Mishnayos Zevachim Perek 2 Mishnah 3
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זבחים פרק ב׳ משנה ג׳
This is the principle: With regard to anyone who slaughters the animal, or who collects the blood, or who conveys the blood, or who sprinkles the blood, with intent to partake of an item whose typical manner is such that one partakes of it, e.g., the meat of the offering, or to burn an item whose typical manner is such that one burns it on the altar, if his intent was to partake of or to burn the measure of an olive-bulk outside its designated area, the offering is disqualified, but there is no liability for karet for burning or partaking of it. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet for burning or partaking of it, provided that the permitting factor, the blood, is sacrificed in accordance with its mitzva.
זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ:
Bartenura
השוחט והמקבל והמהלך והזורק. אם כשהוא עסוק באחת מארבע עבודות הללו חשב על הזבח לאכול ממנו דבר שדרכו לאכול דהיינו הבשר, או להקטיר ממנו דבר שדרכו להקטיר דהיינו אימורים, חוץ למקומו, הבשר אסור באכילה, והאוכלו אינו ענוש כרת. ואם חשב על הזבח לאכלו חוץ לזמנו, הזבח פגול, והאוכלו אפילו בתוך זמנו ענוש כרת, דכתיב (ויקרא ז) ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה, ובמחשב לאכול מזבחו ביום השלישי הכתוב מדבר. או אינו מדבר אלא באוכל מזבחו ביום השלישי, אמרת, אחר שהוכשר יחזור ויפסל, בתמיה. ועוד, הרי הוא אומר לא יחשב, במחשבה הוא נפסל ואינו נפסל בשלישי. ומדקאמר קרא האכל יאכל, דרשינן דבשתי אכילות הכתוב מדבר, אחת אכילת אדם דהיינו הבשר, ואחת אכילת מזבח דהיינו האמורין. ועל שתיהן הוא אומר לא יחשב פגול יהיה:
ובלבד שיקרב המתיר. הדם שהוא מתיר:
כמצותו. [כאילו היה כשר] שלא יהא בו פסול אחר. אבל אם יש בו פסול מחשבה אחרת, יצא מידי פגול. כדמפרש ואזיל. דגבי פגול כתיב לא ירצה, כדכתיב גבי כשר, לומר לך כהרצאת כשר כך הרצאת פגול. מה הרצאת כשר לא קרי לה הרצאה אלא בזריקה שהיא סוף ארבע עבודות המתירות, אף פגול אינו קבוע, ולעולם הוא תלוי ועומד עד שיזרק הדם שהוא סוף כל המתירין:
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.