Commentaire sur Zevahim 3:1

כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.

Introduction In chapter two, mishnah one we learned that only a fit priest can receive the blood, carry it to the altar and sprinkle it on the altar. Today we learn that anyone can slaughter the animal.

לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.

All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid [even when performed] by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean [persons] do not touch the flesh. The first action in the process of sacrificing an animal can be performed by anyone, and not just a fit priest. This is true for all sacrifices, even most-holy sacrifices such as the hatat and the asham. There is one caveat if an unclean person slaughters the animal, they must not touch the flesh. The animal is not susceptible to uncleanness but once it has been slaughtered, its flesh is.

וכולן – those that are invalidated.

Therefore they invalidate [the sacrifice] by an [illegitimate] intention. Since anyone can slaughter the animal, even people who are unfit to perform the other three actions, if such a person has an illegitimate intention while slaughtering, he/she invalidates the sacrifice. In other words, since they can perform these actions, the same rules apply to them as apply to fit priests when performing the other three actions.

שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.

And in all of these cases, if they received the blood [in order to eat the sacrifice] after the prescribed time, or outside of the prescribed place, if there remains [in the animal] life-blood, a fit person should go back and receive the blood. Those people listed in section one cannot receive the blood of the sacrificed animal. Therefore, if they do receive the blood and while doing so have an illegitimate intention, it does not automatically render the sacrifice invalid. If there is still blood flowing from the animal’s neck, the life-blood, then a valid priest can still receive the blood and bring it to the altar and thereby preserve the validity of the sacrifice.

אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it.