[If] an eligible person collected the blood and gave it to an ineligible person, he [the latter] should return it to the eligible person. [If] he collected the blood with his right hand and transferred it to his left hand, he should return it to his right hand. [If] he collected it in a consecrated vessel and then transferred it to a non-consecrated vessel - he should return it to the consecrated vessel. [If the blood] spilled from the vessel on the floor and he gathered it - it is valid. [If] he sprinkled the blood on the ramp, [or] at a spot not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he dashed blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], an eligible person should return and collect [blood] if there is still life blood [in the animal].
Bartenura on Mishnah Zevachim
יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.
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English Explanation of Mishnah Zevachim
Introduction
In this mishnah we learn that at certain times a priest may perform one of the sacrificial actions in an invalid manner and yet may afterwards remedy the situation and thereby preserve the validity of the sacrifice.
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Bartenura on Mishnah Zevachim
נתנו – that which was invalid.
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English Explanation of Mishnah Zevachim
If a fit person received [the blood] and gave [it] to an unfit person, he must return it to the fit one. A fit priest must receive the blood. Were an unfit person to receive it, the sacrifice would be rendered invalid. But if the fit priest receives the blood and then gives the vessel to an unfit person, the unfit person can give the vessel back to the fit priest and the sacrificial procedure can continue. The mere fact that an unfit person handled the vessel does not automatically render the sacrifice invalid.
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Bartenura on Mishnah Zevachim
על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b).
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English Explanation of Mishnah Zevachim
If he received [the blood] in his right hand and transferred [it] to his left, he must return it to his right. As we learned in 2:1, all of the sacrificial actions must be performed with one’s right hand. If one received the blood with his right hand, but then transferred the vessel to his left, he can then transfer the vessel back to his right. This too has not rendered the entire procedure invalid.
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English Explanation of Mishnah Zevachim
If he received [it] in a sacred vessel and poured it into a secular [non-sacred] vessel, he must return it to the sacred vessel. The same structure works here. He must receive the blood with a sanctified vessel, but if he first receives it with a sanctified vessel and then pours it into a non-sacred vessel, all he has to do is pour the blood back into the sacred vessel and .
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English Explanation of Mishnah Zevachim
If he spilled it from the vessel on to the pavement and then collected it, it is fit. In 2:1 we learned that if the blood pours directly from the neck of the animal onto the floor and he doesn’t receive it in a vessel, the blood cannot be put back into the vessel. Here we learn that if the blood is first put into a sacred vessel, and then it spills onto the floor of the Temple, he can scoop it up and then use it to sprinkle on the altar.
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English Explanation of Mishnah Zevachim
If [the priest] applied it on the ascent [or on the altar], [but] not against [the altar’s] base; [or] if he applied what should be applied below [the scarlet line] above [it], or what should be applied above, below; or what should be applied within [he applied] without, or what should be applied without, within1 and life-blood is [still] available, a fit [priest] must receive [blood] anew. In all of these cases (these are the same cases mentioned in 2:1) the priest sprinkles the blood on the altar on a place where it should not be sprinkled. If he has no more life-blood then the sacrifice is not valid. But if he has other life-blood, he can go back, get the other life-blood and sprinkle that blood in the appropriate place.
