The impact of proper and improper intentions TB Pesakhim 60

Now that we know the timing of the korban Pesakh, today’s daf TB Pesakhim 60 begins to discuss the korban Pesakh, the Passover sacrifice, itself. Like all other sacrifices (singular-קָרְבָּן korban), the korban Pesakh needs proper intention (לִשְׁמוֹ) and an improper intention (שֶׁלֹּא לִשְׁמוֹ) would have a profound effect on the sacrifice.

Intention plays the crucial role only in four stages of the sacrificial worship (avodah-עָבוֹדָה). These stages are: 1, the slaughtering of the animal (שְׁחִיטָה); 2, the receiving of the blood in a vessel (קִבּוּל); 3, the walking of the blood to the altar (הָלָכָה); and 4, sprinkling the blood on the altar (זְרִיקָה). Even though the Gemara uses the term מַחְשְׁבֶת which means thought, the priest needs to verbally articulate his intention beyond just thinking it.

What is the ramification of an improper intention? The general rule is that an improper intention doesn’t disqualify the sacrifice and it can still be offered up on the altar; however, the improper intention detaches the sacrifice from the owner of the animal. He doesn’t get credit for the korban and needs to bring another. There are two exceptions where improper intention disqualifies the sacrifice and becomes ineligible (פָּסוּל) to be offered up on the altar. The two exceptions are the sin offering (חָטָאת) and the korban Pesakh.

Today’s Gemara analyzes when the kohan articulates both the proper intention and an improper intention at one time. This could happen in one stage of the avodah. For example, the kohan says that the sacrifice is both a korban Pesakh and a shelamim, a peace offering. This could happen in two different stages of the avodah. For example, the kohan slaughters the lamb as a korban Pesakh, but sprinkles the blood on the altar as a shelamim.

Based on the disagreement between Rabbi Yossi “who said that a person is held accountable even for the conclusion of his statement?” and Rabbi Meir who taught “Hold one accountable for the first expression, and what he says after that is of no consequence” (Sefaria.org translation), the Gemara tries to ascribe the Mishna at the bottom of TB Pesakhim 59 to one of them.  Unfortunately, no conclusive answer is ever given to who was the author of the Mishnah.

Although we no longer offer up the korban Pesakh as part of our Passover celebration, intention still can play an important role at our Seder. Some traditional haggadot include a kabalistic kavanah, intention, before each cup of wine, the prayer motzi, and eating the afikomen to help us focus our proper attention on the prayer we are about to say. This is an example of the kavanah recited over the 1^st cup of wine, kiddush.

“I am prepared and ready to fulfill the positive commandment of the 1^st cup of wine out of the 4 cups[1]. For the sake of unification of the Holy One, Blessed be He and his Divine presence, though He is hidden and concealed, in the name of all Israel. May the pleasantness of the Lord our God be upon us establish for us the work of our hands, O establish the work of our hands.” (My translation)

 

 

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[1] Here is where you would insert the name of the prayer or action you're about to say or do.