All offerings which are not offered for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the Passover-offering and the sin-offering: the Passover-offering [is invalid if not slaughtered for its own sake] at its appropriate time and the sin offering [is invalid if it is not slaughtered for its own sake] at any time. Rabbi Eliezer says: even the guilt offering. The Passover-offering [is invalid if not slaughtered for its own sake] at its appropriate time and the sin-offering and the guilt-offering [is invalid if not slaughtered for its own sake] at any time. Rabbi Eliezer said: the sin-offering comes [to atone] for a sin and the guilt-offering comes [to atone] for a sin. Just as the sin-offering that is not offered for its own sake is invalid, so too the guilt-offering that is not offered for its own sake is invalid.כל הזבחים שנזבחו שלא לשמן, כשרים, אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת: הפסח בזמנו, והחטאת בכל זמן. רבי אליעזר אומר: אף האשם. הפסח בזמנו, והחטאת והאשם בכל זמן. אמר רבי אליעזר: החטאת באה על חטא, והאשם בא על חטא, מה חטאת פסולה שלא לשמה, אף האשם פסול שלא לשמו.Yose ben Honi says: those [animals] which are slaughtered with the intent [to serve as either] a Passover-offering and a sin-offering are invalid. Shimon Achi Azaria says: if they were slaughtered with the intent [to serve as] a higher-level offering than they are [sanctified for], they are valid; with the intent of a lower-level offering than they are, they are invalid. How so? The kodshai kodashim [sacrifices of the highest degree of sanctity] that were slaughtered for the purpose of kodashim kalim [sacrifices of a lesser degree of sanctity] are invalid. Kodashim kalim that were slaughtered for the purpose of kodshai kodashim are valid. [The offerings of] a first-born or a tithe-offering that were slaughtered for the purpose of a peace-offering are valid. Peace-offerings that were slaughtered for the purpose of [offering] a first-born [animal] or for the purpose of a tithe-offering are invalid.יוסי בן חוני אומר: הנשחטים לשם פסח ולשם חטאת, פסולים. שמעון אחי עזריה אומר: שחטן לשם גבוה מהם, כשרין; לשם נמוך מהם, פסולים .כיצד? קדשי קדשים ששחטן לשם קדשים קלים - פסולין, קדשים קלים ששחטן לשם קדשי קדשים - כשרין; הבכור והמעשר ששחטן לשם שלמים - כשרין, ושלמים ששחטן לשם בכור, לשם מעשר - פסולין.A Passover-offering that was slaughtered in the morning of the 14th [of Nissan], but not for its own sake - Rabbi Yehoshua deems it valid, as if it had been slaughtered on the 13th [of Nissan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon [on the 14th of Nissan]. Shimon ben Azzai said: I received [a tradition] from the mouths of seventy-two elders on the day when they appointed Rabbi Eliezer ben Azaria as [head of the] academy that all offerings that are eaten which were not slaughtered for their own sake are valid, but that they do not fulfill the obligation of their owners. [This is true] except for the Passover-offering and the sin-offering [which are invalid if they are not slaughtered for their own sake]. Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not accept it [i.e. his addition].הפסח ששחטו בשחרית בארבעה עשר שלא לשמו - רבי יהושע מכשיר, כאלו נשחט בשלשה עשר. בן בתירא פוסל, כאלו נשחט בין הערבים. אמר שמעון בן עזאי: מקבל אני מפי שבעים ושנים זקן ביום שהושיבו רבי אלעזר בן עזריה בישיבה, שכל הזבחים הנאכלים שנזבחו שלא לשמן, כשרים, אלא שלא עלו לבעלים משום חובה, חוץ מן הפסח ומן החטאת. ולא הוסיף בן עזאי אלא העולה, ולא הודו לו חכמים.[If] the Passover-offering and the sin-offering were not slaughtered for their own sake, [or if the priest] collected [the blood from these sacrifices] or walked [to the altar], or dashed [the blood] but not for their own sake; or both for and not for their own sake [i.e. the priest began with the proper intention, but did some of the activities without the proper intention], or both not for and for their intent [i.e. the priest did the initial activities without the proper intention, but then did some of them with the proper intention] - they are invalid. How can it be both for and not for their own sake? [The priest began the activities] for the sake of a Passover-offering and [and then continued them] for the sake a peace-offering. Both not for and for their own intent? [The priest began his activities] for the sake of a peace-offering and [and then continues them] for the sake of a Passover-offering. For an offering can be made invalid through four things [done without proper intent]: through slaughtering, through collecting [the blood], through walking [to the altar], and through dashing [the blood to the altar]. Rabbi Shimon validates walking [regardless of intent], as Rabbi Shimon used to say: it is impossible [to offer an offering] without slaughtering and without accepting, and without dashing [the blood], but it is possible [to offer it] without walking - one slaughters on the side of the altar and dashes [the blood from where he stands]. Rabbi Eliezer says: One who walks in a place where he needs to walk [in order to bring the blood to the altar], [improper] thought invalidates [the offering]. [If he walks] in a place where he does not need to walk, [improper] thought does not invalidate [the offering].הפסח והחטאת ששחטן שלא לשמן, קבל. והלך, וזרק שלא לשמן, או לשמן ושלא לשמן, או שלא לשמן ולשמן - פסולים. כיצד לשמן ושלא לשמן? לשם פסח ולשם שלמים; שלא לשמן ולשמן? לשם שלמים ולשם הפסח. שהזבח נפסל בארבעה דברים: בשחיטה, ובקבול, ובהלוך, ובזריקה. רבי שמעון מכשיר בהלוך, שהיה רבי שמעון אומר: אי אפשר שלא בשחיטה, ושלא בקבלה, ושלא בזריקה; אבל אפשר שלא בהלוך: שוחט בצד המזבח וזורק. רבי אליעזר אומר: המהלך במקום שהוא צריך להלך - המחשבה פוסלת; ובמקום שאין צריך להלך - אין המחשבה פוסלת.
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