God said regarding the Daily Burnt-Offering Sacrifice (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times [the offerings of food due Me],” and He states with regard to the Passover Offering (Numbers 9:3): “[you shall offeror on the fourteenth day of the month, at twilight,] at its set time;” just as the Daily Burnt-Offering is offered on the Sabbath, that on it Scripture explained (Numbers 28:10): “a burnt offering for every sabbath, in addition to the regular burnt offering and its libation,” so also the Passover Sacrifice is offered on the Sabbath.

ומיחוי קרביו (the cleansing of its bowels) – that they remove from them the filth (see Tractate Pesahim 68a).

And what it (i.e., the Mishnah) prohibited: "חתיכת יבלתו" (the cutting of its – the sacrifice’s- warts) – it is that he should cut it with a utensil if there was on it a wart, but it is permitted to cut it by hand on the Sabbath (see Tractate Pesahim 68b and similarly in The Laws of the Sabbath, Chapter 9, Halakha 8 concerning the cutting of warts of a person) like it was explained at the end of [Tractate] Eruvin (Chapter 10, Mishnah 13). But the carrying of the Passover lamb [on one’s shoulders) on the Sabbath to the Temple is a form of [prohibited] labor because it is a burden in the opinion of the Sages, but in the opinion of Ben Beteira it is not a burden as his approach was explained in the fourth [chapter] of this tractate.

והבאתו מחוץ לתחום – this is also prohibited according to the Torah, according to the opinion of Rabbi Akiva who holds that is a prohibition of the Sabbath limits according to the Torah (see Tractate Sotah, Chapter 5, Mishnah 3 – that the two thousand cubit prohibition is Biblical), whereas Rabbi Eliezer holds that the prohibition of the Sabbath limits is from the Rabbis, but a living being carries himself, and even an animal according to Ben Beteira, and therefore, these mattes for him [are forbidden] only because of [the prohibition] of Shevut/the Rabbinic degree to enhance the character of the Sabbath as a day of rest.

Rabbi Yehoshua holds that the joy of the Festival is a Mitzvah/Commandment (see Tractate Pesahim 68b and Tractate Betzah 15b), but there are those who annul the joy of the Festival when it will be for us a thing that is because of rest, as for example, the making of sound with harps and drums and cymbals, all of which are forbidden on a Festival day even though they are a Mitzvah in his opinion, and therefore, it was possible with us that the answer that [the Mishnah] states – "יום טוב יוכיח"

The Festival Offering of the fourteenth [of Nisan] is optional, not obligatory, and therefore, if the fourteenth [of Nisan] occurs on Shabbat, or that it occurs weekday when the Passover offerings were many, or that the Passover sacrifice came in ritual impurity, like it will be explained in the chapter after this (i.e., Chapter 7), we don’t bring the Festival Offering with the Passover Offering on the fourteenth [of Nisan].

It been announced to you in this Halakha that the Festival Offering on the fourteen [of Nisan] even though it is optional and one doesn’t fulfill with it the commandment of the Festival Offering, surely its law is like the law of the Festival Offering, whether regarding the kind of offering or whether the time of its consumption. And the laws of the obligatory Festival Offering will be explained in Tractate Hagigah.

What Rabbi Yehoshua said: "אם אמרת בפסח ששנהו לדבר אסור", meaning to say that if he slaughtered it for the sake of a peace-offering and things like it on the Sabbath day, and it is known that the peace-offerings and the rest of the individual sacrifices – it is prohibited to offer them on the Sabbath day, but if he slaughtered peace-offerings or others of light value on the Sabbath for the sake of the Passover Offering, he changed their purpose to something that is permissible, because it is permissible to offer the Passover Sacrifice on that Shabbat. But what Rabbi Eliezer said: "אמורי צבור יוכיחו" – meaning to say, that the Daily Burnt Offerings and the Musaf/Additional Offerings – they are permitted to be offered on the Sabbath for their sake. But a person who slaughters the Passover Offering on the fourteenth [of Nisan] that occurs on Shabbat for the sake of a Daily Burnt Offering or for the sake of a Musaf/Additional Offering, is liable for a sin-offering even though he changed it for something that is permitted, but Rabbi Yehoshua did not dispute on this, as we stated - the Passover Offering that was slaughtered not for its own sake on the Sabbath, one is liable for a sin-offering,, and Rabbi Yehoshua did not dispute on this.

And the explanation of "קצבה" – is something that has a fixed boundary, because the Daily Burnt Offerings and the Additional/Musaf offerings are community sacrifices, we don't add to them nor do we reduce them, and since their number is known, and not everyone can offer them, the person doing the slaughtering is liable to slaughter them for their own sake/purpose. And the Halakha is according to Rabbi Yehoshua.

We have already explained in Chapter 5 [Mishnah 3] that the Passover offering that is slaughtered for those who are fit and for those who are disqualified is fit/appropriate, and therefore if it was slaughtered on the Sabbath "למולים ולערבים"/for those who are circumcised and for those who are not circumcised , it is exempt. But if he slaughtered on the Sabbath for those who are disqualified, he is required to bring a sin-offering if it was inadvertent, or for [punishment by] stoning if done on purpose. And similarly, if there is found in it a defect because he had to examine it and afterwards he would slaughter it on the Sabbath, and similarly, if there was found in it a visible tear, as for example an incision in the skull or the severing of the legs and things similar to it. But if the tear was hidden and it is not known other than until after the slaughtering, as for example an incision in the heart or the lungs and things similar to it, it is exempt. And the matter of it (i.e., the Mishnah) saying: "פטור", In all of these, meaning to say, that he is exempt from bringing a sin-offering (see Maimonides’ commentary on Tractate Shabbat, Chapter 1, Mishnah 1, note 21 and Tractate Eruvin Chapter 9, Mishnah 2, note 6).