Study Zevachim folio 39A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
והתניא: דמים הטעונין יסוד – טעונין כיבוס, ומחשבה מועלת בהן, והמעלה מהן בחוץ חייב;
And this is as it is taught in a baraita: With regard to blood that requires the base of the altar, presumably a reference to the remainder of the blood of a sin offering, which must be poured on the base of the altar, it requires laundering; and improper intent is effective with regard to it, i.e., if the priest poured such blood with the intent to partake of the sacrificial meat beyond its designated time, the offering is piggul; and one who offers it up outside the Temple is liable.
ודמים הנשפכין לאמה – אין טעונין כיבוס, ואין מחשבה מועלת בהן, והמעלה מהן בחוץ פטור.
And conversely, with regard to blood that is poured into the Temple courtyard drain that passed through the Temple and emptied into the Kidron River, which is blood that has become disqualified, it does not require laundering, and improper intent is not effective with regard to it, and one who offers it up outside the Temple is exempt.
מאן שמעת ליה דאמר מעלה מהן בחוץ חייב – רבי נחמיה היא; וקאמר: טעון כיבוס.
The Talmud inquires: About whom did you learn that he said that one who offers up the remainder of the blood outside the Temple is liable? It is R' Neḥemya who says this, and he states in this baraita that a garment that was sprayed with such blood requires laundering.
ומחשבה מועלת בהן?! והתניא: יצאו שירים והקטרת אימורין, שאין מעכבין את הכפרה – שאין מחשבה מועלת בהן!
The Talmud asks: And is improper intent effective with regard to blood that must be poured on the base of the altar? But isn’t it taught in a baraita discussing the intent that renders an offering piggul: The possibility of piggul applies only with regard to a service that is indispensable for atonement. This serves to exclude pouring the remainder of the blood on the altar and burning the sacrificial portions on the altar, actions that are not indispensable for atonement, concerning which the halakha is that improper intent is not effective with regard to them.