[Se] uma oferta de Páscoa foi abatida na manhã do dia décimo quarto [de Nisan , mas não por si mesma, o rabino Yehoshua considera-a válida, como se tivesse sido abatida no décimo terceiro [de Nisan ]. Ben Beteira o invalida, como se tivesse sido abatido à tarde. Shimon ben Azzai disse: Eu recebi uma tradição das bocas de setenta e dois anciãos no dia em que eles designaram o rabino Eliezer ben Azariah como [chefe da] academia, de que todas as ofertas que são consumidas que não foram abatidas por si são válidas , mas eles não cumpriram as obrigações dos [seus] proprietários. [Isso é verdade], exceto a oferta de Páscoa e o Chattat . E Ben Azzai não adicionou [a essa tradição] exceto [incluir] o holocausto, mas os sábios não concordaram com ele.
Bartenura on Mishnah Zevachim
רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/
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English Explanation of Mishnah Zevachim
A pesah that was slaughtered on the morning of the fourteenth [of Nisan] under a different designation: Rabbi Joshua declares it valid, just as if it had been slaughtered on the thirteenth. Ben Batera declares it invalid, as if it had been slaughtered in the afternoon. The pesah must be offered on the fourteenth of Nisan, during the second half of the day. It cannot be offered in the morning, at least not according to most opinions. Therefore, according to Rabbi Joshua, a pesah that was offered before it should have been offered, and was slaughtered for it to be a different sacrifice, can be eaten because we learned in mishnah one that a pesah that is slaughtered under a different name is only disqualified if it is slaughtered at the time when a pesah can be slaughtered. Ben Batera holds that the pesah can be slaughtered any time of the day on the fourteenth. Therefore, if one slaughters a pesah in the morning of the fourteenth under the name of a different sacrifice, then it is disqualified because it has been slaughtered when it could have counted as a pesah.
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Bartenura on Mishnah Zevachim
בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.
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English Explanation of Mishnah Zevachim
Said Shimon ben Azzai: I have a tradition from seventy-two elder[s] on the day that Rabbi Elazar ben Azariah] was placed in the academy, that all sacrifices which are eaten, though slaughtered under a different designation are valid, except that their owners have not fulfilled their obligation, except the pesah and the hatat. And ben Azzai added only the olah, but the sages did not agree with him. Shimon ben Azzai relates here a tradition that is very close to the tradition found in the beginning of mishnah one. There we learned that the two exceptional sacrifices that are disqualified if offered with the wrong intent are the pesah and the hatat. According to mishnah one, all other sacrifices are valid if slaughtered with the intent of their being different sacrifices. Shimon ben Azzai quotes this tradition as being true only for sacrifices that are eaten. This would not include the olah, which is wholly burnt. According to ben Azzai’s tradition, the olah is disqualified if it is slaughtered with the intent of it being a different sacrifice. The final line of the mishnah notes that ben Azzai added the olah to the pesah and hatat, but that the sages (whose opinion is found in mishnah one) did not agree with this tradition. Ben Azzai states that he received this tradition on the day that Rabbi Elazar ben Azariah was appointed a member of the yeshiva (academy). This seems to be a famous day in rabbinic recollection and there is a significant amount of aggadah concerning the background to this appointment. The most expansive version of this aggadah is found in Bavli Berakhot 27b, where Rabbi Elazar ben Azaryah is appointed head of the academy after Rabban Gamaliel is deposed. The historical accuracy of that legendary account is a bit suspect, but here in the Mishnah we can see that although we might not know exactly what happened that day, it was a memorable day, one which later rabbis used as a reference point.
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Bartenura on Mishnah Zevachim
שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).
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Bartenura on Mishnah Zevachim
כל הזבחים הנאכלים – but not the burnt offering.
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Bartenura on Mishnah Zevachim
ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering.
