Komentaryong Sumisipi para sa Levitico 6:4

The law of sacrilege applies to the olah of a bird from the moment of its dedication.
With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight.
Once its blood has been squeezed out [onto the walls of the altar] it is subject to [the laws of] piggul, notar and defilement;
And the law of sacrilege applies to it until [the ashes have been] removed [from the altar] to the place of the ashes.
Today’s mishnah deals with the bird olah, a whole burnt offering. Most of its laws are the same as those found in yesterday’s mishnah.
Sections one-three: These laws are the same as those found in yesterday’s mishnah. See there for an explanation.
Section four: Since an olah never becomes edible, the laws of sacrilege apply longer than they do to the hatat, which can be eaten by the priests. The flesh is still subject to sacrilege until it is burned and the ashes are removed from the altar and brought out to the “places of ashes” which was outside of the Temple/Tabernacle (see Leviticus 6:4). At this point its mitzvah has been completed and it is therefore no longer subject to the law of sacrilege.

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.

והרים את הדשן, the procedure known as תרומת הדשן, the cleaning out of the ash, a procedure which could be performed all day long. It was mandatory to do this before the offering of the daily morning burnt offering. However, the removal from the camp of the ash could be taken care of any time during the day and not daily. When the top of the altar was too full it would be removed. (verse 4)

אל שפך הדשן means: to the place where the ashes that were removed from the altar were cast, as it is said (Leviticus 6:4) “and he shall bring out the ashes without the camp”.

מראתו [AND HE SHALL REMOVE] ITS CROP — The word is connected in meaning with the word רעי in Rabbinical Hebrew (or the Biblical ראי; cf. Nahum 3:6); it thus denotes the place of the רעי, the digested food, i. e. the crop (Sifra, Vayikra Dibbura d'Nedavah, Section 7 9).

בנצתה means together with its entrails (not with its feathers which meaning the word נוצה usually has). The word נוצה is really an expression for anything that is loathsome. Similar is (Lamentations 4:15) “[depart, depart, touch not:] for they are become loathsome (נצו) and are fled away”.) That is also what Onkelos means when he translates באוכליה, “with the digested food” found in the entrails (excrement). This, too, is the interpretation of the verse given by Abba José ben Chanan who states: he removes the stomach (being the organ which contains digested food) together with it (the crop). But our Rabbis, of blessed memory, taking נוצה; in its usual sense of “feathers”, say: with a knife he cuts out around the crop an opening like a flap and removes it together with the feathers on the skin (of that spot) (Sifra, Vayikra Dibbura d'Nedavah, Section 7 9; Zevachim 65a). — In the case of the burnt offering of the cattle which eats only from the crib of its owner it is stated, (v. 13) “But he shall lave the inwards and the legs with water: and [the priest] shall offer it”; in the case of a fowl, however, which feeds itself from what it picks up of other people’s property (lit., “of robbery”) it states, “he shall cast the entrails away”, because it (the bird) eats that which is stolen (Leviticus Rabbah 3 4).

אצל המזבח קדמה BESIDE THE ALTAR ON THE EAST — i. e. at the east of the כבש (the inclined ascent leading to the top of the altar which was on the south of the altar) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 9 3).

אל מקום הדשן BY THE PLACE OF THE ASHES — i. e. that place where they deposited the ashes removed from the altar (תרומת הדשן) each morning (cf. Rashi on Leviticus 6:3, 4) and the ashes removed from the inner altar and the candelabrum (Meilah 12a;Sifra, Vayikra Dibbura d'Nedavah, Chapter 9 3). All these miraculously sunk there in their place (i. e. on the very spot where they were deposited) (Yoma 21a).