[Se o procedimento para] um Chattat [oferendas trazidas para expiar o pecado] de um pássaro foi realizado [corretamente] abaixo [do ponto médio do altar] de acordo com o procedimento de um Chattat em benefício de um Chattat , é válido. [Se o] procedimento para um Chattat [foi realizado, mas] por uma Olah [uma oferta totalmente queimada], [ou se] o procedimento [foi realizado], de acordo com a Olah [mas] por uma causa de um Chattat , [ou se o] procedimento [foi realizado] de acordo com o de um Olah [e] para o bem de um Chattat , ele é inválido. [Se o sangue] foi aplicado acima [do ponto médio do altar] de acordo com qualquer um dos procedimentos, é inválido.
Bartenura on Mishnah Zevachim
חטאת העוף שעשאה למטה – from the red line according to the Halakha that it is performed below, as we have stated in [Mishnah 4] in our chapter above (i.e., Chapter 6).
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English Explanation of Mishnah Zevachim
Introduction
In chapter six, mishnayot five and six we learned how the bird hatat and bird olah were offered. There were a few differences between them. The first two mishnayot of this chapter discuss what happens if one mixes up between the two of them.
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Bartenura on Mishnah Zevachim
כמעשה חטאת – with sprinkling/tossing [of the blood] and draining [of the blood].
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English Explanation of Mishnah Zevachim
If a hatat of a bird is offered below [the red line] with the rites of a hatat [and] for the sake of a hatat, it is fit. The blood of the hatat is supposed to be offered below the red line. In this case the bird hatat is offered in the correct manner, and is therefore fit. This line is only here in the mishnah to serve as a contrast with the following four sections.
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Bartenura on Mishnah Zevachim
ולשם חטאת – even though that he changed in the order/arrangement of the pinching of the head of the bird in such a manner that he pinched the bird’s neck with a finger nail and severed it, but with a sin-offering, it is stated (Leviticus 5:8): "לא יבדיל" / “[pinching its head at the nape] without severing it.”
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English Explanation of Mishnah Zevachim
[If it is offered] with the rites of a hatat, [but] in the name of a olah; If the rites followed are those for a hatat, but his intention was for it to be an olah, the sacrifice is unfit.
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Bartenura on Mishnah Zevachim
כשרה – because it was done below [the red line] and in the rest of the acts of Divine service it was performed in accordance with the Halakha (see Tractate Zevakhim, Chapter 6, Mishnah 2).
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English Explanation of Mishnah Zevachim
[Or] with the rites of an olah [and] in the name of a hatat; If the intent of the priest is for it to be a hatat, but he sacrifices it using the rites for an olah, then it is unfit.
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Bartenura on Mishnah Zevachim
כמעשה חטאת לשם עולה וכו' פסולה – for a sin-offering not performed for its own sake is invalidated.
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English Explanation of Mishnah Zevachim
Or with the rites of an olah [and] in the name of an olah, it is unfit. If the sacrifice is supposed to be a hatat, but the priest thinks and acts as if it is an olah, it is similarly unfit. Basically for the hatat to be fit, it must be offered for the sake of a hatat and with the rites of a hatat.
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Bartenura on Mishnah Zevachim
כמעשה כולם – that is to say, like the rites/actions of one of all of them that are mentioned here, and even according to the rite of the sin-offering for the sake of/for the name of the sin-offering, because it was performed above [the red line], it is invalid.
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English Explanation of Mishnah Zevachim
If he offers it above [the red line] [even] with the rites of any of these, it is unfit. If he sprinkles the blood above the red line, then it is invalid even if he offers it for the sake of a hatat, using the rites of a hatat. Sprinkling the blood below the red line is mandatory and without it the hatat is invalid.
