Sacrifices Rendered Unfit Chapter 13

שָׁלֹשׁ מַחְשָׁבוֹת הֵן שֶׁפּוֹסְלִין אֶת הַקָּרְבָּנוֹת. וְאֵלּוּ הֵן. מַחֲשִׁבֶת שִׁנּוּי הַשֵּׁם. וּמַחְשֶׁבֶת הַמָּקוֹם. וּמַחְשֶׁבֶת הַזְּמַן. מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם כֵּיצַד. זֶה הַשּׁוֹחֵט אֶת הַזֶּבַח שֶׁלֹּא לִשְׁמוֹ. כְּגוֹן שֶׁהָיָה עוֹלָה וְיַחְשֹׁב שֶׁהוּא שְׁלָמִים. אוֹ יִשְׁחָטֶנּוּ לְשֵׁם עוֹלָה וּשְׁלָמִים. אוֹ לְשֵׁם שְׁלָמִים וּלְשֵׁם עוֹלָה. אוֹ שֶׁשָּׁחַט הַזֶּבַח שֶׁלֹּא לְשֵׁם בְּעָלָיו. זוֹ הִיא מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם. מַחֲשֶׁבֶת הַמָּקוֹם כֵּיצַד. כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנָת לִזְרֹק דָּמוֹ. אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטָרָה חוּץ לָעֲזָרָה. אוֹ לֶאֱכל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה חוּץ לִמְקוֹם אֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַמָּקוֹם. וּזְבָחִים שֶׁחָשַׁב בָּהֶן מַחֲשָׁבָה זוֹ הֵם הַנִּקְרָאִים זְבָחִים שֶׁשְּׁחָטָן חוּץ לִמְקוֹמָן. מַחֲשֶׁבֶת הַזְּמַן כֵּיצַד. כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנָת לִזְרֹק דָּמוֹ מֵאַחַר שֶׁתִּשְׁקַע הַחַמָּה שֶׁאֵינוֹ זְמַן זְרִיקָתוֹ. אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטִיר לְמָחָר מֵאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר שֶׁאֵינוֹ זְמַן הַקְטָרָתוֹ. אוֹ לֶאֱכל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה לְאַחַר זְמַן הָרָאוּי לַאֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַזְּמַן. וּזְבָחִים שֶׁחִשֵּׁב בָּהֶן מַחֲשָׁבָה זוֹ הֵם הַנִּקְרָאִים זְבָחִים שֶׁנִּשְׁחֲטוּ חוּץ לִזְמַנָּן וְהֵם הַנִּקְרָאִים פִּגּוּל בְּכָל מָקוֹם. וְזֶהוּ (ויקרא ז יח) (ויקרא יט ז) "פִּגּוּל" הֶאָמוּר בַּתּוֹרָה:

There are three improper intents that disqualify sacrifices. They are: the intent [to offer a sacrifice] for a different purpose, the intent [to offer or partake of the sacrifice] in an [improper] place, and the intent [to offer or partake of the sacrifice] at an [improper] time. What is meant by the term "the intent [to offer a sacrifice] for a different purpose"? [The animal was designated as] a burnt-offering and [the priest] had the intent that it was a peace-offering, he slaughtered it for the sake of a burnt-offering and a peace-offering, or for the sake of a peace-offering and a burnt-offering, or he did not slaughter the sacrifice for the sake of its owners. These are all examples of "intents [to offer a sacrifice] for a different purpose." What is meant by the term "the intent [to offer or partake of the sacrifice] in an [improper] place"? [The priest] slaughtered the sacrificial animal for the correct purpose with the intent of casting its blood or offering a portion of it that was fit to be offered on the altar's pyre outside the Temple Courtyard or eating a portion of it that is fit to be eaten outside the place designated for it to be eaten. These are all examples of "intents [to offer a sacrifice] in an [improper] place." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper place. What is meant by the term "the intent [to offer or partake of the sacrifice] at an [improper] time"? [The priest] slaughtered the sacrificial animal for the correct purpose with the intent of casting its blood [on the altar] after sunset which is not the time at which its blood may be cast, with intent of offering a portion of it that was fit to be offered on the altar's pyre] on the next day, after dawn, which is not the time when it may be offered, or to partake of a portion of it that is fit to be eaten after the time when it is fit to be eaten. These are all examples of "intents [to offer a sacrifice] at an [improper] time." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper time. They are also referred to be the term piggul. This is the meaning of the term piggul mentioned in the Torah.

מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (ויקרא ז יח) "וְאִם הֵאָכל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו" אֵינוֹ מְדַבֵּר אֶלָּא בִּמְחַשֵּׁב בִּשְׁעַת הַקְרָבָה שֶׁיֹּאכַל מִמֶּנּוּ בַּשְּׁלִישִׁי. וְהוּא הַדִּין לְכָל קָרְבָּן שֶׁחִשֵּׁב עָלָיו בִּשְׁעַת מַעֲשָׂיו שֶׁיֹּאכַל מִמֶּנּוּ לְאַחַר זְמַן הָרָאוּי לַאֲכִילַת אוֹתוֹ קָרְבָּן. וְכֵן אִם חִשֵּׁב לְהַקְטִיר מִמֶּנּוּ בַּמִּזְבֵּחַ דָּבָר הָרָאוּי לְהַקְטָרָה [לְאַחַר זְמַן הָרָאוּי לְהַקְטָרָה]. כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה. אֶחָד אֲכִילַת אָדָם וְאֶחָד אֲכִילַת מִזְבֵּחַ. אִם חִשֵּׁב עֲלֵיהֶן אַחַר זְמַנָּן הֲרֵי הַקָּרְבָּן פִּגּוּל:

According to the Oral Tradition, we learned that the Torah's statements [Leviticus 7:18]: "If some of the meat of the peace-offering was eaten on the third day," [should not be interpreted literally]. Instead, it is speaking about one who has the intent while offering the sacrifice that it will be eaten on the third day. The same applies with regard to every sacrifice that, while offering it, one had the intent to partake of it after the time that is appropriate to partake of that type of sacrifice. Similarly, [the sacrifice is disqualified] if one had the intent to offer portions of it that are fit to be offered on the altar's pyre after the time appropriate for them to be offered. According to the Oral Tradition, the following concept was derived: With regard to both consumption by man and consumption by the altar, if one had the intent that [sacrifices] be consumed after the appropriate time, the sacrifice is considered as piggul.

אֲבָל קָרְבָּן שֶׁלֹּא נִפְסְדָה מַחְשַׁבְתּוֹ אֶלָּא נִזְרַק דָּמוֹ עַל הַמִּזְבֵּחַ כְּהִלְכָתוֹ וְנִשְׁאַר מִמֶּנּוּ לְאַחַר זְמַן אֲכִילָתוֹ. אוֹתוֹ הַנִּשְׁאָר נִקְרָא נוֹתָר וְאָסוּר לְאָכְלוֹ. וְהַקָּרְבָּן כְּבָר נִרְצָה וְכִפֵּר. הֲרֵי הוּא אוֹמֵר בַּדָּם (ויקרא יז יא) "וַאֲנִי נְתַתִּיו לָכֶם עַל הַמִּזְבֵּחַ לְכַפֵּר" כֵּיוָן שֶׁהִגִּיעַ דָּם לַמִּזְבֵּחַ כְּהִלְכָתוֹ נִתְכַּפְּרוּ הַבְּעָלִים וְנִרְצָה הַקָּרְבָּן. לְפִיכָךְ אֵין מִתְפַּגֵּל אֶלָּא דָּבָר שֶׁיֵּשׁ לוֹ מַתִּירִין בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ כְּמוֹ שֶׁיִּתְבָּאֵר. אֶחָד זֶבַח שֶׁחִשֵּׁב בּוֹ אַחַת מִשָּׁלֹשׁ מַחֲשָׁבוֹת אֵלּוּ בִּשְׁעַת שְׁחִיטָה. אוֹ שֶׁחִשֵּׁב בִּשְׁעַת קַבָּלַת הַדָּם. אוֹ בִּשְׁעַת הוֹלָכָתוֹ לַמִּזְבֵּחַ. אוֹ בְּעֵת זְרִיקָתוֹ עַל הַמִּזְבֵּחַ:

When, however, a sacrifice was not disqualified because of an improper intent, but instead, its blood was cast on the altar in the proper manner, but it remained after the time allotted for it to be eaten, the portion that remains is considered notar. It is forbidden to eat it, but the sacrifice was already accepted and atonement was achieved. It is written with regard to the blood [of a sacrifice, Leviticus 17:11]: "And I gave it to you upon the altar to bring atonement." [Implied is that] since the blood reached the altar according to law, the owners achieved atonement and the sacrifice was acceptable. Therefore the concept of piggul applies only to entities that possess services that will enable [them to be consumed] either by men or by the altar, as will be explained. The same laws apply if one had one of these three disqualifying intents when slaughtering a sacrifice, receiving its blood, taking its blood to the altar, or casting it on the altar.

נִמְצֵאתָ לָמֵד שֶׁבְּאַרְבַּע עֲבוֹדוֹת הַזֶּבַח נִפְסַל בְּמַחְשָׁבָה. בַּשְּׁחִיטָה. וּבַקַּבָּלָה. וּבְהוֹלָכַת הַדָּם. וּבִזְרִיקָתוֹ עַל הַמִּזְבֵּחַ:

We derive from the above that it is with regard to these four services that a sacrifice can be disqualified because of an [improper] intent: slaughter, receiving the blood, bringing it [to the altar], and casting it on the altar.

וְהָעוֹף בִּשְׁנֵי דְּבָרִים. בַּמְּלִיקָה. וּבְמִצּוּי הַדָּם:

A fowl [can be disqualified because of an improper intent] in two services: melikah and squeezing out the blood [on the altar].

וְהַמְּנָחוֹת הַנִּקְמָצוֹת בְּאַרְבָּעָה. בַּקְּמִיצָה. וּבִנְתִינַת הַקֹּמֶץ בִּכְלִי שָׁרֵת. וּבְהוֹלָכַת הַקֹּמֶץ לַמִּזְבֵּחַ. וּבִזְרִיקָתוֹ עַל הָאֵשׁ:

The meal-offerings from which a handful is taken [can be disqualified because of an improper intent] in four services: taking the handful, placing the handful in a sacred utensil, bringing the utensil to the altar, and casting it on the pyre.

אֲבָל אִם חִשֵּׁב בִּדְבָרִים אֲחֵרִים חוּץ מֵאֵלּוּ. כְּגוֹן שֶׁחִשֵּׁב בִּשְׁעַת הֶפְשֵׁט אוֹ בִּשְׁעַת נִתּוּחַ אוֹ בִּשְׁעַת הוֹלָכַת אֵימוּרִין לַמִּזְבֵּחַ. אוֹ בִּשְׁעַת בְּלִילַת הַמִּנְחָה אוֹ בִּשְׁעַת הַגָּשָׁתָהּ. וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ. אֵין אוֹתָהּ הַמַּחְשָׁבָה מוֹעֶלֶת כְּלוּם. בֵּין שֶׁהָיְתָה מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם בֵּין מַחֲשֶׁבֶת הַמָּקוֹם בֵּין מַחֲשֶׁבֶת הַזְּמַן:

If, however, one had an improper intent while performing services other than these: e.g., one had such an intent when skinning [sacrificial animal], when cutting it into pieces, when bringing its internal organs and fats to altar, when mixing [the oil and flour of] a meal-offering, when bringing it close to the altar, or the like, that [improper] intent is of no consequence. [This applies] whether it is an intent [to offer a sacrifice] for a different purpose, an intent [to offer or partake of the sacrifice] in an [improper] place, or an intent [to offer or partake of the sacrifice] at an [improper] time.

וְכֵן הַמְחַשֵּׁב בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת אֵלּוּ אוֹ בְּכֻלָּן מַחֲשָׁבָה אַחֶרֶת חוּץ מִשָּׁלֹשׁ מַחֲשָׁבוֹת אֵלּוּ אֵין אוֹתָהּ הַמַּחְשָׁבָה מַפְסֶדֶת כְּלוּם. כֵּיצַד. הַמְחַשֵּׁב בִּשְׁעַת שְׁחִיטָה וְקַבָּלָה וְהוֹלָכָה וּזְרִיקָה לְהָנִיחַ דַּם הַזֶּבַח אוֹ אֵימוּרָיו לְמָחָר. אוֹ לְהוֹצִיאָן חוּץ לָעֲזָרָה. אוֹ שֶׁחִשֵּׁב לִזְרֹק הַדָּם עַל הַכֶּבֶשׁ שֶׁלֹּא כְּנֶגֶד הַיְסוֹד. אוֹ לִתֵּן אֶת הַנִּתָּנִין לְמַעְלָה לְמַטָּה וְאֶת הַנִּתָּנִין לְמַטָּה לְמַעְלָה. אוֹ לִתֵּן דָּמִים הַנִּתָּנִין בַּמִּזְבֵּחַ הַחִיצוֹן בַּמִּזְבֵּחַ הַפְּנִימִי. אוֹ אֶת הַנִּתָּנִין בַּפְּנִימִי לַחִיצוֹן. אוֹ לְהַכְנִיס דַּם הַחַטָּאת לִפְנִים. אוֹ שֶׁחִשֵּׁב שֶׁיֹּאכְלוּ הַזֶּבַח טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לַאֲכִילָה. אוֹ שֶׁיַּקְרִיבוּם טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לַעֲבוֹדָה. אוֹ לְעָרֵב דַּם הַזֶּבַח בְּדַם הַפְּסוּלִין. אוֹ שֶׁחִשֵּׁב לִשְׁבֹּר עַצְמוֹת הַפֶּסַח ולֶאֱכל מִמֶּנּוּ נָא. אוֹ שֶׁחִשֵּׁב לִשְׂרֹף חַטָּאת הַנִּשְׂרֶפֶת חוּץ לִזְמַנָּן. אוֹ חוּץ לִמְקוֹמָן. בְּכָל אֵלּוּ הַמַּחְשָׁבוֹת וְכַיּוֹצֵא בָּהֶן הַזֶּבַח כָּשֵׁר. וְכֵן אִם חִשֵּׁב בִּשְׁעַת קְמִיצַת הַמִּנְחָה וּבִשְׁעַת נְתִינָתוֹ לַכְּלִי וּבִשְׁעַת הוֹלָכָתוֹ וּבִשְׁעַת זְרִיקָתוֹ עַל הָאֵשׁ לְהָנִיחַ קֻמְצָהּ אוֹ לְבוֹנָתוֹ לְמָחָר אוֹ לְהוֹצִיאוֹ לַחוּץ הֲרֵי זוֹ כְּשֵׁרָה:

Similarly, if when performing one of these four tasks or all of them, one has an [improper] intent other than these three intents, that undesirable intent does not disqualify [a sacrifice] at all. What is implied? When slaughtering [a sacrificial animal], receiving [its blood], bringing [the blood to the altar], and casting [on the altar], a person had the intent to: a) leave the blood of the sacrifice or the organs and fats to be burnt on the altar for the next day or to remove them from the Temple Courtyard, b) or he had the intent to cast the blood on the [altar's] ramp, where it is not opposite the base c) or [take] the blood of sacrifices that must be presented on the upper portion of the altar on the lower portion or those to be presented on the lower portion on the upper portion, d) or those to be presented on the outer altar on the inner altar, or those to be presented on the inner altar on the outer altar, or to bring the blood of a sin-offering into the inner chamber, e) he had the intent that impure people or others disqualified from partaking of a sacrifice should partake of it, f) that the sacrifice be offered by impure people or others who are disqualified from performing sacrificial service, g) to mix the blood of the sacrifice with unacceptable blood; h) he intended to break the bones of a Paschal sacrifice or to eat from it while it is not thoroughly cooked; i) or he intended to burn a sin-offering that must be burnt outside its proper time or outside its proper place; With regard to any of the above - or similar - intents, the sacrifice is acceptable. Similarly, if when taking the handful of meal, placing it into a vessel, bringing it to the altar, or casting it on the [altar's] pyre, one had the intent to leave the handful or the frankincense until the following day or to take them out of [the Temple Courtyard], the offering is acceptable.

כְּבָר בֵּאַרְנוּ שֶׁהוֹלָכָה שֶׁלֹּא בָּרֶגֶל אֵינָהּ הוֹלָכָה. לְפִיכָךְ אֵין הַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. וְהַמְהַלֵּךְ בְּמָקוֹם שֶׁאֵינוֹ צָרִיךְ הֲרֵי זוֹ הוֹלָכָה וְהַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. כֵּיצַד. קִבֵּל הַדָּם וְהוּא עוֹמֵד בִּמְקוֹמוֹ וּפָשַׁט יָדוֹ לְזָרְקוֹ עַל הַמִּזְבֵּחַ. וְחִשֵּׁב בְּעֵת שֶׁפָּשַׁט יָדוֹ בַּדָּם אֵין הַמַּחְשָׁבָה פּוֹסֶלֶת בָּהּ. אֲבָל אִם קִבֵּל הַדָּם בִּפְנִים וְלֹא הִלֵּךְ בּוֹ לְגַבֵּי הַמִּזְבֵּחַ אֶלָּא הִלֵּךְ בּוֹ וְהוֹצִיאוֹ לַחוּץ. וְחִשֵּׁב בִּשְׁעַת הִלּוּכוֹ לַחוּץ בְּמַחְשֶׁבֶת הַזְּמַן וְכַיּוֹצֵא בָּהּ. הֲרֵי זוֹ פּוֹסֶלֶת:

We already explained that bringing [blood or limbs to the altar] in a way other than walking is not considered as bringing them. Therefore an undesirable intent does not disqualify [a sacrifice in such an instance]. Carrying [blood or a limb] to a place to which one need not is considered as carrying and [if one has] an undesirable intent while doing this, [the sacrifice] is disqualified. What is implied? One received the blood and while standing in his place extended his arm to cast it on the altar and while he extended his arm, he had an undesirable intent, that intent does not disqualify it. If, however, he received the blood inside [the Temple Courtyard] and did not carry it toward the altar, but instead, carried it and took it [toward the area] outside [the Courtyard], having a disqualifying intent, [like one] involving the time [the sacrifice would be eaten] or the like, he causes it to be disqualified.