1There are three improper intents that disqualify sacrifices. They are: the intent to offer a sacrifice1 for a different purpose,2 the intent to offer or partake of the sacrifice in an improper place, and the intent to offer or partake of the sacrifice at an improper time.אשָׁלוֹשׁ מַחֲשָׁבוֹת הֵן שֶׁפּוֹסְלִין אֶת הַקָּרְבָּנוֹת, וְאֵלּוּ הֵן: מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם, וּמַחֲשֶׁבֶת הַמָּקוֹם, וּמַחֲשֶׁבֶת הַזְמַן.
What is meant by the term “the intent to offer a sacrifice for a different purpose”?3 The animal was designated as a burnt-offering and the priest had the intent that it was a peace-offering, he slaughtered it for the sake of a burnt-offering and a peace-offering, or for the sake of a peace-offering and a burnt-offering, or he did not slaughter the sacrifice for the sake of its owners. These are all examples of “intents to offer a sacrifice for a different purpose.”מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם כֵּיצַד? זֶה הַשּׁוֹחֵט אֶת הַזֶּבַח שֶׁלֹּא לִשְׁמוֹ - כְּגוֹן שֶׁהָיָה עוֹלָה וִיַחְשֹּׁב שֶׁהוּא שְׁלָמִים, אוֹ יִשְׁחָטֶנּוּ לְשֵׁם עוֹלָה וּשְׁלָמִים, אוֹ לְשֵׁם שְׁלָמִים וּלְשֵׁם עוֹלָה, אוֹ שֶׁשָּׁחַט הַזֶּבַח שֶׁלֹּא לְשֵׁם בְּעָלָיו. זוֹ הִיא מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם.
What is meant by the term “the intent to offer or partake of the sacrifice in an improper place”? The priest slaughtered the sacrificial animal for the correct purpose4 with the intent of casting its blood or offering a portion of it that was fit to be offered on the altar’s pyre outside the Temple Courtyard or eating a portion of it that is fit to be eaten outside the place designated for it to be eaten.5 These are all examples of “intents to offer a sacrifice in an improper place.”מַחֲשֶׁבֶת הַמָּקוֹם כֵּיצַד? כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנַת לִזְרֹק דָּמוֹ אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטָרָה חוּץ לָעֲזָרָה, אוֹ לֶאֱכֹל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה חוּץ לִמְקוֹם אֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַמָּקוֹם.
Sacrifices that were slaughtered with such an intent are called sacrifices that were slaughtered outside their proper place.וּזְבָחִים שֶׁחָשַּׁב בָּהֶן מַחֲשָׁבָה זוֹ, הֵם הַנִּקְרָאִים 'זְבָחִים שֶׁנִּשְׁחֲטוּ חוּץ לִמְקוֹמָן'.
What is meant by the term “the intent to offer or partake of the sacrifice at an improper time”? The priest slaughtered the sacrificial animal for the correct purpose with the intent of casting its blood on the altar after sunset which is not the time at which its blood may be cast, with intent of offering a portion of it that was fit to be offered on the altar’s pyre on the next day, after dawn, which is not the time when it may be offered, or to partake of a portion of it that is fit to be eaten after the time when it is fit to be eaten.6 These are all examples of “intents to offer a sacrifice at an improper time.” Sacrifices that were slaughtered with such an intent are called sacrifices that were slaughtered outside their proper time. They are also referred to be the term piggul. This is the meaning of the term piggul mentioned in the Torah.7 מַחֲשֶׁבֶת הַזְמַן כֵּיצַד? כְּגוֹן שֶׁשָּׁחַט אֶת הַזֶּבַח לִשְׁמוֹ עַל מְנַת לִזְרֹק דָּמוֹ מֵאַחַר שֶׁתִּשְׁקַע הַחַמָּה, שֶׁאֵינוֹ זְמַן זְרִיקָתוֹ, אוֹ לְהַקְטִיר מִמֶּנּוּ דָּבָר הָרָאוּי לְהַקְטָרָה לְמָחָר מֵאַחַר שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, שֶׁאֵינוֹ זְמַן הַקְטָרָתוֹ, אוֹ לֶאֱכֹל מִמֶּנּוּ דָּבָר הָרָאוּי לַאֲכִילָה לְאַחַר זְמַן הָרָאוּי לַאֲכִילָתוֹ. זוֹ הִיא מַחֲשֶׁבֶת הַזְמַן. וּזְבָחִים שֶׁחָשַּׁב בָּהֶן מַחֲשָׁבָה זוֹ, הֵם הַנִּקְרָאִים 'זְבָחִים שֶׁנִּשְׁחֲטוּ חוּץ לִזְמַנָּן', וְהֵם הַנִּקְרָאִים 'פִּגּוּל' בְּכָל מָקוֹם. וְזֶהוּ "פִּגּוּל" (ויקרא ז, יח; ויקרא יט, ז) הָאָמוּר בַּתּוֹרָה.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

2According to the Oral Tradition,8 we learned that the Torah’s statements Leviticus 7:18: “If some of the meat of the peace-offering was eaten on the third day,” should not be interpreted literally. Instead, it is speaking about one who has the intent while offering the sacrifice that it will be eaten on the third day.9במִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה "וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו בַּיּוֹם הַשְּׁלִישִׁי" (ויקרא ז, יח) - אֵינוֹ מְדַבֵּר אֶלָא בַּמְּחַשֵּׁב בִּשְׁעַת הַקְרָבָה שֶׁיֹּאכַל מִמֶּנּוּ בַּשְּׁלִישִׁי.
The same applies with regard to every sacrifice that, while offering it, one had the intent to partake of it after the time that is appropriate to partake of that type of sacrifice. Similarly, the sacrifice is disqualified if one had the intent to offer portions of it that are fit to be offered on the altar’s pyre after the time appropriate for them to be offered.וְהוּא הַדִּין לְכָל קָרְבָּן שֶׁחָשַּׁב עָלָיו בִּשְׁעַת מַעֲשָׂיו שֶׁיֹּאכַל מִמֶּנּוּ לְאַחַר זְמַן הָרָאוּי לַאֲכִילַת אוֹתוֹ קָרְבָּן. וְכֵן אִם חָשַּׁב לְהַקְטִיר מִמֶּנּוּ בַּמִּזְבֵּחַ דָּבָר הָרָאוּי לְהַקְטָרָה לְאַחַר זְמַן הָרָאוּי לְהַקְטָרָה.
According to the Oral Tradition,10 the following concept was derived: With regard to both consumption by man and consumption by the altar, if one had the intent that sacrifices be consumed after the appropriate time, the sacrifice is considered as piggul.כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה: אֶחָד אֲכִילַת אָדָם וְאֶחָד אֲכִילַת מִזְבֵּחַ - אִם חִשֵּׁב עֲלֵיהֶן לְאַחַר זְמַנָּן, הֲרֵי הַקָּרְבָּן פִּגּוּל.
3When, however, a sacrifice was not disqualified because of an improper intent, but instead, its blood was cast on the altar in the proper manner, but it remained after the time allotted for it to be eaten, the portion that remains is considered notar. It is forbidden to eat it,11 but the sacrifice was already accepted and atonement was achieved.גאֲבָל קָרְבָּן שֶׁלֹּא נִפְסְדָה מַחֲשַׁבְתּוֹ בּוֹ, אֶלָא נִזְרַק דָּמוֹ עַל הַמִּזְבֵּחַ כְּהִלְכָתוֹ, וְנִשְׁאַר מִמֶּנּוּ לְאַחַר זְמַן אֲכִילָתוֹ - אוֹתוֹ הַנִּשְׁאָר נִקְרָא 'נוֹתָר', וְאָסוּר לְאָכְלוֹ; וְהַקָּרְבָּן כְּבָר נִרְצָה, וְכִפֵּר.
It is written with regard to the blood of a sacrifice, Leviticus 17:11: “And I gave it to you upon the altar to bring atonement.” Implied is that since the blood reached the altar according to law, the owners achieved atonement and the sacrifice was acceptable. הֲרֵי הוּא אוֹמֵר בַּדָּם "וַאֲנִי נְתַתִּיו לָכֶם עַל הַמִּזְבֵּחַ לְכַפֵּר" (ויקרא יז, יא) - כֵּיוָן שֶׁהִגִּיעַ דָּם לַמִּזְבֵּחַ כְּהִלְכָתוֹ, נִתְכַּפְּרוּ הַבְּעָלִים וְנִרְצָה הַקָּרְבָּן.
Therefore the concept of piggul applies only to entities that possess services that will enable them to be consumed either by men or by the altar, as will be explained.לְפִיכָךְ לְעוֹלָם אֵין מִתְפַּגֵּל אֶלָא דָּבָר שֶׁיֵּשׁ לוֹ מִתִּירִין, בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, כְּמוֹ שֶׁיִּתְבָּאֵר.
The same laws apply if one had one of these three disqualifying intents when slaughtering a sacrifice, receiving its blood, taking its blood to the altar, or casting it on the altar.אֶחָד זֶבַח שֶׁחָשַּׁב בּוֹ אַחַת מִשָּׁלוֹשׁ מַחֲשָׁבוֹת אֵלּוּ בִּשְׁעַת שְׁחִיטָה, אוֹ שֶׁחָשַּׁב בִּשְׁעַת קַבָּלַת הַדָּם, אוֹ בִּשְׁעַת הוֹלָכָתוֹ לַמִּזְבֵּחַ, אוֹ בְּעֵת זְרִיקָתוֹ עַל הַמִּזְבֵּחַ.
4We derive from the above that it is with regard to these four services that a sacrifice can be disqualified because of an improper intent: slaughter, receiving the blood, bringing it to the altar, and casting it on the altar.12 דנִמְצֵאתָ לָמֵד שֶׁבְּאַרְבַּע עֲבוֹדוֹת הַזֶּבַח נִפְסַל בְּמַחֲשָׁבָה: בִּשְּׁחִיטָה, וּבְקַּבָּלָה, וּבְהוֹלָכַת הַדָּם, וּבִזְרִיקָתוֹ עַל הַמִּזְבֵּחַ.
5A fowl can be disqualified because of an improper intent in two services: melikah and squeezing out the blood on the altar.13 הוְהָעוֹף בִּשְׁנֵי דְּבָרִים: בַּמְּלִיקָה, וּבְמִצּוּי הַדָּם.
6The meal-offerings from which a handful is taken can be disqualified because of an improper intent in four services: taking the handful, placing the handful in a sacred utensil, bringing the utensil to the altar, and casting it on the pyre.14 ווְהַמְּנָחוֹת הַנִּקְמָצוֹת בְּאַרְבָּעָה: בַּקְּמִיצָה, וּבִנְתִינַת הַקֹּמֶץ בִּכְלִי שָׁרֵת, וּבְהוֹלָכַת הַקֹּמֶץ לַמִּזְבֵּחַ, וּבִזְרִיקָתוֹ עַל הָאֵשׁ.
7If, however, one had an improper intent while performing services other than these: e.g., one had such an intent when skinning sacrificial animal, when cutting it into pieces, when bringing its internal organs and fats to altar,15 when mixing the oil and flour of a meal-offering, when bringing it close to the altar,16 or the like, that improper intent is of no consequence.זאֲבָל אִם חָשַּׁב בִּדְבָרִים אֲחֵרִים חוּץ מֵאֵלּוּ, כְּגוֹן שֶׁחָשַּׁב בִּשְׁעַת הֶפְשֵׁט, אוֹ בִּשְׁעַת נִתּוּחַ, אוֹ בִּשְׁעַת הוֹלָכַת אֵמוּרִין לַמִּזְבֵּחַ, אוֹ בִּשְׁעַת בְּלִילַת הַמִּנְחָה, אוֹ בִּשְׁעַת הַגָּשָׁתָהּ, וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ - אֵין אוֹתָהּ הַמַּחֲשָׁבָה מוֹעֶלֶת כְּלוּם.
This applies whether it is an intent to offer a sacrifice for a different purpose, an intent to offer or partake of the sacrifice in an improper place, or an intent to offer or partake of the sacrifice at an improper time.בֵּין שֶׁהָיְתָה מַחֲשֶׁבֶת שִׁנּוּי הַשֵּׁם, בֵּין מַחֲשֶׁבֶת הַמָּקוֹם, בֵּין מַחֲשֶׁבֶת הַזְמַן.
8Similarly, if when performing one of these four tasks or all of them, one has an improper intent other than these three intents, that undesirable intent does not disqualify a sacrifice at all.חוְכֵן הַמְּחַשֵּׁב בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת אֵלּוּ אוֹ בְּכֻלָּן, מַחֲשָׁבָה אַחֶרֶת חוּץ מִשָּׁלוֹשׁ מַחֲשָׁבוֹת אֵלּוּ - אֵין אוֹתָהּ הַמַּחֲשָׁבָה מַפְסֶדֶת כְּלוּם.
What is implied? When slaughtering a sacrificial animal, receiving its blood, bringing the blood to the altar, and casting on the altar, a person had the intent to:17 a) leave the blood of the sacrifice or the organs and fats to be burnt on the altar for the next day18 or to remove them from the Temple Courtyard;19 b) or he had the intent to cast the blood on the altar’s ramp, where it is not opposite the base;20 c) or take the blood of sacrifices that must be presented on the upper portion of the altar21 on the lower portion or those to be presented on the lower portion22 on the upper portion; d) or those to be presented on the outer altar23 on the inner altar, or those to be presented on the inner altar24 on the outer altar, or to bring the blood of a sin-offering into the inner chamber;כֵּיצַד? הַמְּחַשֵּׁב בִּשְׁעַת שְׁחִיטָה וְקַבָּלָה וְהוֹלָכָה וּזְרִיקָה לְהַנִּיחַ דַּם הַזֶּבַח אוֹ אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן חוּץ לָעֲזָרָה, אוֹ שֶׁחָשַּׁב לִזְרֹק הַדָּם עַל הַכֶּבֶשׁ שֶׁלֹּא כְּנֶגֶד הַיְּסוֹד, אוֹ לִתֵּן אֶת הַנִּתָּנִין לְמַעֲלָה לְמַטָּה, וְאֶת הַנִּתָּנִין לְמַטָּה לְמַעֲלָה, אוֹ לִתֵּן דָּמִים הַנִּתָּנִין בַּמִזְבֵּחַ הַחִיצוֹן בַּמִזְבֵּחַ הַפְּנִימִי, אוֹ אֶת הַנִּתָּנִין בַּפְּנִימִי בַּחִיצוֹן, אוֹ לְהַכְנִיס דַּם הַחַטָּאת לִפְנִים,
e) he had the intent that impure people or others disqualified from partaking of a sacrifice should partake of it; f) that the sacrifice be offered by impure people or others who are disqualified from performing sacrificial service; g) to mix the blood of the sacrifice with unacceptable blood;
h) he intended to break the bones of a Paschal sacrifice or to eat from it while it is not thoroughly cooked;25 i) or he intended to burn a sin-offering that must be burnt26 outside its proper time or outside its proper place. With regard to any of the above—or similar—intents, the sacrifice is acceptable.
אוֹ שֶׁחָשַּׁב שֶׁיֹּאכְלוּ הַזֶּבַח טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לַאֲכִילָה, אוֹ שֶׁיַּקְרִיבוּהוּ טְמֵאִים אוֹ שְׁאָר הַפְּסוּלִין לָעֲבוֹדָה, אוֹ לְעָרֵב דַּם הַזֶּבַח בְּדַם הַפְּסוּלִין, אוֹ שֶׁחָשַּׁב לִשְׁבֹּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל מִמֶּנּוּ נָא, אוֹ שֶׁחָשַּׁב לִשְׂרֹף חַטָּאוֹת הַנִּשְׂרָפוֹת חוּץ לִזְמַנָּן, אוֹ חוּץ לִמְקוֹמָן - בְּכָל אֵלּוּ הַמַּחֲשָׁבוֹת וְכַיּוֹצֵא בָּהֶן, הַזֶּבַח כָּשֵׁר.
Similarly, if when taking the handful of meal, placing it into a vessel, bringing it to the altar, or casting it on the altar’s pyre, one had the intent to leave the handful or the frankincense until the following day or to take them out of the Temple Courtyard, the offering is acceptable.וְכֵן אִם חָשַּׁב בִּשְׁעַת קְמִיצַת הַמִּנְחָה, וּבִשְׁעַת נְתִינָתוֹ לַכְּלִי, וּבִשְׁעַת הוֹלָכָתוֹ, וּבִשְׁעַת זְרִיקָתוֹ עַל הָאֵשׁ, לְהַנִּיחַ קֻמְצָהּ אוֹ לְבוֹנָתָהּ לְמָחָר, אוֹ לְהוֹצִיאוֹ לַחוּץ - הֲרֵי זוֹ כְּשֵׁרָה.
9We already explained27 that bringing blood or limbs to the altar in a way other than walking is not considered as bringing them. Therefore an undesirable intent28 does not disqualify a sacrifice in such an instance.טכְּבָר בֵּאַרְנוּ שֶׁהוֹלָכָה שֶׁלֹּא בָּרֶגֶל - אֵינָהּ הוֹלָכָה, לְפִיכָךְ אֵין הַמַּחֲשָׁבָה פּוֹסֶלֶת בָּהּ.
Carrying blood or a limb to a place to which one need not is considered as carrying and if one has an undesirable intent while doing this, the sacrifice is disqualified.וְהַמְּהַלֵּךְ בִּמָקוֹם שֶׁאֵינוֹ צָרִיךְ - הֲרֵי זוֹ הוֹלָכָה, וְהַמַּחֲשָׁבָה פּוֹסֶלֶת בָּהּ.
What is implied? One received the blood and while standing in his place extended his arm to cast it on the altar and while he extended his arm, he had an undesirable intent, that intent does not disqualify it.כֵּיצַד? קִבֵּל הַדָּם וְהוּא עוֹמֵד בִּמְקוֹמוֹ, וּפָשַׁט יָדוֹ בּוֹ לְזָרְקוֹ עַל הַמִּזְבֵּחַ, וְחָשַּׁב בְּעֵת שֶׁפָּשַׁט יָדוֹ בַּדָּם - אֵין הַמַּחֲשָׁבָה פּוֹסֶלֶת בָּהּ.
If, however, he received the blood inside the Temple Courtyard and did not carry it toward the altar, but instead, carried it and took it toward the area outside the Courtyard,29 having a disqualifying intent, like one involving the time the sacrifice would be eaten or the like, he causes it to be disqualified.30 אֲבָל אִם קִבֵּל הַדָּם בִּפְנִים, וְלֹא הָלַּךְ בּוֹ לְגַבֵּי הַמִּזְבֵּחַ, אֶלָא הָלַּךְ בּוֹ וְהוֹצִיאוֹ לַחוּץ, וְחָשַּׁב בִּשְׁעַת הִלּוּכוֹ לַחוּץ בְּמַחֲשֶׁבֶת הַזְמַן וְכַיּוֹצֵא בָּהּ - הֲרֵי זוֹ פּוֹסֶלֶת.