כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ:
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.
יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:
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 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.
הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
[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.
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:
[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 sprinkle [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].