Zevachim 8:12 - 9:1

יצא אחד מהן לחוץ – outside of the Temple courtyard.

הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.

וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”

ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.

לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.

מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].

עד שיכפר – in the hall containing the golden altar.

ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.

ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement.

המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.

ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.

היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.

רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.

אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.

ר"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.

ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.

והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua.