Zevachim 62

הא לאכול ולאכול דומיא דלאכול ולהקטיר והיכי דמי בשני בני אדם מצטרף ש"מ

Hence if he intended to eat [half as much as an olive] and to eat [half as much as an olive] in a way similar to [the intention of] eating and burning, - and how is that possible? [that the two half olives] should be eaten by two men, - they would combine.

בעי רבא חישב לאכול כזית ביתר מכדי אכילת פרס מהו לאכילת גבוה מדמינן ליה או לאכילת הדיוט מדמינן ליה

This proves it. Raba asked: What if he intended to eat as much as an olive within more than the time required for eating half [a loaf]?<span class="x" onmousemove="('comment',' A loaf is the size of eight (according to Maim. six) eggs, and half a loaf constitutes the average meal. The eating of forbidden food in general is punishable only if as much as an olive thereof, which is the standard for punishment, is eaten in the time of an average meal.');">¹</span>

אמר אביי ת"ש לאכול כחצי זית ולהקטיר כחצי זית כשר שאין אכילה והקטרה מצטרפין טעמא דלאכול ולהקטיר הא לאכול ולאכול מצטרף והא הקטרה ביותר מכדי אכילת פרס הוא

Do we compare this to the eating of the All-High,<span class="x" onmousemove="('comment',' Sc. the consumption of the emurim on the altar. Naturally, this sometimes requires more time than the human standard, and therefore if this comparison is made his intention counts.');">²</span> or do we liken it to human eating? - Said Abaye, Come and hear: [IF HE INTENDED] EATING HALF AS MUCH AS AN OLIVE AND BURNING HALF AS MUCH AS AN OLIVE, IT IS FIT, BECAUSE EATING AND BURNING DO NOT COMBINE.

דלמא בהיסק גדול:

Thus only eating and burning; but eating and eating in a way similar to eating and burning combine, though burning requires more than the time for eating half [a loaf]!<span class="x" onmousemove="('comment',' Emended text (Rashi) . 'Eating and eating' means an intention to eat half as much as an olive and another intention to eat half as much as an olive.');">³</span> - [No:] perhaps it means in a big fire.<span class="x" onmousemove="('comment',' Where it will be quickly consumed.');">⁴</span>

לאכול כחצי זית ולהקטיר כחצי זית כשר: טעמא דלאכול ולהקטיר הא לאכול ולאכול דבר שאין דרכו לאכול מצטרף

[IF HE INTENDED] TO EAT HALF AS MUCH AS AN OLIVE AND TO BURN HALF AS MUCH AS AN OLIVE IT IS FIT. Thus only to eat and to burn; but [if he intended] to eat [what is fit for eating] and to eat what is not fit for eating<span class="x" onmousemove="('comment',' For what he would burn (the emurim) is not fit for eating.');">⁵</span>

הא קתני רישא לאכול את שדרכו לאכול (מצטרף) את שדרכו לאכול אין שאין דרכו לא

they combine. Yet surely the first clause teaches: [IF HE INTENDS] TO EAT WHAT IS NORMALLY EATEN [IT IS UNFIT].

אמר רבי ירמיה הא מני רבי אליעזר היא דאמר מחשבין מאכילת אדם לאכילת מזבח ומאכילת מזבח לאכילת אדם דתנן השוחט את הזבח לאכול דבר שאין דרכו לאכול ולהקטיר דבר שאין דרכו להקטיר כשר ורבי אליעזר פוסל

Hence, only what is normally eaten, but not what is not normally eaten? - Said R'Jeremiah. This<span class="x" onmousemove="('comment',' The final clause.');">⁶</span>

אביי אמר אפי' תימא רבנן ולא תימא הא לאכול ולאכול דבר שאין דרכו לאכול אלא אימא הא לאכול ולאכול דבר שדרכו לאכול

is in accordance with R'Eliezer, who maintained [that] you can intend [with effect] for the altar's consumption what is meant for human consumption and for human consumption what is meant for the altar's consumption. For we learnt: If one slaughters the sacrifice [intending] to eat what is not normally eaten or to burn [on the altar] what is not normally burnt, it is fit; but R'Eliezer invalidates [it].<span class="x" onmousemove="('comment',' V. supra ');">⁷</span>

מאי קמ"ל אי דבר שדרכו לאכול קמ"ל מרישא ש"מ כחצי זית בחוץ כחצי זית למחר פסול (הא כחצי זית למחר פיגול

Abaye said: You may even say that it is according to the Rabbis; but do not deduce: But [if he intends] to eat [what is fit for eating] and to eat what is not normally eaten [it is fit]; deduce rather: Bu he intends] to eat [what is normally eaten] and to eat what is normally eaten<span class="x" onmousemove="('comment',' I.e., two intentions in respect of two half standards.');">⁸</span> [it is invalid].

אלא) אי לאכול ולהקטיר מדוקיא דרישא ש"מ לאכול דבר שדרכו לאכול אין שאין דרכו לאכול לא

[Then] what does [the Tanna] inform us? if he informs us [the law concerning] what is normally eaten,<span class="x" onmousemove="('comment',' Viz., that they combine.');">⁹</span>

השתא ומה לאכול ולאכול דבר שאין דרכו לאכול לא מצטרף לאכול ולהקטיר מיבעי

you can infer this from the first clause: [IF HE INTENDS TO EAT] HALF AS MUlch AS AN Olive WITHOUT, HALF AS MUCH AS AN OLIVE ON THE MORROW, [HIS INTENTIONS] COMBINE. If [he informs us about intending] to eat and to burn,<span class="x" onmousemove="('comment',' That they do not combine. I.e., if the law is taught for its own sake, and not for the sake of a deduction.');">¹⁰</span>

לאכול ולהקטיר איצטריך ס"ד אמינא התם הוא דלאו כי אורחיה קא מחשב אבל הכא דבהאי כי אורחיה ובהאי כי אורחיה אימא ליצטרף קא משמע לן:

you can infer this by deduction from the first clause, [viz. ,] only [if he intends] to eat what normally eaten, but not [if he intends to eat] what is not normally eaten. Then seeing that [intentions] to eat [what is normally eaten] and to eat what is not normally eaten do not combine, is it necessary [to teach about intentions] to eat and to burn [that they do not combine]?<span class="x" onmousemove="('comment',' Surely not.');">¹¹</span>

<br><br><big><strong>הדרן עלך כל הזבחים שקבלו דמן:</strong></big><br><br>

- He needs [to teach about intending] to eat and to burn. For you might argue, Only there<span class="x" onmousemove="('comment',' When he intends to eat what is normally eaten and to eat what is not normally eaten.');">¹²</span>

מתני׳ <big><strong>כל</strong></big> הפסולין ששחטו שחיטתן כשרה שהשחיטה כשרה בזרים ובנשים ובעבדים ובטמאים ואפילו בקדשי קדשים ובלבד שלא יהיו טמאים נוגעין בבשר לפיכך הן פוסלין במחשבה

[do they not combine], because his intention is not normal; but here, where [his intentions in respect of] each are normal,<span class="x" onmousemove="('comment',' He intends to eat what is eaten, and to burn what is burnt, though not in the right time or place.');">¹³</span> I would say that they combine. Hence he informs us [otherwise]. <big><b>MISHNAH: </b></big>ALL UNFIT PERSONS<span class="x" onmousemove="('comment',' As enumerated in the Mishnah supra 15b.');">¹⁴</span> WHO SLAUGHTERED, THEIR SLAUGHTERING IS VALID, FOR SLAUGHTERING IS VALID [EVEN WHEN PERFORMED] BY LAY-ISRAELITES [ZARIM], AND BY WOMEN, AND BY SLAVES, AND BY UNCLEAN, EVEN IN THE CASE OF SACRIFICES OF HIGHER SANCTITY, PROVIDED THAT UNCLEAN [PERSONS] DO NOT TOUCH THE FLESH; THEREFORE THEY<span class="x" onmousemove="('comment',' These unfit persons.');">¹⁵</span> INVALIDATE [THE SACRIFICE] BY AN [ILLEGITIMATE] INTENTION.