but [as for the burning of] the lobe and the two kidneys, which are not prescribed in that passage, I would say [that it is] not [intimated]. Therefore the text informs us [that it is not so]. R. Huna the son of R. Nathan said to R. Papa: But surely the Tanna states, ‘"with the bullock" includes the bullock of the Day of Atonement in respect of everything which is prescribed in the text’? (1) — It is a controversy of Tannaim. The Tanna of the Academy (2) includes it in this way, while the Tanna of the School of R. Ishmael includes it in that way. The School of R. Ishmael taught: Why are the lobe and the two kidneys mentioned in connection with the anointed priest's bullock, but not in connection with the community's bullock for unwitting transgression? It may be compared to a king of flesh and blood who was angry with his friend, but spoke little of his offence, out of his love for him. (3) The School of R. Ishmael also taught: Why is the ‘veil of the sanctuary’ mentioned in connection with the anointed priest's bullock, but not in connection with the community's bullock of unwitting transgression? (4) It may be compared to a king of flesh and blood against whom a province sinned — If a minority offended, his retainers remain [with them], but if the majority offend, his retainers do not remain [with them]. (5) THEREFORE, IF HE APPLIED ALL CORRECTLY, AND ONE INCORRECTLY, IT [THE SACRIFICE] IS INVALID, BUT DOES NOT INVOLVE KARETH. We learnt elsewhere: If [the priest] made a Piggul intention at the [burning of the] fistful [of flour] but not at [the burning of the] incense, (6) [or] at the frankincense but not at the fistful, R. Meir says that it is Piggul, and one is liable to kareth on its account; (7) but the Sages maintain: It does not involve kareth unless [the priest] makes a Piggul intention for the whole Mattir. R. Simeon b. Lakish commented: Do not say that R. Meir's reason is because he holds that you can make a [sacrifice] Piggul in half a Mattir. Rather the circumstances here are that [the priest] presented the fistful [on the altar] with a [Piggul] intention, and the frankincense in silence. He [R. Meir] holds [that] when one does [a thing], he does it with his first intention. (8) How do you know it? — Because [the Tanna] teaches: THEREFORE IF HE APPLIED ALL CORRECTLY, AND ONE INCORRECTLY, IT [THE SACRIFICE] IS INVALID, BUT DOES NOT INVOLVE KARETH. Hence [if he applies] one correctly and all [the others] incorrectly, it is Piggul. With whom does this agree? If with the Rabbis? Surely the Rabbis say [that] you cannot make Piggul at half a Mattir? Hence it must be R. Meir; now if R. Meir's reason is that you can make Piggul at half a Mattir, then even in the conditions which he teaches it is still piggul. (9) Hence it must surely be because he holds that when one does [a thing], he does it with his first intention. Said R. Samuel b. Isaac: In truth it agrees with the Rabbis, and what is meant by CORRECTLY? In the proper manner for piggul. (10) But since [the Tanna] teaches: THEREFORE, IF HE APPLIED ALL CORRECTLY, AND ONE INCORRECTLY, IT [THE SACRIFICE] IS UNFIT, BUT DOES NOT INVOLVE KARETH, it follows that INCORRECTLY means [in a manner] to make it fit? (11) — Said Raba: What does INCORRECTLY mean? — [With an intention of eating it] without bounds. R. Ashi said: [It means] under a different designation. Hence it (12) follows that if [the priest] did not do it [with an intention of consuming it] without bounds or under a different designation, one is liable? (13) — Because the first clause teaches, IT IS PIGGUL, AND ONE IS LIABLE TO KARETH ON ITS ACCOUNT, the second clause too teaches, IT IS UNFIT, AND DOES NOT INVOLVE KARETH. (14) An objection is raised: When is this said? (15) In the case of blood that is presented on the outer altar.

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(1). ↑ Which implies that even the sprinklings are indispensable, whereas you say (supra 40a bottom) that only those laws which are deduced from ‘eth’, etc. are learnt in this way.
(2). ↑ This is the meaning of Be Rab as used here, and it refers to the anonymous statement introduced by ‘Our Rabbis taught’.
(3). ↑ In the same way God treats the community's offence more shortly, and leaves a number of details to be deduced rather than state them explicitly.
(4). ↑ Lev. IV, 6, speaking of the former, states, And the priest... shall sprinkle of the blood... in front of the veil of the sanctuary. But in IV, 17, which treats of the latter, Scripture merely mentions ‘the veil’ not the veil of the sanctuary.
(5). ↑ To show his resentment he withdraws them. Thus where the whole community sins God, as it were, withdraws His holiness, and there is no sanctuary left.
(6). ↑ The burning of these two permits the mealoffering to be eaten. The two rites together therefore constitute the matter (q.v. Glos.), and each is only half a Mattir.
(7). ↑ If one eats of the offering.
(8). ↑ Hence his silence here is the equivalent of a Piggul intention.
(9). ↑ Even if the first application is made in silence and the others with a Piggul intention, it should be Piggul.
(10). ↑ In a manner which will render it Piggul. Thus: the first application with a Piggul intention, and the others in silence.
(11). ↑ For silence could not be called’ INCORRECTLY’.
(12). ↑ And since it is a sin-offering, it becomes invalidated (v. supra 2a) and consequently is not rendered Piggul.
(13). ↑ I.e., if the second application was made in silence, it is Piggul, which shows that we regard the second action as done with the same intention as the first. But that is R. Meir's view, not the Rabbis.
(14). ↑ CORRECTLY does mean in a proper manner for Piggul whilst INCORRECTLY means with the intention of consuming it without bounds. Actually then even if he made the second sprinkling in silence it would not be Piggul, but INCORRECTLY is taught for the sake of parallelism. For in the first clause, dealing with the outer sacrifices, he teaches IF HE APPLIED THE FIRST WITH THE INTENTION OF CONSUMING IT AFTER TIME, AND THE SECOND WITH THE INTENTION OF CONSUMING IT WITHOUT BOUNDS, IT IS PIGGUL AND INVOLVES KARETH. There, this second intention is particularly stated in order to teach that it does not nullify the first and free it from Piggul, because since a single application permits it, a single application makes it Piggul. For that reason he teaches in the second clause, dealing with the inner sacrifices, that here the second intention does nullify the first and free it from Piggul, though this in truth need not be taught, since in any case, even if he remained silent at the second application, it would not be Piggul, as the Rabbis do not hold that he makes the second application with the same intention as the first.
(15). ↑ That the sacrifice becomes Piggul through one application.