Zevachim Daf 36 זבחים דַף 36

The next Mishnah states that if one shechts a korban על מנת להניח את דמו או אימוריו למחר – intending to leave its blood or אימורין until the next day, או להוציאן לחוץ – or to take them out of the עזרה, Rebbe Yehudah invalidates the korban, but the Chochomim say it is valid. If he intended to place its blood somewhere on the מזבח other than its correct place, or on the wrong מזבח, or that טמא people should eat it, or offer it on the מזבח, or that ערלים should eat it, or offer it on the מזבח, or to break the bones of a korban pesach, or to eat a pesach not fully roasted (both of which are prohibited), or to mix its blood with blood of invalid korbanos, the korban remains valid in all these cases, despite the intent to transgress the laws of the korban, שאין מחשבה פוסלת אלא בחוץ לזמנו וחוץ למקומו – because no intent invalidates [a korban] except for intent for consumption outside its time and outside its place, והפסח והחטאת שלא לשמן – and intent to perform avodah of a pesach or chatas not for its sake.

In the Mishnah, Rebbe Yehudah said that one who shechts with the intent to leave the blood or אימורין until the next day, or to take them out of the עזרה, invalidates the korban (the Chochomim disagree). After the first explanation is challenged, the Gemara eventually presents a Baraisa in which Rebbe Yehudah says to the Chochomim: אי אתם מודים שאם הניחו למחר שהוא פסול – “Do you not agree that if he actually left [the blood] until the next day, that [the korban] is invalidated? אף חישב להניחו למחר פסול – So too, if he merely intended to leave it until the next day, [the korban] is invalidated. Similarly, just as removing the blood from the עזרה invalidates the korban (since it is disqualified for זריקה), intent to do so also invalidates the korban, according to Rebbe Yehudah. The Gemara proceeds to explain why Rebbe Yehudah agrees that none of the other intents of the Mishnah invalidate the korban. For example, intent to break the bones of the pesach, or eat it partially unroasted, does not invalidate the korban, since even if he would do so, the korban would remain valid.

The fourth Perek begins: בית שמאי אומרים – Beis Shammai says: כל הניתנין על מזבח החיצון – regarding all bloods which are to be applied on the Outer mizbeiach, שנתן במתנה אחת כיפר – that [the Kohen] only made one application, he effects atonement (even if two were required לכתחילה). Regarding חטאת, which requires four מתנות, Beis Shammai says that if two מתנות were made, it is מכפר, but Beis Hillel says: אף חטאת שנתנה מתנה אחת כיפר – even regarding a chatas that he made only one application, he effected atonement. Since one מתנה effects כפרה, the Mishnah states that if he made the first מתנה properly and the second with an intent of חוץ לזמנו, the korban is valid. In contrast, if the first מתנה was made חוץ לזמנו, and the second חוץ למקומו, it is full-fledged פיגול. A Baraisa teaches the source that all korbanos brought on the מזבח החיצון are מכפר with a single מתנה: ודם זבחיך ישפך – and the blood of your korbanos shall be poured, implying a single “pouring” is sufficient. The next Daf discusses numerous other derashos made from this passuk and ultimately offers another source for Tannaim who darshen this passuk differently.