Zevachim 7:2 - 7:3

עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].

כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.

כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.

עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.

פסולה – [it is invalid] because he prepared it below [the red line].

וכולן אינן מטמאות בבית הבליעה (and all of them – which are invalid – do not impart uncleanness to the esophagus/gullet) – even though they were invalidated, their pinching of the bird’s head purifies them from having ritual impurity imparted by an un-slaughtered carcass, and they don’t become ritually impure in the gullet/esophagus according to the law of the un-slaughtered carcass of a pure bird for a person who consumes it, even though he did not touch it, as for example, that his fellow inserted it in his esophagus, it becomes ritually defiled in a more serious manner to defile the clothing that is upon him, but these, even though that their pinching of the bird’s head does not permit them for eating because of the defilement that occurred to them, nevertheless, it purifies them and removes them from being an un-slaughtered carcass.

ומועלין בהן – he who derives a penny’s worth of benefit from them brings a sacrifice of sacrilege according to the law of all who derive benefit from that which is dedicated to the Temple. And even a sin-offering, because it was defiled and there was no time period of permissibility to the Kohanim, he did not depart from religious sacrilege.

חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת – which is fit/valid and there is a period of permissibility for the Kohanim, and furthermore, there is no religious sacrilege involved even for a non-Kohen (literally: “a foreigner”).