Комментарий к Зебахим 2:3

השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”

This is the general rule: anyone who slaughters or receives [the blood], or carries [it] or sprinkles [it] [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the sacrifice] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. This is the general rule that explains the details in mishnah two. If while performing one of the four essential activities he had the intent to eat or burn part of the sacrifice outside of the place where it must be eaten or burned, the sacrifice is invalid, but one who eats it is not punished by karet. This is not the “piggul” referred to in the Torah. In contrast, if the priest has the intent of eating or burning its innards on the altar after the time in which it must be eaten or burned, the sacrifice is “piggul” and one who eats of it is liable for karet, as we explained in yesterday’s mishnah.

ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.

Provided that the mattir is offered in accordance with the law. The sprinkling of the blood onto the altar is what permits the sacrifice to be eaten. The word for “permit” in Hebrew is “mattir” so the blood is called the “mattir.” This section teaches that for the previous halakhot to hold true, the blood must have been properly sprinkled on the altar. This will be explained more fully in tomorrow’s mishnah.

כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): "לא ירצה"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar.