Mishnayos Zevachim Perek 8 Mishnah 2
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זבחים פרק ח׳ משנה ב׳
In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation. In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets. In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering. All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.
קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם:
Bartenura
מין במינו. חטאת בחטאת, עולה בעולה, שלמים בשלמים, אלא שהן של בעלים הרבה:
יקריב כל אחד לשם מי שהוא. ולא יזכיר שם אדם. והני מילי בקרבנות של נשים דלא בעי סמיכה, דכתיב בני ישראל וסמך, בני ישראל סומכים ואין בנות ישראל סומכות. אבל בקרבן אנשים דבעי סמיכה, לא:
מין בשאינו מינו ירעו. שאי אפשר בהקרבה, שחלוקין במתן דמים או בהקטרתן או באכילתן:
ויפסיד המותר מביתו. שאם מכר אחד מהן בשנים והאחר באחד, צריך להביא מכל מין בשנים, כיון שאין ידוע מאיזה מין הוא אותו שנמכר בשנים, ונמצא מפסיד אחד מביתו:
נתערבו בבכור ובמעשר. בהמה. שאין להם פדיון שתחול קדושתו על דמיהן ויצאו הן לחולין, אלא נאכלין במומן, הבכור נאכל לכהנים והמעשר לבעלים:
כולן ירעו עד שיסתאבו. שיפול בהן מום. ויאמר, כל מקום שהוא הזבח יתחלל על המעות הללו. ומותרים לאכלן, ובלבד שיאכלו בתורת בכור ומעשר, שלא ימכרם באטליז ולא ישקלם בליטרא. ומדמי הזבח יקריב מינו של זבח:
הכל יכולים להתערב. כלומר אם נתערבו יש ספק בתערובתן:
חוץ מן החטאת עם האשם. שהחטאת אינה לעולם איל, ואשם אינו אלא איל. ואי אשם מצורע ואשם נזיר הוא שהן באים כבשים, מכל מקום הן זכרים, והחטאת אינה באה אלא נקבה. אבל חטאת ועולה מתערבים, כגון שעיר נשיא בשעיר עולת נדבה. וכל שכן חטאת ושלמים, שהכל קרב שלמים בין זכרים בין נקבות. וכן איל של עולת נדבה באשם:
מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.
זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.
מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.
ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.
נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.
כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.
הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.
חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering.