Tamid 2:5 - 3:1

בררו משם – from between the place of he wood.

בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.

בעומד – like by mere estimate/sight (באומד).

ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.

מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.

ובאו להם ללשכת הגזית – to perform the lotteries.

אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].

מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).

מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.

מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.

העוקץ – the tail.

החזה – all [the permitted fat] that sees the ground.

והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.

זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2).