תמיד נשחט – the daily whole offering made at the time between the beginning of the decline of the sun and sunset (i.e., afternoon) is slaughtered all the rest of the days of the year at the eighth and one-half hour [of the day] (=2:30 pm). For the time of the slaughter of the daily whole offering is from when the shadows of the evening decline which is from six and one-half hours (=12:30 pm) as the sun declines to the west, as for half of the sixth and half of the seventh [hours], it (i.e., the sun) stands in the middle of the firmament. And the shadow does not decline other than the shadow of each person underneath it. And we make the slaughter [of the sacrifice] later by two hours after its time because of the vows and donations for it is impossible to offer them after the daily whole offering of the afternoon, as it is written (Leviticus 6:5): “and turn into smoke the fat parts of the offerings of well-being.” On the daily whole offering of the morning, he completed all the sacrifices entirely, so that there should not be anything later than the daily whole offering of the afternoon. And even on Shabbat where we do not offer vows and donations, we make the time of the slaughtering of the daily offering later because of the habit of vows and donations of the weekday. And on the Eve of Passover, when the Passover offering is made after the daily whole offering of the afternoon is sacrificed, we advance it one hour and do it at seven and one-half hours (=1:30 pm).

חל להיות בע"ש – for there is also the roasting of the Passover sacrifice that does not override the Sabbath, and one must roast it while it is still daylight, we advance it establish it according to the law that it would be slaughtered at six and one-half hours (=12:30 pm).

וקרב בשבע ומחצה – the completion of its offering is at seven and one-half hours (1:30 pm) for we tarry one hour while performing this ritual.

ששחטו שלא לשמו – such as when they were slaughtered for the sake of peace-offerings, or that the blood was received in the bowl out of which the sprinkling is done or brings the blood to the altar or he cast the blood on the altar.

או לשמו ושלא לשמו – such as that it was slaughtered for its sake but received the blood not for its sake.

או שלא לשמו – this ending part [of our Mishnah] teaches us that we consider from one form of Divine service to another, for if he thought at the time of the Divine service for this one on the service of its fellow [sacrifice] to perform with that thought, it is invalid, such when he said: “Behold I slaughter for its sake on the condition to cast its blood not for its sake, the sacrifice (i.e., festive peace-offering) is invalid immediately, and even if he didn’t perform the second as an invalid thought like the case as he thought, and that is the implication of our Mishnah, or that he thought at ther time of the slaughter to cast the blood not for its sake, we derive this from the Biblical verse, as it is written (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD’…” until it would be that the sacrifice is for the Passover offering and it implies to be indispensable.

שחטו שלא לאוכליו – a sick person or an old person or a minor who are unable to eat an olive’s bulk of meat and there aren’t other appointments to office other than these. It is invalid since it is written (Exodus 12:4): “according to what each household will eat.”

למנוייו – he was registered for this group and he slaughtered it for another group.

לערלים – For Israelites whose brothers died on account of circumcisions, and these are invalid to eat the Passover sacrifice, as it is written (Exodus 12:48): “But no uncircumcised person may eat of it.” And those who are impure are forbidden to Holy things and they are liable to extirpation on their eating it.

לאוכליו ושלא לאוכליו כשר – and it is not similar to for its sake and not for its sake, for invalid that is there – is his being invalid in his body. For the thought that makes him invalid was in the body of the sacrifice, but for those eat it and for those who don’t eat it, the thought does not invalidate ממthe body of the sacrifice, but rather something which is outside of it.

ממרס בדמו – that the blood not become congealed so that it would be worthy for casting/tossing.

ואם זרק קודם לתמיד כשר – since even though the Passover offering is later than the daily whole burnt offering because it is written concerning it (Deuteronomy 16:7 – see Pesahim 59a): “[and none of the flesh of] what you slaughter on the evening…,” and “at twilight” (Exodus 12:6) does not made invalid through this.

השוחט את הפסח על החמץ – that is to say, at the time of the slaughtering [of the Passover offering], there was leaven in the domain of the slaughterer or one of the members of his group, even if there was no Hametz in the courtyard [of the Temple]

He violates a negative commandment - of (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and the sacrifice itself is not made invalid.

אף תמיד – of the twilight on the Eve of Passover that was slaughtered with leaven that for there was leaven in the domain of the slaughterer or the person offering the sacrifice violates a negative commandment, for he expounds upon the word, “[the blood of] My sacrifice” (Exodus 34:26) that is special to me, and that is the whole daily-offering , but the Halakha is not according to Rabbi Yehuda.

ר' שמעון אומר הפסח בי"ד – that he slaughtered it with leaven for its sake, he is liable because of “You shall not offer the blood of My sacrifice with anything leavened,” (Exodus 34:25) for the Passover Sacrifice is valid/fit and the slaughtering is appropriate and it is for the purpose of slaughtering.

שלא לשמו פטור – that it is invalid and it is a slaughtering that is not worthy and not for the sake of slaughtering.

ושאר כל הזבחים – that were slaughtered on the fourteen [of Nisan] after noon with leaven.

בין לשמן בין שלא לשמן פטור – for even though they are fit, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 1, Mishnah 1 AND Tractate Yadayim, Chapter 4, Mishnah 2): “All the animal offerings that were slaughtered not for their own name are valid, etc.” nevertheless, they are exempt, as it is written: (Exodus 34:25): “My sacrifice,” “My sacrifice” twice: “You shall not offer the blood of My sacrifice [with anything leavened].” (Exodus 24:25) and (Exodus 23:18): ‘You shall not offer the blood of My sacrifice with anything leavened.” And what Halakha did the All-Merciful separate them and not write “My sacrifice” in one verse? And everything is implied, whether regarding the Passover offering or regarding all the rest of the animal sacrifices, to tell you that at the time when there is an animal sacrifice that is, on the fourteenth [of Nisan] when there is the Passover offering, he is not liable for the rest of the animal sacrifices, and at the time when there isn’t an animal sacrifice, such as during the Passover, he is liable for the other animal sacrifices if they were slaughtered with leaven.

ובמועד – during the Passover holiday, if it was for the sake/in its name that it was slaughtered for the Passover offering with leaven,

it is exempt from “You shall not offer [the blood of My sacrifice with anything leavened]” (Exodus 34:25), for a Passover offering that was not at its appropriate time, for its sake, is invalid, and it is a slaughtering that is not appropriate.

שלא לשמו – but for the sake of peace-offerings,

one is liable, for this is what it refers to that it should be the appropriate slaughtering, and he is liable because of “You shall not offer,” with the negative commandment of (Exodus 13:7), “no leaven shall be seen with you” and (Exodus 12:19): “no leaven shall be found in your houses for seven days.”

ושאר כל הזבחים – that were slaughtered during the Festival [of Passover] with leaven.

בין לשמן בין שלא לשמן חייב – for the Biblical verse on the rest of the offerings is also a warning.

חוץ מן החטאת ששחטה שלא לשמה – and it is invalid because it is written regarding the slaughtering of a sin-offering, it and not what was slaughtered not for its own sake.

הפסח נשחט בשלש כתות – [whether the community is large/many] whether the community is small, and all of them would be able to slaughter at the same time, it is Mitzvah to divide up into three groups one after the other.

שנאמר ושחטו אותו כל קהל עדת ישראל – “assembled,” and “congregation” and “of Israel” , these are three groups.

בזיכי – large pans/censers to receive the blood in them .

שורה שכולה כסף כסף – and this is much better.

ולא היו לבזיכים שלוים – wide, sharp [rims/saucers] from above and below them in order that they wouldn’t be able to it on the ground lest the Kohanim place them to sit on the ground, until they receive other blood on account that they are any and they might forget them and the blood will congeal and it won’t be appropriate for tossing/casting.

שחט ישראל – if he wanted hat the slaughtering would be fit by a foreigner (i.e., non-Kohen) for all of the sacrifices.

וקבל הכהן – [The Kohen received] the blood in the vessel/censer – that when he receives it and onwards is the Mitzvah for the priesthood.

נותנו לחברו – for they are standing like a line.

וחברו לחברו – for it comes to teach us that (Proverbs 14:28): “A numerous people is the glory of the king.”

ומקבל את המלא – from the hand of the one gives first and afterwards, he returns the empty one, but not the opposite – that he returns the empty one first, for when he extends this to him from his hand it is required to receive it for we cannot forgo the opportunity to observe the commandments.

זריקה אחת – in the vessel/censer itself and not a gift with the finger, for you do not have a sacrifice that requires a finger other than the sin-offering itself, as it is written (Leviticus 4:30): “[The priest shall take] with his finger [some of its blood and put it on the horns of the altar of the burnt offering].”

כנגד היסוד – in the directions of that are on the altar that the base is below them and he casts while he is upright of the altar and he falls to the base, and because the base does not surround the altar other than the northern side and the western side and he eats on the southern side one cubit and on the east side one cubit as it is explained in the Tractate Middot (Chapter 3, Mishnah 1), therefore it was necessary to say “toward the base.”

קראו את ההלל – each of the three groups.

אם גמרו שנו – When they would begin to slaughter, they would begin to recite [Hallel] and if there many Passover sacrifices and the time of their slaughtering stretched out until they completed and still there were many to slaughter, they would return and recite [Hallel] a second time and if they read it twice and still had not completed the slaughtering of the Passover offerings of that group, they would go back and recite it a third time, and similarly for the second group and the third group.

אע"פ שמעולם לא שלשו – for the Kohanim were many and zealous.

לא הגיעו לאהבתי – even one time.

שהכהנים מדיחים את העזרה – because there was a great amount of blood , they would rinse it (i.e., the courtyard) on the Sabbath for the canal of water would go in the courtyard and when they would want to rinse it, they would stop up the hole where it (i.e., the water) comes out and the water stretches out over its banks and rinses the entire courtyard [for the courtyard was entirely a floor of alabaster], and afterwards they open the hole and the waters come out.

מדם התערובות – that is lying on the floor. But the Halakha is not according to Rabbi Yehuda.

אונקליות – nails whose heads were bent from above.

ובעמודים – that were set up in the slaughter house, in the courtyard were small pillars that were called “stumped”/”dwarfed” (see Mishnah Tamid, Chapter 3, Mishnah 5).

חלקים – their scales/skin was branched off/forked.

שחל להיות בשבת – and they are not able to carry the poles.

ידו על כתף חבירו – and they hang it on the membrum of his knees with his arm. But the Halakha is not according to Rabbi Eliezer, for it is permitted to carry the poles since there is no prohibition of acts as Sh’vut (forbidden by the Rabbis as out of harmony with the celebration of the day) in the Temple (see Pesahim 65a).

אימוריו – the fats that were offered on the altar.

במגיס – a bowl; the Aramaic translation of his bowls is “his trays/his bowls.”

ישבה לה בהר הבית – It is speaking about Shabbat when one cannot bring up their Passover offerings.

בחיל – between the lattice-work (name of one of the approaches of the Temple fortification – see Mishnah Middot, Chapter 2, Mishnah 3) and the wall of the women’s court at the beginning of the ascent to the Temple.

חשיכה יצאו וצלו את פסחיהן – for the roasting of the Passover offering does not override the [prohibitions of the] Sabbath.