In Mishnah 2 of Chapter 2, the Mishnah turns its attention to two additional thoughts that invalidate the offering: "chutz limkomo" - a thought about the wrong place, and "chutz lizmano" - a thought about the wrong time. We will first introduce the parameters of these concepts, and then we will see how the Mishnah expands upon them at great length.
The Parameters of an Invalidating Thought:
A thought invalidates only during the four primary blood services - slaughtering, receiving, carrying, and sprinkling - and not before or after them. If during any of these four services the one performing the service thought that the offering would be eaten, meaning consumed, in the wrong place or at the wrong time, the offering is invalidated. There are two categories of consumption here:
Consumption by the altar: The burning of the eimurim, which are the parts of the offering offered upon the altar.
Consumption by man: The kohanim, the owners, or both, eating the meat of the offering.
"Chutz limkomo": A thought that the consumption - whether by the altar or by man - will be done outside the proper place, meaning outside the Temple courtyard, and in the case of kodashim kalim (offerings of lesser sanctity), eating it outside of Jerusalem.
"Chutz lizmano": A thought to offer the blood or the eimurim, or to eat the meat, after the designated time for each of them. This thought invalidates the offering.
It makes no difference if the person retracts his thought, nor even if he never carries it out at all - the thought itself invalidates. The Bartenura adopts the position, in accordance with the Rambam, that a thought in the heart is sufficient, while the Rash holds that it must be expressed verbally. We will follow the Bartenura here, and it appears that the halachah follows the Rambam, that a thought in the heart is sufficient.
The Difference Between "Chutz Limkomo" and "Chutz Lizmano":
The only fundamental difference between them is their severity: a thought of "chutz lizmano" is more severe. If a person had a thought of "chutz lizmano" and all the other services were conducted properly, without any other invalidating factor and without any other thoughts interfering with it - not only is the offering void and considered invalid, but it is also termed "piggul". One who eats from the meat of such an offering incurs the penalty of kares (spiritual excision) - which is much more severe than an offering that is merely invalid, where eating it is forbidden by law but does not carry the penalty of kares, whether that means being cut off by Heaven or premature death, whatever the meaning of kares may be. This is the framework for everything stated in the continuation of the chapter.
The Text of the Mishnah Regarding the Thought of "Chutz Limkomo":
"Ha'shocheit es ha'zevach" - One who slaughters an animal offering, and has one of the following thoughts:
"Lizrok damo bachutz o miktzas damo bachutz" - That he will sprinkle the blood, even just a portion of it, outside the proper place.
"Lehaktir es eimurav bachutz o miktzas eimurav bachutz" - That he will burn the parts that are burned on the altar, even just a portion of them, in the wrong place.
"O leechol besaro bachutz o kezayis mibesaro bachutz" - That he will eat the meat of the offering, even just an olive-sized volume (a kezayis), outside the proper place.
"O leechol kezayis me'or ha'alyah bachutz" - That he will eat a kezayis of the edible portion beneath the skin of the alyah, which is the fat tail of the ram. This case is different from its predecessors, and it will be explained below.
"Pasul ve'ein bo kares" - The offering is invalidated and may no longer be offered; nevertheless, one who eats from it is not liable for kares.
The thought must apply to the item:
If one thinks to eat the eimurim that belong to the altar, such as the kidneys or the fat - this is not an invalidating thought, since human consumption does not apply to them. Similarly, if one thinks to burn on the altar parts designated for eating, like the meat of a chatas or asham - this too is not an invalidating thought. The thought about the wrong place or time must be about an action that applies to that item: to burn what is designated for burning, and to eat what is designated for eating.
Explanation of the case of the skin of the alyah:
In addition to the eimurim found in all animals - the diaphragm, the fat, the lobe of the liver, and the two kidneys - a ram also has the alyah, that fatty tail, and it is included among the eimurim. Therefore, one who thinks to eat the fatty tail does not invalidate the offering, since it is not designated for eating but rather for burning on the altar. However, the skin is never burned, but is rather flayed first; and right underneath it, on the inner side of the tail, there is a little meat suitable for eating. Therefore, one who thinks to eat from the meat of the tail in the alyah - since it is designated for eating and not for burning - this is an invalidating thought, and with an 'outside its place' thought, it makes the offering invalid.
An 'outside its time' thought:
The Mishnah continues and lists these exact same cases, except that the thought revolves around time:
"Lizrok damo lemachar o miktzas damo lemachar" - to sprinkle the blood, or even a portion of it, at the wrong time.
"Lehaktir eimurav lemachar o miktzas eimurav lemachar" - to burn the parts of the offering on the altar, or even a portion of them, after the designated time for each of them. And tomorrow is certainly after the designated time, both for the blood and for the eimurim.
"Leechol basar lemachar o kezayis mibasar lemachar" - to eat from the meat, or even a kezayis of it, at the wrong time. It is worth noting that "tomorrow" is not necessarily the wrong time for shelamim; nevertheless, the intention is for any time that is not the proper time.
"O leechol kezayis me'or ha'alyah lemachar" - to eat even a kezayis amount of the edible part of the alyah, which is not offered on the altar like the eimurim, at the wrong time.
In all of these cases - "Pigul". An 'outside its time' thought makes the offering pigul. The word 'pigul' here is an adjective, and the verb is 'mefagel' - ruins; therefore the offering becomes pigul, ruined. We do not have a more accurate translation than this, since it is a special term meaning thoughts of 'outside its time'.
"Vechayav alav kareis" - one who intentionally eats from the meat of this offering, which was invalidated by an 'outside its time' thought, which is the invalidating thought of pigul, his punishment is kareis: being cut off by Heaven, or dying prematurely, or not having children, Heaven spare us. Whatever the exact meaning of kareis may be - this is the punishment.