Audio by Dr. Michael Sokolow

Zevachim 4:5: Sacrifices brought by gentiles cannot render one liable for Piggul, [or for] Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. One who slaughters these outside [the Temple courtyard] is exempt - [these are] the words of Rabbi Meir. Rabbi Yose deems one liable. Things which do not render one liable for Piggul [can still] render one liable for Notar, [or] for rendering it impure, except for blood. Rabbi Shimon says: [This applies] to an item that is usually eaten, but [regarding items] like the wood, or the frankincense, or the Ketoret, these cannot render one liable for rendering them impure.

קדשי גוים - אין חיבין עליהם משום פגול, נותר, וטמא. והשוחטן בחוץ, פטור; דברי רבי מאיר. רבי יוסי מחיב. דברים שאין חיבים עליהם משום פגול, חיבין עליהם משום נותר, משום טמא, חוץ מן הדם. רבי שמעון אומר, בדבר שדרכו להאכל, אבל כגון העצים, והלבונה, והקטרת - אין חיבין עליהם משום טמאה .

Zevachim 4:6: Each offering is offered for six objectives: For the sake of the offering, for the sake of the one who brings the offering, for the sake of God, for the sake of [burning parts of it in] the [altar] fires, for the sake of the smell [of the offering as it burns], for the sake of the aroma [for God]. And [with regard to] the Chattat and the Asham, [these are also brought] for the sake of the sin [for which they atone]. Rabbi Yose said: Even if an individual did not have one of these [objectives] in mind the sacrifice is still valid, because it is a stipulation of the court that [only] the intentions of the one performing the service matter [rather than those of the owner].

לשם ששה דברים הזבח נזבח: לשם זבח, לשם זובח, לשם השם, לשם אשים, לשם ריח, לשם ניחוח; והחטאת והאשם - לשם חטא. אמר רבי יוסי: אף מי שלא היה בלבו לשם אחד מכל אלו - כשר, שהוא תנאי בית דין; שאין המחשבה הולכת אלא אחר העובד.

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