וְנִתַּ֤ח אֹתוֹ֙ לִנְתָחָ֔יו וְאֶת־רֹאשׁ֖וֹ וְאֶת־פִּדְר֑וֹ וְעָרַ֤ךְ הַכֹּהֵן֙ אֹתָ֔ם עַל־הָֽעֵצִים֙ אֲשֶׁ֣ר עַל־הָאֵ֔שׁ אֲשֶׁ֖ר עַל־הַמִּזְבֵּֽחַ׃
E o dividirá em pedaços, com a sua cabeça e a sua gordura, e o sacerdote os arrumará sobre a lenha que está sobre o fogo que está sobre o altar.
English Explanation of Mishnah Yoma
The second count:
who slaughters [the daily regular offering],
who sprinkles [the blood],
who removes the ashes from the inner altar,
who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp],
the head and the [right] hind-leg,
the two forelegs,
the tail and the [left] hind-leg,
the breast and the throat,
the two flanks,
the innards,
the fine flour,
the cakes
and the wine. Altogether thirteen priests merited a task.
Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.
In yesterday’s mishnah we learned that the priest who won the first count would remove the ashes from the large outer altar. Today we learn about the second count. There were thirteen different tasks assigned through this one count. The first task would be performed by the person whose finger the counted ended on, and the next would be assigned to the person on his right and so on.
All of these tasks are connected to the “tamid”, the daily offering.
Some of these tasks are self-explanatory, so I shall not delay upon them. I will only discuss those which are not.
Section three: “who removes the ashes from the inner altar”: this is the incense altar.
Sections five-ten: “Who takes the limbs [of the offering up to the ramp]”: we learned in Shekalim 8:8 that the priests would take the limbs up to the middle of the ramp and then before they were brought to the altar, the priests would go read the Shema. The mishnah now lists the parts of the animal. The fifth through the tenth priests all take one of these parts up to the ramp.
Section eleven: “The fine flour” is referred to in Exodus 29:9 and Numbers 28:5.
Section twelve: “The cakes”: this refers to the high priest’s minhah offering, which was offered each day, half in the morning and half at night. These cakes were cooked on a griddle with oil (Leviticus 6:13-14).
Section thirteen: “And the wine”: the thirteenth priest would bring the wine libation (Exodus 29:40 and Numbers 28:7).
Section fourteen: Ben Azzai disputes the order in which the parts of the animal were brought up the ramp and put onto the altar. He holds that the parts of the animal are sacrificed from the front of the animal to the back. The Talmud explains that the order is: 1) head and right hind-leg: 2) the breast and throat; 3) the two forelegs; 4) the flanks; 5) the tail and the left hind-leg.
In contrast, the first opinion in the mishnah holds that they are sacrificed in order of their size, with the one exception that the head comes first because of Leviticus 1:12 which lists the head first.
who slaughters [the daily regular offering],
who sprinkles [the blood],
who removes the ashes from the inner altar,
who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp],
the head and the [right] hind-leg,
the two forelegs,
the tail and the [left] hind-leg,
the breast and the throat,
the two flanks,
the innards,
the fine flour,
the cakes
and the wine. Altogether thirteen priests merited a task.
Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.
In yesterday’s mishnah we learned that the priest who won the first count would remove the ashes from the large outer altar. Today we learn about the second count. There were thirteen different tasks assigned through this one count. The first task would be performed by the person whose finger the counted ended on, and the next would be assigned to the person on his right and so on.
All of these tasks are connected to the “tamid”, the daily offering.
Some of these tasks are self-explanatory, so I shall not delay upon them. I will only discuss those which are not.
Section three: “who removes the ashes from the inner altar”: this is the incense altar.
Sections five-ten: “Who takes the limbs [of the offering up to the ramp]”: we learned in Shekalim 8:8 that the priests would take the limbs up to the middle of the ramp and then before they were brought to the altar, the priests would go read the Shema. The mishnah now lists the parts of the animal. The fifth through the tenth priests all take one of these parts up to the ramp.
Section eleven: “The fine flour” is referred to in Exodus 29:9 and Numbers 28:5.
Section twelve: “The cakes”: this refers to the high priest’s minhah offering, which was offered each day, half in the morning and half at night. These cakes were cooked on a griddle with oil (Leviticus 6:13-14).
Section thirteen: “And the wine”: the thirteenth priest would bring the wine libation (Exodus 29:40 and Numbers 28:7).
Section fourteen: Ben Azzai disputes the order in which the parts of the animal were brought up the ramp and put onto the altar. He holds that the parts of the animal are sacrificed from the front of the animal to the back. The Talmud explains that the order is: 1) head and right hind-leg: 2) the breast and throat; 3) the two forelegs; 4) the flanks; 5) the tail and the left hind-leg.
In contrast, the first opinion in the mishnah holds that they are sacrificed in order of their size, with the one exception that the head comes first because of Leviticus 1:12 which lists the head first.
Ramban
AND HE SHALL FLAY THE BURNT-OFFERING. He is commanded to flay it while it is whole and afterwards he sever it. The expression and he shall flay … and he shall sever refers to the owner of the offering [even if he is a non-priest], just as He said, and he shall lay his hand …88Above, Verse 4. and he shall slaughter89Verse 5. [which may also be done by a zar — a non-priest], for flaying and severing are not functions relating to the actual offering and are therefore valid if done by a zar. This is why [in the following verse] He says again, And the sons of Aaron [the priest shall put fire upon the altar].90Verse 7. Similarly, it is valid that the washing of the inwards be done by a zar. Hence He says, But its inwards and its legs he shall wash in water,91Verse 9. that is, the owner of the offering, and afterwards, and the priest shall cause all to ascend in fumes.91Verse 9. He states it in the plural, and they shall put …90Verse 7. and they shall set the pieces,92Verse 8. because all duties performed by the priests are commanded in this form, since there are many priests gathered in the House of G-d to attend to the burnt-offerings, and in the multitude of the people is the King’s glory,93Proverbs 14:28. but it is not indispensable, since further on He taught, and the priest shall set them in order94Verse 12. [thus showing that even a single priest may perform all the acts].95Ibn Ezra, however, states that they must be performed by a minimum of two priests. This he bases upon the plural expression in Verse 7: and they shall put fire. It is thus clear that Ramban’s intention here is to exclude Ibn Ezra’s opinion, since it is not the accepted law.
Rashi
אתה לנתחיה AND HE SHALL SEVER IT INTO ITS PIECES — he shall sever it etc. but not its pieces again into smaller pieces (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 7).