The general principle with us is that no sacrifice should precede the Daily Burnt-Offering of the Morning, and nothing should follow the offering of the Daily Burnt-Offering of the Afternoon (i.e., the time between the beginning of the decline of the sun and sunset) except for the Passover Offering (see Tractate Pesahim 58b). And the beginning of the time of the Offering of the Daily Burnt-Offering of the Afternoon is from the middle of the seventh hour until the end of the day, and this is the time that the shadows begin to lengthen and its length is visible to everyone. On other days when there are many sacrifices, we postpone it two hours after the beginning of its set time, because it is impossible to sacrifice anything after it as we have explained.

וערב פסחים – that it is permitted to sacrifice the Passover Offering after the Daily Burnt-Offering of the Afternoon, it is slaughtered only one hour after the time [of the Daily Burnt-Offering of the Afternoon]. But if the Eve of Passover occurs on a Friday, it is slaughtered at the beginning of time period in order that there would be enough time for its roasting because it is impossible to roast it (i.e., the Passover Sacrifice) on Friday night (See Tractate Pesahim, Chapter 6, Mishnah 1).

It will be explained to you at the beginning of [Tractate] Zevakhim (Chapter 1, Mishnah 4) , that the intention [of the priest sacrificing a particular offering) invalidates Holy Things in four acts of Divine Service: in slaughtering, in receiving the blood, and in bringing it to the altar and in sprinkling it upon the altar. But if he lost his intention at the time that he engages in the Divine Service from these four acts of Divine Service, his sacrifice is disqualified as it will be explained there, and specifically the Passover Sacrifices and the Sin-offering, as its distinctions will be explained at the beginning of [Tractate] Zevakhim, and it is stated in the Jerusalem Talmud , from where do we learn that we don’t slaughter the Passover sacrifice other than for its own sake, as it states (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD, [because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses’].” (see Tractate Zevakhim 7b and Laws of Disqualified Holy Things, Chapter 15, Halakha 3 which brings Exodus 12:27 for a change of owners, but the change of its sake/purpose – that it was for another offering - comes from Deuteronomy 16:1: “Observe the month of Abib and offer a Passover sacrifice to the LORD your God,” but it is not clear which Biblical verse serves which purpose).

שלא לאוכליו (for those who could not eat of it) – they are the sick and the elderly and the minor who are not able to eat an olive’s bulk of meat (see Tractate Pesahim 41a). And it is explained in that which is written that the Passover Offering is not slaughtered other than for specified people and it is what God said (Exodus 12:4): “you shall contribute for the lamb [according to what each household will eat].” And it is not slaughtered other than for a whomever is able to consume it as it states (Exodus 12:4), “according to what each household will eat.” And it should not be consumed by someone uncircumcised, as it states (Exodus 12:48): “But no uncircumcised person may eat of it.” And a ritually impure person should not eat of it, as it states (Numbers 9:6): “But there were some men who were impure by reason of a corpse and cold not offer the Passover sacrifice on that day.” And the reason for his disqualification is that if they slaughtered it for its named purpose or not in its named purpose (i.e., in error the officiating priest though it was for another offering) and it is valid/fit if he slaughtered it [both] for those who could eat of it or for those who could not eat of it, etc.,, for its named purpose or not for its named purpose, the disqualification is make in the essence of the sacrifice, but for those who could eat of it or not eat of it, the disqualification is external to it, and second, if [one slaughtered it] for those who could eat of it or not eat of it, you would be able to separate those who are unfit from those who are fit. And third, for its named purpose or not for its named purpose applies to all of the Holy Things and this is specific to the Passover Offering (see Tractate Pesahim 62b).

ממרס בדמו – shake it and stir it (i.e., the blood) so that it doesn’t congeal.

God said (Exodus 23:18): “You shall nor offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning,” and it says further on (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened; and the sacrifice of the Feast of Passover shall not be left lying until morning,” the Sages say that this which [Scripture] said, “My sacrifice” (Exodus 23:18) m it desires to say the Passover sacrifice , for if there was leaven in the domain of the person slaughtering or the person casting the blood, or the person offering incense or one of the people of the group, even though the leaven is outside the [Temple] courtyard, he is flogged but the sacrifice is not invalidated. But Rabbi Yehuda says that My sacrifice that is designated to me, meaning to say, the Daily Burnt-Offering, and therefore, in his opinion, a person who slaughters the Daily Burnt-Offering with leaven, meaning to say, that he offers it with the reality of Hametz with him there violates a negative commandment. And Rabbi Shimon says that what it (i.e., the Torah) may it be it be extolled and elevated, says: “My sacrifice” (Exodus 23:18) and “My sacrifice” (Exodus 34:25) twice, means to say, that at the time that he is liable, if he slaughtered one sacrifice with Hametz, he would be exempt if he slaughtered then the rest of the sacrifices with Hametz, and therefore, Rabbi Shimon says that if a person who slaughters the Passover Offering on the fourteenth [of Nisan] for its sake with Hametz, he is liable for flogging, but the rest of the sacrifices, if he slaughtered them on the fourteenth [of Nisan] with leaven, he exempt, but at the time that he is liable, if he slaughtered the rest of the sacrifices with Hametz, he would be exempt, if he slaughtered the Passover Sacrifice with Hametz.

Therefore, it states (in the Mishnah): "ובמועד לשמו פטור" - because it is invalidated and it is not a Passover Sacrifice.

ושלא לשמו חייב – because it is like the rest of the sacrifices, and it prohibits offering any sacrifice with Hametz and he is made liable for flogging like we explained his approach, and with the condition that it is postponed to the Second Passover where it is possible to sacrifice this lamb as a Passover offering, and therefore, he is liable. And there is no distinction between it saying during the Festival or during the rest of the days of the year. But the reason of Rabbi Shimon that if he slaughtered the rest of the sacrifices with Hametz on the other days of the year, "בין לשמן בין שלא לשמן חייב חוץ מן החטאת ששחטה שלא לשמה" - and this is the general rule among us and it is stated at the Beginning of [Tractate] Zevakhim : All the sacrifices that were slaughtered not for their purpose, even though they didn’t count for their owns because of the obligation are fit/appropriate except for the Passover Offering and from the Sin Offering, the Passover Offering at its appropriate time and the Sin-Offering at any time. And the Halakha is according to the Sages (see The Laws of the Passover Sacrifice, Chapter 1, Halakha 5).

They were set up in rows for beauty.

והבזך (and the dish/censer) – It is pointed/sharpened in this form (a “V”) and the Aramaic translation of "קערותיו" (dishes – see Exodus 25:29 and 37:16) is “dishes/censers”)

ויקרש – and it would congeal/become frozen. And this Mishnah announces many subjects. And they are:

It states "שחט ישראל" – that the slaughtering by a non-Kohen is acceptable/fit.

And it states: "וקבל הכהן" – to announce to you that from reception and onward it is the Mitzvah for the Kohanim.

And it states: "נתנו לחברו וחברו לחברו" – to announce to you that everything that you can do with one commandment is with a large group is praiseworthy, (Proverbs 14:28): “A numerous people is the glory of a king.”

And it states: "מקבל את המלא ומחזיר את הריקן" to teach you that zealousness regarding [the performance of] the Commandments that one does not return the bowl out of which the sprinkling is done until he receives the second portion. And it states (Leviticus 4:25): “[and the rest of its blood he shall pour out] at the base of the of the altar of burnt offering,” teaching about the burnt offering that it requires a base, and it is stated sprinkling regarding the burnt offering (Leviticus 1:5: “dashing the blood against all sides of the altar” and sprinkling is stated concerning the Passover offering, for it says regarding the firstling (Numbers 18:17): “You shall dash their blood against the altar,” but it doesn’t state, “its blood,” and it comes as an accepted tradition that this verse speaks regarding the firstling and the Passover offering and the tithing of cattle that all of them require one sprinkling against the base/foundation, and just as the burnt offering requires a base/foundation (see Tractate Pesahim 64b). And when I will explain to you the structure of the Altar in its place in Tractate Middot, it will be explained to you that one side of the altar does not have a base, and there also, the base will also be explained to you.

This is simple/obvious.

Because it said [in the Mishnah]: "כמעשהו בחול כך מעשהו בשבת" – he explained that this was done against the will of the Sages, but according to the will of the Sages, there needed to be a distinction between his actions on a weekday and his actions on the Sabbath, and it is the washing of the Courtyard which was not washed on the Sabbath (according to the Sages, which is Rabbi Eliezer or Rabbi Natan as is brought in Pesahim 68a. But the Halakha is not according to them. And similarly, Maimonides decided in The Laws of the Passover Sacrifice, Chapter 1, Halakha 16, and they wash the Temple courtyard on Shabbat for there is no prohibition of Sabbath rest in the Temple even regarding something which is not for need of the Temple service). But the Halakha is not according to Rabbi Yehuda.

אונקליות – hooks.

דקים חלקים – thin, smooth. But Rabbi Eliezer does not permit carrying those staves. But the Sages say that the laws of Sabbath rest do not apply in the Temple. But the Halakha is not according to Rabbi Eliezer.

אמורין (its fat) – they are called portions that are offered as incense from the sacrifice that is on the altar, and they are from the Passover Sacrifice the fat-tail that is attached with the bone of backbone/spine and the spreading fat that covers the intestines and the two kidneys and their fat and the large lobe of the liver with them.

ומגס (tray/plate) – a vessel that they carry on it the fats and the rest of the fats to the altar. The Aramaic translation of (Numbers 7:14): “one ladle” – is one tray.

And it is stated [in the Mishnah]: "חשכה יצאו וצלו את פסחיהם" – this is only if the fourteenth [of Nisan] occurred on the Sabbath day that it is impossible to take it or to roast it other than on the first night [of Passover], but on the other days if he completed offering it, he goes out to roast it.