Comentario sobre Orlá 2:17

בשר קדשי קדשים – it is forbidden to foreigners (i.e., non-Kohanim), even those who are pure. The meat of lesser Holy Things is permitted to pure foreigners but is forbidden to impure foreigners, and it was cooked with meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meals), unconsecrated meat is permitted even to those [foreigners] who are impure, and there is within it enough to nullify each person on his own, and it combines to prohibit to those who are ritually impure, even according to Rabbi Shimon for the [meat] of the Holy of Holies and the lesser Holy things are one type, as we stated above (see Mishnah 1 of this chapter) regarding Terumah and Hallah and First Fruits. And they are permitted to ritually pure foreigners (i.e., non-Kohanim) even according to the Rabbis for the [meat of] the Holy of Holies has nothing in them to prohibit [their use].

Introduction The final mishnah of this rather long chapter deals with sacrifices that were cooked together with ordinary meat.

Meat of most holy [sacrifices] and meat of less holy [sacrifices] were cooked together with ordinary meat: [the dish] is prohibited to the unclean, but permitted to the clean. Meat of most holy sacrifices (such a sin-offering or a guilt-offering) is permitted only to priests. Meat of less holy sacrifices (such as a thanksgiving offering, or a peace offering) is permitted to non-priests. All sacrifices, no matter their level of holiness, can only be eaten by a person who is ritually clean. These two types of meat were then cooked together with ordinary, non-sacrificial meat, and as in yesterday’s mishnah, the quantity of the hullin meat is sufficient to nullify each type of sacrifice individually but not if we combined them together. This meat is prohibited to the unclean but permitted to the clean. Rabbi Shimon agrees that it is prohibited to the unclean because the category of prohibition of most holy sacrifices and less holy sacrifices is the same both are prohibited to the unclean. In previous mishnayot, the categories were different. The other sages agree that such meat is permitted to the clean because there is not enough of the most holy sacrifice to render the other meat prohibited. In the other cases, all three categories of meat were prohibited to non-priests, therefore they joined together to make the hullin prohibited to non-priests. Here, there is simply not enough meat that is prohibited to non-priests to render the entire dish prohibited. Structurally, we can note that the editors of the Mishnah first bring all of the cases in which the rabbis and Rabbi Shimon disagree. In this way we can tell that in the final case, the two parties agree. Had they first related this mishnah and then the disagreements, we might have thought that Rabbi Shimon would disagree here as well.