The term “Pigul” refers to a sacrifice which the Kohen offered with the intention of eating its meat, or placing the designated portions on the altar, beyond the prescribed time. There are deadlines by which the meat of every sacrifice must be eaten, and by which the Kohen must placed the required portions on the altar. If the Kohen performed any of the major stages of the sacrificial process with the intention to eat the sacrifice or place the required portions of the sacrifice on the altar beyond the prescribed time, the sacrifice is considered “Pigul” and disqualified. The Torah in Parashat Sav (7:18) strictly forbids eating Pigul, and doing so is punishable by Karet (eternal excision from the Jewish Nation).
The Sefer Ha’hinuch explains that the Torah issued this command because of the central importance of thoughts in the context of sacrifices. The offering of sacrifices serves to atone for wrongdoing, and all wrongdoing begins with sinful thoughts. Sacrifices, which atone for sin, need to rectify the improper thoughts that lead people to sin, and thus offering a sacrifice with improper thoughts invalidates the sacrifice.
The prohibition of Pigul applies only to the portions of the sacrifice that are offered on the altar, and the parts which are eaten. It does not apply to the “Matir” – that which is offered as a precondition for allowing the meat to be eaten or the required portions to be placed on the altar. Thus, for example, if one consumed blood of a sacrifice that became Pigul, although he has, of course, violated the prohibition against eating blood, he does not violate the prohibition of Pigul. The blood is sprinkled on the altar as a prerequisite for allowing the sacrificial meat to be eaten and the portions to be placed on the altar, and so the prohibition of Pigul does not apply to the blood. Likewise, when a Minha (flour) offering is brought, a handful is placed on the altar, and the rest is eaten by the Kohanim. The Pigul prohibition applies to the portion eaten by the Kohanim, but not to the Kometz (handful on the altar), which is placed on the altar as a “Matir,” to permit the Kohanim’s consumption of the rest of the sacrifice. Therefore, although it is certainly forbidden to eat the Kometz for other reasons, one who does so is not in violation of the command of Pigul.
The Pigul prohibition does not apply to the wine used as libations, or to the exceptional Minha offerings which are entirely burned on the altar and not eaten by the Kohanim.
This Misva, quite obviously, applies only in the times of the Bet Ha’mikdash. It is binding upon all people – Kohanim and non-Kohanim, and both male and female. One who intentionally eats a Ke’zayit of Pigul is liable to Karet, and one who does so unintentionally must bring a Korban Hatat (sin offering).
Rav Samson Raphael Hirsch (Germany, 1808-1888) offers an insightful explanation for the concept underlying the prohibition of Pigul. One who performs the sacrifice with the intention of eating its meat beyond the prescribed time essentially creates a gap between the offering of the sacrifice, and the consumption of the sacrifice. These two stages, Rav Hirsch explains, must be closely linked. The offering of the sacrifice represents the “slaughtering” of evil, the elimination of sin, and the consumption of the sacrifice represents the need to incorporate Kedusha (sanctity) into our ordinary, physical lives. These two values are inextricably linked, and therefore Torah strictly forbids Pigul, partaking of a sacrifice that was conducted with a separation between the two stages of sacrificing and consumption.
In conclusion, it is worth nothing how this command demonstrates the great importance that the Torah accords to thoughts. Even though the Kohen performs the sacrifice properly, in precise accordance with all the laws and guidelines, and merely thinks an improper thought, the sacrifice is invalid, and strictly forbidden for consumption. This shows that the mind is a crucial component of religious life, and that we must not only act and speak the right way, but also think the right way, as the Torah commands us.