Menachos Daf 16 מנחוס דַף 16

The next Mishnah states that if one had פיגול intent during the burning of the kometz but not of the לבונה, or during the burning of the לבונה but not of the kometz, Rebbe Meir says it is פיגול and obligates כרת, but the Chochomim say אין בו כרת עד שיפגל בכל המתיר – it does not incur kares unless he intends piggul during the entire permitter (i.e., the burning of both the kometz and לבונה). They likewise disagree about shechitah of one of the כבשים of Shavuos with פיגול intent to eat the two accompanying loaves the next day, or burning one of the בזיכין with intent to eat the לחם הפנים on the next day, since each case is פיגול intent about half the מתיר. Rav says the machlokes only applies where he placed the first מתיר on the mizbeiach בשתיקה – silently (without specific intent) and the second מתיר with פיגול intent, but if he placed the first מתיר on the מזבח with פיגול intent and the second בשתיקה, all agree it is full פיגול, שכל העושה על דעת ראשונה הוא עושה – because anyone who does several acts does the later ones according to his original intent. Shmuel says they argue in both cases.

The Gemara asks: פיגל בהולכה – if one had piggul intent while bringing the קומץ (but not the לבונה) to the מזבח, is this considered piggul of a חצי מתיר? Rebbe Yochanan says: הולכה כקמיצה – bringing is the same as kemitzah. Just as kemitzah makes piggul with intent about just the kometz (since there is no parallel kemitzah of לבונה), so too הולכה of just the kometz makes piggul (as will be explained). Reish Lakish says: הולכה כהקטרה – bringing is the same as burning; just as burning just the kometz with פיגול intent does not make פיגול according to the Chochomim, so too הולכה of the kometz with פיגול intent does not make פיגול (since לבונה also requires הולכה, the הולכה of the kometz is only half the avodah). Rava explains that Rebbe Yochanan holds that although הולכה involves the לבונה as well, כל עבודה שאינה מתרת – any avodah which does not permit the korban עבודה חשובה היא לפגל עליה בפני עצמה – is considered a significant avodah that can effect piggul by itself. Since הולכה is not essential to a korban (since the קומץ and לבונה can be passed from one Kohen to another until the מזבח), each הולכה is considered a full avodah, although each is done with a חצי מתיר.

Amoraim discuss: הקטיר שומשום לאכול שומשום – if one burned a sesame-sized [piece] of the kometz on the מזבח intending to eat a sesame-sized [piece] of the שירים the next day, עד שכלה קומץ כולו – and did so repeatedly until the entire kometz and לבונה were finished, there is a three-way machlokes between Rav Chisda, Rav Hamnuna, and Rav Sheishess: one says it is fully פיגול, one says it is merely פסול, and one says it is כשר. The Gemara explains how all opinions of Tannaim in cases of a חצי מתיר can agree with any opinion in this case. Therefore, it explains that the opinion that this case is full פיגול holds דרך אכילה בכך ודרך הקטרה בכך – [burning the kometz in sesame-sized increments] is a normal manner of burning, and [eating the שירים in sesame-sized increments] is a normal manner of eating (thus, both the הקטרה and פיגול intent are effective). The opinion that the minchah is פסול holds that although it is a normal manner of eating, it is not a normal manner of הקטרה, so it is like a minchah whose kometz was never burned, and is invalid. The opinion that it is fully כשר holds that it is legitimate הקטרה, but not a legitimate manner of eating; thus, the minchah has a valid הקטרה, but the פיגול intent is ineffective.