כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.

לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.

וכולן – those that are invalidated.

שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.

אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it.

יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.

נתנו – that which was invalid.

על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b).

לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.

ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer.

קיפה (jelly, sediments of boiled meat) – spices/seasoning and very fine [portions of meat] that are in rim at the bottom of the vessel.

אלל (fatty substance, offal of meat) – the remnants of the meat that are attached to the skin at the time of flaying [of the sacrifice]. Another explanation: the sinew of the neck that is hard and is not appropriate for consumption, that we call KAPILO in the foreign language.

הקרנים והטלפים – and even what is in them close to the flesh that we cut/sever them, blood comes out from it, is not considered like flesh/meat.

ואין חייבין עליהם משופ פיגול – if the sacrifice was disqualified by improper intention/פיגול, that he intended to eat its meat outside of the appropriate time, but ate from these, he is exempt.

וטמא – if he ate from one of these while in bodily impurity from a kosher sacrifice, he is not liable because of eating Holy Things while in an impure bodily state.

השוחט את המוקדשין – whenever that it (i.e., the Mishnah) uses this language, it speaks of females.

שליל (embryo) – that is in her womb

שליא (after-birth, placenta) – the skin that covers the fetus, this intention does not invalidate the sacrifice. For the embryo and the placenta are not the body of the sacrifice [in the strictest sense] (see Tractate Temurah 31b).

לא פיגל – this is what he said: A person who slaughters the [female] consecrated animal to eat the fetus or the placenta outside of its [appropriate] place, did not make it invalid. And if he intended to eat from them outside of its [appropriate] time, did not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7).

חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול – if he had an inappropriate intention with a sacrifice and consumed from the milk that was in its breasts, he is not liable for it because of an inappropriate intention, for it is not the main part of the sacrifice.

להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.

ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.

וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard.