Wenn [man die Absicht hatte], am nächsten Tag eine Olivenmasse [des Fleisches] außerhalb [des Tempelhofs] und eine Olivenmasse [des Fleisches] zu essen; [oder] am nächsten Tag eine Olivenmasse [des Fleisches] und eine Olivenmasse [des Fleisches] außerhalb [des Tempelhofs] zu essen; [oder zu essen] eine halbe Olivenmasse [Fleisch] draußen und eine halbe Olivenmasse [Fleisch] am nächsten Tag; [oder eine halbe Olivenmasse [des Fleisches] am nächsten Tag und eine halbe Olivenmasse [des Fleisches] draußen zu essen, das Opfer ist ungültig, aber es unterwirft ihn nicht Karet . Rabbi Yehudah sagte: Dies ist die allgemeine Regel - wenn die [rechtswidrige] Absicht [bezüglich] der Zeit der [rechtswidrigen] Absicht [bezüglich] des Ortes vorausging, ist es Piggul und es macht Karet unterworfen . Aber wenn die [rechtswidrige] Absicht [in Bezug auf] den Ort der [rechtswidrigen] Absicht [in Bezug auf] Zeit vorausging, ist sie [das Opfer] ungültig, unterwirft sie jedoch nicht Karet . Die Weisen sagen: In beiden Fällen ist es ungültig, aber es unterwirft Karet nicht . [Wenn man beabsichtigt], eine halbe Olivenmasse zu essen und eine halbe Olivenmasse zu verbrennen, gilt das Angebot, weil Essen und Brennen nicht zusammenpassen.
Bartenura on Mishnah Zevachim
לאכול בזית בחוץ וכזית למחר – this is the same thing that they said, but the first clause [of the Mishnah] speaks about two actions: that he slaughtered it on the condition of eating an olive’s bulk outside [its appropriate place, and he received it on account to eat an olive’s bulk on the morrow [outside of its appropriate time]. But here, [we are speaking] of one action, that he slaughtered it on the condition of eating an olive’s bulk on the morrow [not at the appropriate time] and an olive’s bulk outside [not in its appropriate place].
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English Explanation of Mishnah Zevachim
[If one intended] to eat as much as an olive on the next day [and] as much as an olive on the outside its intended place, [or] as much as an olive outside its designated place [and] as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. The priest performs the sacrifice with the intention of first eating part of it on the wrong day, and then he has the intention of eating part of it outside its designated place, or vice versa. Alternatively, he has one type of improper intention with half of an olive’s worth of the sacrifice and then another type of improper intention with the other half. Note in all of these cases he has mixed between the two types of improper intention wrong time and wrong place. The sacrifice is invalid, because the two half-olives combine since they were both offered with the wrong intention. However, in none of the cases is there karet for eating the sacrifice because the penalty of karet is only for piggul, and for something to be piggul, the problematic intent must be solely that of eating it after its designated time. Having the intent of eating it in the wrong place takes it out of the category of karet.
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Bartenura on Mishnah Zevachim
ר' יהודה אומר– He disputes our entire Mishnah. He does not hold that the intention of other things that are forbidden remove one from an improper intention, unless it his invalid behavior preceded his improper intention. And he also disputes regarding the issue of one action, for he holds by the first language used. But the Halakha is not according to Rabbi Yehuda.
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English Explanation of Mishnah Zevachim
Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. Rabbi Judah says that the order of the wrong intentions is critical. If the improper intention of time precedes the improper intention of place, then the sacrifice is piggul because the second improper intention does not affect the first improper intention. However, if the first improper intention is place and then he has an improper intention of time, the sacrifice is not piggul.
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Bartenura on Mishnah Zevachim
לאכול כחצי זית ולהקטיר כחצי זית – but both o them are outside of the proper time or outside of the proper place.
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English Explanation of Mishnah Zevachim
But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. The sages, whose opinion is found in section one, say that the order doesn’t matter. For something to be piggul, the improper intention must have been only that of time.
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English Explanation of Mishnah Zevachim
[If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine. In section one we learned that if one has one type of improper intention with one half of an olive’s worth of meat and the other type of improper intention with the other half, then the two half-olives’ worth of meat join together to prohibit the sacrifice. Here we learn that if the priest intends to eat one half of an olive’s worth at either the wrong time or place and burn another half of an olive’s worth at either the wrong time or place, the two half-olives do not join together to create a prohibition. While two types of wrong intention can join together, improper intentions to do different things, burn and eat, do not join together.
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Bartenura on Mishnah Zevachim
כשר שאין אכילה והקטרה מצטרפין – to make it invalid. For here there lacks an appropriate measure (regarding the place it was offered) and there it lacks an appropriate measure (regarding the time it was offered).
