ציטירנדיקער פּירוש אויף ויקרא 6:18

als wenn es auf der Nordseite geschlachtet wäre. Die Vorschrift (Lev. 1, 11) lautet allerdings, dass das Ganzopfer, und ebenso die anderen hochheiligen Opfer, die an derselben Stelle wie das Ganzopfer geschlachtet werden sollen (Lev. 6, 18; 7, 2), על ירך המזבח an der Seite des Altars, und zwar an der nördlichen צפנה, geschlachtet werden sollen; daraus wäre also zu schliessen, dass sie auf dem Altar selbst nicht geschlachtet werden dürfen. Demgegenüber heisst es aber an anderer Stelle (Exod. 20, 24): einen Altar von Erde sollst du mir machen, וזבחת עליו את עלתיך ואת שלמיך und auf ihm sollst du schlachten deine Ganzopfer und deine Friedensopfer; daraus geht nach R. Jose hervor, dass auch auf dem Altar selbst sowohl einfachheilige wie hochheilige Opfer geschlachtet werden dürfen. Die Mischna setzt allerdings nur den Fall, dass man das Hochheilige anstatt auf der Nordseite auf dem Altar selbst geschlachtet hat, woraus zu entnehmen ist, dass man im Allgemeinen doch nicht auf dem Altar selbst schlachten soll. Damit stimmt auch die Vorschrift (IX, 4) überein, dass ein Ganzopfer, welches lebend auf den Altar gekommen ist, wieder heruntergebracht werden soll; es wäre dies nur eine Anordnung der Weisen, vielleicht um zu verhüten, dass der Altar nicht durch den Auswurf des Opfertieres beschmutzt wird (Tosafot 58a).

Though scripture speaks only of [hatats] which are eaten, for it is said, “In the holy place shall it be eaten,” (Leviticus 6:19), yet both those which may be eaten and the inner [sacrifices] necessitate washing, for it is said, “[This is] the law of the hatat” (Leviticus 6:18), there is one law for all hatats. The mishnah clarifies that verse 20 speaks about all hatats, both those that are eaten by the priests and those that are offered inside the Sanctuary on the golden altar and are not eaten (see 5:1-2). Although verse 19 seems to refer only to hatats that are eaten, since verse 18 refers to all hatats, the rules that are in verse 20 are understood as referring to all hatats as well.

Passage of the Binding - Before the passages of the offerings. One may say the passage of the Binding and the passage of the Manna even on Shabbat. It's not enough to just read them, but one should contemplate what he's saying and recognize the wonders of Hashem. And so too what is written in the Talmud: "Anyone who recites: 'A Psalm of David' (Psalms 145) three times every day is assured of a place in the World-to-Come" (Berakhot 4b:17) - it is in the same vein. And the reason for reciting all these is: [regarding] the passage of the Binding, it is in order to recall the merit of our forefathers every day, and in order to subdue one's evil inclination, just as Yitzchak [was willing to] give up his life; [regarding] the passage of the Manna, it is in order that one should believe that all his sustenance comes through [Hashem's] personal supervision, as it is written [regarding the Manna]: "the one who had taken more had no extra, and the one who had taken less, was not lacking" (Exodus 16:18) - to show that excessive effort [on a person's part, for the sake of his livelihood] is of no use. And see in [Talmud] Yerushalmi, [Tractate] Berachot: "Anyone who recites the passage of the Manna, he is guaranteed that his sustenance will not be diminished."; [regarding] the passage of the Ten Commandments, it is in order that one should recall the revelation on Mount Sinai every day and strengthen his belief in Hashem; [regarding] the passages of the offerings, [it is based on] what is written in [Tractate] Menachot: "'This is the law of the sin offering' (Leviticus 6:18)... [this teaches that] anyone who engages in [studying] the law of the sin offering [is ascribed credit] as though he sacrificed a sin offering..." (Menachot 110a:13).