as dedicated animals rendered unfit, (1) and so unfit; therefore it says. And thou shalt eat before the Lord thy God... the tithe of thy corn... and the firstlings of thy herd and of thy flock; (2) the firstling is assimilated to tithe: as tithe does not become unfit through [being kept] from one year until the following, so the firstling does not become unfit through [being kept] from one year until the next? — It is necessary: You might think that this holds good only of a firstling, which is not subject to acceptance. (3) but [other] sacrifices which are subject to acceptance, I would say that they are not ‘accepted’. (4) Hence [‘it’] informs us [that it is not so]. Yet still it is deduced from elsewhere [viz.,] [Thou shalt not delay to pay it...] and it will be sin in thee, [which teaches,] but it will not be sin in thy offering? (5) — But we have interpreted this according to Ben ‘Azzai (6) [as teaching ‘and it will be sin in thee’, but it will not be sin in thy wife. For you might think that I can argue. Since R. Eleazar — others state, R. Johanan — said: A man's wife does not die save when money is demanded from him and he lacks it, (7) for it says. If thou hast not wherewith to pay, why should he take away thy bed from under thee? (8) she also dies on account of this sin of [violating the injunction] ‘Thou shalt not delay’; [hence Scripture] informs us [that it is not so]. ‘Others say, "It shall not be imputed" [teaches that] it becomes invalid through imputation [intention], but it does not become invalid through [being eaten on] the third day.’ Now, how does R. Eliezer utilize this [text], ‘it shall not be imputed’? — He needs it for the teaching of R. Jannai. For R. Jannai said: How do we know that [illegal] intentions negative each other? Because it says, ‘it shall not be imputed’, [which means,] other [illegal] intentions shall not be mingled therewith. (9) R. Mari recited it [thus]: R. Jannai said: How do we know that he who purposes an [illegitimate] intention in respect of sacrifices is flagellated? (10) Because it says. Lo yehasheb. (11) Said R. Ashi to R. Mari: But it is a negative injunction not involving an action, (12) and one is not flagellated on account of a negative injunction which does not involve action? — This is according to R. Judah, he replied, who maintained: One is flagellated on account of a negative injunction which does not involve action. MISHNAH. THIS IS THE GENERAL RULE: HE WHO SLAUGHTERS OR RECEIVES [THE BLOOD], OR CARRIES [IT] OR SPRINKLES [IT]. [INTENDING] TO EAT AS MUCH AS AN OLIVE OF THAT WHICH IS NORMALLY EATEN OR TO BURN [ON THE ALTAR] AS MUCH AS AN OLIVE OF THAT WHICH IS NORMALLY BURNT WITHOUT BOUNDS, [THE SACRIFICE] IS INVALID, BUT IT DOES NOT INVOLVE KARETH; [INTENDING TO EAT OR BURN] AFTER TIME, IT IS PIGGUL AND INVOLVES KARETH, PROVIDED THAT THE MATTIR (13) IS OFFERED IN ACCORDANCE WITH THE LAW. (14) HOW IS THE MATTIR OFFERED IN ACCORDANCE WITH THE LAW [APART FROM THAT]? IF ONE SLAUGHTERED IN SILENCE, AND RECEIVED, OR SPRINKLED, [INTENDING TO EAT THE FLESH] AFTER TIME; OR IF ONE SLAUGHTERED [INTENDING TO EAT] AFTER TIME, AND RECEIVED, WENT AND SPRINKLED IN SILENCE; OR IF ONE SLAUGHTERED, AND RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] AFTER TIME; THAT IS OFFERING THE MATTIR IN ACCORDANCE WITH THE LAW. HOW IS THE MATTIR NOT OFFERED IN ACCORDANCE WITH THE LAW? IF ONE SLAUGHTERED [INTENDING TO EAT] WITHOUT BOUNDS, [AND] RECEIVED, WENT, AND SPRINKLED [WITH THE INTENTION OF EATING] AFTER TIME; OR IF ONE SLAUGHTERED [INTENDING TO EAT] AFTER TIME, [AND] RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] WITHOUT BOUNDS; OR IF ONE SLAUGHTERED, RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT] WITHOUT BOUNDS; IF ONE SLAUGHTERED THE PASSOVER-OFFERING OR THE SINOFFERING FOR THE SAKE OF SOMETHING ELSE, (15) AND RECEIVED, WENT, AND SPRINKLED [INTENDING TO EAT THEM] AFTER TIME; OR IF ONE SLAUGHTERED [THEM, INTENDING TO EAT THEM] AFTER TIME, [AND] RECEIVED, WENT, AND SPRINKLED FOR THE SAKE OF SOMETHING ELSE; OR IF ONE SLAUGHTERED, RECEIVED, WENT, AND SPRINKLED FOR THE SAKE OF SOMETHING ELSE; IN THESE CASES THE MATTIR WAS NOT OFFERED IN ACCORDANCE WITH THE LAW. (16) [IF ONE INTENDED] TO EAT AS MUCH AS AN OLIVE WITHOUT BOUNDS [AND] AS MUCH AS AN OLIVE ON THE MORROW, [OR] AS MUCH AS AN OLIVE ON THE MORROW [AND] AS MUCH AS AN OLIVE WITHOUT BOUNDS; (17) HALF AS MUCH AS AN OLIVE WITHOUT BOUNDS [AND] HALF AS MUCH AS AN OLIVE ON THE MORROW; HALF AS MUCH AS AN OLIVE ON THE MORROW [AND] HALF AS MUCH AS AN OLIVE WITHOUT BOUNDS, [THE SACRIFICE] IS UNFIT, AND DOES NOT INVOLVE KARETH. (18) SAID R. JUDAH, THIS IS THE GENERAL RULE: WHERE THE INTENTION OF TIME PRECEDES THE INTENTION OF PLACE, [THE SACRIFICE] IS PIGGUL, AND INVOLVES KARETH; BUT IF THE INTENTION OF PLACE PRECEDES THE INTENTION OF TIME, IT IS UNFIT AND DOES NOT INVOLVE KARETH. (19) BUT THE SAGES MAINTAIN: IN BOTH CASES (20) [THE SACRIFICE] IS UNFIT AND DOES NOT INVOLVE KARETH. [IF ONE INTENDS] TO EAT HALF AS MUCH AS AN OLIVE [WITHOUT BOUNDS OR AFTER TIME] [AND] TO BURN HALF AS MUCH AS AN OLIVE [SIMILARLY]. IT IS FIT, FOR EATING AND BURNING DO NOT COMBINE. (21) GEMARA. Ilfa said: The controversy is in respect of two services, but in the case of one service all agree that it constitutes a mingling of intentions. (22) But R. Johanan maintained: The controversy is in respect of a single service too. As for Ilfa, it is well: since the first clause treats of two services, (23) the second clause too (24) treats of two services. But according to R. Johanan, the first clause treats of two services and the second clause of one service?

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(1). ↑ Through a blemish.
(2). ↑ Deut. XIV, 23.
(3). ↑ The firstling does not come to make atonement, and therefore is not subject to ‘acceptance’.
(4). ↑ If delayed. i.e., that the vower has not duly fulfilled his vow and must bring another sacrifice.
(5). ↑ I.e., the offering does not become invalid.
(6). ↑ Emended text.
(7). ↑ The money which he robbed.
(8). ↑ Prov. XXII, 27; ‘thy bed’ is understood to mean ‘thy wife’.
(9). ↑ V. supra a top.
(10). ↑ As are all who violate a negative injunction.
(11). ↑ It shall not be imputed. But with a different voweling this reads lo yahshob, he (the priest) shall not intend (to eat it after time), and thus this becomes a negative injunction.
(12). ↑ Talking is not considered an action.
(13). ↑ The enabler, i.e., the blood, through the sprinkling of which the sacrifice may be eaten.
(14). ↑ I.e., that no other illegitimate intention is expressed.
(15). ↑ As different sacrifices, whereby they are invalid, supra 2a.
(16). ↑ In all these cases there was an illegitimate intention which invalidated the sacrifice in addition to that which would render it Piggul. Hence it is not Piggul but only invalid, as already stated.
(17). ↑ The intentions being in that order.
(18). ↑ For the same reason as before.
(19). ↑ R. Judah holds that an invalidating intention does not negative a Piggul intention if the latter is expressed first.
(20). ↑ Whatever the order.
(21). ↑ In intention.
(22). ↑ Even R. Judah agrees that where both intentions are expressed at the same service, the sacrifice is not Piggul but merely unfit, even if the Piggul intention preceded.
(23). ↑ As it is explicitly taught: IF ONE SLAUGHTERED [INTENDING TO EAT] AFTER TIME AND RECEIVED THE BLOOD, etc. WITHOUT BOUNDS.
(24). ↑ Sc. IF ONE SLAUGHTERED INTENDING TO EAT AS MUCH AS AN OLIVE ON THE MORROW AND AS MUCH AS AN OLIVE WITHOUT BOUNDS.