Pesulei Hamukdashim - Chapter 13

There are three improper intents that disqualify sacrifices. They are: the intent [to offer a sacrifice]1 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.

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."

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." Sacrifices [that were slaughtered] with such an intent are called sacrifices that were slaughtered outside their proper place.

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

According 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.9 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. 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.

When, 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. 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. 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.

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.

We 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

A fowl [can be disqualified because of an improper intent] in two services: melikah and squeezing out the blood [on the altar].13

The 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

If, 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. [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.

Similarly, 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.

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 base20

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,

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. 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.

We 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]. 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.

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. 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