Comentario sobre Zevahim 14:3
מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם:
"Antes de tiempo" [puede referirse a] un animal [que es demasiado joven] o su dueño [que lleva el sacrificio demasiado pronto]. ¿Qué [son los casos en que] el propietario [actúa] antes de su tiempo? Un Zav [un hombre que sufre de gonorrea], o una Zavah [una mujer con un flujo de tipo menstrual que ocurre en un momento diferente a su período normal], o una mujer que ha dado a luz, o una Metzora [una que se volvió severamente impura por una enfermedad cutánea desagradable. Tras la recuperación y la purificación, debe traer ofrendas], quienes ofrecen sus chata'ot [ofrendas generalmente traídas para expiar el pecado] o sus Ashamim [ofrendas generalmente traídas para aliviar la culpa] [demasiado pronto] fuera [del Templo], están exentos. Pero [si ofrecen] sus Olot [ofrendas que se queman por completo] o sus Shelamim [ofrendas cuyas diversas partes son consumidas por sus dueños, los Kohanim y el fuego en el altar] afuera [los recintos del Templo] son responsables. Alguien que ofrece carne de un Chatat , [o] carne de un Asham , [o] carne de un Kodshai Kodashim [sacrificios del más alto grado de santidad; pueden ser sacrificados solo en la esquina noroeste del altar, y consumidos solo dentro del recinto del Templo por sacerdotes varones, o quemados por completo], [o] carne de un Kodashim Kalim [sacrificios de un menor grado de santidad; pueden ser sacrificados en cualquier parte del patio del Templo y consumidos por la mayoría de las personas, en cualquier lugar de Jerusalén], o si [ofreció] el resto del Omer [la ofrenda especial de cebada ofrecida el 16 de Nisan que permite la cosecha de granos en el último año para ser comido], o el Shtei HaLechem [dos panes de trigo con levadura traídos como ofrendas en Shavuot que permitieron usar el nuevo grano para ofrendas sagradas], o el Lechem HaPanim [doce panes sin levadura con forma especial ofrecieron cada Shabat en la mesa de oro en el Temple], o el resto de las ofrendas de comida, [o] uno que vierte [aceite en una ofrenda de comida], [o] uno que mezcla [la harina con el aceite], [o] uno que rompe [la comida -ofreciendo en pedazos], [o] uno que vende [una ofrenda], [o] uno que saluda [una ofrenda], [o] uno que [lleva la ofrenda de comida al altar], [o] uno que organiza la mesa [con el Lechem HaPanim ], o alguien que prepara las velas [de la Menorah - el candelabro del Templo], o alguien que toma s el puñado [de harina de una ofrenda de comida], o alguien que recibe la sangre afuera [los recintos del Templo], está exento. No es responsable por su Zarut [no perteneciente a la clase sacerdotal], ni por su impureza, ni por su falta de vestimenta [sacerdotal], ni porque [no] se ha lavado [las] manos o pies.
Bartenura on Mishnah Zevachim
English Explanation of Mishnah Zevachim
[If they offered] their olah or their shelamims outside [before their time], they are liable.
One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings;
Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt.
One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.
This is the final mishnah that deals with the prohibition of sacrificing an animal outside the Temple (take a deep breath, we’re almost there).
Section one: At the end of yesterday’s mishnah, we learned that if someone sacrifices an animal outside the Temple before that animal is eight days old he is not liable because that animal could not be sacrificed on the altar. This section explains that “before time” refers not only to animal but also to a person who is not yet obligated to bring an animal to the Temple. There are several such categories of people: the zav or zavah, a man or woman with unusual genital discharge, bring expiatory sacrifices after having been pure for eight days (Leviticus 15:14, 29). A woman after childbirth brings a sacrifice after a set amount of time, depending upon whether the child is male or female (Leviticus 12:6). A metzora, a person suffering some sort of skin affliction, brings his sacrifices after eight days of purity (Lev 14:10). In all of these cases, if a person offered up the hatat or the asham outside the Temple that he/she would have to bring at the end of that period, they are exempt because they had not yet become liable to bring those sacrifices to the Temple.
However, if someone who is liable to bring a shelamim or an olah offers it up outside the Temple before the prescribed time has arrived, for instance if a nazirite offers up his shelamim before his naziriteship is complete, or if a zav or a zavah brings his/her olah before the eight days are over, he is liable. This is because a person can always voluntarily bring an olah or a shelamim, even without being liable for one. Since this olah or shelamim could be brought inside the Temple and put on the altar, one who brings it outside the Temple is liable. In contrast, a hatat and an asham can only be brought by someone obligated to bring such a sacrifice, and therefore if someone is not obligated and he offers one outside the Temple he is exempt.
Section three: Sections three and four teach that liability is incurred for offering up a sacrifice outside the Temple only if it was an animal, or a part thereof, that could have been put on the altar. Section three contains a list of parts of animals or other parts of sacrifices that are eaten by priests or non-priests. Since these are eaten and not sacrificed, one who offers them up outside of the Temple is not liable.
Section four: One is liable for offering up a sacrifice outside the Temple but not for performing other parts of the worship service. The first set of these are directly taken from Leviticus 2 which discusses preparing the minhah (meal-offering). Then the mishnah proceeds to note other types of work done in the Temple, such as arranging the showbread on the table, trimming the wicks of the menorah, taking a fistful of the minhah offering, and receiving blood from an animal’s neck.
The general rule is that one is liable only for an act of the sacrificial service which is the completion of that sacrifice, such as burning the animal on an altar. Since all of these acts are merely preparatory, one is not liable for performing them outside the Temple.
Section five: The mishnah now adds that just as one is not liable for performing one of these acts outside the Temple, so too several other prohibitions are not transgressed. If a non-priest does one of these acts, he is not liable for death (by the hands of heaven), as he would be had he actually offered a sacrifice (see Numbers 18:7). An impure priest is also not liable, nor is a priest who is not wearing the prescribed clothing or has not washed his hands and feet. In all of these cases, the act done by the priest (or non-priest) is invalid, but nevertheless he is not liable for having done so.