Mishnayos Menachos Perek 2 Mishnah 5

With regard to the burning of the handful of a meal offering and the frankincense, both of which render the meal offering permitted for consumption: If the priest had an intention that can render the offering piggul during the burning of the handful but not during the burning of the frankincense, or during the burning of the frankincense but not during the burning of the handful, i.e., he burned one of them with the intention to eat the remainder of the offering beyond its designated time, Rabbi Meir says: The offering is piggul and one who eats it is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet in this case unless he renders the offering piggul during the sacrifice of the entire permitting factor, i.e., the burning of both the handful and the frankincense. And the Rabbis concede to Rabbi Meir in the case of a meal offering of a sinner and in the case of a meal offering of jealousy of a sota that if one had intent of piggul during the burning of the handful, that the meal offering is piggul and one is liable to receive karet for its consumption, as here the handful is the sole permitting factor. If one slaughtered one of the two lambs sacrificed with the two loaves on Shavuot with the intent to partake of the two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor. If one slaughtered one of the lambs with the intent to partake of it the next day, that lamb is piggul and the other is a fit offering. If he slaughtered one lamb with the intent to partake of the other the next day, both lambs are fit offerings, as one permitting factor does not render another permitting factor piggul.

פִּגֵּל בַּקֹּמֶץ וְלֹא בַלְּבוֹנָה, בַּלְּבוֹנָה וְלֹא בַקֹּמֶץ, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין בּוֹ כָרֵת, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּמִנְחַת חוֹטֵא וּבְמִנְחַת קְנָאוֹת, שֶׁאִם פִּגֵּל בַּקֹּמֶץ, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת, שֶׁהַקֹּמֶץ הוּא הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל שְׁתֵּי חַלּוֹת לְמָחָר, הִקְטִיר אַחַד מִן הַבְּזִיכִים לֶאֱכֹל שְׁנֵי סְדָרִים לְמָחָר, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין פִּגּוּל, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא פִגּוּל, וַחֲבֵרוֹ כָשֵׁר. לֶאֱכֹל מֵחֲבֵרוֹ לְמָחָר, שְׁנֵיהֶם כְּשֵׁרִים: