A bird chatas is offered below [the Altar’s Red Line], and an animal chatas [is offered] above [the Red Line]. A bird olah is offered above [the Red Line], and an animal olah [is offered] below [the Red Line]. If he deviated in this [case] or in that [case], [the offering is] invalid.  The order of pairs [of bird-offerings] is as follows: [In] the [pairs brought for an] obligation, one [bird] is a chatas and one [bird] is an olah; in [pairs brought for] vowed-offerings and donated-offerings, they are all olos.  What is a vowed-offering? One who says: “It is hereby incumbent upon me [to bring] an olah-offering.”And what is a donated-offering? One who says: “This [bird] is [hereby sanctified as] an olah-offering.”  What is [the difference] between vowed-offerings and donated-offerings? Only that regarding the vowed-offerings, [if] they died or were stolen, he is responsible for [replacing] them, and [regarding donated-offerings, [if] they died or were stolen, he is not responsible for replacing them.

A chatas [bird] which mingled with a [number of] olah [birds] or an olah [bird which mingled] with a [number of] chatas [birds], even if one [such bird-offering mingled] with ten thousand [bird-offerings of the other type], they must all be left to die.  A chatas bird which mingled with an obligatory pair [of bird-offerings], there are none valid other than the number of chatas birds in the obligatory pair.  And likewise, an olah bird which mingled with an obligatory pair [of bird-offerings], there are none valid other than the number of olah-birds in the obligatory pair.  [These rules apply] whether the obligatory [bird-offerings] are more numerous and the voluntary [bird-offerings] are less numerous, [or] whether the voluntary [bird-offerings] are more numerous and the obligatory [bird offerings] are less numerous, [or] whether they are both equal [in number].

In what [case] are [these] words said? With obligatory pairs [of bird offerings] and voluntary [bird offerings which mingled together]. But with obligatory pairs [of bird offerings] which mingled with each other, one [pair] for this [woman] and one [pair] for that [woman], [or] two [pairs] for this [woman] and two [pairs] for that [woman], [or] three [pairs] for this [woman] and three [pairs] for that [woman], half [of the mingled birds] are valid [to be offered] and half [of the birds] are invalid [to be offered]. [If, however, there was] one [pair of obligatory bird offerings] for this [woman] and two [such pairs] for that [woman], or three [such pairs] for that [woman], or ten [such pairs] for that [woman], or a hundred [such pairs] for that [woman], the [amount of birds in the] smallest [group] is valid [to be offered], whether [they are brought for] the same obligation [or] whether [they are brought for] two [different] obligations, whether [they are brought] from one woman [or] whether [they are brought] from two [different] women.

What is the case of [the two groups of offerings being brought] for one [type of] obligation? [If the first group of offerings was brought for one incident of a woman giving] birth and [the other group or groups were also brought for incidents of giving] birth, [or if the first group of offerings was brought for one occurrence of] zivah and [the other group or groups were also brought for occurrences of] zivah, [these are cases of both groups being brought] for one [type of] obligation.  [And what is the case of the two groups of offerings being brought] for two [different types of] obligations? [If one group was brought for] a birth and [the other group was brought for occurrences of] zivah.  What is the case of [the two groups of offerings being brought from] two women? [If the two groups of birds were brought to atone] for this woman [upon giving] birth and [to atone] for that woman [upon giving] birth, [or if the two groups of birds were brought to atone] for this woman [for an occurrence of] zivah and [to atone] for that woman [for an occurrence of] zivah, [these are cases of the groups belonging to both women being brought] for one [type of] obligation.  [And what is the case of the groups of offerings for two women being brought] for two [different types of] obligations? [if one group of offerings was brought to atone] for this woman [upon giving] birth and [the other group of offerings was brought to atone] for that woman [upon an occurrence of] zivah.  R’ Yose says: Two women [who were obligated to bring bird-offerings] who took their pairs of birds [for their offerings] mixed together [without designating which particular birds would belong to which woman], or [if] they [together] gave the purchase money for their pairs of birds to the Kohen [who sells these birds, without designating which money belongs to whom], the Kohen may offer whichever [birds] he wishes as a chatas, and he may offer whichever [birds] he wishes as an olah, whether [they are both brought] for the same [type of] obligation [or] whether [they are each brought] for two different [types of] obligations.

An undesignated pair from which [one] bird flew [away, out] to the [open] air [of the world], or it flew to among [bird-offerings] which must be left to die, or if one of them died, he must take a partner for the second [bird].  [If] it flew to among others which are fit for offering, it is unfit, and it renders unfit one [bird] corresponding to itself; for a bird which flies [out of its pair and into other pairs] is unfit, and it renders unfit one [bird] corresponding to itself.

How is this? [If there were] two women, this one having two pairs [of obligatory bird-offerings] and this one having two pairs [of such of-ferings], [and a bird] flew from this one to that one, it renders one [bird-offering] unfit when it leaves. [If] it returned [to the original group], it invalidates one [bird-offering] when it returns.  [If] it flew [again from the first group into the second] and [then] it returned [again from the second group into the first], [then again] it flew [from the first group into the second] and [then] it returned [again from the second group into the first], nothing [more] is lost, because even if they are [all] commingled, no less than two [pairs will be fit to offer].

The Winding Ramp ascended from the northeast corner to the northwest corner, on which they would go up to the roofs of the cells.  He would ascend the Winding Ramp with his face to the west; he walked along the entire northern face [of the Heichal building] until he reached the west. [When] he reached the west, he turned his face to the south, he walked along the western face [of the building] until he reached the south. [When] he reached the south, he turned his face to the east; he walked along the south until he reached the entrance to the upper story [of the Heichal], for the entrance to the upper story opened to the south.  At the entrance to the upper story were two beams of cedar, on which they would ascend to the roof of the upper story. Ends of beams divided the upper story between the [area above the] Holy and the [area above the] Holy of Holies.  Hatches were open in the upper story of the cham-ber of the Holy of Holies, through which the crafts-men would be lowered in crates, so that their eyes would not feast on the [beauty of the] Holy of Holies.

The Heichal [measured] one hundred [amos] by one hundred [amos] with a height of one hundred [amos]: the Otem [was] six amos, the height of [the Heichal was] forty amos, one amah [was for the] decoration, two amos [for the] bracing, one amah [for the] ceiling, one amah [for the] pavement; and the height of the upper story [was] forty amos, one amah [was for the] decoration, two amos [for the] bracing, one amah [for the] ceiling, one amah [for the] pavement, three amos [for the] fence, and one amah [for the] “crow-chaser.” R’ Yehudah says: The “crow-chaser” was not included in the measure [of 100 amos]; rather, four amos was [the height of the] fence.

From the east to the west [it measured] one hundred amos: The wall of the Antechamber [was] five [amos] and the Antechamber [was] eleven [amos], the wall of the Heichal [was] six [amos], and its interior [was] forty amos, [the] amah traksin, twenty amos [for] the chamber of the Holy of Holies, the [western] wall of the Heichal [was] six [amos], the cell [was] six [amos], and the wall of the cell [was] five [amos].  From the north to the south [it measured] seventy amos: The [northern] wall of the Winding Ramp [was] five [amos] and the Winding Ramp [was] three [amos]; the [northern] wall of the cell [was] five [amos] and the cell [was] six [amos], the [northern] wall of the Heichal [was] six [amos] and its interior [was] twenty [amos], the [southern] wall of the Heichal [was] six [amos], the [southern] cell [was] six [amos], the [southern] wall of the cell [was] five [amos], the Place of Lowering the Water [was] three amos, and the [outer] wall [of the Place of Lowering the Water was] five amos.  The Antechamber extended beyond [the Heichal] fifteen amos to the north and fifteen amos to the south, and this was called the Chamber of the Knives, for there they would store the knives. The Heichal was narrow in the back and wide in the front, and [in this way] was similar to a lion; as is stated (Isaiah 29:1): O, Ariel ... city where David encamped. Just as a lion is narrow in the back and wide in the front, so too, the Heichal was narrow in the back and wide in the front.

The entire Courtyard was one hundred eighty-seven [amos] in length by one hundred thirty-five [amos] in width. From the east to the west [the Courtyard measured] one hundred eighty-seven [amos]; [the] area in which Yisraelim walked [measured] eleven amos, [the] area in which Kohanim walked [measured] eleven amos, the Altar [measured] thirty-two [amos], between the Antechamber and the Altar [measured] twenty-two amos; the Heichal [measured] one hundred amos, and eleven amos behind the Chamber of the Ark-cover.

From the north to the south [the Courtyard measured] one hundred thirty-five [amos]: The ramp and the Altar [measured] sixty-two [amos], from the Altar to the rings [was] eight amos; the area of the rings [measured] twenty-four [amos], from the rings to the tables [was] four [amos], from the tables to the dwarf-pillars [was] four [amos], from the dwarf-pillars to the [northern] wall of the Courtyard [was] eight amos. The remainder [was] between the ramp and the [southern] wall [of the Courtyard] and the area of the dwarf-pillars.

There were six chambers in the Courtyard, three in the north and three in the south. Those in the south: the Salt Chamber, the Parvah Chamber, the Rinsing Chamber. The Salt Chamber: there they put salt for the offering[s]. The Parvah Chamber: there they salted hides of kodashim [-offerings], and on its roof was a mikveh for the Kohen Gadol on Yom Kippur. The Rinsing Chamber: there they would rinse [the] innards of the kodashim [-offerings]. And from there a spiral staircase ascended to the roof of the Parvah Chamber.

Those in the north: the Wood Chamber, the Diaspora Chamber, the Chamber of Hewn Stone. [Regarding] the Wood Chamber, R’ Eliezer ben Yaakov said: I forgot what purpose it served. Abba Shaul says: [It was] the Kohen Gadol’s chamber; and it was behind the other two [chambers], and the roofs of all three [chambers] were the same height. The Diaspora Chamber: There a well was located; and a wheel was placed over [the well], and from there [drinking] water would be supplied to all the [people in the] Courtyard. The Chamber of Hewn Stone: there the Great Sanhedrin of Israel would sit and judge the priesthood. A Kohen in whom a disqualification was found would clothe himself in black and wrap his head in black, and would leave [the chamber] and go. [A Kohen] in whom no disqualification was found would clothe himself in white and wrap his head in white; he would enter [the Courtyard] and serve with his brethren the Kohanim. They would make a day of celebration [to thank God] that no disqualification was found in the descendants of Aaron the Kohen. And thus they would proclaim: “Blessed is the Omnipresent, Blessed is He, for no disqualification was found in the descendants of Aaron. And Blessed is He Who chose Aaron and his sons to stand and serve before God in the chamber of the Holy of Holies.”