The Moabites themselves - who initiated the corruption and hired Balaam.

Fledglings - pigeons.

If the daughter of my teacher ... had the potential - for having fit offspring, how much more so would she have lived.

Who said "Moab" - this is a licentious form of speech, [indicating] that he [came from a union with] her father.

Forced labor - to enslave them, to make them supply them with water and food.

The ox of a Jew that gored the ox of a Samaritan, [the owner] is exempt - later on [Bava Kamma 38b:14] the reason is established, that it is a penalty that was imposed so that Israel would not assimilate with their daughters. This penalty suffices; they did not, however, penalize them to the extent of making them pay full damages for an innocuous [ox's damage]. But Rabbi Meir considers Samaritans to be like gentiles.

They are lion-proselytes - it is explained in the book of Kings: "GOD sent lions against them" [II Kings 17:25] and that there was written regarding Samaritans: "The king of Assyria brought [people] from ... Cuthah" [II Kings 17:24]. Other locations are [also] indicated [there].

From Rekem are ritually pure - a city that was majority gentile. Gentile blood is pure by Torah law, as is written "When a woman at childbirth bears" [Leviticus 12:2] -- a Jewish woman becomes ritually impure at childbirth and by menstruation, but not a gentile woman. Even though the Sages decreed that they be considered like zavim, they did not extend their decree to their bloodstains, since bloodstains of Jews are themselves [impure only] due to Rabbinic law; with respect to Torah law, it is written "her discharge being blood from her body" [Leviticus 15:19] -- it should appear from her body [in order to be considered impure], not that it be found on her clothing. Even if [a gentile woman] saw it from her body, we have stated in Tractate Niddah that a gentile woman's blood is only decreed to be ritually impure when it is still moist [Niddah 34a:2], as it states in the mishna: "The blood of gentile woman ... Beit Shammai deem them ritually pure, and Beit Hillel say: it is like her saliva and her urine" [Niddah 34a:2] -- they impart ritual impurity when moist and do not impart ritual impurity when dry.

Rabbi Yehuda deems [them] impure because they are - most of them were converts, and their blood imparts ritual impurity, and they are considered as Jews except that they have strayed and behave according to gentile customs; they are like apostate Jews.

From among Jews, etc. - in Tractate Niddah we ask, "if [they deem stains] that come from a Jewish woman pure, whose [stains] do they deem impure?" [Niddah 56b:16]. And we answer as follows: from among Jews and from among Samaritans, [stains] are deemed ritually impure. Those that are found in Jewish cities in an ownerless place are ritually pure, since they were not suspected of discarding their bloodstain[ed clothing], but rather would put them away to prevent them from rendering impure things that need to be kept pure. As for those found among the Samaritans, Rabbi Meir declares them impure, since they were suspected [of discarding] their bloodstain[ed clothing]; the Sages declare them pure, since they were not suspected of discarding their bloodstain[ed clothing], but would instead put them away until they could launder them. Thus from the fact that Rabbi Meir says that the blood of Samaritans imparts ritual impurity, it implies that they were true converts.

A monetary fine, etc - [Rabbi Meir] penalized them more than did the first Tanna.