Mishnah Zevachim · chapter 2

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1. 1

   כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פָּסָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת:

   All sacrifices whose blood was caught by a: non-priest, an onen, a tebul yom, one lacking [priestly] vestments, one lacking sacrificial atonement, one who had not washed his hands and feet, an uncircumcised [priest]; an unclean [priest]; one who was sitting, one who was standing on utensils or on an animal or on another’s feet, are disqualified. If [the priest] caught [the blood] with his left hand, it is disqualified. Rabbi Shimon declares it valid. If the blood was poured out on to the pavement and [the priest] collected it, it is disqualified. If [the priest] put it [the blood] on the ramp [to the altar], [or on the altar, but] not against its base; if he applied [the blood] which should be applied below [the scarlet line] above [it] or that which should be applied above, below, or that which should be applied within [he applied] without, or that which should be applied without [he applied] within, it is invalid, but does not involve karet.

2. 2

   הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת:

   One who slaughters a sacrifice [intending]: To sprinkle its blood outside [the Temple] or part of its blood outside; To burn its innards or part of its innards outside; To eat its flesh or as much as an olive of its flesh outside, Or to eat as much as an olive of the skin of the fat-tail outside, It is invalid, but it does not involve karet. [One he slaughters a sacrifice intending]: To sprinkle its blood or part of its blood the next day, To burn its innards or part of its innards on the next day; To eat its flesh or as much as an olive of its flesh on the next day; Or to eat as much as an olive of the skin of its fat-tail on the next day, It is piggul, and involves kareth.

3. 3

   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:

   This is the general rule: anyone who slaughters or receives [the blood], or carries [it] or sprinkles [it] [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the sacrifice] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law.

4. 4

   כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ:

   How is the mattir offered in accordance with the law? If one slaughtered in silence, and received, or carried, or sprinkled, [intending to eat the sacrifice] after its designated time; Or if one slaughtered [intending to eat] after its designated time, and received, and carried and sprinkled in silence, or if one slaughtered, or received, or carried, or sprinkled [intending to eat] after its designated time. That is offering the mattir in accordance with the law. How is the mattir not offered in accordance with the law? If one slaughtered [intending to eat] outside the designated place, [and] received, carried, and sprinkled [with the intention of eating] after its designated time; Or if one slaughtered [intending to eat] after its designated time, [and] received, carried, and sprinkled [intending to eat] outside its designated place, or if one slaughtered, received, carried, and sprinkled [intending to eat] outside its designated time. If one slaughtered the pesah or the hatat for the sake of something else, and received, carried, and sprinkled [intending to eat them] after their designated time; Or if one slaughtered [them, intending to eat them] after their designated time, [and] received, carried, and sprinkled for the sake of something else, or if one slaughtered, received, carried, and sprinkled for the sake of something else; In these cases the mattir was not offered in accordance with the law.

5. 5

   לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:

   [If one intended] to eat as much as an olive on the next day [and] as much as an olive on the outside its intended place, [or] as much as an olive outside its designated place [and] as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine.