Zevachim Chapter 2, Mishnah 5. This mishnah concludes the topic of outside its time and outside its place - those intentions that invalidate the sacrifice due to the intent to eat it outside the appropriate time or outside the appropriate place. In the previous mishnah we learned, and this is how we rule in practice, that the intent of outside its time does not merely invalidate the sacrifice, but also incurs karet - spiritual excision by Heaven - for the one who eats from such a sacrifice. However, the sacrifice is considered pigul that incurs karet only when there was an intent of outside its time alone, and not in combination with an intent of outside its place or another invalidation. The intent of the wrong time in combination with an additional invalidation - the sacrifice is certainly invalid, but one does not incur karet for it.
Another fundamental principle in the mishnah - the definition and measure of eating:
"Eating" means consumption, and usually actual eating, but in our context it must be expanded somewhat to mean consumption, as we are dealing with two types of eating:
Human eating: The eating of the kohen or the eating of the owners, the owners of the sacrifice.
Altar eating: The burning upon the altar, which is the consumption of the altar.
An act of eating in Jewish law requires a minimum measure of a kezayit, the volume of an olive. For one who eats less than the volume of an olive, this is not considered an act of eating. Hence, the mishnah comes to explain the law of one who has intent for less than this measure. The fundamental principle of the mishnah is: Consumption of at least the measure of a kezayit is required for the intent to be relevant.
To this, the mishnah adds a novel ruling: The intent to eat a kezayit outside its time and the intent outside its place combine with one another, such as with half a kezayit of each, and this combination is based on a verse. In contrast, intent for half a kezayit of human eating and for half a kezayit of burning, which is altar eating, do not combine.
The language of the Mishnah:
"Leechol kezayit bachutz uchezayit lemochar" - One who performs one of the four primary blood services and intends to eat the measure of a kezayit outside the appropriate place and another measure of a kezayit outside the appropriate time: There are two different invalidations here, and therefore the sacrifice is certainly invalid, but this is not a situation that incurs karet.
"Kezayit lemochar uchezayit bachutz" - Even if the order was reversed, and the first intent was for outside its time and the second for outside its place, this does not matter according to the first tanna. Below we will see that Rabbi Yehudah disagrees with this.
"Kechatzi zayit bachutz uchechatzi zayit lemochar, kechatzi zayit lemochar uchechatzi zayit bachutz" - One who has intent for half a kezayit in the wrong place and for half a kezayit at the wrong time, or in the reverse order, the two halves combine to invalidate the sacrifice. The sacrifice is invalid, but since there is a mixture of invalidations here - "ve'ein bo karet" - the punishment for eating such a sacrifice is not karet, the spiritual excision of the soul by Heaven.
"Amar Rabbi Yehudah, zeh hakelal":
Rabbi Yehudah disagrees, and his dispute is broader than the specific matter in this mishnah and relates to several of the recent mishnayot. According to his view, what determines the outcome is the order of the intentions: The first intent is the one that takes hold and takes effect.
If he first had intent for outside its time - the sacrifice becomes pigul immediately, and invalidating intentions that come afterward are not relevant.
If he first had intent for outside its place and afterward added an intent for outside its time - this is not pigul, since the first intent is the determining factor, and the additional layer of outside its time does not change the situation.
And therefore the mishnah says: "Im machshevet hazman kadmah lemachshevet hamakom" - it is definitely pigul, regardless of what comes later, "shechayav alav karet" - and therefore one who eats from the meat of such a sacrifice is punished with karet. "Ve'im machshevet hamakom kadmah lemachshevet hazman" - the first one takes hold, and therefore the sacrifice is "pasul ve'ein bo karet", and it is not pigul.
And the Sages say: "Zeh v'zeh pasul v'ein bo kareis" - the order of the thoughts makes no difference; once there are two invalidating thoughts that combine, the offering does not become piggul. The liability for kareis is contingent upon an intention of beyond its time that is pure and unmixed.
And what everyone agrees upon:
"Lehaktir chatzi zayis vela'echol chatzi zayis - kasher" - one who intends, during one of the blood services, that a half-kezayis will be burned beyond its time and a half-kezayis will be eaten beyond its time, the two halves do not combine and the offering is valid. For even though we combine beyond its time and beyond its place, and even with a half-kezayis of this and a half-kezayis of that, certainly human consumption and altar consumption - meaning the burning upon the altar - do not combine together to complete the required kezayis amount.
In summary: In this Mishnah, the topic of intentions of beyond its time and beyond its place is concluded. We learned the parameter of eating - it requires a kezayis amount, whether for human consumption or altar consumption; that an intention of beyond its time and an intention of beyond its place combine even in half-amounts to invalidate the offering, but without liability for kareis; that according to Rabbi Yehudah the order of the intentions is what determines - if the intention of time came first, it is piggul and kareis, and if the intention of place came first, it is invalid without kareis - and according to the Sages the order makes no difference; and finally, that human consumption and burning do not combine at all, and the offering is valid.