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Mishnayos Pesachim Perek 5 Mishnah 2

פסחים פרק ה׳ משנה ב׳


The Paschal lamb that the priest slaughtered not for its own purpose, i.e., at the time of slaughter he said that his intent was to slaughter it as a different offering, e.g., a peace-offering or burnt-offering, rather than as a Paschal lamb; or if the priest received the blood, or carried the blood to the altar, or sprinkled the blood on the altar while saying that it was not for the purpose of the Paschal lamb; or if the priest performed the rites both for its own purpose and not for its own purpose; or not for its own purpose and for its own purpose; in all these cases, the Paschal lamb is disqualified. How does one perform the rites for its own purpose and not for its own purpose? It is in a case where the priest said that his intent is for the purpose of the Paschal lamb and for the purpose of a peace-offering. And how does one perform rites not for its own purpose and for its own purpose? It is in a case where the priest says that the offering is for the purpose of a peace-offering and for the purpose of a Paschal lamb.

הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח:


ששחטו שלא לשמו – such as when they were slaughtered for the sake of peace-offerings, or that the blood was received in the bowl out of which the sprinkling is done or brings the blood to the altar or he cast the blood on the altar.

או לשמו ושלא לשמו – such as that it was slaughtered for its sake but received the blood not for its sake.

או שלא לשמו – this ending part [of our Mishnah] teaches us that we consider from one form of Divine service to another, for if he thought at the time of the Divine service for this one on the service of its fellow [sacrifice] to perform with that thought, it is invalid, such when he said: “Behold I slaughter for its sake on the condition to cast its blood not for its sake, the sacrifice (i.e., festive peace-offering) is invalid immediately, and even if he didn’t perform the second as an invalid thought like the case as he thought, and that is the implication of our Mishnah, or that he thought at ther time of the slaughter to cast the blood not for its sake, we derive this from the Biblical verse, as it is written (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD’…” until it would be that the sacrifice is for the Passover offering and it implies to be indispensable.

ששחטו שלא לשמו. כגון ששחטו לשם שלמים. או קבל הדם במזרק. או הוליך הדם למזבח. או זרק הדם על גבי המזבח. שלא לשמו. שבארבע עבודות הללו המחשבה פוסלת הזבח:

או לשמו ושלא לשמו. כגון ששחט לשמו וקבל הדם שלא לשמו:

או שלא לשמו. הך סיפא אשמעינן דמחשבים מעבודה לעבודה, שאם חשב בשעת עבודה זו על חברתה לעשותה במחשבה פסולה כגון דאמר הריני שוחט לשמו ע״מ לזרוק דמו שלא לשמו, נפסל הזבח מיד ואפילו לא עשה השניה במחשבה פסולה כמו שחשב. והכי משמעותא דמתניתין, או שחשב בשעת שחיטה לזרוק הדם שלא לשמו ושחט לשמו פסול. ופסח דפסול שלא לשמו נפקא לן מקרא דכתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, עד שיהיה הזבח לשם פסח, והוא משמע לעכב: