All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the Chattat [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat [is invalid if not slaughtered for its own sake] at any time. Rabbi Eliezer says: Even the Asham [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat and the Asham [are invalid if not slaughtered for their own sake] at any time. Rabbi Eliezer said: The Chattat comes [to atone] for sin and the Asham comes [to atone] for sin. Just as the Chattat that is not [offered] for its own sake is invalid, so too the Asham 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 Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a Chattat are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. Kodashim Kalim that were slaughtered for the sake of Kodshai Kodashim Kalim are valid. The Bechor [first-born offering] or a Ma'aser [animal tithe] that were slaughtered for the sake of a Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And Shelamim that were slaughtered for the sake of a Bechor or for the sake of Ma'aser 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.[If] a Passover offering was slaughtered in the morning of the fourteenth [of Nisan, but not for its own sake, Rabbi Yehoshua deems it valid, as if it had been slaughtered on the thirteenth [of Nisan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon. Shimon ben Azzai said: I received a tradition from the mouths of seventy-two elders on the day they appointed Rabbi Eliezer ben Azariah as [head of the] academy, that all offerings that are eaten which were not slaughtered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the Chattat. And Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not agree with him.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 Chattat were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not dash [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a Shelamim. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a Chattat and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [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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