Zevachim 4:5 - 4:6

קדשי נכרים – that the heathens make vows of votive offerings and free-will offerings like an Israelites as it is written in the [Torah] portion of Emor (Leviticus 22:18): “When any man of the house of Israel [or of the strangers in Israel] presents a burnt-offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” and we expound the word איש/a person, what does the inference teach us when it says איש איש/when any man? To include the non-Jews who make vows of votive offerings and free-will-offerings like an Israelite.

אין חייבין משום פגול נותר וטמא – for the offering disqualified by improper intention is derived by an analogy from that of a remnant (see Talmud Zevakhim 45a), through [the words] "עון" "עון"/”iniquity,” “iniquity,” (see Leviticus 22:18: “or to incur guilt requiring a penalty payment,” and Numbers 18:1: “You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood.”) and remnant is derived from ritually impure in an analogy of "חלול" "חלול"/desecrated, desecrated, (see Leviticus 22:2: “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane/יחללו My holy name.” and Leviticus 22:15: “But [the priests] must not allow the Israelites to profane/ולא יחללו the sacred donations that they set aside for the LORD,) but regarding the impure, it is written (Leviticus 22:2): “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelites consecrate to me,” but not the holy things of the heathens. But the Halakha is not according to Rabbi Meir.

דברים שאין חייבין עליהן משום פגול – as for example, the taking of a fistful of the meal-offering and the incense and everything that is taught in our Mishnah (see Chapter 4, Mishnah 3).

חייבין משום טומאה – a person who eats them while in bodily impurity is liable for extirpation.

חוץ מן הדם – that the Biblical verse excluded it as it is written (Leviticus 17:11): “[for the life of the flesh is in the blood,] and I have assigned it to you [for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation],” yours will be like the rest of unconsecrated meat, and not like Holy Thing. And further it is written (Leviticus 17:11): “for making expiation for your lives upon the altar,” for expiation I have given it, but not for sacrilege. Therefore, he is not liable for it not because of impurity and not because of remnant and not because of improper intention, but rather because of merely consuming blood.

בדבר שדרכן להאכל – that it is the manner of human beings to consume them, and even though it is from that which is offered as incense, as for example, the taking of a fistful of meal-offering and the meal-offering of the priests and things similar to it, but the frankincense and the wood and the incense, we are not obligated for them because of ritual impurity. But the Rabbis argued with this and strengthened it for ritual impurity, from Scripture, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire,” and the extra word of הבשר/the flesh [in the verse quoted above]: “As for other flesh, only he who is pure may eat such flesh,” includes the wood and the frankincense. But the Halakha is according to the Sages, for the wood and the frankincense also have reason to be ritually impure. But wood does not cause impurity other than the wood of a sacrifice alone, for if something ritually impure touched it, it is prohibited to burn them upon the altar.

לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.

לשם זובח – to exclude the change in owners as we derived above at the beginning of the first chapter (i.e., Mishnah 1) from (Deuteronomy 23:24): “You must fulfill what has crossed your lips and performed what you have voluntarily vowed to the LORD our God, etc.”

לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.

לשם ריח – to exclude if he roasted them first outside of the pile of wood on the altar in the Temple, for furthermore, this does not causes its scent to rise.

לשם הנחת ריח – please to the Holy One, Blessed be He who said and we fulfill his will. And all of these we derive them from as it is written (Leviticus 1:9): “a gift of pleasing odor.”

לשם חטא – for the sake of his sin that he brings it upon it.

אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.

שהוא תנאי ב"ד – that he should merely slaughter it, but not state its purpose, perhaps he will come to state that it was not for that sake.

שאין המחשבה הולכת אלא אחר העובד – Therefore, if he would say that it was not for their sake, even though the owners stated that it was for their sake, it is not anything, for the matter does not depend upon them, as it is written (Leviticus 7:18): “it shall not count for him who offered it,”. And the Halakha is according to Rabbi Yossi.