The Mishnah continues to discuss an intention that invalidates the offering, and now it teaches a new principle: If a person intends to eat a part of the offering outside its proper place or outside its proper time, but the part he thought about is a part that is not usually eaten and is not considered meat or food, or does not have a significant amount to be considered the meat of the animal - this intention does not invalidate the offering.
At the end, the Mishnah will add a new point: Even in a regular offering that later became impure or invalid, these parts are not considered actual meat such that one who eats an olive-sized portion of them would incur the punishment of spiritual excision, even if they were notar, tamei, or piggul.
The text of the Mishnah:
If one slaughters the animal, and the kohen intends to eat a complete olive-sized portion of one of the following parts:
"Min ha'or" - The skin of the animal, which is not eaten as food.
"Min harotev" - The juices that come out of the animal while cooking it, which are not meat.
"Min hakipah" - The spices and other small pieces that sink to the bottom of the pot when preparing soup and the like. Even though they are sometimes made of meat, they do not have the significance to be considered part of it.
"Min ha'alal" - The Bartenura brings two explanations: either the small pieces of meat that stick to the inner side of the skin when flaying the animal, which are not usually eaten and remain as scraps, even though they may contain particles of muscle, sinew, or meat; or it refers to the spinal cord, which is also not usually eaten.
"Min ha'atzamot" - The bones themselves.
"Min hagidim" - The long, thin parts inside the animal that are unfit for eating: the connective tissues, such as tendons and ligaments, as well as the arteries, veins, and even the nerves. Since they are not usually eaten, the intention regarding them is not considered an intention to eat food that invalidates the offering.
"Min hatalpayim" - The hooves of the animal, and even the place where the hoof connects to the animal itself, which if touched would bleed - nevertheless, this is not meat, but merely a continuation of the hoof, similar to the skin around the nail, up to the place where it connects to the flesh of the animal, and it is not considered food.
"Min hakarnayim" - The horns of the animal, and they have the exact same law and the same reason.
If he had these intentions regarding eating one of the parts that are not usually eaten, or regarding parts that have no significance - "Kasher" - the offering remains valid and can be offered.
Parts for which one is not liable due to piggul, notar, and tamei:
And additionally, as a new point in and of itself: Even if the offering was invalid and became piggul, notar, or tamei, and a person eats from that forbidden offering one of these parts - the skin, the juices, the spices, the scraps, the bones, the sinews, the hooves, and the horns - "Ein chayavin aleihen mishum piggul venotar vetamei" - the one who eats them is not liable to spiritual excision, even though the offering itself was piggul, or notar, or became tamei.
In summary: In this Mishnah we learned that an intention to eat outside its proper place or outside its proper time does not invalidate the offering unless it is directed at the edible meat; but if he intended for the skin, the juices, the spices, the scraps, the bones, the sinews, the hooves, or the horns - parts that are not usually eaten or have no significance - the offering is valid. And similarly, even in an offering that became piggul, notar, or tamei, one who eats from these parts is not liable for them.