Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a <i>Chattat</i> are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. <i>Kodashim Kalim</i> that were slaughtered for the sake of <i>Kodshai Kodashim </i> are valid. The <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] that were slaughtered for the sake of a <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And <i>Shelamim</i> that were slaughtered for the sake of a <i>Bechor</i> or for the sake of <i>Ma'aser</i> are invalid.
Bartenura on Mishnah Zevachim
הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.
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English Explanation of Mishnah Zevachim
Introduction
Our mishnah continues to deal with sacrifices offered “not for their own name”, meaning in order for them to be different from what they were supposed to be.
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Bartenura on Mishnah Zevachim
שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.
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English Explanation of Mishnah Zevachim
Yose ben Honi says: [Sacrifices] slaughtered in the name of a pesah or a hatat are invalid. Yose ben Honi points out the mirror image rule to that which we learned in yesterday’s mishnah. There we learned that if a pesah or a hatat were offered with the wrong intent, they are disqualified. Here we learn that if a different sacrifice is offered with the intent of its being a pesah or a hatat it is disqualified. Concerning the pesah, this must be on the fourteenth of Nissan, the only day that the pesah can be offered. The hatat rule is true any time.
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Bartenura on Mishnah Zevachim
שחטן – for the rest of the sacrifices.
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English Explanation of Mishnah Zevachim
Shimon the brother of Azariah says: if one slaughtered them under a higher designation than their own they are valid; under a lower designation than their own, they are invalid. How so? If one slaughtered most sacred sacrifices under the designation of lesser sacrifices, they are invalid; [but] if one slaughtered lesser sacrifices under the designation of most sacred sacrifices, they are valid. Shimon the brother of Azariah (an unusual way of referring to someone) has a different rule. The sacrifices are divided into two main groups most sacred sacrifices (hatat, asham and olah) and lesser sacrifices (shelamim, pesah, bekhor and tithe). If the sacrifice is a lesser sacrifice and it is offered with the intent of its being a higher sacrifice then it is valid. However, if it is a most sacred sacrifice and it is offered with the intent of it being a lesser sacrifice, then it is invalid because he has reduced its sanctity.
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Bartenura on Mishnah Zevachim
לשם גבוה מהן – as will be explained further on. They are fit.
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English Explanation of Mishnah Zevachim
If one slaughtered a bekhor or a tithe in the name of a shelamim, it is valid, but if one slaughtered a shelamim in the name of a bekhor or tithe, it is invalid. Technically, the bekhor (firstling), the tithe and shelamim are all lesser sacrifices. However, we see here that the sanctity of the bekhor and the tithe is actually lower than that of the shelamim. Thus if a priest offers a bekhor or tithe (lesser sanctity) in order for it to be a shelamim, then the sacrifice is valid (and can be eaten) because he has raised its sanctity. But if he offers a shelamim with the thought that it is a tithe or bekhor, then it is invalid.
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Bartenura on Mishnah Zevachim
שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.
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Bartenura on Mishnah Zevachim
פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.
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Bartenura on Mishnah Zevachim
בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder.
