Mishnayos Zevachim Perek 3 Mishnah 6
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זבחים פרק ג׳ משנה ו׳
If one slaughters the animal in order to leave its blood or its sacrificial portions for the next day, or to remove them outside the designated area, but not in order to sacrifice them the next day, Rabbi Yehuda deems the offering unfit, and the Rabbis deem it fit. In the case of one who slaughters the animal in order to place the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or in order to place the blood that is to be placed above the red line below the red line, or to place the blood that is to be placed below the red line above the red line, or the blood that is to be placed inside the Sanctuary outside the Sanctuary, or the blood that is to be placed outside the Sanctuary inside the Sanctuary; and likewise, if he slaughtered the animal with the intent that ritually impure people will partake of it, or that ritually impure people will sacrifice it, or that uncircumcised people will partake of it, or that uncircumcised people will sacrifice it; and likewise, with regard to the Paschal offering, if he had intent during the slaughter to break the bones of the Paschal offering, or to eat from the meat of the Paschal offering partially roasted, or to mix the blood of an offering with the blood of unfit offerings, in all these cases, although he intended to perform one of these prohibited acts, some of which would render the offering unfit, the offering is fit. The reason is that intent does not render the offering unfit except in cases of intent to eat or to burn the offering beyond its designated time and outside its designated area, and in addition, the Paschal offering and the sin offering are disqualified by intent to sacrifice them not for their sake.
שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן:
Bartenura
להניח את דמו או את אמוריו למחר. לא שיקטירם למחר, דהאי מחשבת חוץ לזמנו היא ופגול גמור הוי. אלא על מנת שיניח הכל למחר ולא יקטירם:
ר׳ יהודה פוסל. הואיל ומיפסל בהוצאה ובהנוח, מיפסל נמי במחשבת הוצאה והנוח. וכשם שאם הניחן למחר פסול, דדם נפסל בשקיעת החמה, כך אם חשב עליהן להניחם למחר, פסל:
וחכמים מכשירין. הואיל ולא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ לזמנו, וכן לא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ למקומו, אע״פ שחשב להניח למחר או להוציא חוץ למקומו, לא פסל. והלכה כחכמים. והא דלא פסל ר׳ יהודה במחשב בדמים הנתנין למטה לתת אותם למעלה הואיל ואם עשה כן פסל, משום דסבירא ליה לר׳ יהודה שהחושב לזרוק הדם על המזבח אפילו שלא במקומו כאילו חשב לזרקו במקומו, ובלבד שלא יחשוב לזרוק חוץ לעזרה:
להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.
ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.
וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard.