Kommentar zu Zevachim 1:4
הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת:
[Wenn] das Passah-Opfer und der Chattat nicht um ihrer selbst willen geschlachtet wurden, [oder wenn der Priester] nicht [das Blut aus diesen Opfern] um seiner selbst willen sammelte oder [das Blut zum Altar] nicht trug um seiner selbst willen oder nicht [das Blut] um seiner selbst willen besprengt; oder [wenn er diese beiden Taten ausführte] um ihrer selbst willen und nicht um ihrer selbst willen; oder [beide] nicht um ihrer selbst willen und um ihrer selbst willen - sie sind ungültig. Wie kann es sowohl um ihrer selbst willen als auch nicht um ihrer selbst willen sein? [Der Priester handelte] um eines Passahopfers willen und um eines Shelamim willen . [Ein Priester handelt] nicht um seiner selbst willen und um seiner selbst willen [wäre, wenn er handeln würde] um eines Chattat willen und um eines Passahopfers willen. Denn ein Opfer kann durch vier Dinge ungültig gemacht werden: durch Schlachten und durch Sammeln [des Blutes] und durch Tragen [des Blutes zum Altar] und durch Stürzen [des Blutes auf dem Altar]. Rabbi Shimon bestätigt das Tragen [unabhängig von seiner Absicht], denn Rabbi Shimon pflegte zu sagen: Es ist unmöglich [ein Opfer darzubringen], ohne zu schlachten und ohne [das Blut] zu sammeln und ohne [das Blut] zu stürzen, aber es ist möglich [ ein Opfer darbringen] ohne [Blut] zu tragen - man schlachtet an der Seite des Altars und stürzt [es von dort, wo er steht]. Rabbi Eliezer sagt: [Wenn] man [Blut] in einem Fall trägt, in dem er es tragen muss, macht [unangemessener] Gedanke [das Opfer] ungültig; [wenn] er es in einem Fall trägt, in dem er es nicht tragen muss, macht [unangemessenes] Denken [das Opfer] nicht ungültig.
Bartenura on Mishnah Zevachim
English Explanation of Mishnah Zevachim
Or in their own name and not in their own name, or not in their own name and in their own name, they are disqualified.
What is the case of ‘in their own name and not in their own name’? In the name of it being a pesah [first] and [then] in the name of it being a shelamim.
‘Not in their own name and in their own name:’ in the name of a shelamim [first] and [then] in the name of a pesah.
For a sacrifice can be disqualified in [any one of] the four elements: slaughtering, receiving, carrying and sprinkling.
Rabbi Shimon declares it valid if carried [with the wrong intent], for Rabbi Shimon said: it is impossible [to have a valid sacrifice] without slaughtering, without receiving and without sprinkling, but it is possible without carrying. [How so]? One slaughters it at the side of the altar and sprinkles.
Rabbi Elazar says: if one goes where he needs to go, an [illegitimate] intention disqualifies [it]; where he doesn’t need to go, an [illegitimate] intention does not disqualify [it].
Section one: This section expands upon the halakhah that we learned in mishnah one, that a pesah or a hatat that were offered with the intent of their being a different sacrifice are disqualified. Here we learn two new halakhot. First of all, if any of the other essential parts of the sacrifice are done with the intent of the sacrifice being something else other than a pesah or a hatat, the sacrifice is invalid. The four essential elements of sacrifices are: slaughtering, receiving the blood, carrying it to the altar and sprinkling it on the altar.
Sections 2-4: The second new law we learn is that if one of these actions is done with the proper intent, but another of the actions is done with the improper intent, the sacrifice is invalid. The mishnah now illustrates this. If the sacrifice is supposed to be a pesah and it is first done in the name of it being a pesah and then later on the priest is confused and performs one of the later actions with the intent of it being a shelamim, the sacrifice is invalid. The same is true if at first he has the wrong intention and then when performing one of the later actions he has the correct intention. In either case the sacrifice is disqualified.
Section five: This supports what was stated above in section one any of the four essential aspects of the sacrifice can also serve as potential disqualifiers, if the intention is incorrect.
Section six: Rabbi Shimon disagrees with the statement in section five and holds that if the sacrifice’s blood is carried to the altar with the wrong intent, it is not disqualified because carrying is not essential to all sacrifices. Theoretically, one could slaughter a sacrifice right next to the altar and then sprinkle the blood without having to carry the blood from the point of slaughter to the altar.
Section seven: If the person is carrying the blood from the point at which he slaughtered it to the altar and while doing so he has the intention that it should be a different sacrifice, then the sacrifice is disqualified. However, if he slaughtered it next to the altar and received the blood in a vessel right there and then brought the blood elsewhere, an action that he did not need to do, and while carrying it he intended to offer it as another sacrifice, then the sacrifice is not disqualified, at least according to Rabbi Elazar. This carrying of the blood was unnecessary and therefore his intents at that moment do not factor into determining the validity of the sacrifice.