Commentary for Zevachim 5:9

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

Introduction The fifth chapter of Zevahim is a well-known chapter of Mishnah, at least in traditional circles, because it is recited every morning before Shacharit, the morning prayer service. The chapter describes how the sacrifices were offered, where in the Temple, how many times the blood was sprinkled on the altar, and other various issues. The reason why this chapter was recited every morning was that its recitation was meant to take the place of the sacrifices which could no longer be offered after the Temple was destroyed.

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.”

Which is the place [for the offering] of the sacrifices?
Most holy sacrifices are slaughtered on the north [side of the altar]. This is a general clause that will be further expanded henceforth through mishnah five. The three most holy sacrifices are the hatat, the asham and the olah.

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

The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. These sacrifices are mentioned in Leviticus 16, the chapter that is read in the synagogue on Yom Kippur. The section gives basic instructions as to where these two sacrifices are offered and where their blood must be sprinkled. When sprinkling the blood the high priest would stand between the poles of the ark and sprinkle the blood on the poles, on the veil in the sanctuary and on the golden altar which also stood in the sanctuary. For more detailed information, see Yoma 5:3-6.

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

[The omission of] a single application of [the blood] invalidates [them]. Every application of the blood must be executed and the omission of a single one of them invalidates these two sacrifices.

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.

He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice]. The mishnah instructs the priest to pour the blood out on the base of the altar. If he doesn’t do so, or doesn’t do so in a proper manner, the sacrifice is still valid.

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].”

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.

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.

אם לא נתן – the remnants of the blood to the base of the [golden] 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.

As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar;
[The omission of] a single one of these applications invalidates [the sacrifice].
He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice].
Both of these were burnt at the ash pit.
This mishnah deals with two sacrifices: the bullocks and the goats that were wholly-burned. These sacrifices were explained above in chapter four, mishnah four.
As far as how they were sacrificed, these sacrifices, both of which are an olah, are treated basically the same as the two sacrifices discussed in yesterday’s mishnah.
Sections one-three: For an explanation, see yesterday’s mishnah. The one difference between these two sacrifices and the Yom Kippur sacrifices in yesterday’s mishnah are that those mentioned in today’s mishnah do not require sprinkling the blood on the altar.
Section four: All of the sacrifices mentioned in this mishnah and in yesterday’s are burned at the ash pit, outside of the camp of Israel, a place mentioned in Leviticus 6:4.

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.

Introduction Today’s mishnah provides instruction concerning the sacrifice of the hatat.

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

[Concerning] public and private hatats: (These are the public hatats: the goats of new moons and The mishnah notes that the discussion here is concerning both the public and the private hatat. In a parenthetical remark, the mishnah lists the public hatats, meaning those offered on behalf of the entire people of Israel. These include the goats offered on Rosh Hodesh (the new moons) and festivals. These are listed in Numbers 28: 15ff.

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.

They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. The hatat, like all most holy sacrifices, is slaughtered on the north side of the altar. Its blood is then received in ministering vessels. The blood of the hatat is spilled on all four corners (or horns, the word is the same in Hebrew) of the altar that stands outside in the Temple courtyard.

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.

How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. The priest would ascend the altar on the ascent, and arrive at a walkway that surrounds the altar, known as the “sovev” in Hebrew. The ascent begins on the southern side of the altar, and the priest would first arrive at the southeastern corner. He would then walk north to the northeastern corner, then west to the northwestern corner, and finish at the southwestern corner.

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.”

He would pour the residue of the blood out at the southern base. The residues of the blood would be poured out on the southern base to the altar.

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.

They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight. The hatat must be eaten within the Temple confines. The mishnah expresses this by referring to the Tabernacle, and the hangings that enclosed it. When it comes to the Temple, the hatat must be eaten within the walls of the Temple courtyard. Any priest can eat the hatat. The priests can prepare the hatat in any manner they like. This distinguishes it from the pesah sacrifice, which must be roasted. The hatat must be eaten on the day that it is sacrificed and the remainder of the night, up until midnight. The next morning it will become remnant, and anyone who eats it will be liable for karet. See Leviticus 7:15, and Mishnah Berakhot 1:1.

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.

The olah is a most holy sacrifice.
It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four.
It had to be flayed, dismembered, and completely consumed by the fire.
Today’s mishnah discusses the olah, the second of the three “most holy sacrifices.”
Section two: The olah, like the hatat and the asham, the other two most holy sacrifices, must be slaughtered on the north side of the altar. Its blood must be received in a ministering vessel. The priest then takes the blood and while standing on the floor of the Temple (and not on the walkway) he applies two blood applications. Both are on the lower part of the altar, the first on the northeastern corner and the other on the southwestern corner, thus causing the blood to spread in all four directions (see Leviticus 1:5). This is how two applications of blood can be considered four.
Section three: After the blood has been applied to the altar, the animal is flayed, dismembered and then all of its parts are burnt completely on the altar (see Leviticus 1:6-9). In English this is called the “wholly burned sacrifice.”

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.

Introduction Today’s mishnah teaches details concerning the asham and the public shelamim sacrifices.

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

The shelamim of the public and the ashams: This mishnah will deal mostly with different types of ashams, but it also deals with the shelamim offering of the public, which consists of two sheep offered on behalf of the entire congregation of Israel on Shavuot. See Leviticus 23:19. Other types of shelamim have different rules and we shall deal with them below in mishnah seven.

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

These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. There are six different types of ashams. I shall briefly explain each one and provide biblical reference: The asham for robbery: This is brought by one who swore that he had not stolen something, and then confessed to his crime. See Leviticus 5:25 and Mishnah Shevuot 5:1. The asham for illegal use of holy property: Someone who makes personal use of holy property, such as something that was dedicated to the Temple, must bring an asham to atone for his sin. See Leviticus 5:15. For a betrothed maidservant: This is brought by a man who sleeps with a maidservant betrothed to another man. See Leviticus 19:20-21. We will deal more extensively with this passage when we get to tractate Keritot 2:5. A nazirite's asham: Brought by a nazirite who had come into contact with a dead body. See Numbers 6:12. A leper's asham: Brought by the leper (one with some sort of skin affliction) when he has recovered from his disease. See Leviticus 14:12. And the suspended asham: This is brought by a person who is not sure if he transgressed a prohibition for which a hatat is usually brought. He would bring this asham and then if he found out later that he had sinned, he would have to bring a hatat. In that sense this asham “suspends” for the punishment is suspended until it is determined whether a transgression has been committed. See Leviticus 5:17-18.

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.

These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. The rules here are the same as those concerning the sprinkling of the blood of the olah above in mishnah four.

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.”

And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight. These sacrifices can be eaten. The same rules that applied to the hatat (see mishnah three) apply to the asham and to the public shelamim.

אשם תלןי – 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.

Introduction This mishnah deals with the todah, or thanksgiving offering (Leviticus 7:11 ff.) and the ram brought by the nazirite upon the completion of his naziriteship.

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

The todah and the nazirite's ram are sacrifices of lesser sanctity. Both of these sacrifices are of lesser sanctity, and this will be expressed in some of the halakhot which we will see below. These halakhot are more lenient than those governing the most holy sacrifices which we dealt with above.

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.

They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; Unlike sacrifices of most holy sanctity, which must be slaughtered north of the altar, these sacrifices can be slaughtered anywhere in the Temple courtyard. The blood is sprinkled on the altar in the same way as was done for the olah (see mishnah four).

לכל אדם – for foreigners (non-Kohanim).

And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. Most holy sacrifices must be eaten within the walls of the Temple (or the curtains of the Tabernacle when the Israelites were in the desert). Lesser holy sacrifices can be eaten anywhere within the walls of the city of Jerusalem. Anyone can eat them, not just priests. These two sacrifices can be prepared in any manner and must be eaten by midnight of the night following their offering (like the hatat in mishnah three).

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.

The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves. The breast and the thigh are raised from these sacrifices and given to the priests (see Leviticus 7:34). All of the rules that apply to the rest of the sacrifice apply to these two parts, except that these can only be eaten by priests and their households (wives, children and slaves). They can be eaten anywhere in Jerusalem, prepared in any manner and until midnight.

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.

The shelamim is a sacrifice of lesser sanctity.
It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four.
And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night.
The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves.
Section two: The same rules that governed the slaughtering of the todah in yesterday’s mishnah.
Section three: The difference between the shelamim and the todah is that the shelamim can be eaten for longer. They can be eaten on the day that they are sacrificed, on the entire following night and on the following day. See Leviticus 7:16-17.
Section four: The same rule as we saw in yesterday’s mishnah regarding the todah.

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.

The first-born animal, tithe and the pesah are sacrifices of lesser sanctity.
They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar].
They differ in the [rules governing] their eating:
The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night.
The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted.
The last mishnah of our chapter is concerned with the three remaining sacrifices of lower sanctity the first-born animal, the tithe and the pesah.
Section two: These sacrifices require only one sprinkling of blood. This is derived from the fact that Numbers 18:17 says concerning the first-born animal, “and the blood you shall sprinkle on the altar” and it doesn’t say “around the altar” as it says regarding other sacrifices. This one sprinkling must be applied a section of the altar that has a base. There was no base (Hebrew: yesod) to the altar on the east or south sides, so this blood sprinkling had to be done on the north or west sides.
Section three: The rules concerning eating these three sacrifices differ, and therefore each must be discussed individually.
Section four: The first-born is given to the priests and can be eaten only by them (and also their households). These are the same rules that govern the breast and thigh of other sacrifices. See Numbers 18:18. In contrast, the tithe can be eaten by anyone.
Both of these sacrifices can be eaten anywhere in Jerusalem. They can be prepared in any manner and they can be eaten with the same time limitations as the shelamim, meaning the day they are slaughtered, the night that follows and the entire following day.
Section five: The pesah is different in many ways. First of all, it can be eaten only on the night following the day on which it was slaughtered (see Exodus 12:8). This is the night on which we now observe the seder. That night it can only be eaten until midnight. We should note that there was some debate among the rabbis concerning this see Pesahim 10:9. Some rabbis held that it could be eaten until the following morning, but that one should try to eat it before midnight. In order for a person to eat a pesah he had to be registered for it. What this means is that before it is slaughtered the people who intend to eat it must inform the slaughterer of their intention. A person could not register for two pesah sacrifices. Finally, the pesah must be fully roasted it can’t be boiled or cooked using any water.

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.”