There are certain types of korbanot (sacrificial offerings), animal korbanot, that are brought with bread. Those breads also have the ability to become pigul (improper intention) through the blood avodah (service) of that regular korban (offering). We’ll talk about that idea in this Mishnah. We’ll first talk about the korban todah (thanksgiving offering). The korban todah was a shelamim (peace offering) that was brought with 40 loaves of bread. Those accompanied it. That was to express gratitude to HaKadosh Baruch Hu (the Holy One, blessed is He) for saving a person from crossing the sea, going to the desert, leaving prison, or recovering from a life-threatening illness. Whatever we would say, Birkat HaGomel from...
The 40 loaves are not burned on the Mizbeach (altar). Rather, once the shechita (slaughter) of the korban happens, they become sanctified. When the todah’s blood is thrown on the Mizbeach, they become permitted to eat. Four of those loaves are eaten by the kohanim (priests), and the rest by the owner of the todah and the people around him.
The Mishnah says, “A pigul intention about the todah, about the animal itself, makes the bread that goes with it pigul as well. But a pigul intention about the bread does not make the todah also pigul.” How do we have this? If somebody slaughters a korban todah with the intention to eat from the meat tomorrow, the korban todah and the breads are allowed to be eaten on the day that it’s slaughtered and the night afterwards. So he has an improper intention, past the time. Both the animal, the korban, and the bread that go with it become pigul. If somebody eats it, they are liable to karet (excision penalty).
If he slaughters a todah offering with the intention to eat from the meat tomorrow, the bread that goes with it becomes pigul. With the intention to eat from the bread tomorrow, the bread that goes with it becomes pigul, and the todah is not pigul. The bread becomes pigul, but the animal that was with it does not become pigul. The bread is considered to be tafel, secondary, to the korban. So pigul would take effect on the bread, but it would not go to the superior, to the ikar, which is the main part of the korban, which is the actual animal.
The second korban that would be brought together with bread is the shtei lechem, the two of them: the two loaves that are brought on Shavuot. A pigul intention about the two lambs that are brought on Shavuot makes the two loaves of bread pigul as well. So the shtei lechem are brought, as you mentioned previously, with two lambs together with two loaves of bread. If a person has an improper intention about time regarding the lambs of Shavuot, the bread that accompanies them would also become pigul. But a pigul intention about the bread does not make the lambs pigul. What’s the situation? If somebody slaughters the lambs with the intention to eat the meat tomorrow, the meat and the breads that accompany them become pigul. Le'echol min ha-lechem le-machar, ha-lechem mefugal, veha-kevasim einan mefugalim (To eat from the bread tomorrow, the bread is pigul, and the lambs are not pigul). But if he slaughters the lambs with the intention to eat from the two loaves tomorrow, then he never had an improper intention about the lambs, just about the bread. The bread becomes pigul, but the lambs do not become pigul.