איזהו מקומן של זבחים קדשי קדשים – burnt offerings, sin offerings and guilt offerings.

שחיטתן בצפון – a burnt offering is explicitly written regarding it (Leviticus 1:11 though the verse is not exactly the same as the one suggested by the commentary "ושחט אתו" vs. "ושחט אותה"): “It shall be slaughtered before the LORD on the north side of the altar.” The sin offering – it is written concerning it (Leviticus 6:18): “the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered.” The Guilt offering, it is written concerning it (Leviticus 7:2): “The guilt offering shall be slaughtered at the spot where the burnt offering is slaughtered.”

שחיטתן בצפון – for it did not teach here, “and the receipt of its blood [in the vessels dedicated to the Temple service] in the north, even though in all of them, the receipt of their blood is in the north at the place of slaughtering. But because there is the guilt offering of the leper that the Kohen would receive part of his blood in his palm as it is written (Leviticus 14:14): “The priest shall take some of the blood of the guilt offering, and the priest shall put it [on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot].” Just as the putting by the Kohen himself with his finger, even the taking of by the Kohen on his own. Because of this, it (i.e., the

Mishnah) did not write [concerning] the receipt of the blood, because the receiving of the blood is not equivalent.

פר ושעיר של יום הכפורים – even though it is written [in the Torah] regarding a burnt-offering [that is offered (after being slaughtered) in the north, the Tanna/teacher [of the Mishnah] advanced that of sin-offerings in the first clause [of the Mishnah], since it comes from an exposition [of the Biblical text], it is more beloved to him. But innermost sin-offerings since one brings their blood in the innermost Holy of Holies, it is beloved to him, and they advance them to the rest of the sin-offerings. But they also, their slaughtering is in the north, as it is written (Leviticus 4:29): “And the purification offering shall be slaughtered at the place of the burnt offering,” but it is an additional verse, for behold it is written (Leviticus 6:18): “the purification offering shall be slaughtered before the LORD at the spot where the burnt offering is slaughter,” but that is the creation of a class,( i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all the sin-offerings that they will be required in the north.

וקבול דמן בכלי שרת (in vessels dedicated to the Temple service) – as it is written in the burnt offering of Sinai (Exodus 24:6): “[Moses took on part of the blood] and pu it in basins, [and he other part of the blood he dashed against the altar.],’ and from it, we learned that all of the sacrifices require a utensil.

הזיה על בין הבדין – he stands between the two bars projecting from the Ark and sprinkles once above and seven [times] below corresponding to the thickness of the cover of the Holy Ark, and they would not touch it.

ועל הפרוכת – as it is written (Leviticus 16:16): “and he shall do the same for the Tent of Meeting,”[which abides with them in the midst of their impurity].”

מתנה אחת מעכבת – as we have stated in the chapter “Bet Shammai” (Chapter 4 of Tractate Zevakhim) [36b], that regarding the bull offered for an unwitting communal sin, it is written (Leviticus 4:20): “He shall do with this bull just as is done with then [priest’s] bull of purification offering; he shall do the same with it,” and it is an extraneous Biblical verse, which [if improperly done] impairs, if he is missing one of the gifts, he did not attain atonement. And we expound upon (Leviticus 4:20): “He shall do with this bull” – this is the bull of Yom Kippur, and with it also, one gift impairs, like the bull offered for an unwitting communal sin.

ועל מזבח הזהב – as it is written (Leviticus 16:18): “he shall go out to the altar [that is before the LORD and purge it].” In the Order of the Divine Service of Yom Kippur in the Torah portion of Ahare Mot.

אם לא נתן – the remnants of the blood to the base of the [external] altar, he did not impair atonement, for after the sprinkling and giving of the blood in the Holy of Holies, it is written (Leviticus 16:20): “When he has finished purging the Shrine,” which implies that they had already completed all of the atonements entirely.

פרים הנשרפים – the bull offered for an unwitting communal sin and the bullock of the anointed High Priest, which are not consumed by Kohanim but are burned outside of Jerusalem.

ושעירים הנשרפים – the goats of idolatry, which are juxtaposed/compared to the bull offered of an unwitting communal sin for all of their (i.e., the Rabbis’) words.

הזיה על הפרוכת – seven sprinklings on the curtain. But between the boards [of the altar] there is no sprinkling written [in the Torah] concerning them like there is for the bullock of Yom Kippur, as it is written concerning it (Leviticus 16:14): “[He shall take some of the blood of the bull] and sprinkle it with his finger over the cover [on the east side].”

אלו ואלו – of Yom Kippur and the rest of [the sacrifices] that are burned [entirely].

נשרפים בבית הדשן – to the place where they remove from there the ashes of the outer altar, as it is written concerning it (Leviticus 6:4): “and carry the ashes outside the camp.” And regarding the burned bullocks, it is written (Leviticus 4:12): “it shall be burned on the ash heap.”

אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.

שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.

שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.

עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.

ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”

על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.

לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.

לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”

בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”

ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”

עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”

העולה קדשי קדשים – [The burnt offering] is the Most Holy Things, and becomes disqualified if it leaves [outside of the Temple courtyard] and with a person wo immersed himself on that day (but if he is a priest, is remains prohibited for that day to eat Terumah/heave offering until nightfall), and someone lacking atonement (i.e., such as a person with a flux, a healed leper, who must bring an offering to complete their purification process) and those who commit an act of sacrilege, but because it is not written in Scripture that it is the Most Holy Things like with regard to the sin-offering and the guilt offering. The Tanna/teacher comes to teach us here that this is also of the Most Holy Things like the sin-offering and the guilt offering, for it is equivalent to them in the place of their slaughter and the recption of their blood.

שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.

וטעונה הפשט ונתוח – as it is written (Leviticus 1:6): “The burnt offering shall be flayed and cut up into sections.”

וכליל לאשים – all of it is burnt on the fire.

זבחי שלמי צבור – the sheep for Atzeret/Shavuot.

אשם גזילות – that are stated for the oath of deposit.

שאם מעילות – who benefits from that which is dedicated to Temple property.

אשם שפחה חרופה – he who comes into [sexual elations] with a slave woman who is half a slave and half a free woman who is designated to a Hebrew slave who is permitted to a maidservant and someone who is a free woman.

אשם נזיר – who became defiled [by contact] with the dead, as it is written concerning hm (Numbers 6:12): “And rededicate to the LORD his erm as nazirite.”

אשם תלוי – doubtfully inadvertently sinned in a manner where one is liable for extirpation for sinning willfully, and it is doubtfulif he didn’t sin inadvertently. But it is written in Leviticus (5:17-18) regarding the guilt-offering for misuse of sacred property.

אשם ודאי – we do not read this [in the Mishnah], for all of these are definite guilt-offerings, except for the uncertain guilt-offering.

שתי מתנות שהן ארבע – that regarding the guilt offering it is also written (Leviticus 7:2) “The reparation offering shall be slaughtered at the spot where the burnt offering is slaughtered, and the blood shall be dashed on all sides of the altar.” It is written זריקה/dashing/casting and סביב/on all sides.

ונאכלין לפנים מן הקלעים – as it is written with regard to the reparation/guilt offering (Numbers 18:10): “You shall partake of them as most sacred donations.” But Scripture juxtaposed the peace-offerings/sacrifices of well-being of the community to the sin offering, as it is written (Leviticus 23:19): “You shall also offer one he-goat as a purification offering and two yearling lambs as a sacrifice of well-being,” to inform you that their law is like that of a sin-offering, which are not consumed other than inside fom the curtain and only by males of the priesthood. But they do not require four gifts like a sin offering, for there isn’t among all of the sacrifices that which requires four gifts other than only the sin-offering.

התודה ואיל נזיר קדשים קלים – and one does not commit sacrilege through them.

שחיטתן בכל מקום – they don’t require slaughter in the north (as their law is like offerings of well-being/peace offerings).

ונאכלים בכל העיר – that concerning the sin offering, it is written (Leviticus 10:13): “You shall eat it in the sacred precinct [inasmuch as it is your due and that of your children from the LORD’s gifts,” but peace-offerings/offerings of well-being are not consumed other than in a pure place, which is throughout the city [of Jerusalem] which is a pure place from lepers entering therein.

לכל אדם – for foreigners (non-Kohanim).

ליום ולילה – regarding the offering of gratitude/thanksgiving, it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” And it is taught in a Baraita (Tractate Zevakhim 36b), it is taught (Leviticus 7:15: “his thanksgiving sacrifice of well-being” – to include the Nazirite’s offering of well-being.

המורם מהם – the breast and the shoulder that he gave from them to the Kohen like the rest of the offerings of well-being/peace offerings, for Scripture thanksgiving and offerings of well-being are compared through analogy, as it is written (Leviticus 7:1-2): “This is the ritual of the sacrifice of well-being,…if he offers it for thanksgiving, etc.” But the four loaves are from its four species as it is written (Leviticus 7:24): “one of each kind as a gift [to the LORD; it shall go to] the priest who dashes [the blood of the offering of well-being,, and that which is raised up from them from the ram of the Nazirite, the boiled shoulder (see Numbers 6:19), and the breast and the foreleg and the loaf of unleavened bread and one wafer.

כיוצא בהן – that are consumed throughout the city for day and nighttime.

לכהנים לנשיהם – as it is written (Leviticus 10:14): “But the breast of elevation offering…you may eat in any pure place, [for they have been assigned as a due] to you, and your children [from the Israelites’ sacrifices of well-being].”

שחיטתן בכל מקום בעזרה – three portions were stated in the slaughtering of the [sacrifice of] well-being; one with the offspring of cattle, and one with sheep and one with a goat. In the first, it is written (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting,” and in the two after it, it is written (Leviticus 3:8): “It shall be slaughtered before the Tent of Meeting,” to make fit all the directions that are in the Temple courtyard, for the word לפני/before implies all that is before the Palace/ Hall, containing the golden altar.

לשני ימים ולילה אחד – for such is written regarding the offering of well-being (Leviticus 7:17): “What is then left of the flesh of the sacrifice shall be consumed in fire on the third day.”

והמעשר – the tithing of cattle.

ודמן טעון מתנה אחת – as it is not written with them (i.e., the first born offering, the tithe and the Passover sacrifice), the word סביב/surrounding , is not written with them, but rather, (Numbers 18:17): “you shall dash their blood against the altar,” regarding the first born [sacrifice]. But we derive these (i.e., the tithes and the Passover offering) from there, for it is not written [in Scripture], “and its blood,” but rather, “their blood” (ibid.).

כנגד היסוד – in a place where the base of the altar/YESOD is underneath, to exclude the southeast [corner] where the base of the altar is not there, as we have stated. But the offering of the firstling and the tithe and the Passover sacrifices require the base of the altar, as we derive by analogy from burnt offering/עולה through זריקה/casting, as It is written (Leviticus 4:7): “[and all the test of the bull’s blood he shall pour out] at the base of the altar of the burnt offering.’

שינה באכילתן – one from the other. Even though they compare them through the giving of blood.

הבכור נאכל לכהנים – as it is written (Numbers 18:18): “But their meat shall be yours: [it shall be yours like the breast of elevation offering and like the right thigh].”

והמעשר לכל אדם – that we did not find throughout the Torah that the Kohanim would have a part in it.

ונאכלין בכל העיר – as it is written (Deuteronomy 12:6): ‘And there you are to bring your burnt offerings and other sacrifices, your tithes…,” And it is taught in a Baraita that Scripture speaks of two [kinds of] tithes, one for the tithe of cattle, and one is the tithe of grain. And it is written in that Biblical verse, “and the firstlings of your herds and flocks.” But because it did not establish for them a separation, we learn from it that the tithe and the firstling are consumed throughout the city [of Jerusalem].

לשני ימים ולילה אחד – for regarding the firstling it states (in the Torah – Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering [and like the right thigh], Scripture made a comparison [which rests on Biblical intimation by analogy] to the breast and the foreleg. Just as the breast and foreleg of the offering of well-being [is consumed] for two days and one night, so too the firstling for two days and one night, and the tithe is like the firstling.

למנוייו – to those who were assigned to the funds of its being taken, as it is written (Exodus 12:4): “you shall contribute [for the lamb] according to what each household will eat.”