Uma novilha chatat que foi abatida não por sua causa [isto é, sem a intenção de ser para o ritual da novilha vermelha], [ou se o sangue] foi coletado e aspergido não por sua causa, ou [se alguma dessas partes do o serviço foi realizado] por causa [inicialmente] e não por causa [depois], ou não por causa [inicialmente] e por causa [depois] - é inválido [em todos esses casos]. O rabino Eliezer valida isso. E se [foi realizado por um padre] com mãos e pés não lavados, é inválido. O rabino Eliezer valida isso. E se não foi [realizado pelo] sumo sacerdote, é inválido. O rabino Yehuda valida isso. E se ele estava sem roupas [isto é, ele não estava usando todas as roupas sacerdotais mandatadas], isso é inválido. E foi realizada nas roupas brancas [usadas também para partes do serviço Yom Kipur].
Bartenura on Mishnah Parah
פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): "חטאת היא"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).
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English Explanation of Mishnah Parah
Introduction
Our mishnah describes various conditions that must be fulfilled for the red cow ceremony to be validly performed.
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Bartenura on Mishnah Parah
ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.
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English Explanation of Mishnah Parah
If a hatat cow was slaughtered not for its own name, or if its blood was received or sprinkled not for its own name, or if this was done for its own name and for some other name, or for some other name and for its name, it is invalid. Rabbi Eliezer rules it valid. The hatat cow must be slaughtered and its blood must be received and sprinkled with the intent of this being for a hatat cow (the one used for the red cow ritual). If any part of these three actions are done for the sake of another type of sacrifice then it is invalid. This is true of all sacrifices, as we learned in the first chapter of Zevahim. Rabbi Eliezer says that the hatat cow is not treated like a regular sacrifice because its ritual is performed outside of the Temple.
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Bartenura on Mishnah Parah
ושלא רחוץ ידים ורגלים פסולה – for since it is called a "חטאת"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term "רחוץ ידים ורגלים"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach "קידש"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.
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English Explanation of Mishnah Parah
If [the service] was performed by one whose hands or feet were unwashed, it is invalid. Rabbi Eliezer rules that it is valid. All sacrifices must be performed by those who have washed their hands and feet (see Zevahim 2:1). Again, the sages say that the red cow is like other sacrifices and if the ritual is performed by someone who has not washed their hands and feet, it is invalid. And again, Rabbi Eliezer rules that it is valid.
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Bartenura on Mishnah Parah
ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.
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English Explanation of Mishnah Parah
If it was performed by one who was not the high priest, it is invalid. Rabbi Judah rules that it is valid. The sages say that the red cow must be performed by the high priest himself, whereas Rabbi Judah disagrees.
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Bartenura on Mishnah Parah
שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.
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English Explanation of Mishnah Parah
If it was performed by one who was not wearing all the prescribed garments, it is invalid. And in white garments it was to be prepared. There are four pieces of clothing that all priests must wear when performing a sacrificial service: a cloak, pants, a headdress, and sash. Even if the high priest performs the ceremony, he performs it with the white garments worn by a regular priest and not with the eight garments worn by the high priest (see Yoma 7:5).
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Bartenura on Mishnah Parah
ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.
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Bartenura on Mishnah Parah
ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes.
