Комментарий к Пара 2:1
רַבִּי אֱלִיעֶזֶר אוֹמֵר, פָּרַת חַטָּאת הַמְעֻבֶּרֶת, כְּשֵׁרָה. וַחֲכָמִים פּוֹסְלִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינָהּ נִלְקַחַת מִן הַנָּכְרִים. וַחֲכָמִים מַכְשִׁירִים. וְלֹא זוֹ בִלְבַד, אֶלָּא כָל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִין מֵהָאָרֶץ וּמִחוּץ לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם שֶׁאֵינָן בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ:
Раввин Элиэзер говорит: « Чат для беременных» (красная тёлка, используемая для ритуала очищения) является действительным [для ритуала]. И Мудрецы лишают его законной силы. Раввин Элиэзер говорит: его нельзя купить у язычников. И Мудрецы утверждают [покупая красную тёлку у язычников]. И, кроме того, все коммунальные и индивидуальные жертвы [могут совершаться] либо из Земли [Израиля], либо из-за пределов Земли, либо из нового [зерна, собранного в новом году, но до того, как жертва гробницы принесена в Песах и запрещена до жертвы] или из старого [зерна], за исключением омера и двух хлебов [предложенных на Шавуот], которые могут быть принесены только из нового [зерна] и с Земли.
Bartenura on Mishnah Parah
רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the heat of work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.
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English Explanation of Mishnah Parah
Rabbi Eliezer says: a [red] cow for the hatat that is pregnant is valid, But the sages say: it is invalid. Rabbi Eliezer says that a pregnant red cow is still valid for the red cow ritual (the hatat is the sin offering, which is how the rabbis refer to the red cow). In mishnah four of this chapter we shall see a dispute as to whether a cow that has mated with a bull is valid. In contrast, the sages say that a pregnant cow is akin to two cows, which means it is not valid for the red cow hatat.
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Bartenura on Mishnah Parah
אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.
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English Explanation of Mishnah Parah
Rabbi Eliezer says: it may not be bought from non-Jews, But the sages say: it is valid. Rabbi Eliezer says that a cow bought from non-Jews cannot be used lest they used it for work, which would render it invalid. The other sages say that unless we know that it has been used for work, it is valid.
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Bartenura on Mishnah Parah
וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.
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English Explanation of Mishnah Parah
And not only this, but all sacrifices of the congregation or the individual may be brought from the land of Israel and from outside the land, from new produce and from the old; Except the omer and the two loaves, which may be brought only from new produce and from within the land. This expands the sages' view found in section two. All sacrifices, both public and private may be brought from animals raised outside the land of Israel, even if they are bought from non-Jews. The remainder of this mishnah is brought here from Menahot 8:1. My commentary here is the same as there. All menahot (grain offerings) can come from grain grown either in or outside the land of Israel. They can also come from new produce or aged produce. There are two exceptions: the omer barley offering brought on the second day of Pesah and the two loaves brought on Shavuot. With regard to the omer it is stated in Leviticus 23:10, “When you come into the land…you shall bring the omer, the first of your harvest.” With regard to the two loaves it states there in verses 16-17, “And you shall offer a new minhah to the Lord, from your dwelling places you shall bring it.” Both of these verses teach that the omer and the two loaves must come from the new harvest and from grain grown in the land of Israel.
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Bartenura on Mishnah Parah
ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.
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Bartenura on Mishnah Parah
באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].
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Bartenura on Mishnah Parah
חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”
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