יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).

קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.

משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.

חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].

ופר יוה"כ – the bullock of the High Priest.

אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir.

חטאת היחיד שכיפרו בעליו – that it was lost and he became expiated through another [animal], and afterwards, the first animal was found.

ושל צבור – that atoned through another [animal].

אינן מתות – that sin-offerings left to die (i.e., sin-offerings that were disqualified and consequently can no longer be sacrificed on the altar are confined In an enclosure until they die: the offspring of a sin-offering; an animal substituted for a sin-offering; a sin-offering whose owners have died; a sin-offering whose owners have already gained atonement through an other offering; and a sin offering of sheep or goats that is more than a year old), is a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law), and the first Tanna/teacher [of our Mishnah] holds, that for an individual sacrifice it was learned [regarding individual sin-offerings that were disqualified] but not that of the community.

רבי יהודה אומר ימותו – that those of the community were also learned/derived.

אמר ר' שמעון מה מצינו – meaning to say, we hold that five sin-offerings are left to die, that their owners have died, or that their owners acquired expiation through another [animal], or that its year has passed (for sheep and/or goats), the offspring of a sin-offering and the substitution of a sin-offering. For just as that three of them are not derived from that of a community [offering], for we do not have a case found with a community, for there is no feminine sin-offering for a community [offering], and the exchange of a sin-offering also, there is no community offering that one does a substitution/exchange, or that if its owners died, there are no community offerings where it the animals are left to die (see Tractate Temurah 15b).

אף שכפירו בעליה ושעברה שנתה – even though it is possible that it may be found in a community, we don’t learn/derive that they died.

ביחיד דברים אמורים – that the animals are left to die, but not for a community [offering]. And the Halakha is according to Rabbi Shimon.

ואין תמורה עושה תמורה – the All-Merciful (i.e., God), said: (Leviticus 27:10): “[the thing vowed] and its substitute [shall both be holy],” but not the substitute of the substitute.

אברים ועוברים לא ממרים – for it is written (Leviticus 27:10): “[if one does substitute] one animal for another/בהמה בבהמה ” (see Tractate Temurah, Chapter 1, Mishnah 3).

על בעלת מום קבוע (for a permanent blemish)(see Tractate Temurah, Chapter 1, Mishnah 2) - that if he substituted an unconsecrated animal with a blemish for an pure sanctified animal, a greater holiness devolves upon it that if he would redeem it, it would go to an unconsecrated state to be sheared and/or labor but rather, according to the laws of Holy Things, that since its sanctification preceded its blemish, that when they redeem them, there is no permission for shearing and working it but rather only a permission of eating, which is not the case with Holy Things, for if their blemish preceded their sanctification, they go out to an unconsecrated state through redemption to be sheared and to labor. But regarding substitution/exchange, Scripture reveals (Leviticus 27:10): “[One My not exchange] or substitute another for it, either good for bad, or bad for good,” it did not distinguish between a pure animal and one with a blemish.

עשה שוגג כמזיד בתמורה – for if he thought to say, “a black bullock that went out of from my house first will be the exchange in place of that,” and it came out of his lips, “a white bullock,” regarding exchange/substitution, it is sanctified, and he is flogged, for Scripture reveals concerning this (Leviticus 27:10): “[the thing vowed and its substitute] shall both be holy;” for the altar it is not sanctified and he is not flogged, for an errant sanctification is not sanctified.

הכלאים – (a cross-bred beast) - that comes from a he-goat and a sheep/ewe.

לא קדשים (are not made holy) – through substitution/exchange. But even though that its holiness occurs in its exchange/substitution [of an animal] with a permanent blemish, it does not occur on these (i.e., cross-bred beasts, a torn animal, one born from the side, a beast lacking clear-cut sexual characteristics and one that has both male and female characteristics).

ולא מקדישים (and do not impart [to a substitute] the status of holiness) – other things through substitution/exchange, if hey are holy. But something torn is found that it is holy, as for example, if he sanctified an animal and afterwards it became torn, and in this, it was necessary to state that even though it is holy, it does not impart the status of substitute. But mixed-bred animals and beasts lacking clear-cut sexual characteristics and one that has both male and female characteristics , from the beginning of their creation, they have been ruined , and you cannot find sanctity in them other than with the offspring of Holy Things, for their mother was sanctified before she was impregnated, for now of their own they are holy, for they are from the womb of their mother, and through them it was necessary to state that they don’t impart the status of substitute. But according to Rabbi Yehuda who stated that in the rest of the offspring, holy things do impart the status of substitute. But they are not similar to a defect, for [an animal] with a defect there is a sacrifice for its kind, but those which are not of its kind have no sacrifice and they are considered like an impure animal that does not impart the status of substitute. But we hold like Rabbi Yossi the son of Rabbi Eliezer and like Rabbi Eleazar, for o one disputes them in this.