Si l'on abat une offrande [avec l'intention] de manger quelque chose qui n'est pas habituellement mangé, ou de brûler quelque chose [sur l'autel] ce qui n'est pas habituellement brûlé [sur l'autel] - c'est valable. Le rabbin Eliezer l'invalide. [Si l'on abat une offrande avec l'intention] de manger quelque chose qui est habituellement mangé ou de brûler quelque chose qui est habituellement brûlé - [si c'était] moins que le volume d'une olive, c'est valable. [S'il avait l'intention] de manger la moitié du volume d'une olive et de brûler la moitié du volume d'une olive - c'est valable parce que manger et brûler ne sont pas combinés.
Bartenura on Mishnah Zevachim
לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah lists cases in which a person has an improper intention while sacrificing the animal but this improper intention does not render the sacrifice invalid.
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Bartenura on Mishnah Zevachim
ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer.
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English Explanation of Mishnah Zevachim
If one slaughters the sacrifice [intending] to eat what is not normally eaten, or to burn [on the altar] what is not normally burned [outside of the time or place the sacrifice must be eaten or burned], it is valid; But Rabbi Eliezer invalidates [the sacrifice]. Normally, having an intention to eat or burn something outside of the place or time it should be eaten or burned will invalidate a sacrifice. However, here he intends to burn or eat something that is not normally burned or eaten. Therefore, this improper intention does not render the sacrifice invalid. Rabbi Eliezer disagrees and holds that an improper intention even concerning that which is not normally eaten or burned will still render the sacrifice invalid.
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English Explanation of Mishnah Zevachim
[If he slaughters it intending] to eat what is normally eaten and to burn what is normally burned [outside of the time or place the sacrifice must be eaten or burned], [but] less than the size of an olive, it is valid. Here his improper intention was to do the action with less than an olive’s worth of the sacrifice, and therefore the sacrifice is still valid.
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English Explanation of Mishnah Zevachim
To eat half as much as an olive and to burn half as much as an olive [outside of the time or place the sacrifice must be eaten or burned], it is valid, because [intentions concerning] eating and burning do not combine. As we learned in 2:5, improper intentions with regard to eating a sacrifice and burning a sacrifice do not join together to add up to the requisite olive’s worth. Therefore, the sacrifice is still valid.
