it twelve spigots/spouts in order that all the Kohanim that were serving with the daily burnt-offering would sanctify the8ir hands and feet at once (see Tractate oma 37a). Because he did n’t appoint a ritual slaughterer for slaughtering was appropriate by non-priests as was explained (see Tractate Yoma, Chapter 2, Mishnah 2), and the person who sprinkles/casts the blood is the one who receives the blood. And aalready it was explained that there were thirteen [priests] were privileged to doso, they removed from them the slaughererd and there remained twelve And the laver from service vessels and when there would be water in it, they would be sanctified, but they became unfit overnight, as will be explained in several places in the Order of Kodashim, therefore, he made a non-sacred vessel that water would always be in it and it would descend from that vessel to the laver according to the first need, first, and that vessel was called "מכני" (a a wheel device to lower the laver into the cistern of water below it).

וכל ידות הכלים (all the handles of the vessels) – they are the handles of the veessels like the handles of knives and the hatchets that they sever the flesh with them and similar things.

ונברשת (lamp) – like the kind of torches that they make at the openings of houses from glass, they made this fro good gold that shines that when the sun strikes it, it will appear to him as bright and light from the beginning of the day at sunrise in the Jerusalem horizon, and then they would recite the Shema.

וניקנור – he was a man from the pious ones who went to Alexandria of Egypt and made there two bronze doors whose labor was very enlightened inorder to place them in the Temple forecourt as it was aftert that, and when he transferred by sea, a great storm befell them, and the sailors threw one of the doors into the mddile of the sea inorder to lighten the load of their ship, and they wanted to throw the second, he tied himself upon it and said to them that if they think about throwing this door also, you will not throw it other than with hme, and then the sea calmed down, and the individual door arrived to Acco (see Tractate Yoma 38a; in the Jerusalem Talmud, it was Yaffo), the place where it went out from and when it left and he removed it, the sea coughed up the second door there in Acco. And this is the miracle that occurred with the its doors, and he placed it in the eastern side in the Temple courtyard opposite the Temple.

And the subject of: "לשבח" Psalms of Praise and the honor, and it is in Aramaic and in Hebrew, and it is one subject, it is the Aramaic translation of (Genesis 12:15): “and praised her (i.e., Sarai) to Pharaoh” and they praised it, as it staes (Psalms 147:12): “Jerusalem, praise the LORD, etc.”

גנאי הפך שבח.

גנאי– the opposite of praise.

ולחם הפנים- its body is thick as will be explained in the Tractate Menahot (Chapter 11, Mishnah 4, folio 96a) but there were specialists to bake it in moulds/presses until it would be doubled/rolled up like they roll up doubled, and there was in the end artisans at baking that were with them. And the order of the act of the inscenses was known, and we will explain it in its place in Tractae Keritot (Chapter 1, Mishnah 1), and among them was grass that if you placed it with the incense, its column would go up either togethr or separated, and they would recognize that grass (see Tractate Yoma 38a) but they did not teach it to anyone.

הגדס בן לו – would form letters in a wonderous fashion at the time of the recitation of the Psalm of each day, he would place his thumb in his mouth at the time of the recitation with his tongue and did it was not known how he did this with the change in the placement of his tongue within his mouth and how he would place his thumb until the letters came out with those beautiful/pleasant sounds.

ובן קמצר– would write with many writing quills together and even though that they placed an excuse/pretext to be prevented from teaching, nevertheless, it (i.e., the Mishnah) discrased them as you can see.