Zevachim 1:2 - 1:3

הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.

שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.

שחטן – for the rest of the sacrifices.

לשם גבוה מהן – as will be explained further on. They are fit.

שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.

פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.

בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder.

רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/

בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.

שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).

כל הזבחים הנאכלים – but not the burnt offering.

ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering.