What happens with the wrong intention? TB Zevakhim 2

We begin a brand-new massekhet, Zevakhim, with today’s daf TB Zevakhim 2. Of course, one who is bringing a sacrifice must have the right intention (kavanah-כַּוָנָה). For example, if he is bringing a shelamim, a well-being peace offering, he must not only have the intention that this animal is being offered as a shelamim, but also he needs to articulate his intention. The Mishnah begins discussing what happens if he doesn’t have the right kavanah. “All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering.” (Sefaria.org translation) In other words, the sacrifice is still kosher but is detached from the owner of the animal. The Mishna also provides a several exemptions of this rule.

There are four different components for each sacrifice that should be done with the right kavanah. They are: 1, Shekhita (שְׁחִיטָה), proper slaughtering of the animal; 2, Kabbalat hadam (קָבָּלַת הַדָּם), collecting the blood into a bowl; 3, Holakha (הולָכָה), walking the blood to the altar; 4, Zerikah (זְרִיקָה), sprinkling the blood on the altar. Even when one begins the sacrifice with the wrong kavanah, the other components need to be done with the proper kavanah.

The Gemara discusses the status of a sacrifice that was offered up without any intention at all first by enumerating the six different intentions one needs for sacrifice. “The offering is slaughtered for the sake of six matters: (1) For the sake of the particular offering; (2) for the sake of the one sacrificing the offering, i.e., the owner; (3) for the sake of God; (4) for the sake of consumption by the fires of the altar; (5) for the sake of sacrificing it in a manner that gives an aroma; and (6) for the sake of pleasing God. And the sin offering and a guilt offering are slaughtered for the sake of atonement for the sin.

“The mishna on 46b continues: Rabbi Yosei said: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is fit, since this is a stipulation of the court. The Gemara explains Rabbi Yosei’s opinion: The court stipulated that one should not say that he is slaughtering the offering for its sake, lest he come to say that he is slaughtering it not for its sake. Therefore one should not specify his intent at all.

“The Gemara infers: And if it enters your mind that if one slaughters an offering without specification it is unfit, would the court arise and stipulate a matter that disqualifies the offering? Clearly, an offering slaughtered without specification is fit and satisfies the obligation of the owner.” (Sefaria.org translation)