Zevachim Daf 42 זבחים דַף 42

On the previous Daf, Reish Lakish said that Rebbe Meir, who ruled that being מפגל on either the קומץ or the לבונה makes full פיגול, does not hold מפגלין בחצי מתיר, but holds that the person completes his act על דעת ראשונה – according to his first intent. This is challenged from a Baraisa discussing פיגול of חטאות whose blood is placed on the מזבח הפנימי, such as the forty-three מתנות of the Yom Kippur korbanos or the eleven מתנות of the פר כהן משיח or פר העלם דבר (sprinkled seven times towards the פרוכת and applied on the four קרנות), all of which are מעכב. The Baraisa states: פיגל בין בראשונה ובין בשניה ובין בשלישית –whether one had פיגול intent for the first set of מתנות (in the קדש הקדשים), the second (towards the פרוכת), or third (on the מזבח הפנימי), Rebbe Meir says it is פיגול, and the Chochomim say it is not פיגול unless he has פיגול intent for the entire מתיר. This proves that even without פיגול intent on the first set, Rebbe Meir still holds it is פיגול!?

Rav Yitzchak bar Avin suggests that the Baraisa refers to פיגול during the shechitah of an animal for the first, second, or third set of מתנות (because the first korban’s blood spilled). Since the previous set of מתנות was finished, they are not repeated, rendering this shechitah an entire, independent מתיר. The Gemara wonders why the Chochomim would argue, and suggests it is Rebbe Eliezer’s opinion: if one burned, outside the Mikdash, only a כזית of a קומץ, לבונה, or minchah which must be completely burned, the Tanna Kamma holds him liable for avodah בחוץ, but Rebbe Eliezer says he is exempt unless he offers them entirely. Since he holds a significant part of an avodah is not considered an avodah בחוץ, he presumably holds the same regarding פיגול of shechitah for just some of the Yom Kippur מתנות. The Gemara objects: Rava said Rebbe Eliezer agrees regarding דמים – blood applications, that one is liable for a single מתנה בחוץ, because Rebbe Eliezer holds that if blood spills during Yom Kippur מתנות, he continues from the next מתנה (even during a set), considering each מתנה an independent avodah. If so, he would also hold פיגול during a single מתנה, and certainly during a second shechitah, will effect פיגול!? The Gemara ultimately concludes: "קשיא" – it is a difficulty.

The Gemara above had attempted to prove that Rebbe Meir holds that one can effect פיגול with פיגול intent for some מתנות of חטאות הפנימות. The Gemara asks that פיגול cannot obligate kares עד שיקרבו כל מתיריו – until all the “permitters” (i.e., critical עבודות) are offered. Here, once he had פיגול intent during the מתנות inside the קדש הקדשים, פסולה כמאן דלא אדי דמי – it is invalid as if he did not sprinkle the blood at all; thus, when he later sprinkles its blood (without פיגול intent) in the Heichal, מיא בעלמא הוא דקא אדי – he is essentially sprinkling mere water, since it is invalid!? How can this korban become פיגול? [Rashi explains that this is not problematic for every shechitah or קבלה of פיגול, because since the Torah dictated that פיגול is effective, its "זריקה" is by definition sufficient for פיגול. Similarly, if one has מחשבת פיגול for all מתנות of these חטאות, it is entirely a זריקה of פיגול, as opposed to here, where the later מתנות were performed without משבחת פיגול]. Rava answers that even with a single animal, לפיגולו מרצה – it effects acceptance regarding פיגול (similar to זריקה which follows a shechitah of פיגול).