Zevachim Daf 13 זבחים דַף 13

The next Mishnah states that a korban is disqualified with an intent of שלא לשמה by any of the four עבודות (שחיטה, קבלה, הילוך, and זריקה). However, it records two additional opinions regarding הילוך. Rebbe Shimon holds that הילוך performed שלא לשמה does not invalidate a korban, arguing that whereas a korban cannot be sacrificed without שחיטה or קבלה or זריקה, making them critical components,אבל אפשר בלא הילוך – but it is possible [to bring a korban] without bringing the blood to the מזבח, namely, שוחט בצד המזבח וזורק – he can shecht alongside the מזבח and throw the blood from there, without carrying it at all. Rebbe Eliezer makes a distinction: המהלך במקום שהוא צריך להלך – if he is walking in a place where he needs to walk, then walking with intent שלא לשמה invalidates the korban; במקום שאינו צריך להלך – if he is walking in a place where he does not need to walk, the intent שלא לשמה does not invalidate the korban.

A Baraisa teaches that improper thoughts about קבלה are not like improper action, which is explained to refer to intent of פיגול. This is contradicted by another Baraisa which includes all דברים המביאין לידי אכילה – things which bring [a korban] to consumption, including קבלה, to disqualify with מחשבת פיגול!? Later, the Gemara poses another contradiction: the above Baraisa limits פיגול to עבודות which are מעכב כפרה – prevent atonement if they are not performed, thus excluding שפיכת שיריים – pouring the remnants of blood after זריקה, and הקטרת אימורים – burning the sacrificial parts, from making פיגול. Another Baraisa darshens to include שפיכת שיריים and הקטרת אימורים from "ואם האכל יאכל" – if it will be consumed at all, this double phrase teaching: בשתי אכילות הכתוב מדבר – the passuk is discussing two consumptions: אחת אכילת אדם ואחת אכילת מזבח – one is consumption by man, and one is consumption by the מזבח. It emerges that intent for “consumption” to take place after its allowed time, intended during any עבודה which is מעכב, creates פיגול. Thus, any of the four critical עבודות, done with the intent to do זריקה, שפיכת שיריים, or הקטרת אימורים (all “consumptions” of the מזבח), or for the meat to be eaten, חוץ לזמנו, makes פיגול.

The Gemara discusses dipping one’s finger into the blood of a חטאת פנימית – inner chatas to apply it in the requisite places. Two Amoraim separately reported hearing that טבילת אצבע מפגלת בחטאת פנימית – dipping one’s finger into the blood with פיגול intent causes an inner chatas to become פיגול. Amoraim objected that since the laws of פיגול are derived from שלמים, we should say that just as with shelamim, טבילת אבצע would not create פיגול (since the blood of a שלמים is thrown directly from the כלי שרת), the same should apply to חטאת!? The Gemara eventually answers that we derive from שלמים that דבר המעכב בהן מביאן לידי פיגול – something critical to [its הקרבה] can bring it to פיגול (i.e., פיגול intent during any עבודה without which the korban would be פסול can make the korban פיגול), so the same rule applies to a חטאת. Since טבילת אצבע is necessary for a חטאת, it can make פיגול, although it does not in the case of שלמים.