There is a debate regarding a Toda that is sacrificed for someone else who needs to bring a Toda offering. Rava brings a number of halachot regarding problems with intentions during the sacrifical rites. From where is the halacha derived that a Pesach sacrifice that is done with the intention of being a different type of sacrifice or for the wrong people it is entirely disqualified (like the sin offering)?
The gemara continues the question regarding the sacrifice that is no longer good because it was done with the wrong intent and yet still gets sacrificed. Can a burnt offering provide atonement for positive commandments one did not fulfill between the time the animal was designated to be sacrificed until the time it was slaughtered or only for those before the animal was designated?
Further discussions about where we derive the laws regarding sacrifices that are brought with the wrong intentions that they are sacrificed but as voluntary offerings and do not provide atonement for the original intent and a new sacrifice has to be brought.
What is the source for the disqualification of the sacrifice in the case where it was sacrificed for the wrong type of sacrifice or for the wrong person – in each of the 4 sacrificial rites?
Several contradictions are raised against statements brought in the name of Rav relating to cases in which sacrifices are/are not disqualified. Comparisons are made to divorce documents, impurities in utensils (what things are considered a barrier that the impurity cannot pass through), and laws within the topic itself (various different cases where thoughts disqualify/don’t disqualify the sacrifices).
What happens if one of the main parts of the sacrificial rites is performed with the wrong intent? What if it was done with no particular intent – is that considered “no intent” or “intent”? How does this compare to a get (divorce document) that requires it be written “leshma” – for the particular woman getting divorced?