Come viene portato correttamente il [sangue]? Se uno massacrava [l'animale] in silenzio [senza intenzioni illecite], raccoglieva [il sangue], lo portava [sull'altare] e lo scagliava [sull'altare, con l'intenzione di agire] dopo il suo tempo opportuno; o se uno lo massacra [con l'intenzione di agire] dopo il suo momento opportuno, raccoglie [il sangue], lo trasporta [sull'altare] e lo scatta in silenzio [senza intenzioni illecite]; o se uno viene massacrato, raccolto e trasportato e precipitato [con l'intenzione di agire] dopo il suo momento opportuno - questo è [cosa si intende per] uno che offre il [sangue] correttamente. In che modo il [sangue] non viene portato correttamente? Se uno lo massacra [con l'intenzione di agire] al di fuori del proprio posto, raccoglie [il sangue], lo trasporta e lo sfreccia [sull'altare, con l'intenzione di agire] dopo il suo tempo opportuno; o se uno macellato [con l'intenzione di agire] dopo il suo momento opportuno, raccolto e trasportato e cosparso [il sangue, con l'intenzione di agire] al di fuori del proprio posto; o se uno viene massacrato, raccolto e trasportato e precipitato [con l'intenzione di agire] al di fuori del proprio posto; [o se fosse] un'offerta per la Pasqua o un Chattat [un'offerta portata ad espiare il peccato] che non furono massacrati per se stessi, [e il sangue fu] raccolto, trasportato e cosparso [con l'intenzione di agire] dopo che momento giusto; o se uno avesse massacrato [con l'intenzione di agire] dopo il suo momento opportuno, raccolto e trasportato e spruzzato [il sangue ma] non per se stesso; o se si macella, raccoglie [il sangue], lo trasporta e lo sparge [sull'altare] ma non per se stesso - questo è [cosa si intende per] non offrire correttamente il [sangue].
Bartenura on Mishnah Zevachim
בשתיקה – without an intention that renders it invalid.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah explains the last line of yesterday’s mishnah.
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Bartenura on Mishnah Zevachim
הפסח והחטאת ששחטן שלא לשמן – they are removed from being offered with improper intention. But the rest of the sacrifices (especially peace-offerings) there is not [the category] of not for its own sake to remove them from improper intention, for they are valid when not offered for their own sake.
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English Explanation of Mishnah Zevachim
How is the mattir offered in accordance with the law? If one slaughtered in silence, and received, or carried, or sprinkled, [intending to eat the sacrifice] after its designated time; Or if one slaughtered [intending to eat] after its designated time, and received, and carried and sprinkled in silence, or if one slaughtered, or received, or carried, or sprinkled [intending to eat] after its designated time. That is offering the mattir in accordance with the law. The case of a mattir offered in accordance with the law is a case in which one of the four activities was done with intent of eating it or burning it after it needs to be eaten or burned, and the rest of the activities were done correctly, meaning in silence. “Silence” means that the sacrifice was done without the improper intent. When one (or more of the activities were done with the intent of eating it after its designated time, and all of the other activities were done properly, then the sacrifice is piggul. The only improper element was the intent to eat it or burn its innards after its designated time.
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English Explanation of Mishnah Zevachim
How is the mattir not offered in accordance with the law? If one slaughtered [intending to eat] outside the designated place, [and] received, carried, and sprinkled [with the intention of eating] after its designated time; Or if one slaughtered [intending to eat] after its designated time, [and] received, carried, and sprinkled [intending to eat] outside its designated place, or if one slaughtered, received, carried, and sprinkled [intending to eat] outside its designated time. However, if while doing one of the activities he has the intention of eating or burning it outside its proper place and while doing another one he has the intention of eating it or burning it outside of its designated time, then the sacrifice is doubly invalid and one who eats it is not liable for karet. In other words, in order for it to be piggul it must be purely an error of improper time when improper place is mixed in, the sacrifice is still invalid, but one who eats it is not liable for karet.
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English Explanation of Mishnah Zevachim
If one slaughtered the pesah or the hatat for the sake of something else, and received, carried, and sprinkled [intending to eat them] after their designated time; Or if one slaughtered [them, intending to eat them] after their designated time, [and] received, carried, and sprinkled for the sake of something else, or if one slaughtered, received, carried, and sprinkled for the sake of something else; The pesah and hatat must be sacrificed with the intent of their being a pesah or hatat (see 1:1). If while performing one of these actions one has the intent of it being a different sacrifice (and thereby invalidates it) and then has the intent of eating or burning it after the proper time, the sacrifice does not become piggul because there was another improper intent mixed in with the intent of eating it at the wrong time.
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English Explanation of Mishnah Zevachim
If one slaughtered the pesah or the hatat for the sake of something else, and received, carried, and sprinkled [intending to eat them] after their designated time; Or if one slaughtered [them, intending to eat them] after their designated time, [and] received, carried, and sprinkled for the sake of something else, or if one slaughtered, received, carried, and sprinkled for the sake of something else; This summarizes the general rule for something to become piggul, the improper intent is only to eat or burn it at the wrong time. If there is some other improper intent, the sacrifice is not piggul.
