Commento su Zevahim 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:
[Se] l'offerta della Pasqua ebraica e il Chattat non fossero stati massacrati per se stessi, [o se il sacerdote] non avesse raccolto [il sangue da questi sacrifici] per se stessa, o non avesse portato [il sangue all'altare] per per amor suo, o non ha spruzzato [il sangue] per amor suo; o [se compisse questi atti entrambi] per il loro bene e non per il loro bene; o [entrambi] non per se stessi e per se stessi - non sono validi. Come può essere sia per il loro bene e non per il loro bene? [Il sacerdote ha agito] per il bene di un'offerta per la Pasqua e per il bene uno Shelamim . [Un prete che agisce] non per se stesso e per se stesso [sarebbe se agisse] per il bene di un Chattat e per il bene di un'offerta per la Pasqua. Perché un'offerta può essere invalidata attraverso quattro cose: attraverso la macellazione, e attraverso la raccolta [del sangue], e attraverso il trasporto [del sangue all'altare], e attraverso la corsa [del sangue sull'altare]. Il rabbino Shimon convalida il trasporto [indipendentemente dall'intenzione], poiché il rabbino Shimon era solito dire: è impossibile [offrire un sacrificio] senza macellare e senza raccogliere [il sangue], e senza precipitare [il sangue], ma è possibile [ offrire un sacrificio] senza trasportare [sangue] - uno massacra al lato dell'altare e si lancia [da dove si trova]. Il rabbino Eliezer dice: [Se] si trasporta [sangue] in un caso in cui deve trasportarlo, [improprio] il pensiero invalida [l'offerta]; [se] lo porta in un caso in cui non ha bisogno di portare, il pensiero [improprio] non invalida [l'offerta].
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.