[If] one slaughtered it [the offering] with the intention of leaving its blood or its designated parts for the next day, or [with the intention of] taking them outside [of the Temple courtyard] - Rabbi Yehudah deems it invalid, but the Sages deem it valid. [If] one slaughtered it with the intention to put [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] to sprinkle [blood] that should be sprinkled below [the altar's midpoint] above [it], [or to szprinkle blood] that should be sprinkled above the altar's midpoint] below [it], or [to sprinkle blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [to sprinkle blood] that should be [sprinkled on the] outside [altar] on the inside [altar], [or with the intention] that impure people should eat it, or that impure people should sacrifice it, [or with the intention] that uncircumcised people should eat it, or that uncircumcised people should sacrifice it, [or with the intention] of breaking the bones of the Passover offering, or of eating it raw, or of mixing its blood with the blood of invalid offerings - it is valid because thoughts only invalidate [an offering if one had the intention of acting] after its time or outside of its proper place, or [if procedures for a] Passover-offering or a <i>Chattat</i> [an offering brought to expiate sin] were not done for their own sake.
Bartenura on Mishnah Zevachim
להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.
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English Explanation of Mishnah Zevachim
Introduction
In this mishnah we learn that usually only two types of illegitimate intentions can invalidate a sacrifice the intention of eating it outside the prescribed place of after the prescribed time. Other illegitimate intentions do not render the sacrifice invalid.
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Bartenura on Mishnah Zevachim
ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.
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English Explanation of Mishnah Zevachim
If he slaughtered it with the intention of leaving its blood or its innards for the next day, or of carrying them outside of their place: Rabbi Judah disqualifies [it], But the sages declare it valid. The person sacrificing had the intention of leaving the blood or the innards that must be burned on the altar for the next day, but he was not thinking that he would sprinkle the blood on the next day or burn the innards on the next day. Alternatively, he had the intention of taking the blood or innards to a place outside of where they must be spilled or burned, but not of offering them up there. According to Rabbi Judah this is sufficient to disqualify the sacrifice. Just as leaving them over for the next day or taking them out of their prescribed place disqualifies them, so too does thinking about doing such a thing. The rabbis however disagree. Since he did not have the intention of burning or eating after the prescribed time or outside the prescribed place, the sacrifice is not invalid.
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Bartenura on Mishnah Zevachim
וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard.
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English Explanation of Mishnah Zevachim
[If he slaughtered it] with the intention of sprinkling [the blood] on the ascent, [or on the altar] but not against its base; or of applying below [the scarlet line] what should be applied above, or above what should be applied below, or without what should be applied within, or within what should be applied without; The mishnah now brings a long list of cases where a person has the intention of doing an action that will render the sacrifice invalid, but his intention is not to burn or eat the sacrifice after the prescribed time or outside the prescribed place. Section seven will state that in only of these cases the sacrifice is valid. The first list is the same as that found in 2:1 spilling the blood in the wrong place.
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English Explanation of Mishnah Zevachim
[Or with the intention] that unclean [persons] should eat it, [or] that unclean [priests] should offer it; The second wrong intention is giving it to an impure person, who cannot eat sacrificial meat.
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English Explanation of Mishnah Zevachim
[Or] that uncircumcised [persons] should eat it, [or] that uncircumcised persons should offer it; Uncircumcised men cannot eat sacrifices.
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English Explanation of Mishnah Zevachim
[Or with the intention] of breaking the bones of the pesah, or eating of it before it is roasted; The bones of the pesah cannot be broken and it must be eaten wholly roasted. See Exodus 12:9, 46.
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English Explanation of Mishnah Zevachim
Or of mingling its blood with the blood of invalid [sacrifices]; If the blood of a valid sacrifice is mixed with the blood of an invalid sacrifice, the sacrifice cannot be eaten.
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English Explanation of Mishnah Zevachim
[In all of these cases] it is valid, because an [illegitimate] intention does not disqualify [a sacrifice] except when it refers to after its time or outside its prescribed place, and [in the case of] a pesah and a hatat, [the intention to slaughter them] for the sake of their being a different sacrifice. In all of these cases the sacrifice is valid because his improper intention was not connected with eating or burning it outside the prescribed place or after the prescribed time, the improper intention that does render a sacrifice invalid. The only other improper intention that can render a sacrifice invalid is if the sacrifice is a pesah or a hatat and the person offering it sacrifices it thinking that they are other sacrifices (see 1:4).
