פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”

חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.

כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future.

בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”

תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.

ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).

בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].

אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”

מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a).

הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)

והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”

פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.

ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.

עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.

בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.

מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.

מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).

היוצק – [the person who pours] the oil on the meal offering.

הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.

המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”

המסדר – the shewbread on the table.

פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.

אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service.

והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.

משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted.

באו לגלגל – there wasn’t a Temple there, but rather just the curtains/tent-cloth of the Tabernacle of the wilderness.

הותרו הבמות – for the All-Merciful stated (Leviticus 17:3-4): [if anyone of the house of Israel] slaughters [an ox or sheep or goat] in the camp,…and does not bring it to the entrance of the Tent of Meeting,” excluding Gilgal, where there was [no longer] a camp there, for the camps were abolished and the people began to be scattered throughout the Land [of Canaan/Israel]. And for this reason, also, lesser Holy Things are eaten in any place, for there wasn’t there a camp like there was in the wilderness.

באו לשילה נאסרו הבמות – as it is written (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” it follows that when they would come to the מנוחה/the haven,” the improvised altars would be prohibited. But this “haven” is Shiloh, where there was there a haven/rest, where they did not travel from one place to another like in the wilderness (i.e., during the forty-years of wandering).

בית של אבנים מלמטה ויריעות מלמעלה – as it is written (I Samuel 1:24): “she (i.e., Hannah) brought him (i.e., Samuel) to the House of the LORD at Shiloh,” so we see that it was a “house”, and it is written (Psalm 78:60): “He forsook the tabernacle of Shiloh, [the tent He had set among men,]” so we see that it was of curtains, teaching that there was no ceiling, but rather a house of stones from below and curtains from above.

ומעשר שני בכל הרואה – but above, it (i.e., the Mishnah in Mishnayot 4-5 of this chapter) does not teach about the Second Tithe, because all fourteen years that they were in Gilgal, they (i.e., the Israelites) were not obligated in the tithes until they conquered and divided up [the land]. And [the words] בכל הרואה/within sight of [Shiloh] , that is in every place where they see Shiloh from there, as Scripture states (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings in any place you like” (in Hebrew – בכל – מקום אשר תראה ). In every place that you can see, you don’t bring them up, but you do eat [of them] in every place you can see.

באו לנוב ולגבעון – when Shiloh was destroyed at the end of three-hundred and seventy years minus one (i.e., 369 years), when the Sanctuary was there, and the Ark was taken in the days of Eli [the priest, at the time when Samuel had been serving him], they came to Nob [for thirteen years], but Nob was destroyed during the days of [King] Saul (see First Samuel, Chapter 22, verses 17-19) and they came to Givon. And all the days of Nob and Givon were fifty-seven years, and all that time, the Bamot/platforms/improvised altars (i.e., name of legitimate altars prior to, and of the illegitimate after, the establishment of a century sanctuary - at Shiloh – and of the Temple at Jerusalem) were permitted, for the All-Merciful stated regarding the prohibition of the improvised altars (Deuteronomy 12:9): “Because you have not yet come to the allotted haven/אל – המנוחה ואל – הנחלה [that the LORD your God is giving you].” מנוחה – is Shiloh, נחלה – is Jerusalem, but Scripture did not did not divide them other in order to provide a permission for improvised altars whether in this or that period.

קדשי קלים בכל ערי ישראל – and the same law applies to the Second Time, for Scripture made an analogy between them, as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, of the firstlings of your herds and flocks,] or any of the votive offerings that you vow.” At the time when the lesser Holy Things require being brought to the Place (i.e., the Sanctuary), at the time when the lesser Holy Things [are brought] throughout the cities of Israel, even the Second Tithe is within all the cities of Israel (after the conquest and the division of the Land.

והיא היתה נחלה – that is stated in the Torah (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” that implies that when they would come to the “allotted haven,” the improvised altars would be prohibited.

הרי אלו בעשה – (Deuteronomy 12:11): “then you must bring everything [that I command you to the site where the LORD our God will choose to establish His name] your burnt-offerings [and other sacrifices, your tithes and contributions, and all the choice votive offerings that you vow to the LORD].,” that implies [there] but not at the temporary altars, and the prohibition is inferred from a positive commandment is a positive commandment [and its law is like a positive commandment]. Alternatively, the positive commandment of (Leviticus 17:5): “that they may bring them before the LORD, [to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD],” and the negative commandment of (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings [in any place that you like],” and “every place”/"כל מקום" that is stated [in this verse], [the words]"השמר"/ “take care,” "פן"/not and "אל" /”do not” is not anything other than a negative commandment.

ואין חייבין עליהם כרת – because he dedicated them at the time when the temporary altars were permitted, that the person offering the sacrifice outside [the Temple courtyard] is not liable for extirpation other than on a sacrifice that if he offered it outside at the time he dedicated it, he would be liable similar to the wilderness, for extirpation is written regarding thoses who slaughtered it outside [of the Tabernacle], it is written (Leviticus 17:7): “[and that they offer their sacrifices no more to the goat-demons after whom they stray.] This shall be to them a law for all time, [throughout the ages,” “that shall be to them,” but not another to them.

הקדישן בשעת איסור הבמות – from that time, we call them: (Leviticus 17:5): “that they may bring them before the LORD,” but since he waited until he was not able to fulfill it, the positive command was nullified through him, but there is no negative command nor extirpation, for the warning and the punishment at the time of the offering is written, but surely the temporary altars were permitted.

ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.

קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.

קרבנות יחיד – that were undefined for the improvised altars.

קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.

ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”

במות צבור – Gilgal and Nob and Givon.

סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.

שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.

ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.

תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.

והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.

מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.

כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.

ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”

וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.

וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.

ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.

רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.

הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.

והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar.