Reference for Pesachim 125:1
לימא קסברי אחרים אינה לשחיטה אלא בסוף וכדרבא דאמר רבא עדיין היא מחלוקת
Shall we [then] say that the 'others' hold, Slaughtering does not count save at the end, and [this is] in accordance with Raba, who said, There is still the controversy. Therefore if he put the circumcised before the uncircumcised, it operates in respect of the circumcised,<span class="x" onmousemove="('comment',' Lit., 'the circumcised fall' (i.e., are counted) . - The slaughtering counts as having been performed for the circumcised.');"><sup>1</sup></span> but it does not operate in respect of the uncircumcised; while if he put the uncircumcised before the circumcised, it operates in respect of the uncircumcised, but it does not operate in respect of the circumcised?<span class="x" onmousemove="('comment',' When a man would substitute an animal for another consecrated animal, both are holy (Lev. XXVII, 33) , the former bearing the same holiness as that of the latter, and it must be offered as the same sacrifice. Now if he declares, 'This animal be a substitute for a burnt-offering', 'This (the same) animal be a substitute for a peace-offering', R. Meir rules that it is a substitute for the first only, for only his first words are regarded. R. Jose holds that his last words too are regarded, and therefore it is a substitute for both; hence it must be redeemed, and the redemption money expended on two animals, one for a burnt-offering and another for a peace-offering. Now a problem is raised in Zeb. 30a: What if he declares, 'Half of this be a substitute for a burnt-offering, and half be a substitute for a peace-offering'; does R. Meir agree with R. Jose or not? Is R. Meir's reason in the former case because he regards the second statement as a change of mind, which is invalid, since by his first statement it has already become a burnt-offering? But that is obviously inapplicable to the case in question, hence R. Meir will agree. Or perhaps here too R. Meir holds that since the sanctity of the burnt-offering first takes possession of it, as it were, that of the peace-offering cannot operate? Abaye maintains that R. Meir does agree in this case, but Raba holds that there is still the controversy. Thereupon Raba raised an objection to Abaye from this: If a man slaughters a sacrifice with the intention of eating as much as an olive without the permitted area and as much as an olive after the permitted time, R. Judah disagrees with the Rabbis and rules as R. Meir, that only his first statement is counted, hence it is not piggul, which applies to the second only, and kareth is not incurred for eating it. For R. Judah states this as a general rule: If the intention of an illegitimate time is expressed before the intention of an illegitimate place, it is piggul, and kareth is incurred for eating it, whether these two intentions are both expressed');"><sup>2</sup></span>