Komentarz do Zewachim 1:1
כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְחַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ:
Wszystkie ofiary, które nie są oferowane dla nich samych, są ważne, ale nie wypełniły zobowiązań [ich] właścicieli. [To prawda] z wyjątkiem ofiary paschalnej i czatu [ofiara przynoszona w celu odpokutowania za grzechy]. Ofiara paschalna [jest nieważna, jeśli nie została zabita dla niej samej] w odpowiednim czasie, a Chattat [jest nieważna, jeśli nie została zabita dla niej samej] w dowolnym czasie. Rabin Eliezer mówi: Nawet wstyd [ofiara złożona w celu złagodzenia winy]. Pascha ofiara [jest nieważna, jeśli nie uboju dla własnego dobra] w swoim właściwym czasie, a Chattat i Asham [są nieważne, jeśli nie uboju dla własnego dobra] w dowolnym momencie. Rabin Eliezer powiedział: Chattat przychodzi [zadośćuczynić] za grzech, a wstyd [zadośćuczynić] za grzech. Podobnie jak Chattat że nie jest [oferowanej] dla niego samego jest nieważny, tak też Asham że nie jest [oferowana] dla niego samego jest nieprawidłowy.
Bartenura on Mishnah Zevachim
כל הזבחים שנזבחו שלא לשמן – as for example, that it was slaughtered as a burnt offering for the sake of a peace-offering.
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English Explanation of Mishnah Zevachim
Introduction
Today’s mishnah discusses sacrifices that are offered by the priest with the intent of their being a different type of sacrifice from that which the person bringing them intended them to be. For instance a shelamim (peace offering) is offered with the intent of its being an olah (burnt offering). There are two issues at stake: 1) Does the owner get the credit for having brought the sacrifice? 2) Can the sacrifice even be eaten?
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Bartenura on Mishnah Zevachim
כשרים – and he will sprinkle their blood and offer sacrifices on the altar for their sake. For through their holiness they exist and it is forbidden to change them.
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English Explanation of Mishnah Zevachim
All sacrifices slaughtered not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the pesah and the hatat (sin-. For most sacrifices, if the priest offering them thinks that he is offering a different sacrifice than he is really supposed to be offering, the sacrifice is still valid. This means that its blood can be spilled on the altar and the sacrifice can be eaten by those who would have been able to eat it had it been offered properly. However, the sacrifice does not count as far as fulfilling the obligation of its owner. Thus if the owner was obligated to bring an olah, for instance, and it was sacrificed with the intent of it being another sacrifice, the owner must bring another olah in its place. The exception to this is the pesah and the hatat. If either of these two sacrifices is offered with the intent of its being a different type of sacrifices, not only does it not count for the owner who brought it, it is completely disqualified. Its blood cannot be spilled on the altar, nor can it be eaten.
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Bartenura on Mishnah Zevachim
אלא שלא עלו לבעלים לשם חובה (they do not go to the owner’s credit in fulfillment of an obligation) – and one must another for his obligation or fo his vow and slaughter it for its sake. For Scripture stated (Deuteronomy 23:24): “You must fulfill what has cross your lips and perform what you have voluntarily vowed to the LORD your God, [having made the promise with your own mouth];” if it is a voluntary [gift], it is now a vow, and if it is vow, it is not a voluntary [gift], but rather, this is what he said: if according to what you have vowed you have performed, that it was slaughtered for the sake of a vow and for the sake of the owners, it will be a votive offering, and the owner has fulfilled the obligation of his vow. But if not, that the sacrifice was slaughtered for the sake of the owners, it will be a free-will offering, meaning to say, that it is fit, as if he brought it as a free-will offering. But, he did not fulfill his vow, for it did not count for the owners for the sake of an obligation. And especially the sacrifice of an individual which has owners, but communal sacrifices that were not offered for their sake, they counted for the community for the sake of the obligation, for the slaughter decides the purpose for what they are appropriate for him. And especially when he slaughtered them explicitly not for their sake, then we say that they did not count for the owners for he sake of an obligation, But if he merely slaughtered them, they counted for the owners for an obligation.
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English Explanation of Mishnah Zevachim
[This is true for] a pesah in its proper time and a hatat at all times. The pesah is only disqualified if it is slaughtered with the wrong intent at the time that it is supposed to be slaughtered, on second half of the day on the fourteenth of Nissan. If it is slaughtered on the wrong day, for the wrong purpose, then paradoxically, it is valid, although it would obviously not count for its owner. Its as if the mishnah is saying that in this case, two negatives can make a positive. When it comes to the hatat, there is no specific time in which it must be offered. Therefore, no matter when it is offered, if the intention is for the wrong sacrifice, it is disqualified.
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Bartenura on Mishnah Zevachim
חוץ מן הפסח – for regarding the Passover offering, it is written (Deuteronomy 16:1): “and offer a Passover sacrifice [to the LORD your God],” util all your actions will be for the sake of the Passover sacrifice, and further I is written (Exodus 12:1וחטא7): “and you shall say, ‘It is the Passover sacrifice [to the LORD’],”that the sacrifice will be for the sake of the Passover offering, and these two Biblical verses, one to invalidate if it was done not for the sake of the Passover offering, and one to invalidate if it was not done for the sake of its owners.
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English Explanation of Mishnah Zevachim
Rabbi Eliezer says: also the asham (guilt-. [This is true for] a pesah in its proper time and a hatat and an asham at all times. Rabbi Eliezer said: the hatat comes on account of sin, and the asham comes on account of sin: just as a hatat [slaughtered] not in its own name is invalid, so the asham is invalid if [slaughtered] not in its own name. Rabbi Eliezer argues that the same rule that applies to the hatat applies to the asham, also a sacrifice brought to atone for sin. If it is slaughtered for the sake of it being a different sacrifice, it is disqualified.
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Bartenura on Mishnah Zevachim
וחטאת – for regarding the sin-offering, there are two Biblical verses written, it is written (Leviticus 4:33): “and It shall be slaughtered as a purification offering,” that the slaughtering should be for the sake of a sin-offering, and it is written (Leviticus 4:25): “The priest shall take [with his finger] some of the blood of the purification offering [and put it on the horns of the altar of burnt offering],” until the reception of the blood and its sprinkling will be for the sake of the sin-offering, (Leviticus 4:31): “Thus the priest shall make expiation for him,[and he shall be forgiven],” for him, but not on his colleague, which is identical to that it will be for the sake of the owners. “For the sin of which he is guilty” (Leviticus 4:28, 35), that it will be for the sake of that sin. And it (i.e., the Torah) didn’t say to us that a sin-offering that is not for its own sake is invalid, but rather, that when he slaughtered it for the sake of other Holy Things, but if he he slaughtered it for non-sacred things it is appropriate/fit, but it does not count for the owners for the sake of the obligation, as it is written (Leviticus 22:15): “But [the priests] must not all ow the Israelites to profane the sacred donations,” Holy Things profane holy things, but non-sacred things do not profane holy things.
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Bartenura on Mishnah Zevachim
הפסח בזמנו – is invalid when it is not for its sake all the time of its being slaughtered, which means from the middle of the day on the Eve of Passover until the evening. But prior to that and after that, we hold that the Passover offering on the other days of the year is a peace-offering. And all of its laws are like that of peace-offerings.
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Bartenura on Mishnah Zevachim
אף השא – as the reason will be explained further one, the sin-offering comes [as atonement for] a sin, etc. as it is written ((Leviticus 7:7): “The reparation offering is like the purification offering.” But the Rabbis hold it is a sin-offering, which is witten concerning it as an exclusion, which is invalid. But the guilt offering, that doesn’t have an exclusion written concerning I is fit. But if you waya that regarding the guilt offering it is written that it is “a reparation offering” (Leviticus 7:5). But, it is not stated other than after the offering of those portions of the sacrifice on the altar, abut if he comes to exclude that which is not for its own sake that it is invalid, prior to the offering of the parts of the sacrifice on the altar, it should have been written [in the Torah]. But the Halakha is not according to Rabbi Eliezer.
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