Kommentar zu Zevachim 4:6
לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד:
Jedes Opfer wird für sechs Ziele angeboten: Um des Opfers willen, um desjenigen willen, der das Opfer bringt, um Gottes willen, um [Teile davon] im [Altar] zu verbrennen, z um des Geruchs willen [des Opfers, wie es brennt], um des Aromas willen [um Gottes willen]. Und [in Bezug auf] den Chattat und den Asham , [diese werden auch gebracht] um der Sünde willen [für die sie büßen]. Rabbi Yose sagte: Auch wenn eine Person eines dieser [Ziele] nicht im Auge hatte, ist das Opfer immer noch gültig, da es eine Bestimmung des Gerichts ist, dass [nur] die Absichten desjenigen, der die Dienstleistung erbringt, [und nicht diese] des Besitzers].
Bartenura on Mishnah Zevachim
לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.
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English Explanation of Mishnah Zevachim
Introduction
When a priest offers a sacrifice, he must have six things in mind while doing so. Our mishnah teaches what these six things are.
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Bartenura on Mishnah Zevachim
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.”
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English Explanation of Mishnah Zevachim
The sacrifice is slaughtered for the sake of six things:
For the sake of the sacrifice, The priest must have in mind what type of sacrifice is being offered, for instance an olah must be offered with the intent that it be an olah, and not a shelamim.
For the sake of the sacrifice, The priest must have in mind what type of sacrifice is being offered, for instance an olah must be offered with the intent that it be an olah, and not a shelamim.
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Bartenura on Mishnah Zevachim
לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.
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English Explanation of Mishnah Zevachim
For the sake of the sacrificer, The priest must have in mind the person who is bringing the sacrifice. In other words, he must intend that the sacrifice should “count” for that person.
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Bartenura on Mishnah Zevachim
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.
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English Explanation of Mishnah Zevachim
For the sake of the [Divine] Name, The priest must have in mind that the sacrifice is for God (our God, of course) and not for some other god, or any other entity one could think of.
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Bartenura on Mishnah Zevachim
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.”
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English Explanation of Mishnah Zevachim
For the sake of fire-offerings, When sacrificing the priest has to have in mind that it will be burned on the altar, and not that it will merely be burned.
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Bartenura on Mishnah Zevachim
לשם חטא – for the sake of his sin that he brings it upon it.
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English Explanation of Mishnah Zevachim
For the sake of fragrance, The sacrifice must be offered with the intent to produce a fragrance for God, as it says in Leviticus 1:9, “an olah, a fire-offering of pleasing fragrance.”
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Bartenura on Mishnah Zevachim
אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.
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English Explanation of Mishnah Zevachim
For the sake of pleasing; The final word (in Hebrew) of the above-verse is “pleasing.” The priest must have in mind that the sacrifice be pleasing to God.
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Bartenura on Mishnah Zevachim
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.
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English Explanation of Mishnah Zevachim
And a hatat and an asham for the sake of sin. A hatat and an asham come to atone for sins. They must be offered with the sake that they atone for the sin that they are intended to atone for.
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Bartenura on Mishnah Zevachim
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.
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English Explanation of Mishnah Zevachim
Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. According to Rabbi Yose, even if the priest did not have any of these intentions, the sacrifice is still valid. This is because the court stipulates that any sacrifice done without one of these intentions (but not with an improper intention) is valid.
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English Explanation of Mishnah Zevachim
Since the intention is determined only by the worshipper. This line explains the entire mishnah. The intent of the worshipper, meaning the priest, is what is determinative of the sacrifice, and not the intent of the owner of the sacrifice. If the worshipper had these six things in mind when offering the sacrifice, the sacrifice is valid even if the owner had an intent that would disqualify the sacrifice.
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