[Si] un Asham se mezcló con un Shelamim [ofrendas cuyas diversas partes son consumidas por sus dueños, los Kohanim y el fuego en el altar], se les deja pastar hasta que se manchan. El rabino Shimon dice: Ambos son asesinados en el norte [lado del altar] y se comen de acuerdo con [las reglas que gobiernan] el más estricto de los dos. Ellos [los Sabios] le dijeron: No hacemos que los animales consagrados se vuelvan inválidos. Si los trozos de carne se mezclaban con otros trozos de carne, la carne de los sacrificios de 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] con la carne de Kodashim Kalim [sacrificios de menor grado de santidad. Pueden ser sacrificados en cualquier parte del patio del Templo y consumidos por casi cualquier persona, en cualquier lugar de Jerusalén], [o aquellos] que se comen durante un día con los que se comen durante dos días - [todos] se comen según [las reglas que gobiernan ] el más estricto de los dos.
Bartenura on Mishnah Zevachim
אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).
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English Explanation of Mishnah Zevachim
An asham which was mixed up with a shelamim: They graze until they become unfit. Rabbi Shimon says: they are slaughtered at the north [side of the altar] and eaten in accordance with [the laws of] the more stringent of them. They said to him: one must not bring sacrifices to a place of unfitness. According to the first opinion in the mishnah, if an asham and a shelamim get mixed up, then the same thing must be done with them as is done with all sacrifices that are mixed up they graze until they become unfit, and then he must bring two new sacrifices, both at the cost of the higher of them (see yesterday’s mishnah). According to Rabbi Shimon, there is another solution in this case. Both sacrifices can be offered and slaughtered in the north of the Temple courtyard, as is the rule for the asham. They are eaten in accordance with the stricter laws, which are those for the asham. They must be eaten within the Temple walls, by male priests only, for one day and the following night. With regard to the blood applications, the laws are the same. The rabbis respond that this might cause the loss of a sacrifice. One of these sacrifices is a shelamim, which can be eaten for two days and the night in between. If we treat both as ashams, and they are left over after the first night, we will treat them as remnant and burn the leftover. This might cause a valid sacrifice to be destroyed. Since unnecessarily burning sacrifices should be avoided so as not to disgrace the sacrifice, it is better that neither are offered and both are left to graze until they become unfit, as was described above.
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Bartenura on Mishnah Zevachim
שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.
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English Explanation of Mishnah Zevachim
If pieces [of sacrificial flesh] were mixed up with pieces [of other sacrificial flesh], most sacred sacrifices with lesser sacrifices, [pieces] that are eaten one day with [those] that are eaten two days and one night, they must be eaten in accordance with [the laws of] the more stringent of them. If pieces of sacrificial meat get mixed up, for instance hatat meat with shelamim meat, then the rabbis agree with Rabbi Shimon that the only thing we can do is treat all of the meat with the laws governing the stricter of the sacrifices. In this case, all of the meat will be eaten by priests, for one day and one night, within the Temple confines, as are the rules for the hatat. Any meat left over will have to be burned, because there is no other solution in this case.
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Bartenura on Mishnah Zevachim
כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.
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Bartenura on Mishnah Zevachim
אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.
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Bartenura on Mishnah Zevachim
חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?
