Zevachim 7:6 - 8:1

אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.

ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.

אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.

רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi.

כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.

אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”

בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.

או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.

ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.

מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.

באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.

ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”

נתערב – one animal offering in many unconsecrated fit/kosher animals.

ימכרו החולין – all of them.

לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners.