Der ernannte [Priester] sagte zu ihnen: Komm und ziehe Lose [um zu bestimmen], wer [das tägliche Tamid- Opfer] schlachten wird , wer das Blut [des Opfers auf den Altar] werfen wird, wer die Asche vom inneren Altar entfernen wird , der die Asche von der Menora entfernen wird, der die Glieder [des Tamid- Opfers] die Rampe [des Altars] hinaufführen wird. [Speziell wer transportiert] den Kopf, das rechte Hinterbein, die beiden Vorderbeine, den Schwanz, das linke Hinterbein, die Brust, den Hals, die beiden Seiten, den Darm, das feine Mehl [für das Essensangebot, das täglich angeboten wird zusammen mit dem Tamid], dem Chavitim [dem täglichen Essensangebot des Kohen Gadol aus Mehl und Öl, das in einer Pfanne gebacken wird] Broten und dem Wein [zum Trankopfer]. Sie würden Lose ziehen und wer auch immer gewann, gewann.
Bartenura on Mishnah Tamid
אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].
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English Explanation of Mishnah Tamid
The superintendent then said to them: come and cast lots, to see who is to slaughter, and who is to sprinkle the blood, and who is to clear the ashes from the inner altar, and who is to clear the ash from the candlestick, and who is to lift the limbs on to the ascent: the head, the right leg, the two forelegs, the tailbone, the left leg, the breast and the neck and the two flanks, the entrails, the fine flour, the griddle cakes and the wine. They cast lots and whoever won, won. The altar is heating up and ready to go. It’s now time to start figuring out who is going to do what in the Temple that day. The mishnah simply lists what were the parts of the sacrificial process that were up for grabs during this lottery. Many of these actions will be further explained below, so I will not explain them now.
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Bartenura on Mishnah Tamid
מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).
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Bartenura on Mishnah Tamid
מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.
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Bartenura on Mishnah Tamid
מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.
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Bartenura on Mishnah Tamid
העוקץ – the tail.
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Bartenura on Mishnah Tamid
החזה – all [the permitted fat] that sees the ground.
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Bartenura on Mishnah Tamid
והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.
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Bartenura on Mishnah Tamid
זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2).
