זבחים ב׳:ב׳ - ב׳:ג׳

השוחט את הזבח – peace-offerings or other [sacrifices] that are consumed.

כזית מעור האליה – but it comes to tell us that the skin of the fat tail is not like the fat tail itself, for he considers to eat something which is normally eaten, and therefore it is invalid, for if it is like the fat tail, one has in mind the undue intention in the performance of a sacrificial ceremony to eat something which is generally to be offered as incense (i.e., burned) and it is was not invalid, as is taught in the Mishnah (see Mishnah 3 of this chapter) shortly further on, to eat something which is usually eaten or to offer as incense something offered as incense (i.e., entrails) it is invalid.

ואינו ענוש כרת – rhe person who eats it, and even outside, and he is not published with extirpation.

ולאכול את בשרו למחר – but one cannot establish it for peace-offerings, but rather for the thanksgiving offering and the sin-offering, for whereas regarding peace offerings, it is its appropriate time. But to cast its blood or to burn its sacrificial portions, even for a peace-offering, it would be on the morrow outside its appropriate time.

פגול וחייבים עליו כרת – the person who eats it and even, at its appropriate time, he punished with extirpation.

השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”

ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.

כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): "לא ירצה"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar.