Commentary for Zevachim 8:2
קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם:
[If] consecrated animals [became mixed up] with [other] consecrated animals of the same type, this one is offered for one of the individuals and that one is offered for one of the individuals. [If] consecrated animals [became mixed up] with [other] consecrated animals of a different type - they graze until they become blemished, and then they are sold. And one brings [new animals] equal in value to the most valuable among them for each of the two types, and suffers the difference in value from his own holdings. If they [the animals] became mixed up with a <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] - they must graze until they become blemished, and then they are eaten according to [the rules governing] a <i>Bechor</i> or a <i>Ma'aser</i>. All types [of animals designated for sacrifice] can become mixed up, except for the <i>Chatat</i> and the <i>Asham</i> [offerings brought to alleviate guilt].
Bartenura on Mishnah Zevachim
מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.
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English Explanation of Mishnah Zevachim
Introduction
In yesterday’s mishnah we dealt with sacrifices that were mixed up with animals that either were already disqualified from being sacrifices, or were not sacrifices. Today’s mishnah discusses sacrifices that were mixed up with other sacrifices.
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Bartenura on Mishnah Zevachim
זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.
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English Explanation of Mishnah Zevachim
A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. If both sacrificial animals are the same kind, for instance both are hatats, then both can be offered as hatats. When they are offered, instead of mentioning the name of the owner, the priest should use a general formula, “in the name of whoever is its owner.” In this way both owners can get credit.
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Bartenura on Mishnah Zevachim
מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.
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English Explanation of Mishnah Zevachim
A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. In this case the two sacrifices are different kinds. For instance a hatat becomes mixed up with an olah. It is impossible to sacrifice either because their sacrificial rituals are different. Therefore, he let both graze until they become unfit by having a defect which disqualifies them from being sacrifices. Then the animals themselves can be redeemed and the money used to buy new sacrifices. However, he must pay for each new sacrifice at the higher price at which the animals were sold. For instance, if one animal was sold for two selas, and the other for one sela, then he must buy two new sacrifices, each for two selas. The extra sela he must make up from his own pocket. In this way, he can ensure that no sacrifice has lost out by being worth less than the original animal.
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Bartenura on Mishnah Zevachim
ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.
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English Explanation of Mishnah Zevachim
If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. If a sacrifice is mixed up with a tithe or firstling, then they must let all the animals graze until they become unfit for sacrifice. The tithe and the firstling cannot be redeemed for money until they have a defect, so he has to wait with all of the animals. At this point he can eat all of the animals as if they were all firstling or tithe. What this means is that they can’t be sold at a butcher’s shop, nor can their flesh be weighed out on scales. In addition, he must redeem the animal that was set aside as a sacrifice at the value of the most expensive of the animals and with that money he has to buy a new sacrifice to make up for the one that was lost.
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Bartenura on Mishnah Zevachim
נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.
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English Explanation of Mishnah Zevachim
All [sacrifices] can be mixed up, except the hatat and the asham. All sacrifices can possibly be mixed up together, except for an asham and a hatat because a hatat almost always has to be brought from a female animal, (the exception is the male goat brought by the chieftain (Leviticus 4:23)]. The asham is always a male ram or sheep and never a goat. Thus there is no possibility that these two sacrifices could ever be confused.
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Bartenura on Mishnah Zevachim
כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.
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Bartenura on Mishnah Zevachim
הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.
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Bartenura on Mishnah Zevachim
חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering.
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