Zevachim 4:3 - 4:4

אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.

הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [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/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.

והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.

מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.

מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).

ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.

והדם – which permits it.

והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.

וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.

לוג שמן של מצורע – its remnants are consumed.

אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.

ור"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.

בין לאדם בין למזבח – whether this or that.

העולה דמה מתיר את בשרה למזבח – as it is written (Leviticus 1:6): “dashing the blood [against all sides of the altar which is at the entrance of the Tent of Meeting],” and afterwards (Leviticus 1:8): “[And Aaron’s sons, the priests] shall lay out the sections.”

ואת עורה לכהנים – as it is written (Leviticus 7:8): “[So, too, the priest who offers a man’s burnt offering shall keep] the skin of the burnt offering that he offered,” it is not other than after the tossing/sprinkling [of the blood].

חטאת העוף – which is eaten by the Kohanim. We derive it from what is written (Leviticus 16:16): “whatever their sins,” to conclude the sin-offering of fowl so that you would not say that it died on its own.

פרים הנשרפים – the bull of the anointed priest and the bull for an unwitting communal sin [as a result of an errant Halakhic decision handed down by the Great Sanhedrin] (Talmud Tractate Horayot 2a and Chapter 1, Mishnah 5) and the bull of Yom Kippur.

ושעירים הנשרפים – the goat of Yom Kippur and the goats of the idolaters. All of these require the blood being sprinkled inside, and their portions of the offerings consumed upon the altar offered on the altar of the burnt-offering and the rest of the meat is burned in the place of the ashes [outside of Jerusalem where the ashes from the altar were deposited; the Yom Kippur goat and other public sin-offerings that were not eaten were burned there], But since their blood permits their portions of the offerings consumed upon the altar to be offered up, if he had an inappropriate intention with them, and ate the portions of the offerings that were to be consumed upon the altar, he is liable for them because it was an offering disqualified by improper intention.

כל שאינו על מזבח החיצון כשלמים – an offering disqualified by improper intention, with regard to peace-offerings it is written. Just as peace-offerings are unique in that the blood is given on the outer altar, so also anything where their blood is given on the outer altar, to exclude the bulls that are burned and the goats that are burned where their blood requires sprinkling/tossing and the giving of their blood inside. But the Halakha is not according to Rabbi Shimon.