Строгость [применяется] с убиванием [вне двора Храма по сравнению с] предложением [вне двора Храма], а строгость [применяется] к предложению [вне двора Храма по сравнению с] убийством [за пределами двора Храма]. Строгость [в отношении] убоя заключается в том, что [если] кто-то убивает ради [человека] [а не ради Бога], он несет ответственность, но [если] он приносит жертву человеку, которого он освобождает. Строгость [в отношении] подношения заключается в том, что [если] два человека держали нож и убивали [животное], они освобождались, но если они [оба] держали конечность и предлагали ее, они несут ответственность. Если они предлагали [жертву], возвращались и предлагали [жертву], то они несут ответственность за каждую жертву, [это] слова рабби Шимона; Раввин Йосе говорит: «Они несут ответственность только один раз, и они несут ответственность только после того, как они предлагают его на вершину алтаря». Раввин Шимон говорит: он несет ответственность, даже если он предлагает это на скале или камне.
Bartenura on Mishnah Zevachim
שהשוחט להדיוט כו' - a person who ritually slaughters Holy Things outside [the Temple courtyard] for consumption by an ordinary person [as opposed to for God alone], is liable.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah deals with various differences between the laws governing the prohibition of slaughtering a sacrifice outside of the Temple and those prohibiting offering a sacrifice outside of the Temple.
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Bartenura on Mishnah Zevachim
המעלה בחוץ – for the needs of an ordinary person, is exempt because of offering it up outside [the Temple courtyard]. For regarding ritual slaughter, it is written (Leviticus 17:4): “[And does not bring it to the entrance of the Tent of Meeting to present it as an offering to the LORD, before the LORD’s Tabernacle,] bloodguilt shall be imputed to that man, [he has shed blood; that man shall be cut off from among his people],” even a person who does ritual slaughter for a person. And regarding offering it up, it is written (Leviticus 17:9): “[and does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD, [that person shall be cut off from his people],” he is not liable when he offers it up outside [the Temple courtyard] until he should intend it to be for God.
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English Explanation of Mishnah Zevachim
Slaughtering [outside the Temple] is more stringent than offering up [outside], and offering up [is more stringent] than slaughtering. This is a classic style of introduction in the Mishnah. The rabbis seem to have been fascinated by these types of situations, sometimes the laws of x (here slaughtering) are stricter than those of the related prohibition y (here offering) whereas sometimes the situation is opposite and the laws governing y are more stringent than x.
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Bartenura on Mishnah Zevachim
ושחטו פטורים – as it is written (Leviticus 17:4): “ דם יחשב לאיש ההוא/bloodguilt shall be imputed to that man – האיש ההוא" ,” one person and not two.
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English Explanation of Mishnah Zevachim
Slaughtering is more stringent, for he who slaughters [a sacrifice] to a man is liable, whereas he who offers up to a man is not liable. The laws governing slaughtering are more stringent, for he who slaughters an animal to a man, in worship of that man, is liable. However, one who offers up a sacrifice in worship of a man is not liable. This distinction is derived midrashically from the verses in Leviticus 7.
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Bartenura on Mishnah Zevachim
והעלוהו חייבין – as it is written (Leviticus 17:8): “[Say to them further:] If anyone/איש איש of the house of Israel ]or of the strangers who reside among them[ אשר יעלה/offers a burnt offering or sacrifice,” for the inference does not teach us "איש איש"/if anyone – other than to include two who took hold of a limb and offered it up, that they are liable.
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English Explanation of Mishnah Zevachim
Offering up is more stringent: two who hold a knife and slaughter are not liable, [whereas] if two take hold of a limb and offer it up, they are liable. If two people together hold a knife and slaughter an animal then neither is liable. This is because each could have done the act on his own, and often when an act that could be done by one person is performed jointly by two, both are exempt. However, we would not say about offering that it is an act that could be performed by one person. It could be performed by as many people who wish to do so. Therefore, each person who offers up a limb of the animal outside of the Temple is liable for karet or a hatat.
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Bartenura on Mishnah Zevachim
העלה – and it became known to him.
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English Explanation of Mishnah Zevachim
If one offered up, then offered up again, then offered up again, he is liable in respect of each [act of] offering up, the words of Rabbi Shimon. Rabbi Yose says: he is liable for only one. According to Rabbi Shimon, if one offers up the limb of an animal multiple times, he is liable for each and every act. Rabbi Shimon looks at each act as being separate and therefore each carries its own culpability. Rabbi Yose says that one cannot really offer up the same animal (or piece thereof) twice. Thus he is liable for only one hatat, even though he offered it up multiple times.
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Bartenura on Mishnah Zevachim
וחזר והעלה – from the same animal itself, he is liable [for a sin offering] for each and every time.
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English Explanation of Mishnah Zevachim
He is liable only when he offers up on the top of an altar. Rabbi Shimon says: he is liable even if he offers up on the top of a rock or a stone. According to the first opinion he is liable only if he offers up the sacrifice on an altar which he built outside the Temple. Without an altar, something is not really a sacrifice. Rabbi Shimon disagrees and holds that even if he offers it on a rock or a stone, which are not properly built altars, he is still liable for offering a sacrifice outside of the Temple.
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Bartenura on Mishnah Zevachim
עד שיעלה לראש המזבח – as it is written (Genesis 8:20): “Then Noah built an altar to the LORD [and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar],” so we see even the temporary altar of an individual that is outside is not offering up without an altar.
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Bartenura on Mishnah Zevachim
אפילו העלה על הסלע – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD at the entrance of the Tent of Meeting [to offer it to the LORD, that person shall be cut off from his people],” but not at the altar of a temporary personal altar. And it is written in the portion of one offering outside [the Temple courtyard]. But the Halakha is according is according to Rabbi Yossi.
