Parah 4:1 - 4:2

פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): "חטאת היא"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).

ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.

ושלא רחוץ ידים ורגלים פסולה – for since it is called a "חטאת"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term "רחוץ ידים ורגלים"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach "קידש"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.

ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.

שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.

ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.

ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes.

חוץ מגיתה – the place that they make for its burning, like a species of a marked off place (i.e., selected for this purpose) which is corresponding to the opening of the hall containing the Golden Altar, but if he slaughtered it where it was not corresponding to the opening of the hall containing the Golden Altar, it is invalid.

או בשתי גיתות – as for example, that he divided it into two and burned half of it in this marked off place and half of it in that marked off place.

או ששרף שתים בגת אחת – even though he removed each one on its own/separately we invalidate them because of the labor, that this one invalidates the other one. But with that one after this one, it is fit/kosher.

ולא כיון כנגד הפתח פסולה (and he did not aim at the door – of the Holy of Holies – it is invalid) – for it is written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it [seven times] toward the front of the Tent of Meeting.”

מששית שביעית – for seven times (Numbers 19:4) is written in their natural order, but he counted the seventh prior to the sixth, and went back and sprinkled for the seventh [time], it is invalid, for we require that he would call for the sixth, “the sixth,” and for the seventh, “the seventh.” But from the seventh for the eighth, it is fit/kosher, for there isn’t an eighth [time] in sprinklings of [the blood] of the cow/heifer, and this one erred in mere speech.

וחזר והזה שמינית – not exactly, for in each matter it is fit/kosher, whether he went back and sprinkled or whether he didn’t go back and sprinkle. But on account of/subsidiary to the first clause [of the Mishnah), it (i.e., the Mishnah) took it. Alternatively, it surely teaches us that even though he added in the sprinklings, he did not invalidate it, for when he completed the seven sprinklings, its Mitzvah was completed, and furthermore we don’t concern ourselves to what he adds.