Zevachim Daf 29 זבחים דַף 29

A Baraisa analyzes the passuk in צו which says if שלמים meat is “eaten” on the third day, it will be פיגול and will not be accepted. Rebbe Eliezer says: כוף אזנך לשמוע – Tilt your ear to hear the correct interpretation: the passuk is discussing מחשב לאכול מזבחו ביום השלישי – one who intends to eat of his korban on the third day. It cannot refer to literally eating the korban on the third day, because אחר שהוא כשר יחזור ויפסל – after it was valid through the completed avodah, can it revert to become invalid by being eaten on the third day?! Rebbe Akiva objects that we do indeed find such phenomena: a זב, זבה, and שומרת יום כנגד יום, who were בחזקת טהרה – in a presumed state of taharah, yet if they experience a discharge, סתרו – they undo their prior taharah retroactively, so the same could conceivably apply to a korban eaten on the third day. Therefore, Rebbe Eliezer darshened the word "המקריב" – the one who offers, to teach: בשעת הקרבה הוא נפסל – it can become disqualified during the offering, ואינו נפסל בשלישי – but cannot be disqualified on the third day. Another derashah is presented below.

The next Mishnah lays out the rules of פיגול: anyone who performs one of the four primary עבודות (שחיטה, קבלה, הולכה, and זריקה) with the intent to eat what is normally eaten, or burn on the מזבח something normally burned, חוץ למקומו, it is פסול but does not obligate כרת. If his intent was to eat or burn it חוץ לזמנו, it is פיגול and obligates כרת for eating it, ובלבד שיקריב המתיר כמצותו – provided that he offers the “permitter” as required, meaning, the blood is brought on the מזבח without any other disqualifying intent. This is illustrated: if one shechted בשתיקה – in silence (i.e., without disqualifying intent), and was מקבל, מוליך, and זורק with an intent of חוץ לזמנו, or the reverse, or he did all four עבודות with חוץ לזמנו intent, this is קרב המתיר כמצותו, despite the intent of חוץ לזמנו being repeated several times. However, if he shechted with חוץ למקומו intent, and did the other three עבודות with חוץ לזמנו intent, or the reverse, or some of the עבודות of a פסח or חטאת were done שלא לשמן (which disqualify them), this is not a case of קרב המתיר כמצותו, and the korban is פסול but not פיגול.

The Mishnah continues that if one intended לאכול כזית בחוץ כזית – to consume a כזית outside the prescribed place and then intended to consume a כזית the next day, or the reverse, or has such intentions about half a כזית each, the korban is פסול and does not obligate כרת, because there is another disqualifying מחשבה. Rebbe Yehudah says we follow the first intent: כל שמחשבת הזמן קדמה למחשבת המקום – wherever the intent of time preceded the intent of place, it is פיגול and obligates כרת (despite the subsequent מחשבה of חוץ למקומו), but if the intent of חוץ למקומו was first, it is פסול and not פיגול. אילפא says this machlokes is only for two מחשבות expressed בשתי עבודות – during two avodos, but if both מחשבות were thought during a single עבודה, everyone agrees עירוב מחשבות הוי – it is a mixture of disqualifying intents, and is not full-fledged פיגול. Rebbe Yochanan says they even argue where both מחשבות were during a single עבודה (because Rebbe Yehudah holds תפוס לשון ראשון – give primacy to the first phrase).