משנה אויף ויקרא 4:23

Just as a person who ate forbidden fat twice in one spell of unawareness is liable to only one hatat, so too, when the transgression is in doubt, he is liable to only one asham talui. If in the meantime he became aware [of the possible sin] he is liable to a separate asham talui for each act, just as he would [in similar circumstances] be liable to a separate hatat for each act. Just as one is liable to separate hatats if he ate, in one spell of unawareness, forbidden fat and blood and piggul and notar, so, too, when the transgression is in doubt, he is liable to an asham talui for each different act. [If both] forbidden fat and notar lay before a person and he ate one of them but does not know which; Or if his menstruant wife and his sister were with him in his house and he has sex unwittingly with one of them and does not know with which, Or if Shabbat and Yom Kippur [followed each other] and he did forbidden work at twilight and does not know on which day: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Yose said: they did not dispute about a person that did work at twilight, for he is certainly exempt, for I may assume that part of the work was done on the one day and part on the following day. About what did they dispute? About one who did work during the day itself but he did not know whether he did it on Shabbat or on Yom Kippur, or if he did work and did not know what manner of work he did: Rabbi Eliezer declares him liable to a hatat; But Rabbi Joshua exempts him. Rabbi Judah said: Rabbi Joshua exempts him even from an asham talui.

Rabbi Shimon and Rabbi Shimon Shezuri say: They did not dispute regarding transgression of the same name, that in that case he is liable. About what did they dispute? About transgressions of different names: Rabbi Eliezer declares him liable to a hatat, And Rabbi Joshua declares him exempt. Rabbi Judah said: even if he intended to pick figs and he picked grapes, or grapes and he picked figs, white [grapes] and he picked black ones, or black and he picked white ones Rabbi Eliezer declares him liable to a hatat. And Rabbi Joshua declares him exempt. Rabbi Judah said: I wonder whether Rabbi Joshua indeed declared him exempt in such a case. For then why is it written, “with which he has sinned” (Leviticus 4:23)? To exclude mindless action.

Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.