צאן ובקר, our sages explain this according to the plain meaning of the text, i.e. from the farmer’s flocks and herds, seeing that the voluntary vows, etc., which have to be presented on the altar have already been referred to in Numbers 29,39 as well as in Leviticus 23,38 as being due on these pilgrimage festivals.

ובשלת, not in water but by roasting on a spit. (compare Rashi)

ופנית בבקר, you do not need to remain in Jerusalem all the seven days of the Passover festival.

מהחל חרמש, as per Onkelos, for the Omer is known as the beginning of the harvest season. (Leviticus 23,10)

מסת, sufficient and commensurate

נדבת ידך, according to the economic blessing you have received from G’d.

באספך מגרנך ומיקבך, I have already explained the connection between the word באספך and חג האסיף etc., in my commentary on Leviticus 23,43.

ושוטרים, the judges issue orders to the enforcers (Shotrim) to see that recalcitrant convicted persons will obey the judgments handed down by the judges.

אצל מזבח, for this is where they usually planted these asherot. We are told in Judges 6,25 that G’d told Gideon in a dream to destroy the asherah next to the altar of the Baal belonging to his father. Jeremiah 17,2 laments the fact that his own people had taken to planting such asherot near every green tree.

לא תטע לך אשרה, כל עץ, no tree must be planted in the courtyard of the Temple as its proximity to the altar was liable to lead the people to perform some kind of worshipful gesture as they were familiar with having observed the Canaanites do so.

ולא תקים לך מצבה, even in honour of G’d, to offer incense upon it at a time when private altars had already been banned. This prohibition went into effect after the Israelites had settled in the country and a permanent altar had been established to serve the whole nation such as in Shiloh, which served for over 300 years before the Temple of Solomon. (compare also what is written in Deut. 12,8) [Sadly, the commandment to do away with private altars was not even enforceable during the reign of Torah-observant Kings of Yehudah with the exception of King Yoshiyahu. Compare Kings II chapter 23. These altars had been used only to sacrifice to G’d, not to idols. Ed.]