וּבַיּ֣וֹם הַשְּׁמִינִ֗י יִֽקַּֽח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א ׀ לִפְנֵ֣י יְהוָ֗ה אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן׃
E no oitavo dia ele tomará para si duas rolas ou dois pombinhos e virá perante Hashem, à entrada da Tenda do Encontro, e os dará ao kohen.
English Explanation of Mishnah Kinnim
Kinim is the plural of the word "ken" and it refers here to a pair of birds brought as a sacrifice (in Biblical and modern Hebrew, ken is a nest). There are several cases in the Torah where a person has to bring a pair of birds, either turtledoves or pigeons, one as an olah and one as a hatat. For instance, concerning the zav (man with abnormal genital discharge), Leviticus 15:14-15 states, "On the eighth day he shall take two turtledoves or two pigeons….The priest shall offer them, the one as a sin offering and the other as a burnt offering." The zavah brings the same offerings (ibid 29-30). A woman also brings these offerings after childbirth (Leviticus 12:6-8), if she is not wealthy enough to bring a ram. A nazirite who was made impure brings them on the eighth day of his purity ritual (Numbers 6:10-11). There are other such cases as well (see Leviticus 5:1-10). A person can also voluntarily bring bird sacrifices (see Leviticus 1:14-17). In this case the bird is a sacrificed as an olah (burnt offering) and not a hatat.
English Explanation of Mishnah Zevachim
“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt;
[If they offered] their olah or their shelamims outside [before their time], they are liable.
One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings;
Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt.
One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.
This is the final mishnah that deals with the prohibition of sacrificing an animal outside the Temple (take a deep breath, we’re almost there).
Section one: At the end of yesterday’s mishnah, we learned that if someone sacrifices an animal outside the Temple before that animal is eight days old he is not liable because that animal could not be sacrificed on the altar. This section explains that “before time” refers not only to animal but also to a person who is not yet obligated to bring an animal to the Temple. There are several such categories of people: the zav or zavah, a man or woman with unusual genital discharge, bring expiatory sacrifices after having been pure for eight days (Leviticus 15:14, 29). A woman after childbirth brings a sacrifice after a set amount of time, depending upon whether the child is male or female (Leviticus 12:6). A metzora, a person suffering some sort of skin affliction, brings his sacrifices after eight days of purity (Lev 14:10). In all of these cases, if a person offered up the hatat or the asham outside the Temple that he/she would have to bring at the end of that period, they are exempt because they had not yet become liable to bring those sacrifices to the Temple.
However, if someone who is liable to bring a shelamim or an olah offers it up outside the Temple before the prescribed time has arrived, for instance if a nazirite offers up his shelamim before his naziriteship is complete, or if a zav or a zavah brings his/her olah before the eight days are over, he is liable. This is because a person can always voluntarily bring an olah or a shelamim, even without being liable for one. Since this olah or shelamim could be brought inside the Temple and put on the altar, one who brings it outside the Temple is liable. In contrast, a hatat and an asham can only be brought by someone obligated to bring such a sacrifice, and therefore if someone is not obligated and he offers one outside the Temple he is exempt.
Section three: Sections three and four teach that liability is incurred for offering up a sacrifice outside the Temple only if it was an animal, or a part thereof, that could have been put on the altar. Section three contains a list of parts of animals or other parts of sacrifices that are eaten by priests or non-priests. Since these are eaten and not sacrificed, one who offers them up outside of the Temple is not liable.
Section four: One is liable for offering up a sacrifice outside the Temple but not for performing other parts of the worship service. The first set of these are directly taken from Leviticus 2 which discusses preparing the minhah (meal-offering). Then the mishnah proceeds to note other types of work done in the Temple, such as arranging the showbread on the table, trimming the wicks of the menorah, taking a fistful of the minhah offering, and receiving blood from an animal’s neck.
The general rule is that one is liable only for an act of the sacrificial service which is the completion of that sacrifice, such as burning the animal on an altar. Since all of these acts are merely preparatory, one is not liable for performing them outside the Temple.
Section five: The mishnah now adds that just as one is not liable for performing one of these acts outside the Temple, so too several other prohibitions are not transgressed. If a non-priest does one of these acts, he is not liable for death (by the hands of heaven), as he would be had he actually offered a sacrifice (see Numbers 18:7). An impure priest is also not liable, nor is a priest who is not wearing the prescribed clothing or has not washed his hands and feet. In all of these cases, the act done by the priest (or non-priest) is invalid, but nevertheless he is not liable for having done so.
[If they offered] their olah or their shelamims outside [before their time], they are liable.
One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings;
Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt.
One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.
This is the final mishnah that deals with the prohibition of sacrificing an animal outside the Temple (take a deep breath, we’re almost there).
Section one: At the end of yesterday’s mishnah, we learned that if someone sacrifices an animal outside the Temple before that animal is eight days old he is not liable because that animal could not be sacrificed on the altar. This section explains that “before time” refers not only to animal but also to a person who is not yet obligated to bring an animal to the Temple. There are several such categories of people: the zav or zavah, a man or woman with unusual genital discharge, bring expiatory sacrifices after having been pure for eight days (Leviticus 15:14, 29). A woman after childbirth brings a sacrifice after a set amount of time, depending upon whether the child is male or female (Leviticus 12:6). A metzora, a person suffering some sort of skin affliction, brings his sacrifices after eight days of purity (Lev 14:10). In all of these cases, if a person offered up the hatat or the asham outside the Temple that he/she would have to bring at the end of that period, they are exempt because they had not yet become liable to bring those sacrifices to the Temple.
However, if someone who is liable to bring a shelamim or an olah offers it up outside the Temple before the prescribed time has arrived, for instance if a nazirite offers up his shelamim before his naziriteship is complete, or if a zav or a zavah brings his/her olah before the eight days are over, he is liable. This is because a person can always voluntarily bring an olah or a shelamim, even without being liable for one. Since this olah or shelamim could be brought inside the Temple and put on the altar, one who brings it outside the Temple is liable. In contrast, a hatat and an asham can only be brought by someone obligated to bring such a sacrifice, and therefore if someone is not obligated and he offers one outside the Temple he is exempt.
Section three: Sections three and four teach that liability is incurred for offering up a sacrifice outside the Temple only if it was an animal, or a part thereof, that could have been put on the altar. Section three contains a list of parts of animals or other parts of sacrifices that are eaten by priests or non-priests. Since these are eaten and not sacrificed, one who offers them up outside of the Temple is not liable.
Section four: One is liable for offering up a sacrifice outside the Temple but not for performing other parts of the worship service. The first set of these are directly taken from Leviticus 2 which discusses preparing the minhah (meal-offering). Then the mishnah proceeds to note other types of work done in the Temple, such as arranging the showbread on the table, trimming the wicks of the menorah, taking a fistful of the minhah offering, and receiving blood from an animal’s neck.
The general rule is that one is liable only for an act of the sacrificial service which is the completion of that sacrifice, such as burning the animal on an altar. Since all of these acts are merely preparatory, one is not liable for performing them outside the Temple.
Section five: The mishnah now adds that just as one is not liable for performing one of these acts outside the Temple, so too several other prohibitions are not transgressed. If a non-priest does one of these acts, he is not liable for death (by the hands of heaven), as he would be had he actually offered a sacrifice (see Numbers 18:7). An impure priest is also not liable, nor is a priest who is not wearing the prescribed clothing or has not washed his hands and feet. In all of these cases, the act done by the priest (or non-priest) is invalid, but nevertheless he is not liable for having done so.
Rashi
או החתים OR [HIS FLESH] BE STOPPED — it means, that the flow issues thick and closes up the orifice of the membrum, so that his flesh is stopped up by the drop that issued from him. This is its literal meaning. The Halachic explanation is: The first verse (v. 2) enumerates two appearances of the issue and then terms him (the man affected by them) unclean, for it is said, "when there flows from his flesh a flowing he is unclean" and the other verse (v. 3) enumerates three appearances of the issue and only then terms him unclean, as it is said, "his uncleanness through his flow: if his flesh drips through its flow as with spittle, or if his flesh is stopped up through his flowing then only is it his uncleanness!" How can this be reconciled? Two appearances of the flow serve to make him unclean, and the third obligates him also to bring an offering (Niddah 43b; Megillah 8a).