(ז) בשלשה פרקים בשנה היו כל המשמרות שוות באמורי הרגלים ובחלוק לחם הפנים. בעצרת אומרים לו: הילך מצה הילך חמץ. משמר שזמנו קבוע, הוא מקריב תמידין, נדרים ונדבות ושאר קרבנות צבור, ומקריב את הכל. יום טוב הסמוך לשבת, בין מלפניה בין מלאחריה, היו כל המשמרות שוות בחלוק לחם הפנים.
(ח) חל (להיות) יום אחד להפסיק בינתים: משמר שזמנו קבוע, היה נוטל עשר חלות, והמתעכב נוטל שתים. ובשאר ימות השנה, הנכנס נוטל שש, והיוצא נוטל שש. רבי יהודה אומר: הנכנס נוטל שבע, והיוצא נוטל חמש. הנכנסין חולקין בצפון, והיוצאין בדרום. בלגה לעולם חולקת בדרום, וטבעתה קבועה, וחלונה סתומה.
(7) At three points during the year all the [priestly] shifts were equal in [their shares in] those [offerings] spoken of for the pilgrimage festivals [i.e. they all shared equally in those parts of the festival offerings given to the priests], and in the distribution of the showbread. And on Shavuot they [the distributors] would say to him [i.e. to each priest], "Here is unleavened bread for you; here is leavened bread for you." A shift [of priests] whose time [to serve] was set [on a particular Shabbat, which then coincides with a festival], they offer the temidim [continual offerings of the day], vow [offerings], voluntary offerings, and all remaining public offerings, and they would offer everything else [that is unrelated to the offerings of the festival]. If a holiday falls next to Shabbat, either preceding or following it, all of the [priestly] shifts would be equal [in their share] in the distribution of the showbread.
(8) If one day fell separating between them [between Shabbat and the holiday], the shift [of priests] whose time [to serve] was set [to be on that Shabbat], would take ten breads, and that [priestly shift] which tarried there [through Shabbat, although it was not their time to serve] would take two. And on the remaining days of the year, the entering shift would take six [breads], and that which [already served and] was leaving would take six. Rabbi Yehudah says: that which was entering would take seven, and that which was leaving would take five. That which was entering distributed [the breads] in the north [of the Temple court], and that which was leaving [distributed] in the south. Bilgah [one of the priestly shifts] always distributed [their share of the bread] in the south, and their ring [for hanging the sacrificial animals] was fastened [down on the wall], and their window [to their chamber] was blocked up.
(א) ביצה שנולדה ביום טוב - בית שמאי אומרים: תאכל, ובית הלל אומרים: לא תאכל. בית שמאי אומרים: שאור בכזית וחמץ בככותבת, ובית הלל אומרים: זה וזה בכזית.
(ב) השוחט חיה ועוף ביום טוב - בית שמאי אומרים: יחפור בדקר ויכסה, ובית הלל אומרים: לא ישחוט, אלא אם כן היה לו עפר מוכן מבעוד יום. ומודים, שאם שחט שיחפור בדקר ויכסה, שאפר כירה מוכן הוא.
(1) If an egg was hatched on a festival, Beit Shammai say: it may be eaten. And Beit Hillel say: it may not be eaten. Beit Shammai say: [On Pesach, the forbidden measure of] leaven is the equivalent of an olive [in volume], and for leavened food it is the equivalent of a date. Beit Hillel say: for both of them it is the equivalent of an olive.
(2) If one slaughters a non-domesticated animal or poultry on a festival, Beit Shammai say: one may dig with a spade and cover [the blood with that dirt]. And Beit Hillel say: one should not slaughter [on a festival], unless one has dust [for covering the blood] prepared from while it was still [the previous] day. And they agree that if one did slaughter, one may dig with a spade and cover. And the dust from a stove is [considered] prepared.