Talmud zu Zevachim 2:5

לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:

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.

Jerusalem Talmud Pesachim

For those who eat it in volumes of an olive and those who cannot eat it in volumes of an olive, it is qualified¹²¹This is the normal case mentioned in the Mishnah.. For those who eat it in volumes of an olive and those who cannot eat it in volumes of half an olive, it is qualified a fortiori. For those who eat it in volumes of half an olive and those who cannot eat it in volumes of half an olive? Where do we hold? If intent was qualifying, intent is disqualifying¹²²If intent regarding consumption of less than the volume of an olive is counted as qualifying, then it also must be counted as disqualifying. In this case, the rule formulated by R. Eleazar applies as if the intent was for volumes of an olive.. If intent is not disqualifying then the intent should be qualifying.¹²³If intent regarding consumption of less than the volume of an olive is disregarded, then the slaughter was made without special condition, “for whom it may apply”, and is qualified. Rebbi Yose said, a Mishnah implies that the intent in qualifying, as we have stated there¹²⁴Mishnah Zevaḥim 2:5.: “To eat half the volume of an olive and to burn half the volume of an olive is qualified since slaughter and burning do not combine¹²⁵The sacrifice was slaughtered with the
intent that half the volume of an olive should be eaten out of its allotted time and half the volume of an olive be burned on the altar out of its allotted time. Since it is stated that the sacrifice is qualified, it follows that any intent about half the volume of an olive is disregarded. Therefore in the preceding case the intent is disregarded and the sacrifice is qualified..” If he slaughtered it that half of its group should be covered, Rebbi Jonah disqualifies. It is as grabbing the cover for these and those. Since these are not covered, neither are those covered¹²⁶Since an entire group paid for the Pesaḥ, they are its owners. If the intent was to eliminate part of the owners, the Pesaḥ is slaughtered not for its owners and therefore disqualified.. Rebbi Yose said, it is qualified. During the second cycle¹²⁷When the entire material of the Yerushalmi was reviewed a second time in the Academy of RR. Yose in Tiberias, he, Rebbi Yose retracted. Rebbi Phineas said to him, did the rabbi not teach us, it is qualified. He told him, is this fixed for you by nails?

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