Kommentar zu Zevachim 7:2

עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה:

[Wenn das Verfahren für] eine Olah eines Vogels [korrekt] über [dem Mittelpunkt des Altars] gemäß dem Verfahren eines Brandopfers für eine Olah durchgeführt wurde , ist es gültig. [Wenn das] Verfahren für eine Olah [aber] für ein Chattat durchgeführt wurde , ist es gültig, aber es hat die Verpflichtung seines Besitzers nicht erfüllt. [Wenn das] Verfahren [nach dem eines Chattat [ durchgeführt] wurde [aber] um eines Olah willen , [oder wenn das] Verfahren [nach dem eines Chattat [und] um eines Chattat willen durchgeführt wurde] ist es ungültig. [Wenn das Blut] nach einem der beiden Verfahren unter [dem Mittelpunkt des Altars] aufgetragen wurde, ist es ungültig.

Bartenura on Mishnah Zevachim

עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].

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English Explanation of Mishnah Zevachim

If an olah of a bird is offered above [the red line], with the rites of an olah [and] in the name of a olah, it is fit.
With the rites of an olah [but] in the name of a hatat, it is fit, but does not count for its owner’s obligation.
[If he offers it] with the rites of a hatat [and] in the name of a olah;
[Or] with the rites of a hatat [and] in the name of a hatat, it is unfit.
If he offers it below, [even] with the rites of any of these, it is unfit.
This mishnah is similar to yesterday’s mishnah, but the topic here is the olah.
Section one: This olah is offered in the manner in which it is supposed to be offered and therefore it is valid.
Section two: If an olah is offered with the rites of an olah but for the sake of it being a hatat, it is still fit and can be burned on the altar. However, it doesn’t count for discharging the owner of his obligation, as we explained in chapter six, mishnah seven. The owners will need to bring another hatat.
Sections three and four: However, if he uses the rites of a hatat, it is invalid.
Section five: As with the hatat, if he sprinkles the blood in the wrong place, it is invalid, even if he uses the rites of the olah and does it for the sake of an olah.

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Bartenura on Mishnah Zevachim

כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.

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Bartenura on Mishnah Zevachim

כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.

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Bartenura on Mishnah Zevachim

עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.

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Bartenura on Mishnah Zevachim

פסולה – [it is invalid] because he prepared it below [the red line].

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