מגילה ב׳:ד׳ - ב׳:ה׳

הכל כשרים לקרות את המגילה – [the word] "הכל"/”everyone” – includes women.

חוץ מחרש – Our Mishnah [is according to] Rabbi Yosi, who said (Mishnah Berakhot, 2:3): He who recites the Shema inaudibly to himself, he has not fulfilled [his religious obligation].

ר"י מכשיר בקטן – But the Halakha is not according to Rabbi Yehuda.

אין קורין את המגילה – for a person is required/liable to read the Megillah at night and go back to read it [again] during the day. But the reading of the day time should not be until than after sunrise, as it is written (Esther 9:28): “Consequently, these days are recalled and observed in every generation...”

ולא מלין – as it is written (Leviticus 12:3): “On the eighth day [the flesh of his foreskin] shall be circumcised.”

ולא טובלין ולא מזין – as it is written concerning sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him on the seventh day….].” And [the Rabbis] made an analogy between (two laws which rest of a biblical intimation or a principle common to both)/היקש – immersion in a ritual bath to sprinkling., and specifically when he immerses [in the Mikveh] on the seventh day, we say that from when it becomes night at the beginning of the seventh day, it is appropriate to immerse [in the Mikveh], and even though that nighttime is the beginning of the “day,” but once the seventh day has passed, it is permissible to to immerse [in the Mikveh] at night.

שומרת יום כנגד יום – On the eleven days between menstruating cycles. If she saw [blood] one day, she keeps [i.e., “counts”] the day afterwards and immerses on that selfsame day once the sun rises.

משעלה עמוד השחר כשר – for once the crack of dawn arrives, it is called “daytime,” as it is written in the book of Ezra (actually, Nehemiah 4:15): “And so we worked on, [while half were holding lances,] from the break of day until the stars appeared.” And it is written after this (verse 16): “…that we may use the night to stand guard and the day to work.” But, they did not say, “until sunrise,” rather in order to leave from the doubt of night, since not all are expert in when the crack of dawn occurs.

ולוידוי הפרים – the bullock of the anointed Kohen and the bullock for forgetfulness [as a cause of transgression] of the community upon which hey confess their sins that they had brought upon him.

ולידוי מעשר – (Deuteronomy 26:13): “[You shall declare before the LORD your God ‘I have cleared out the consecrated portion from the house;’….”

לסמיכה – (Leviticus 1:4): “He shall lay his hand upon the head of the burnt offering….”

להגשה – he brings near the meal offering fist in the southwest corner of the altar, and afterwards, he takes a fistful of it.

ולקמיצה ולהקטרה – it is talking about burning on the altar of the handful [of the meal-offering] which the priest takes [bending three middle fingers near the hollow of the hand as he takes hold of it], which is the meal offering corresponding to the sprinkling of the blood with sacrifice [of peace-offerings]. And it is not valid other than during the daytime, but the burning on the altar of the fats and limbs is valid throughout the night, as is taught in our Mishnah (Mishnah 6 and Berakhot, 1:1).

לקבלה – the reception of the blood in the bowl (out of which the sprinkling is done).

הזייה – the sprinkling of burnt bullocks of the inner sin-offerings, and the sprinkling of the blood on the altar is also called הזייה/”sprinkling.”