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. 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]? (1) Do we compare this to the eating of the All-High, (2) 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. 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]! (3) — [No:] perhaps it means in a big fire. (4) [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 (5) they combine. Yet surely the first clause teaches: [IF HE INTENDS] TO EAT WHAT IS NORMALLY EATEN [IT IS UNFIT]. Hence, only what is normally eaten, but not what is not normally eaten? — Said R. Jeremiah. This (6) 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]. (7) 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: But [if he intends] to eat [what is normally eaten] and to eat what is normally eaten (8) [it is invalid]. [Then] what does [the Tanna] inform us? if he informs us [the law concerning] what is normally eaten, (9) you can infer this from the first clause: [IF HE INTENDS TO EAT] HALF AS MUCH 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, (10) you can infer this by deduction from the first clause, [viz.,] only [if he intends] to eat what is 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]? (11) — He needs [to teach about intending] to eat and to burn. For you might argue, Only there (12) [do they not combine], because his intention is not normal; but here, where [his intentions in respect of] each are normal, (13) I would say that they combine. Hence he informs us [otherwise]. MISHNAH. ALL UNFIT PERSONS (14) WHO SLAUGHTERED, THEIR SLAUGHTERING IS VALID, FOR SLAUGHTERING IS VALID [EVEN WHEN PERFORMED] BY LAYISRAELITES [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 (15) INVALIDATE [THE SACRIFICE] BY AN [ILLEGITIMATE] INTENTION.

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(1). ↑ 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.
(2). ↑ 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.
(3). ↑ 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.
(4). ↑ Where it will be quickly consumed.
(5). ↑ For what he would burn (the emurim) is not fit for eating.
(6). ↑ The final clause.
(7). ↑ V. supra 28a for notes. In view of R. Eliezer's opinion it is necessary to state here that intentions in respect of eating and burning (human consumption and the altar's consumption) do not combine.
(8). ↑ I.e., two intentions in respect of two half standards.
(9). ↑ Viz., that they combine.
(10). ↑ That they do not combine. I.e., if the law is taught for its own sake, and not for the sake of a deduction.
(11). ↑ Surely not.
(12). ↑ When he intends to eat what is normally eaten and to eat what is not normally eaten.
(13). ↑ He intends to eat what is eaten, and to burn what is burnt, though not in the right time or place.
(14). ↑ As enumerated in the Mishnah supra 15b.
(15). ↑ These unfit persons.